Rule of Benedict 44
August 31, 2009
Chapter 7:1-8 of the Rule of Benedict speaks to humility, the virtue we all need to check our pride and to be Christlike.
The Holy Scripture cries out to us, brothers, saying: Everyone who exalts himself shall be humbled, and one who humbles himself shall be exalted (Luke 14:11; 18:14). In saying this, it teaches us that all exaltation is a kind of pride, against which the prophet shows himself to be on his guard when he says: Lord, my heart is not exalted nor my eyes lifted up; nor have I walked in great things, nor in wonders above me (Ps 131:1). And why? If I did not think humbly, but exalted my soul; then like a child that is weaned from its mother–so you would treat my soul (Ps 131-2).
Therefore, brothers, if we wish to arrive at the highest point of humility, and speedily reach the heavenly exaltation to which we can only ascend by the humility of this present life, we must by our ever-ascending actions erect a ladder like the one which Jacob beheld in his dream, by which the angels appeared to him descending and ascending. This descent and ascent signifies nothing else than that we descent by exaltation and ascend by humility. And the ladder thus erected in our life in the world, which, if the heart is humbled, is lifted up by the Lord of heaven.
Humble yourself in the sight of the Lord and he will lift you up. Let’s face the reality. We don’t descend naturally. We tend to desire to ascend to God’s position. That’s of course a dead end (pun intended). To the position of others? Ah, there’s the rub. You accomplished this, I accomplished that. And my that is better than your this.
Only those who come to the end of themselves pursue humility. It dawns on them one day that the Holy Spirit is winning; he has them pinned down, and the power to self-exaltation dies on the heap of pride. There is growth in humility. Once the Holy Spirit intensifies the squeezing of pride from us, we come along and participate in the process. But we must do it indirectly. To seek humility directly is a non-sequitur.
In confession, in solitude, in silence, in fasting, in service, in worship, and by other means of grace, we come to the end of our exalted, ascending selves. By these means of grace, we discover that humility surreptitiously edges it way into our soul, driving away pride out one inch at a time.
Descending is a non-stop activity of the Holy Spirit who is always at work in us, who are apprentices in living Christ in this world.
Prayer: Lord, who am I that you are mindful of me? That you take note of me? You made me. I did not make myself. You knitted me together. I am not self-knitted. I honor you. I seek your mercy when humility lacks in me. Amen. Christ, have mercy.
GO
August 28, 2009
1 The LORD had said to Abram, “Go from your country, your people and your father’s household to the land I will show you. (Gen 12:1)
Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, (Matthew 28:19)
The Bible is full of wild stories that encourage us to live differently. One word, however, stands as a clarion call to God’s work of transformation in the world. The word is “Go.” It may take some adjustment on our part to realize this, but nothing of God’s Kingdom happens unless someone is willing to Go.
Sometimes GOING will require a 30-second e-mail to encourage a friend, a five-minutes walk across the street to help a neighbor, or the willingness to give up a quiet evening with your spouse in exchange for inviting some friends over who don’t know Christ. Other times, GOING may require a week-long commitment, a large chuck of money, or even a lifelong commitment to leave your city or country to serve God.
Whatever the case, the word GO will cost you something. It will require that you creatively look for the opportunities that God provides you to leave what’s natural and self-serving in order to extend his love to others. From The Tangible Kingdom Primer
Where may God want to send you today? What would it cost you to GO? What adjustments may need to be made? Is it possible to follow Jesus without GOING?
On Envy
August 24, 2009
Why Not Me?
Envy made it to the big league of seven sins along with pride, gluttony, anger, sloth, lust, and greed. Its opposite is contentment, the subject of next month’s article. The three words that give envy its impetus are “why not me”.
Is there anyone who doesn’t envy something or someone? I agree with many who croon that envy is the only sin that brings no pleasure at all. As a matter of fact envy is a feeling that is described as sadness, unhappiness, and discontent. What’s fun about that? The other six brothers and sisters of envy afford some pleasure. Envy is the black sheep of the sin family.
So why do we envy? This is worth pondering since inspired men commanded us to get rid of it (1 Peter 2:1; Galatians 5:21).
Envy is born in us when we feel that others have more status, abilities, possessions, gifts, and talents than we do. We feel we deserve what others have. That feeling takes center stage in our thoughts and gives birth to these awful words: “why not me.” Or in the case of a national or corporate envy, why not us?
Nations envy other nations. Israel had a king: God. For reasons I can’t discern they felt a human king is better than a God king! Was Yahweh too demanding on their sinful nature as a people? Did they feel they could get away with more grumbling and posturing with a human king than with the God king? The why not us attitude rooted and sprang up like a weed “we want a king to rule over us like the other nations.”
God laments this request from his people: “They (the people that I rescued from slavery) have rejected me as their king.” And what did their envy of other kingdoms get them? Heavy taxation, wars and more wars, betrayal and intrigue in the palace, children put in front of war chariots, a divided kingdom, another day older and deeper in sin, weaker in morale and morals, subject to attacks, revenge, slavery, and loss of homeland for hundreds of years on end. Their human kings put lusts ahead of the good of the people. And what is the end result of the why not us debacle that crept up on Israel? Exile. A vagabond people! And all the human miseries attached thereunto!
If history is not written from a revisionist posture, I wonder how many wars would be attributed to malicious, nefarious, necrophilia-loving envy.
National envy is likely preceded by personal envy. Here again, the Scripture masterfully gives us the reason hatred and murder came into the world: Envy produced by the why not me attitude. Envy first reared its ugly head in the midst of paradise. Envy when indulged becomes Exile, a sad alienation from others and God.
Cain championed envy in the next generation. He was lackadaisical about his sacrifice to God. His brother, Abel, was dead serious about worshiping God (pun unintended). God called Cain on his envy. It crept up on him. He nursed it. He formed it into a weapon dripping with hate and manipulation, destruction and death as he slew his own flesh and blood. The earth cried out. God stepped in. Another vagabond generation! More exile. We’re still paying for the original why not me? Why does God accept my brother and not me? It never occurred to Envious Cain to emulate the good-hearted Abel.
Today’s advertisement world runs on envy. This industry buys and sells envy. Nothing is sold in America, and now around the world, that is not envy-wrapped. This is not to say that what is advertised is not needful. But why does it need the cloak of envy? From personal care products, to cars, to gum and beer, and you name it, the advertising industry has hit on a cash cow by capitalizing on envy. “What your computer takes 3 seconds to download 10 megabytes? Mine does it in 2.” The three-second guy rushes to the store faster than speedy Gonzales outsmarting his nemesis, Sylvester the cat. “Quick, tell me where the closest Best Buy is, please!”
What about you and me? A friend takes me on a spin in his brand new Lexus. Bells and whistles I’ve never heard of don the dashboard. Silently, envy’s germ gets planted in my heart: Why him and not me? Maybe I should revise my budget and cut out the money I give to the poor. With a little luck in my business I can afford a Lexus too.
The pastor five miles away has to build again. Last year we dropped another 15% percent in attendance at our church. God is good to him but what about me? The next big church conference oughta do it.
A relative retires and now takes several vacations every year. Cuba in the winter, Cancun in the spring, Florence, Italy, in the summer, and a Caribbean cruise is slotted for the fall. Not fair. Why not me?
Never mind the hard work it took these relatives and friends to enjoy the benefits of their labor. What about me?
Those who walk with the Master put away envy. The Holy Spirit is an envy killer. Trust his guidance.
How, in your own life, have you been envious of other people? Can we live free of envy? How are you overcoming the sin that causes so much sadness in us? Next month, we’ll see how.
A Good Life
August 21, 2009
I just finished and strongly recommend Robert Benson’s A Good Life: Benedict’s Guide to Everyday Joy. Here is a small taste.
“Many of us do not even know much about the office anyway. We are not always taught that this way of praying is part of our heritage as faithful people. The liturgies and forms and practices have long since been dropped from the ways that we are taught.
Our lives are already very busy from morning until night-too hectic, it seems, to stop two or three times each day and read the prayers from a book or to say them from memory. We live in a world in which we are encouraged to multitask, and to read books on tape (which is something that actually cannot be done, if you think about it). We eat fast food, expect overnight delivery, and sign up for instant messaging. We get too little sleep, have too many commitments and too much on our plate most days and weeks.
So we look for books that can help us pray our way to powerful Christian living in ten minutes a day, and we wonder why we are often left feeling somehow devoid of God’s presence in our lives.
“Can you not stay with me for one hour?” asks Jesus of the ones who said they loved him.
“Can you not move a little more quickly?” we seem to be saying in return.
If it is beginning to sound to you like I am trying to sell you something, it is only because I am. And if you have begun to feel that I am preaching to the choir, remember that I am in the choir myself and have been in it long enough to know that this is the best way to get us to sing.
For centuries, the payer of the office was at the center of the life of those who would serve the God that we say we want to serve. The people of Yahweh, our mothers and fathers, and the people of the early church and the people of the church across the years since–the desert monastics, the ones who kept the church alive through the Dark Ages, the ones ho wrestled it through the Reformation, regardless of which side they were on-kept such traditions of prayer alive. They preserved the prayer, they observed the prayer, and they have now handed those traditions of prayer to us in our time.
It may well be time for us to pick up the mantle, shoulder the burden, take up the song, or whatever metaphor you want to choose. It may be time for us to learn to pray the hours, to do the Work of God-with devotion, with art, with discipline, and with care.
It is reasonable to wonder about the efficacy of such prayer, especially when it is unfamiliar to us. And so much has been written and said about dead liturgy and dry, rote prayers that we are right to enter into such prayer with care and with discernment. And we are certainly wise to consider the time and effort that it will take to say such prayer.”
Benedict’s Rule 43
August 19, 2009
Chapter 7 is about that other virtue in Benedictine monasticism: Humility. Chapter 5 was about Obedience, chapter 6 about silence.
Verses 1-8 say this about humility:
The Holy Scripture cries out to us, brothers, saying: Everyone who exalts himself shall be humbled, and one who humbles himself shall be exalted (Luke 4:11; 18:14). In saying this, it teaches us that all exaltation is a kind of pride, against which the prophet shows himself to be on his guard when he says: Lord. my heart is not exalted nor my eyes lifted up; nor have I walked in great things, nor in wonders above me (Ps 131:1). And why? If I did not think humbly, but exalted my soul; then like a child that is weaned from its mother–so you would treat my soul.
Therefore, brothers, if we wish to arrive at the highest point of humility, and speedily reach that heavenly exaltation to which we can only ascend by the humility of this present life, we must by our ever-ascending actions erect a ladder like the one which Jacob beheld in his dream, by which the angels appeared to him descending and ascending. This descent and ascent signifies nothing else than that we descend by exaltation and ascend by humility. And the ladder thus erected is our life in the world, which, if the heart is humbled, is lifted up by the Lord to heaven.
Pretty biblical if you ask me. This is a good starting point when speaking about such issues as concern our postures in life and in relationships.
Self-exaltation, or “look-at-me-ism” is standard around us. I used to hear this from a minister friend: “if you don’t toot your own horn, no one else is going to.” That was not good advice. Benedict, like Christ, his master, believes that the Christian way is the humble way. Not shunning big, glitzy, noticeable things is the self-ascending way. It earns us the reward which God promised: hay and stubble.
Pharisaic self-righteousness is good for no one. Its pleasures are deceptive, its benefits fleeting. Humility, if sought, must be sought indirectly. As many virtues in the Christian life, such as hope in adversity, faith, and love of our enemies, humility is acquired as a grace or gift from God. It comes to us when we engage in the means of grace: Solitude, silence, service, fasting, Scripture memory, etc… Soon these means of grace do their work in us transforming our desire for self-exaltation into humble submission, the clay that Christ uses to God-exaltation in us. It also comes as situations, placed in our lives by God, shape our hearts on the path to humility.
Lord, have mercy and enable us by your grace to do what you were able to do should you be in our place. We affirm with you that the humble way is the way of life in your kingdom. We come to you, heavy with burdens to receive from you humility of heart. Holy Spirit, thanks for undertaking the death of my ego to replace it with your very self. I pray your work will be complete in me.
Rule of Benedict 42
August 18, 2009
Chapter 6 in its entirety follows:
Let us do as the prophet says: I said, I will take heed to my ways that I not sin with my tongue: I have placed a watch over my mouth; I became dumb, and was silent, and held my peace even from good things (Ps 39:1-3) Here the prophet shows that if we ought to refrain even from good words for the sake of silence, how much more ought we to abstain from evil words, on account of the punishment due to sin! Thserefore, on account of the importance of silence let permission to speak be seldom granted ever to perfect disciples, even when their conversation is good and holy and tending to edification, because it is written: In much speaking you shall not avoid sin (Prov 10:19); and elsewhere Death and life are in the power of the tongue (Prov 18:21).e
For it is appropriate for the master to speak and to teach; but the disciples is to be silent and listen. And therefore, if anything is to be asked of a superior, let it be done with all humility and deferential reverence, lest more be said than is proper. But as for buffoonery or silly words, such as move to laughter, we utterly condemn them in every place, nor do we allow the disciple to open his mouth in such discourse.
Benedictine monasticism works when all abide by certain virtues. Benedictine virtues for monastic living include: Silence, obedience, and humility. These do not come naturally to human beings. They obviously were important also in Benedict’s day. Ecclesiastes mentions silence as having its course at times.
I am given to words, and my opinions. This creates the need to keep silent even when having something good to say. Since noise is ever present in our lives, learning to switch off the noise that clutters our minds is crucial. Silence, not saying anything, not demanding anything, not asking anything is a good counterbalance to the noisy life.
I can’t remember who said this: Pray silently. Use words if you must (I’m thinking it’s C.S Lewis). Nor do I remember where this comes from: Silence is golden or “you don’t have to say everything that comes to your mind” Probably my mother). Jesus was silent on occasion; even when he was right and even when defending himself might have saved his life!
Disciples are learners, apprentices, students. They are tasked with observing the master and learn of him. I apprenticed as a wood carver and for 6 months I stood and watched and said very little. Lots of silent thinking. We have bought into learning by experience and doing and give little credence to silence as a teaching sphere. Much learning happens in silence. Silence frees the mind from formulating words to justify ourselves, to show off, to blame, and to accuse.
Do you value silence? I wish you would.
Prayer: Lord, hear my prayer. It comes from my heart. I have no words.
Rule of Benedict 41
August 17, 2009
Verses 14-19 of the Rule of Benedict state similar to the previous verses focus on obedience:
But this very obedience will be acceptable to God and sweet to others only if what is commanded is done, not fearfully, tardily, nor lukewarmly, not with murmuring, nor with an answer showing unwillingness: for the obedience which is given to superiors is given to God, since God Himself has said: he one who hears you hears me (Luke 10:16). And this obedience ought to be given with a good will, because God loves a cheerful giver (2 Cor 9:7)
For if the disciple obeys with ill will, murmuring not only with his lips but also in his heart, even though he fulfill the command he will not be acceptable to God. For God sees the heart of the murmurer. And for such action he will gain no reward; rather he will incur the punishment due to murmurers, unless he amends and makes satisfaction.
Wow! Ouch! I knew it all along. Knowing and doing or not doing are different matters. Don’t complain in serving the Lord. Jesus also never did. Paul said in Philippians 2:14 that our actions, obedience and everything we set our minds on doing should be done without grumbling (other translations have murmuring, complaining).
When obedience is done unwillingly or halfheartedly the blessings of surrender are missing, humility is replaced with selfish desires, and we reject the blessings God and others want to bestow on us by giving some direction to our lives.
Prayer: Lord, have mercy on us and help us to replace murmuring with praise and gratitude. We confess it is thinking less highly of you when we have leaders we refuse to listen to. It is thinking too little of your gifts to us.
Your Family an Incarnational Community
August 14, 2009
Here is an encouraging story I recently received from a good friend of mine. She is the mother of four whose husband works for Sprint. Their family is part of a missional community wrestling to discover what it looks like in tangible ways to be a representation of God’s Kingdom on earth now.
“Over four years ago our small group from church decided that it would be great to go and serve together. We set up a date to bring a meal to the Ronald McDonald House, and since then have come back every month to help out. ( provides a temporary home for families with children who are critically ill or seriously injured) Through the years we have become friends with several families who call Ronald McDonald House their home away from home. One of my favorite stories to share about RMH is the night my 5 year old son, Cooper, was playing with a little boy who has cancer and was undergoing chemo. They were laughing and pretending to jump like frogs when the little boy began to cough and wanted his mother to hold him. Cooper then reached up and began to rub his back to calm him. He was learning what it meant to “be Jesus” someone in pain.. The mother looked at me with tears in her eyes and my heart broke for this family.
Another image that sticks in my mind is Dave going around the room loving each and every one of the families who are there. You can see the pain and confused look in the parent’s eyes as they struggle to make sense of suffering their child is enduring. But Dave sits with each one of them. He doesn’t say much, but he listens a lot. With great compassion, he enters into their pain. As he listen’s he writes down their name and prayer request. Sometimes he prays for them then and there but usually he brings the request to the next time our small group gathers and there we will remember and pray for the families together. As I continue to look around the room at RMH I’m encouraged as I see my family and friends “being Jesus” to these families who are going through circumstances too horrible for my mind to fully understand. I pray that somehow the small acts of love being performed by our small community of friends will somehow make a difference. What a blessing Ronald McDonald House is to us all.”
What strikes you about this story?
How do you imagine experiences like going to Ronald McDonald House will shape and form young kids like Cooper?
Rule of Benedict 40
August 10, 2009
Chapter 5:10-13 of the Rule of St Benedict follow:
These [the humble and the obedient] therefore choose the narrow way, upon whom presses the desire to attain eternal life, of whom the Lord says: Narrow is the way which leads to life (Matthew 7:14). So that living not by their will, nor obeying their own desires and pleasures, they walk according to the judgment and command of another: thus they live in community, and desire to have an abbot over them. Such as these without doubt fulfill that saying of the Lord: I came not to do my own will, but the will of him who sent me (John 6:38).
Obedience and humility are the sources of all disciplined Christian living. The narrow way, the Jesus way, is the cruciform way of life we opt to live.
Submission to the will of God often implies submission to the will of another (not always obviously, for humans are fallible). Submission implies the willingness to let another determine what I do. I must obviously have confidence in this other believing he or she wills only what is god for me.
This is a radical way of thinking about our will. Left to my own I will often cater to my desires and pleasures as Benedict astutely discerns. Willingly submitting to another helps me eliminate or at least curtail my craving to please myself first by catering to my desires.
Other than a spouse, do you have the will or inclination to let another person of your choosing help you decide the path of life with you and at times for you?
Individualistic Christian living often prevents us from communal living or submission to the direction of the community we belong to. However, we must not detour the Christian highway, which is the communal way.
Do you agree with the primacy of the corporate nature of our Christian life? Is this the reality in your church community?
Lord Jesus Christ, Son of God, have mercy on me, a sinner. Amen.
Rule of Benedict 39
August 6, 2009
Preferring Christ, a Devotional Commentary on the Rule of St. Benedict by Norvene Vest, is an inspiring book. It has inspired me to read the Rule, and to consider what it might teach me. Her comments are not a big part of mine though at times they do inspire some thoughts. When the thoughts are hers I give proper credit. Vest uses the translation of Fr. Luke Dysinger, OSB, as her text.
Chapter 5 is 19 verses. Today I quote verses 1-9, which address the virtue of obedience.
The first step of humility is obedience without delay. This becomes those who hold nothing dearer to them than Christ, and who on account of the holy servitude which they have taken upon them, and for fear of hell, and for the glory of everlasting life, as soon as anything is ordered by the superior, just as if it had been commanded by God himself, are unable to bear delay in doing it. It is of these that the Lord says: upon hearing me with his ear he has obeyed me (Ps 18:44). And again, to teachers he says: he who hears you hears me (Luke 10:16).
Such as these, therefore, leaving immediately all that is their concern, and forsaking their own will, with their hands disengaged and leaving unfinished what they were about, with the ready step of obedience, follow by their deed the voice of the one who commands. And so, as it were at the same instant, the bidding of the master and the perfect work of the disciple are together more perfectly fulfilled in the swiftness of the fear of God.
What is Benedict intending with this exhortation to obedience? This may be helpful. The Latin for obedience as Benedict would have been familiar with is used to describe hearing or listening with the intention to do what is heard. Benedict is not encouraging blind obedience to another human being. What needs to be understood here is that Benedict encourages obedience to the words of Christ and holding nothing dearer than Christ as encouraged and exhorted by the abbot.
When Jesus first encountered his disciples, we are surprissed to see that the first thing he required of them, even before believing in him, was their obedience. Faith will come later, after obedience. The invitation of Jesus is first an invitation to obedience. That initial obedience can only happen when humility kicks in as the Holy Spirit enables us and awakens us to the identity of the “Inviter.”
Prayer: Father, let my first response be obedience to any command I hear from you and from my brothers and sisters in Christ to obey you. Help me to be humble in order to obey and in obeying helping me to live by faith. Amen. Christ, have mercy.
Rule of Benedict 38
August 5, 2009
Benedictine life is this: The call to live holy lives in community governed by an abbot and a Rule for life. This does not sound like an appealing proposition to most of us. Who wants to “escape” into this? Yet, what if in the evangelical church, with the freedoms we have, we could approximate, perhaps not the form, but the spirit of the Rule: Learning to live blamelessly before God and man being separated wholly unto the things of God, learning community living by actually being willing to submit to a community (a few people) which is willing to give direction to our lives and agree to practice our spirituality guided daily by worship, intentional growth, and life with and service to others?
The end of chapter 4 of the Rule of St Benedict says this is hard work and it is possible but demands a load of mercy from God.
Verse 74: And never depair of God’s mercy.
Verses 75-78: Behold, these are the tools of the spiritual craft, which, if they are constantly employed day and night, and fully given back on the day of judgment, will gain for us from the Lord that reward which he himself has promised: “what eye has not seen nor ear heard, God has prepared for them that love him.”
And the workshop where we are to labor diligently at all these things is the cloister of the monastery, and stability in the community.
Craft, Workshop, Diligent labor. Have we misinterpreted the words of Jesus of the easy yoke and light burden to mean don’t do anything to promote your gorwth unto holiness and “perfect” loving? Working at our spirituality (our lived experience with, in, and for God) is a biblical mandate: Train yourself for the purpose of godliness is Paul’s command to Timothy. Train so that you are not boxing at life as if beating the air is his advice to the Corinthians. Yet all of this is too much for us. Mercy, love, grace, hope, faith are all necessary spheres in Christian spirituality.
Prayer: Lord, be merciful unto us, sinners, saved by grace, standing in Christ, with Christ, and for Christ. Amen.
Rule of Benedict 37
August 4, 2009
Chapter 4 and verses 62-73.
Do not wish to be called holy before you are so; but first be holy, that you may also be truly called so. Daily fulfill by your deeds the commandments of God: love chastity; hate no-one; do not be jealous, nor give way to envy. Do not love strife. Flee from vainglory. Reverence your seniors; love your juniors. Pray for your enemies in the love of Christ. Make peace with your adversary before the setting of the sun.
These are sound biblical injunctions when it comes to living the Christian life in common with others, especially is a cloistered fashion! But these injunctions apply even when we live uncloistered lives; for the Christian life is never lived privately.
What strikes me here is the desire to be known as holy. Truth be told, many of us desire this. In our desire for it we may be tempted to hide things in our lives that make us look unholy, giving us the appearance of holiness but not the reality of holiness.
Another thought that keeps haunting me is the command to be holy. Does God expects my holiness? Does He not allow for my brokenness and foibles and sin? While God is unencumbered by the brokenness of sin, in His love )manifested as holiness, grace and mercy and other qualities) he accepts my weak holiness and strengthens me by his accepting love.
Prayer: Jesus, I hear of your holiness from those who eye-witnessed your life. I see you with my own eyes living in holiness in many around me. I witness your holy life in me. I aspire to your holiness. Perfection eludes me, but imperfection does not deter me from following hard after you. Amen. Jesus Christ, Son of God, have mercy on me, a sinner.
Rule of Benedict 36
August 3, 2009
Rule of Benedict 36
Chapter 4 and verses 55-61 of the Rule of Benedict say:
Listen willing to holy lectio; apply yourself frequently to prayer. Daily confess to God in prayer your past sins with tears and sighs, and amend them for the future.
Do not fulfill the desires of the flesh (Galatians 5:16): Hare your self-will. Obey in all things the commands of the abbot, even though he himself (which God forbid!) should act otherwise, being mindful of that precept of the Lord: Do what they say, but not what they do (Matthew 23:3).
Confess sins with tears and sighs!
How about that? Brokenness over past sins (assumable ones committed since last confession) is the advice of Benedict. It is not hard for us to cry over sins against us. It is harder, in my experience, to cry over sins I cause against others.
Obey the Abbot (the one who is in charge over you). Are you motivated to follow someone’s words when their actions do not complement what they say?
Prayer: I cannot manufacture tears over my sins. Help me to know the way you see the hurt that my sins cause others. Enable me to see and to pity, give me eyes of compassion. Amen. Lord, have mercy.
Mark 3: 13-19
August 1, 2009
13 Jesus went up on a mountainside and called to him those he wanted, and they came to him. 14 He appointed twelve [a] that they might be with him and that he might send them out to preach 15 and to have authority to drive out demons. 16 These are the twelve he appointed: Simon (to whom he gave the name Peter), 17 James son of Zebedee and his brother John (to them he gave the name Boanerges, which means “sons of thunder”), 18 Andrew, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Thaddaeus, Simon the Zealot 19 and Judas Iscariot, who betrayed him. Mark 3:13-19
I think it is safe to say that when Mark writes that Jesus was up on the mountain he is telling his audience that Jesus was in communion with the Father. Luke’s version adds “to pray”. Matthew paints Jesus as the new Moses who is with God on the Mountain. In other words I think it is extremely important to notice that the appointment of the 12 was birthed out of prayer and intimacy with God. “Appointed” is literally “he made.”
Jesus appoints the 12 with a double assignment; “to be with him and to be sent out”. At first these two assignments appear to be mutually exclusively (and we sometimes still treat them this way), but I don’t think the disciples need to choose between being with Jesus or being sent out. Joseph Ratzinger writes, “They must be with him in order to get to know him; in order to attain that intimate acquaintance with him that could not be given to the “people”-who saw him only from the outside and took him for a prophet, a great figure in the history of religions, but were unable to perceive his uniqueness (Matt. 16:13).”
Being with Jesus and being sent by him clearly belong together. The Apostles have to learn to be with him in a way that enables them, even when they go to the ends of the earth, to be with him still. Being with him includes the missionary dynamic by its very nature, since Jesus’ whole being is mission.”
The first task they they are given is preaching. to announce the Good News of God’s in breaking kingdom. However, the preaching of God’s Kingdom is never just words, never just instruction. It is an incarnational event, just like Jesus, God’s Word is person.
In your experience has “being with Jesus” been fused together with “being sent out?”
How have you been able to keep from separating worship and evangelism?
Can the two even be separated without damaging the integrity of both?
For more thoughts along these lines check out Jesus of Nazareth by Joseph Ratzinger.
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