Scars of Life

Have you ever wondered what heaven will be like? Most Christians have. I remember as a kid fooling around with concepts of white light everywhere, getting my wings (all dogs go to heaven?), walking streets of gold and feasting on the jellybelly forest. Poor kid.

In all seriousness, the details about the afterlife, heaven, paradise or whatever you'd like to call it, have been the subject of discussion, debate and (sadly) division throughout the history of the church. When reflecting on the specifics of the resurrection, many look at verses such as 1 Cor. 15:23 and 1 Pet. 4:13 for a general encouragement about our sharing in God's glory upon our resurrection. But what does that mean? To what degree are we "raised" like Jesus was raised? Specifically, will we also bear the scars of our lives? or even worse, will we bear the scars of our deaths? It seems clear in the gospel accounts that Jesus did. Just ask Thomas.

Salvation as Deification

Deification is kind of a big word that, even as a "churched" Christian, you may not have heard of if you grew up in America like me. In the Eastern Orthodox tradition (arguably the oldest version of Christianity still functioning), it is a very much alive concept of salvation and it is one that I personally ascribe to.

You see, in this tradition, salvation is not merely a legal transaction to correct the faults of humanity (or one pair of humans, if you're into that whole hereditary guilt thing); instead, it is intrinsically concerned with two issues that are the result of the fall of humanity:

1.  The distortion of the Image of God in creation

and

2. The illness known as sin

Well that isn't totally disagreeable to our western ears. Let us press in by contrasting with the focus of our western, Augustinian understanding of salvation and the fall in which salvation is meant to:

1. Satisfy God's wrath towards sin

and 

2.  Cleans us from the filth known as sin

Now we're starting to see some differences. I should also mention here that I am generalizing a bit for the sake of the scope of this blog. On both sides of the issue, the beliefs and development of the above, abbreviated conclusions are thorough, extensive and not nearly as simple as I'm presenting them here. 

So what's the big deal? Different Christians disagree on some minute points, that's par for the course in Christianity. Well, I would like to point out why I generally lean towards the East for this answer. In the first place, I think that it is more consistent with Scripture to understand divine salvation as a cure and restoration rather than as a payment and shower. We are sick with sin and it has caused us to have a distorted spiritual countenance; we are spiritual lepers who no longer look like the intended, good creature that God breathed life into. We did not choose this illness but we do self-inoculate on a regular basis. We keep ourselves sick and thus keep our image flawed. Sin is not merely some dirt that we are born with nor the breaking of some unsatisfiable list of laws; thus, salvation isn't payment to God (or Satan?) nor is it a bath (though we baptize, it's not to wash our spirits like some think). No. 

Salvation is the miraculous healing of our illness, the correcting of our spirit into the likeness of God and the opportunity to quit self-inoculating our souls with more sin.

Now, to be sure, some take these ideas to varying degrees and get some odd beliefs, but our salvation - our participation in the glory of God upon our resurrection - is intrinsically and irrefutably (from a Scriptural basis) a deification of the human creature, that is a joining in divinity. This, however, does not place humanity higher than the rest of creation, but instead places humanity as the way in which God will restore his divine image to all of creation. Christ's assumption of humanity placed the rest of the human race as the intermediary for creation to become all that it was intended to be.

Back to the scars

I may have taken a while to get back to the odd question of our resurrected bodies, but I felt it necessary for you to understand where I'm coming from in order for you to understand what I mean when I say 

It doesn't really matter

I had a feeling that answer would not come across well, so I didn't want to lead with that, but under a deification-centered theology of salvation, it doesn't matter what our bodies are like. Instead, we are to be concerned with the restoration of creation and our own intended form as well as true freedom from the illness of sin. 

Perhaps Jesus bore his scars specifically for the purpose of convincing Thomas of the reality of the resurrection (after all, they are only mentioned once in the gospel accounts where we might expect there to be a greater emphasis placed on them before political officials or crowds). Perhaps Jesus scars were metaphorical and have gotten placed as a literary device to emphasize his true humanity. Perhaps we truly will bear the scars of our lives and deaths. At any rate, apophatic that I am, I contend that it is something we cannot know with any certainty on this side of the resurrection (not that we should necessarily seek certainty). Furthermore, it is not the point; whether you agree with my (and the Eastern Orthodox) views on salvation or not, I believe we can agree that if it were truly important, Jesus would have said something. True to form, however, Jesus continues to point us to the immediate world around us and promise us just enough to have hope for our reunion, restoration and cure.

grace and peace,

C.M.

For a couple of different views, check out Scarytino's blog and The "Almost" Heretic, they should have some good thoughts. ;)

Who is Your God?

I have found on my short journey through life that, while I believe there is properly only one true God, there are many versions of him (see, I said him...) in people's individual understandings. By typing that sentence, I have already disclosed that I refer to God as a male, though of course there is no gender associated with the supreme one. I'll go further and admit that the idea of God being a Father is also part of my picture of God, but this is not so helpful for other people.

My purpose in raising this issue here is to simply "shake up the dust", if you will. I want to issue a challenging question to all who may read this. The question is this:

Who is Your God?

Now, you may be wondering why I would ask something so basic and ambiguous to Christians (as that is my audience). My purpose is to spur you on to press in a little and find out if the picture of God that you have in mind actually looks like Christ; more poignantly, does the image of God in your mind look like Jesus of Nazareth, being tortured by Romans for no obvious reason? If not, I hope that you will consider the possibility that you may have a less-than-accurate picture of who God is and, thus, what he is like.

Why is this important?

  I feel I should explain why I think that it is important to evaluate and, periodically in life, re-evaluate our picture of God. For those that believe in God (any God really), it is found that the picture that they have of God will always dictate their actions to one degree or another. The most obvious manifestations of this effect is in worship. So, for example, if my picture of God is the "buddy God" which is often resultant of over-emphasizing the Abrahamic claim to be a "friend of God", then one might be less inclined to view our relationship to God with reverence and humility; after all, if God is my pal, then I can drop the formalities.

Another example might be the EMS or Butler God. This is when people only turn to the divine when things go wrong in their lives. A loved one is sick, the bills aren't getting paid, a new boat sounds nice...then and only then do they call upon God. The Bible is full of examples of Israel doing this; they would start to live like every other people group around them but when things went wrong, they would call upon God for help. The big issue here is that it becomes an abusive relationship where we want all of the benefits of the relationship without any of the sacrifice.

The final lacking picture of God that I want to point out is what some who conducted a study on youth between 2003 and 2005 termed "Moralistic, Therapeutic Deism". If we break this term down we see a picture of God that I'm afraid we find all-too familiar. This picture of God is moralistic in the sense that all that we derive from this picture is concerned with our morals; specifically if we're behaving in such a way that it deems appropriate. It is therapeutic in the sense that it makes us feel good and is always concerned that we live comfortable lives and is thus there to get us out of tough spots and comfort us. Finally, it is Deistic in the sense that it assumes that God is more or less uninvolved unless he necessarily must be. I don't have to go on much further to point out that this is not the passionate, paradigm-breaking, challenging and personable God that Jesus shows us by calling us to the cross of Christianity. 

Concluding Thoughts

In all fairness, there is usually some room for each of the ideas we have about God in small amounts; that is, it's ok to seek help from God, he does love us; it is ok to see him as our friend to the extent that we can confide in him and discover companionship in that relationship. Also, it is true that God does care about our righteousness and wants good things for us. Where things go wrong is when we try and take any one facet of God and build our whole image of him on that small revelation which leads us to a picture that looks different than Christ on Calvary.

 

We must always keep the centrality of Jesus' sacrifice for us in our hearts. To hold another picture leads us to a misconstrued relationship which will have rippling effects in our lives and the lives of those that follow us. So, spend some time reflecting on how you understand God; if it is anything other than Jesus, I encourage you to press yourself to discover why and perhaps search out clarity in this matter. Your picture of God will dictate your relationships, your worship and your life so we must ensure that it is a picture of as much clarity as possible. 

Peace,

C.M.

"When Christians realize that we have an intrinsically Jesus-looking God, what follows next is a deep-seated longing for an intrinsically Jesus-looking Church. This alone has the power to yield and intrinsically Jesus-looking world and that can only be a good thing."

Lord Lord

In our Christian subculture it is not at all uncommon to refer to God as "Lord" in prayer and in conversation. This practice comes straight from Scriptures and has consistently been a part of the Christian tradition since then. You're probably thinking "ok, Captain Obvious, thanks for the not-history lesson"...kidding, I know you're not that rude. My purpose in bringing this up is that I think that in our modern context, we tend to use this term without giving it the due respect it deserves and, sometimes, without thinking at all.

"...So, by their fruits you will get knowledge of them. Not everyone who says to me "Lord, Lord" will go into the kingdom of heaven; but he who does the pleasure of my Father in heaven..."

                                                                  Matt. 7:20 & 21

First off, when we read this passage, we need to remember that what Jesus isn't saying is that we have to read God's mind and do what he wants perfectly or we won't "get to heaven when we die" (think hymn in those quotations). He's not saying that only a small select group will get to be with God for eternity. No, what he's saying is that not all who go under the title "Christian", who call him "Lord" in their prayers and in reference to him, and those who do good things will be in his kingdom.

The word for "Lord" in this passage is transliterated as the Greek word kurios (koo'-ree-os) which (as I understand it, though I'm not a professional in Biblical Greek) means specifically "one who owns, has power over or is master of". Now you may be thinking "yeah, Jesus paid for my sins and so I guess he's the boss o' me" and when modern Christians think of this and when preachers preach on Jesus being our Lord, they usually hover around this legal meaning of "Lord" as in Lord and serf. To a first century Jew, however, this term kurios would have also included their God, the Creator of all. Thus, when Jesus is saying that "Lord" is not an indicator of who is in his kingdom, he's using a bigger paintbrush, if you will. He's using a word that connotes the one who is king of the universe, the Creator of all existence and the One who simply is.

The Danger of It

Why is this a big deal? Why does it matter if I say "Lord", isn't that just the same as saying God?

Well, in our subculture, people often use it as a synonym for Jesus, God, etc. but my purpose here, in part, is to specifically say NO; it isn't the same and this is a big deal.

 The great danger of using the term "Lord" without submitting to the Creator is that we tend to then simply project whatever we'd like to onto this faux-Lord so that our faith is a little easier. i.e. "I'd better buy a new coat this winter so that I can give my old one to the needy" or "I'm helping my coworker learn about right and wrong by not refilling the copy machine after I've emptied it. After all, they did it too and what goes around comes around". We make up pseudo-pious excuses with our faux-Lord instead of submitting to Jesus.

#AmIDoingThisRight

When we pray, sing a worship song, write to God or meditate, do we use the word "Lord"? If so, is Jesus - who is God - actually the kurios of your world? Does he own it, create it, pervade it and have dominion over it? Can people tell? What Jesus was saying right before he says the "Lord, Lord" bit was that you'll be able to tell who belongs to him because of the fruits of their lives. If someone is calling Jesus "Lord" but is not developing a life that reflects the communal love of the Triune Godhead, then there might be a problem. While it is not our place to judge anyone, it is our job to help our sisters and brothers in Christ become more like him who submitted perfectly to the will of Yahweh.

So, reflect: is this me? am I doing it right? If you don't feel like God is truly the kurios of your life, perhaps switch up your references to him to something you can more honestly say. Jesus taught us to call him Abba (daddy) after all. Crucify your faux-Lord because he cannot come back from the grave. Embrace the true kurios of existence as your Lord.

peace,

C.M.

 p.s. I didn't use a picture of Kanye West to judge him as one who misuses the term; I only want to point out that, as a culture, we don't think twice before using this term as fashion instead of its holy intended purpose. No judgement here.

Dissonant Saturday

 Today - Holy Saturday - we mourn at the level to which humanity is capable of stooping. The crucifixion is, if nothing else, a glaringly obvious example of the enormous capacity that mankind has for evil. Why do I point this out? Because

it is good for Christians to exist on Saturday.

What I mean is that so often we reach Good Friday and talk about the events of Christ's crucifixion and how incredible they were - and we should. Also, we like to spend time on  Sunday and before talking about how incredibly joyous an occasion the resurrection of Christ is - and it is. But what about Saturday? What is the purpose?

We mourn

You see, the problem with shaking our heads on Friday and clapping our hands on Sunday without bowing our hearts and bending our knees on Saturday is that we are able to simply say "Jesus died and Jesus was raised". The truth, however, is that there is a Saturday and it exists to give space to reflect on the events at hand. The sin of humanity, the missing of marks, the shortcomings and sickness in our hearts which put Christ to death.


We chose to kill God.

We do so with every act of evil.

 Every act.

 Let us take this time to remember that despite our incredible capacity to accomplish the seemingly impossible (cell phones, moon landings, DNA splicing, etc.) we are intrinsically missing something.

Goodness; we're missing goodness.

Jesus of Nazareth - a lay worker, a brick-layer and an innocent pauper - shows humanity how evil it is by willingly being crushed and laying cold in a tomb.

We know what comes next, but let's not gloss over the ugly part for our own sake. Look at the tomb. Look at the blood on the ground. See the weeping mother and brothers. We did this and we deserve no forgiveness for it.

Reflect and pray

peace,
C.M.

Love Your God: Conclusive Thoughts

Over the last week or so, I have been slowly taking a look at some of the deeper meaning behind what is called the "greatest command" in Mark 12. In the first installation, I talked about loving God with our hearts and making sure that we knew what the divine will and affections are so that we can bring ours in line with it. In the next post, I talked about loving God with our soul and gave some practical resources to start to get in touch with your non-physical body so as to be able to devote it to God. In the third piece, I talked about loving God with our minds and wrote on what the mind does and how to exercise it for God's Kingdom cause. In the last post, I discussed loving God with our strength and how this encompasses our physical bodies, our areas of influence in the world and our practical capabilities. In this conclusive post, I would like to draw these four together to demonstrate that what Jesus is really getting at -- and what the law was meant to portray -- is that we belong to God and he is ours in graceful union.

To me, these four specific areas seem to fall into a set of two couplets that encompass all of the relational facets of the human.

Couplet One
I see mind and heart making up the first couplet; here we find that Jesus is saying to love God with our intellectual and reasoning faculties, but to also love God with our feeling and wanting faculties. This seems pretty straight forward, but let's look at why this important. If a person were to compartmentalize their relationship with God (as most people are prone to do from time to time), there is a privation of total experience. For the intellectual person, we lose out on that deep-seated feeling of love; for me, this happens while working on my master's degree. I'll get so wrapped up in evaluating thing in a sterile, laboratory-type mental state that I forget that theology is inherently organic; it is natural, mystical and real as it is simply our thoughts and beliefs about God. It would be absurd to view my relationship with my wife as purely analytical and legal -- it would just be unhealthy -- so why should my relationship with my Creator be any less messy and intimate? it shouldn't. However, the pendulum can swing the opposite direction.

It is true that at times, people can compartmentalize in the other direction: with the heart. We get wrapped up in what it feels like to try to commune with the divine but in placing all of our focus here, we necessarily cut off the ways that we try and meet God via our minds. As one who has been in music ministry for more than half of my life, I can identify with this as well. It's easy to find "that song" or "that passage of Scripture" that just speaks to your heart and dwell so long on it that we lose out of the richness of fully engaging the couplet of heart and mind. Where this becomes detrimental to one's relationship with God is when our theology suffers because of our emotional longings. Sound theology, proper, demands careful thoughtfulness and passionate energy. Passion alone is like my two-year-old dancing and playing air guitar to the end music of his Scooby Doo movie; it's cute and beautiful in its own way, but it lacks grace, coordination and accuracy (he seems to switch from left handed to right handed guitar a lot). The better way -- the more holistic way -- is to love God with the entirety of this first couplet: heart and mind -- passion and intelligence.

Couplet Two
The second couplet, then, is clearly the two remaining ways of loving God: the soul and strength. Here we also see opposing facets of human relational capacities. Simply put, we are to love God with all of our physical parts as well as all of our non-physical parts. Just like the first couplet, we tend to compartmentalize or over-emphasize one of the two. When that happens on the soul side, we end up with people who are very "spiritual" without actually doing much. This can look like a number of things, but it is most apparent in one who is willing to say they're Christian, maybe post a lot of Christian memes on Facebook, maybe listen to "Christian music" (whatever that is) or maybe simply study and believe all the right things about God, but when it comes down to it, this person is not communing with the marginalized in their community; they aren't reaching out to the hurt and lost or (and this one is going to hurt, so please believe my intentions are good) perhaps this person is simply destroying their body with how they live their life. I don't mean substance abuse, but the just-as-deadly killers of the western diet and lack of exercise; there are far too many in ministry who don't talk about health and fitness because it indicts themselves and their lack of effort. Remember that it is a measure of love to care for our bodies and it is a measure of love to do good works for the Kingdom. Let us not be simply speakers, but also doers.

The other extreme, however, is the person who is willing to volunteer, is faithful to be in the pew on Sunday, bakes the casserole and writes the check, but does little to deepen their experience of the divine. This person may see the value in doing, but rarely feels that intimate connection to the divine except in emotional starts and bursts. There is no consistent awareness of the presence of God and there is little exploration away from their little island of theological awareness and experience. Just as it would be awful in my marriage to be content to take care the kids, do the chores, pay the bills and never connect with my wife on a deeper level than the transactional, never learn more about her and only grow closer in starts and bursts, so to is it with our relationship with God. Truly, humans are designed to need both sides of this couplet in order to have the fullest relationship with God.

Last Things
I think that if we really think about it these two couplets, when used to their fullest potential, not only yield the greatest expression of love to God, but also are a blue print of sorts to the best way to yield a vibrant relationship with God. Spanning the width of our minds and hearts while simultaneously reaching ever deeper into the fathoms of our soul and strength; this is the greatest command: that you should love God with absolutely every part of who you are. This is our design given by the divine.

peace,
C.M.

p.s. If you liked this series, let me know! Also, share it with someone you care about :)

Love Your God: with Your Soul

Continuing into part 2 of this series on loving God, we approach the sometimes confusing part of the passage in which we are to love God with our soul. If you missed part 1, I encourage you to read it first.

A good preliminary issue to tackle is the elephant in the room: what is the soul? This is often the confusing part for those who would read Mark 12 and seek to obey. The Greek word used here that is interpreted as "soul" is transliterated as psuche (pronounced psoo-khay) which can also mean one's breath of life, vital force and a person's essence which is different from the body and preserved beyond death. Soul is simply a concise term to capture that idea.

I believe in a particular "theory of the soul" but there are many; for simplicity and efficiency sake, I'll be speaking from my own belief and not educating the reader on all the many theories. I do encourage you to go look some up, though, there are many. As I understand it, the soul is the biggest category one can use for a person's non-physical attributes. Within this broader category, we have subcategories which include the spirit, the mind, the heart, the memory, etc. In order to love God we must devote each of these categories in humble submission to the divine.

If I'm to love God with my soul, it means that I am to love him with all of the non-physical parts of me.

Well that seems pretty straight forward, but how do we actually DO that? Great question, thanks for asking!

In order to conform all of the metaphysical parts of my person to the submissive, loving servitude of Christ's example, I must begin by knowing myself a bit. If I don't know what my soul is like, I can't very well interact with it or bend it to my will (which, paradoxically, is located in the soul). In the west, we have far too often lost the art of meditation, introspection, self-evaluation beyond an online personality survey (which Disney Villain are you?) and so we end up walking around the earth like ghosts; we don't know our physical bodies much (unless you are in a health profession) and we don't know our non-physical bodies much (unless you are an exception to the norm, which is just as plausible as being a health professional; that is, it happens). So, first, get to know you, then follow Christ's example and teachings.

How do I get to know my soul?

I'm about to lose some people here...
The most effective way that I have found to encounter my metaphysical self is to still my physical self. This in and of itself is a feat to be mastered (and I have yet to master it), but it is well worth it for the pay off is enough quiet to accomplish an inner look at oneself. Contrary to popular belief, mediation is not historically a foreign practice to Christianity. In fact the ascetic and monastic traditions within Christianity are rich in theology and experience of the divine. It is incredibly worth a look at the Desert Mothers and Fathers as well as more popular mystics like St. Gregory Palamas or Bonaventure. So here is a quick how-to on Christian meditation. Be forewarned, this isn't nearly the only way and you likely won't get it perfect the first time (unless you're just a soul-ninja) as calming one's mind and body at the same time is a skill to be practiced.

• First, find a time to practice; I'm a morning person, so being up at 6 am with nothing to do for an hour and a half is great for me. My kids and wife (and even dog) are still sleeping and I have no obligations other than what I place on myself. You may be a night person or only have time on your lunch break. Like exercising your physical body, you must block out time intentionally to "take your soul out for a jog". Thankfully, you shouldn't need more than half an hour at most; even still, I would only attempt about 5-10 minutes in the beginning as that will be plenty difficult. Set a timer somewhere if you need to, but don't try for too long; acclimate. 
• Next, find a place that is appropriate to practice your meditation; I've found that too comfortable a spot isn't good because I just fall asleep and too uncomfortable a place is also distracting, though this may be ok as you become more proficient at mediation and are able to block out discomfort. You'll want to be seated, not laying, in a comfortable position in which you won't need to fidget too much.
•  Then pray; this is the easiest way to get out all the things that would likely have come up to distract you later anyway, so just pray that God grants you peace and help to discover who you are in him and how to grow in your soul. This will be the start of your practice.
• After that, I've found that what is called the "Centering Prayer" is most effective to begin to calm my mind. The Centering Prayer works like this: you pick a word (i.e. grace, peace, Jesus, love, hope, sacrifice, Father, Trinity, etc.) that will help you "center" your thoughts and focus. As you close your eyes and begin to think of nothing but that word, you are preparing to hear from God. This is not an emptying of your mind, but a focusing on the things of God. Here you will learn what occupies your mind (which is a part of your soul) as these are the things which will come to distract. Don't be discouraged or angry when other things come to mind; simply acknowledge them briefly and then use that word as a tether back to your center.
• Then, listen; look inside yourself and ask who you are. Ask God who you are meant to be. Don't think too hard, just be. Again, this isn't an erasing of yourself; just as a static body can be working very hard, so too can a still soul be active.
• When time is over or you feel you've heard/learned something new, pray again in gratitude for all that God gives.
• Finally, "wake up" the body again. Stretch, move, walk around; it is rare that the body is so still and the soul so active, and what goes on in your metaphysical person affects your physical deeply so be courteous to yourself.

Ok, that was a quick (very quick) instructional and it is not nearly all encompassing by any means; it is simply what has worked for me. Other ways of learning about yourself (if this suits you) is to write a "spiritual autobiography". For this, you only need to make a timeline with your birth at one end and today at the other, then go through and mark major life events and then go back one more time and try to discover what your spiritual life was like during the time between events (remember your spirit is the part of your soul which communes with God). One last way to learn about your soul is to read; read, read, read and see what you like, what interests you and what you believe and what you don't. Engaging your mind is part of this effort.

All in all, you must always remember that in each of these efforts to discover your metaphysical person, it is all for the purpose of loving God who doesn't want us to be strangers to ourselves. Learn who you are in the deepest parts of you; introspect and question. Only then can you begin to think, feel, know, believe, experience and love God with your soul.

Next time I will be writing on loving God with our minds; I hope you join me again.

peace,
C.M.

Love Your God: with Your Heart

For the first time, I will be writing a blog series. This series is called "Love Your God" and will be evaluating Jesus' conclusion that "the most important commandment is...you must love the Lord your God with all your heart, all your soul, all your mind and all your strength (Mark 12:29-30, NLT)." So, in keeping a good handle on organization, we'll systematically work through each of these "ways to love" and then I'll likely have a conclusive post, tying it all together; that's the plan anyway. Lets begin.

The first way that Jesus tells us we need to love God is with our heart. I feel like it should be pointed out that Jesus is referencing Deuteronomy here when he makes this claim. This is important because it tied his teaching to the Jewish tradition and made it less refutable to those who were trying to get him to slip up. If he had been presenting completely novel doctrine, it would have been much easier to brand him a heretic and undermine his popularity if not also his authority in the people's eyes. So what does it mean to love with your heart?

Traditionally (both in Scripture and in most, if not all, cultures) the heart is used to describe the will and affections. While it might make sense for the will to be located in the mind, it seems that willfulness - free will - is a much deeper seeded quality in humanity. It is the drive that pushes us beyond assumed capacities as seen in extreme conditions of survival and sport. It is the thing that accomplishes more than thought possible as seen in numerous entrepreneurs and successful people (with other factors in play, of course). The will is much more than a psychological capacity; it is something rooted deeply and thus is best associated with the heart. The affections are located here for a similar reason. Try describing the messiness of affections towards people or things. For example, I cannot for the life of me explain why I love collecting guitars so much! In all seriousness, the passion we feel for our family, lovers, hobbies, careers and beliefs is a hard thing to describe. Humans feel, not just think and as such, we know one thing with certainty: affection is a deeply rooted quality as well.

So why the heart? As the blood-pumping and thus life-sustaining organ of the body, it is a fitting symbol for the things that drive us more powerfully than intellectual evaluation or any other source of motivation. Even before modern medicine illuminated all of the vitality of the heart, it was well known that this electrified, auto-rhythmic powerhouse is what keeps us moving, both physically and abstractly.

So how do we love God with our heart? The answer must be one that is tied to submission. This only makes sense as love is, at its base, about prizing one thing over another; in a relationship, this means prizing the other person over ourselves. In the case of loving the divine, we prize God over everything, ourselves included. So, in the context of submission, we willingly bow our affections to the Creator. Did you catch that? We utilize our will to freely long for the things that God longs for. This is no coercive action on God's part, but an actualization of our potential to choose the things of God. We do this by rehearsing the art of wanting what God wants.

So how do we accomplish this? Practice, practice, practice. Like any other movement of the will, it often must be intentional, if not forced, in the beginning. When you learn that highly processed sugar at the volume of normal, western consumption is not good for you, you have to force yourself to moderate your intake at first. It is a force of will. The same is true for quitting any vice like smoking, alcohol abuse, being quick to anger or habitually lying. We learn intellectually that there is a better way, so we force the practice until that better way becomes habit.

So, in applying this idea to our goal of loving with our heart, we see that first we need to know the God whom we want to love. This seems like it should be common sense, but far too often believers set out to become Christians without knowing the will and affections of the Christ they wish to emulate. This is how you end up with "Christian" leaders calling out for war and violence against a people whom they don't understand. So, step one, learn the heart of the one we're submitting to; what is the divine will, what does the divine long after?

Second, we must not try and "quit cold turkey". It is often a self-defeating approach to try and be perfect outright. Instead, pick one area of your heart that is unlike God's and begin there. Perhaps you struggle with anger or being short tempered; perhaps you struggle with wishing ill of people; whatever the case, it's easier and more productive to choose one thing to work on at a time and progressively improve thus.

Finally, we must not quit improving. Until we are finally united with God in fullness, we have to embrace the fact that we'll never meet perfection. So, we should never come to the conclusion that "we've arrived"; there is always room for improvement.

Concluding Thoughts
 There is more to be said about loving God with your heart; I could never say it all here. Hopefully, however, this will be a spring board for some introspection in which you, the reader, can identify some areas in your heart in which you can begin to better love God. Our heart is the summation of our deep-seeded longings and the drive which moves us. Let yours be of the Father.

Next time, I'll be evaluating how we love God with our souls. I sincerely hope you join me.

Peace,
C.M.

The Hardest Thing Ever

I want to share a couple of passages of Scripture in which two of my favorite mystics, when taken in concert, issue one of the hardest challenges to mankind and it is one that most Christians (myself included) gloss over. My prayer is that you read these in their entirety and accept the challenge.

"You're familiar with the old written law, 'Love your friend,' and it's unwritten companion, 'Hate your enemy.' I'm challenging that. I'm telling you to love your enemies. Let them bring out the best in you, not the worst. When someone gives you a hard time, respond with the energies of prayer, for then you are working out of your true selves, your God-created selves. This is what God does. he gives his best -- the sun to warm and the rain to nourish -- to everyone, regardless: the good and bad, the nice and nasty. If all you do is love the lovable, do you expect a bonus? Anybody can do that. If you simply say hello to those who greet you, do you expect a medal? Any run-of-the-mill sinner does that. In a word, what I'm saying is Grow up. You're Kingdom subjects. Now live like it. Live out your God-created identity. Live generously and graciously toward others, the way God lives toward you."
                          - Jesus, Matt. 5, msg.

Pow. Right between the eyes. Here Jesus points out that we aren't even acting as our true selves when we don't love indiscriminately. As if that command doesn't hit hard enough, lets look at our other mystic who clarifies some.

"But now I want to lay out a far better way for you. If I speak with human eloquence and angelic ecstasy but don't love, I'm nothing but the creaking of a rusty gate...If I give everything I own to the poor and even go to the stake to be burned as a martyr, but I don't love, I've gotten nowhere. So, no matter what I say, what I believe, and what I do, I'm bankrupt without love. Love never gives up. Love cares more for others than for self. Love doesn't want what it doesn't have. Love doesn't strut, doesn't have a swelled head, doesn't force itself on others, isn't always 'me first,' doesn't fly off the handle, doesn't keep score of the sins of others, doesn't revel when others grovel, takes pleasure in the flowering of truth, puts up with anything, trusts God always, always looks for the best, never looks back but keeps going to the end. Love never dies...When I was an infant at my mother's breast, I gurgled and cooed like any infant. When I grew up, I left those infant ways for good. We don't yet see things clearly. We're squinting in a fog, peering through a mist. But it won't be long before the weather clears and the sun shines bright! we'll see it all then, see it all as clearly as God sees us...But for right now, until that completeness, we have three things to do to lead us toward that consummation: trust steadily in God, hope unswervingly, love extravagantly. and the best of the three is love."
                        - Paul the Apostle, 1 Cor. 12&13, msg.

Now, if you're a Christian, I'm sure you've heard both of these passages at one time or another. My purpose in laying them side by side like this is to point out two things.

First, is the blatant command: love your enemies; to supplement that command is the clarification: this is what love is. Most people have heard this Pauline verse used in marriage ceremonies so often that we assume it is talking exclusively about romantic relationships. You might also have heard it applied to the church, as in "this is how God feels about you and the church" which is true as well. Few, however, apply this thorough definition of love to our enemies. Go back and read it with someone you can't stand in mind; it's a much tougher read.

Second, both Jesus and Paul seem to have some idea that maturity is directly connected to how we love. Jesus says that we should "grow up" and love our enemies; Paul says that when he was a baby, he acted like one, but when he grew up, he loved correctly. We should regard our love as a gauge of our maturity. One of my favorite authors, Donald Miller once wrote that "reality is like a fine wine, it just won't appeal to the immature." I think that God's reality is love and that is the finest of wines which we should strive for.

Meditate:

There are many lessons we can draw from these passages of Scripture and more still when we examine them side-by-side. These are simply two of my thoughts. What are yours?

peace,
C.M.
                      

Jealous Like Water

I used to get really hung up on passages of Scripture like Joshua 24:19-20 in which Joshua, while calling out Israel to act right and make a covenant with him says things like "You can't do it [give up false idols]; you're not able to worship God. He is a holy God. He is a jealous God..." (emphasis mine).

I would try and imagine Jesus like I thought he really was. A lay-worker, perhaps a mason; probably not very tall; he probably stank most of the time. But he loved with a demeanor that drew people in upon first impressions. No one doubted he was of God; that is why his opponents were so vehemently against him: he was clearly doing God's work...and they should have been.

So I take that guy and then add what most modern people call a negative thing or even an emotional malfunction: Jealousy. Jesus who encouraged us to give up all our stuff so that we can further the Kingdom is the same God who is Jealous?

I struggled with this, but then I got a job in a beef plant. I know, that didn't make sense, but it will.

You see, I started working on the slaughter floor of a local beef processing plant when I was 19 years old. From there I joined the Quality Assurance department and moved over to the fabrication and ground beef areas. As one with an Associates degree in Science and one who was picking up my Biology degree path again (some year and a half after starting), they moved me to the Quality Assurance Microbiology Lab.

Here I learned how God is Jealous.

One of my coworkers was a legal immigrant from Guadalajara, Mexico and his English was pretty good most of the time, but he struggled to find the right word when explaining things. One of the tests we did required us to fill up several glass bottles of water and autoclave them for E-Coli test media. We had an extremely limited space in our lab and the release and shipping of a major portion of the plant's product hinged on this test so that we couldn't afford to be untimely. In my training, this coworker was explaining this important job and repeatedly instructed me not to spill the water under any circumstance. When I asked "why?" he tried a couple different answers, but it wasn't coming across. Finally, in frustration, he blurted out "we are jealous for the water".

"what?"
"We are jealous for the water. You know, we want it all."

Then it clicked. We didn't want to lose even the smallest drop of water. We were jealous for it.
God is a jealous God; he longs for all of us. He wants his people's hearts, minds, souls and bodies. My coworker thought he was choosing a poor word for the situation, but his frustrated answer yielded a revelation to me.

A couple days ago I used a quote by Julian of Norwich; this morning, I came across another:

God is thirsty for everyone. This thirst has already drawn the Holy to joy and we the living are ever being drawn and drunk. And yet, God still thirsts and longs.
                                                                                     -- Julian of Norwich

 Meditate on this reality: God is thirsty for you. God is jealous for the water of your being. He wants every drop. You are valued and loved by the Divine Creator.

Peace,
C.M.

Why Am I Here?

I think we've all asked this question at one point or another. Most people ask it with the less-articulated question rising in the background, "what is my purpose?" or perhaps the more communal question "what is humanity's purpose?" Instead of kicking a dead philosophical horse (I only call it that because this is one of those "unanswerable" questions in philosophy, so wheel spinning is about all the farther you end up with it), I'd like to answer this question with a different intention and you'll see why...

Q: Why am I here?
A: Because God loves you.

 Now, I know that at a brush this answer seems flippant and perhaps wouldn't be the best place to start in a moment of evangelism, but I think this is the truest answer available to us with any certainty.

We -- you and I and the people on television and the man on the radio and the dictator overseas and the woman in that "mens" magazine -- are here because God loves each of us. Beyond that, creation itself is here for the same reason. The ground you walk on, the air you breathe into your lungs, the forests we clear, the oceans we abuse, the quarries we dig -- all of it because of love.

Clearly the underlying intention behind my answer is a bit different than the initial question. My answer is predicated on a question of existence or, rather, of sustinence: "I shouldn't be here in this condition (whatever your situation) and yet I am. How is this so?" Instead of function or purpose, the existential question begs at a deeper query in our souls, "how does someone or something like me get to enjoy beauty and existence as such?"....Love. Divine love is the only thing that makes sense here. Furthermore, it is a love that is not contingent on your form or function, but on the source of your existence which is located in the same place as the source of love itself: God.

Now, I believe the other question is worth asking also. We ought to find something productive and Kingdom-growing to do with ourselves and our resources. We should not, however, become so distracted with what we think we ought to be doing that we forget who we ought to be being.

We -- each person of humanity, both individually and collectively -- are loved. That is why we exist. That is why we continue to exist. That should drive our purpose. Praise God.

Peace,
C.M.