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Here's the question of the day:
Paul, Timothy, and Silas were gentle among the Thessalonians like what? (I Thess 2)
And here's the reflection of the day:
1 Thessalonians 2:3-4 For our appeal does not spring from deceit or impure motives or trickery, 4 but just as we have been approved by God to be entrusted with the message of the gospel, even so we speak, not to please mortals, but to please God who tests our hearts.
It's that time of year again. Time to recruit Sunday School teachers. This is always a difficult time of year for churches. Often, the same people teach year after year after year. And the congregation relies on those same people to always teach. But sometimes life happens and schedules change. Then the church is thrown into a bit of chaos as they scramble to cover all the positions needed.
I just had a conversation with someone about teaching Sunday School. This was someone who has taught it before but found it difficult and frustrating. I mentioned that not everyone has the gift of teaching. That's kind of obvious, right? And possibly the worst thing a congregation could would be to put someone in a place where he or she is not particularly gifted. It frustrates that person as well as cheats the students of a positive educational experience.
But sometimes I wonder how many people never volunteer to teach NOT because teaching isn't their gift but instead because they are afraid. Afraid of what, you might be asking. Well, afraid of not being a good teacher, afraid of not knowing enough, and afraid that people will find out they don't know as much (about God, the Bible, the church, etc) that they lead people to believe.
But I Thessalonians 2 reminds us that "we have been approved by God to be entrusted with the message of the gospel." Paul, Timothy, and Silas carried the gospel around the world not for their own glory "but to please God who tests our hearts."
God approved and entrusted them (AND US) with the message of the gospel. And if we don't feel up to (worthy enough? smart enough? articulate enough? fill in your own neurosis) the task, then maybe instead of bowing out of our duty to serve, perhaps we should live a more obedient life in order to feel more worthy; or learn more stuff so we do feel smart enough; or practice public speaking so we're not so afraid. God is always pleased with efforts in any and all of these areas.
Perhaps if we could think of teaching (or any of the "work" in the church) more in terms of pleasing God (and "not to please people") we might find Jesus casting out our fear and replacing it with love. . . and a desire to please God.
Showing posts with label gospel. Show all posts
Showing posts with label gospel. Show all posts
Monday, August 17, 2009
Tuesday, March 31, 2009
Happy Tuesday!
Hello! I'm glad you stopped by today. Just a follow up from my post yesterday: I talked about having to face a fear and how I hoped the words of Deut 31:6 had been seared into my mind to reassure me.
Turns out they were! I did something I was a bit intimidated by (but had to do) and it turned out OK. It's funny how we build things (or people in my case) up into being larger than life, then find out they're not so bad after all! Alright, enough about me. Onto the questions:
Here's the question and answer from yesterday:
Mon, Mar 30 What must we do if we are to be heirs of God and co-heirs of Christ and share in his glory? (Rom 8)
Romans 8:17 17 Now if we are children, then we are heirs-- heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory.
And here's the question of the day:
Tues, Mar 31 Why was Joshua, son of Nun, filled with the spirit of wisdom? (Dt 34)
And here's the reflection of the day:
The first couple verses of our Romans text today is interesting to read in light of the sermon I preached on Sunday. (Look for the post "How to Be a Hallelujah" if you want to read it.)
In these first verses of Romans 9, Paul is expressing a deep grief he must bear. But the grief that Paul carries is not for those who have died; instead, it is for those who have rejected the gospel of Jesus Christ. In Paul's view, to reject the gospel is to reject any hope for eternal life. Particularly he is grieved for his own people, the Jews. Wright points out, "Had there been any suggestion that his nonbelieving fellow Jews were on a parallel path to salvation, exercising their rights under a covenant different from that sealed with the blood of the Messiah, his grief would have been neither deep nor unceasing; it would have consisted merely of the frustration of their not at present seeing things from his point of view" (NIB Commentary on Romans).
For those who take salvation seriously, this is the same grief they would feel seeing friends and family reject the same gospel.
Wright also points out that this aspect of Paul's personality--this deep grief--is a good corrective to Christians who believe that grief is not allowed within the tradition. Paul is not a fan of "Pollyanna Christianity" where believers ignore all that is wrong and painful and causes grief. This is a very shallow form of faith, one that is too often advocated by both pastors and church folks: in the face of grief (caused by whatever reasons), people are often encouraged to get over it, move passed it, keep yourself busy and ignore it.
I hope that my "hallelujah" sermon on Sunday didn't encourage "Pollyanna Christianity," but rather that it provided encouragement to survive the darkness of grief and despair--not so much to get over it, but to honor the grief and to learn to survive it by hanging on to the peace we have with God through our Lord Jesus Christ (Rom 5).
One of my favorite admonishments comes from Romans: Rejoice with those who rejoice; mourn with those who mourn (Rom 12:15). Faithful Christianity holds these two things in tension with each other, honoring the great celebrations in life as well as the great tragedies. Both are inescapable parts of life and somehow, as Christians, we need to figure out who to make both experiences make sense in our lives, as well as our theology.
Have a splendid day!
Allison
Turns out they were! I did something I was a bit intimidated by (but had to do) and it turned out OK. It's funny how we build things (or people in my case) up into being larger than life, then find out they're not so bad after all! Alright, enough about me. Onto the questions:
Here's the question and answer from yesterday:
Mon, Mar 30 What must we do if we are to be heirs of God and co-heirs of Christ and share in his glory? (Rom 8)
Romans 8:17 17 Now if we are children, then we are heirs-- heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory.
And here's the question of the day:
Tues, Mar 31 Why was Joshua, son of Nun, filled with the spirit of wisdom? (Dt 34)
And here's the reflection of the day:
The first couple verses of our Romans text today is interesting to read in light of the sermon I preached on Sunday. (Look for the post "How to Be a Hallelujah" if you want to read it.)
In these first verses of Romans 9, Paul is expressing a deep grief he must bear. But the grief that Paul carries is not for those who have died; instead, it is for those who have rejected the gospel of Jesus Christ. In Paul's view, to reject the gospel is to reject any hope for eternal life. Particularly he is grieved for his own people, the Jews. Wright points out, "Had there been any suggestion that his nonbelieving fellow Jews were on a parallel path to salvation, exercising their rights under a covenant different from that sealed with the blood of the Messiah, his grief would have been neither deep nor unceasing; it would have consisted merely of the frustration of their not at present seeing things from his point of view" (NIB Commentary on Romans).
For those who take salvation seriously, this is the same grief they would feel seeing friends and family reject the same gospel.
Wright also points out that this aspect of Paul's personality--this deep grief--is a good corrective to Christians who believe that grief is not allowed within the tradition. Paul is not a fan of "Pollyanna Christianity" where believers ignore all that is wrong and painful and causes grief. This is a very shallow form of faith, one that is too often advocated by both pastors and church folks: in the face of grief (caused by whatever reasons), people are often encouraged to get over it, move passed it, keep yourself busy and ignore it.
I hope that my "hallelujah" sermon on Sunday didn't encourage "Pollyanna Christianity," but rather that it provided encouragement to survive the darkness of grief and despair--not so much to get over it, but to honor the grief and to learn to survive it by hanging on to the peace we have with God through our Lord Jesus Christ (Rom 5).
One of my favorite admonishments comes from Romans: Rejoice with those who rejoice; mourn with those who mourn (Rom 12:15). Faithful Christianity holds these two things in tension with each other, honoring the great celebrations in life as well as the great tragedies. Both are inescapable parts of life and somehow, as Christians, we need to figure out who to make both experiences make sense in our lives, as well as our theology.
Have a splendid day!
Allison
Friday, March 20, 2009
"Friends, ROMANS, countrymen, lend me your ear"
Hello, Friday! I hope you had a great week and are looking forward to a nice weekend. Today we begin Romans so I'm including a little intro in this posting. I hope it helps.
Here's the question and answer from yesterday:
Thur, Mar 19: Why did the people on the island of Malta think Paul was a god? (Acts 28)
Acts 28:3-6 3 Paul gathered a pile of brushwood and, as he put it on the fire, a viper, driven out by the heat, fastened itself on his hand. 4 When the islanders saw the snake hanging from his hand, they said to each other, "This man must be a murderer; for though he escaped from the sea, Justice has not allowed him to live." 5 But Paul shook the snake off into the fire and suffered no ill effects. 6 The people expected him to swell up or suddenly fall dead, but after waiting a long time and seeing nothing unusual happen to him, they changed their minds and said he was a god.
And here's the question of the day:
Fri, Mar 20: What will happen if the Israelites turn away and worship and bow down to other gods? (Dt 11)
And here's the reflection of the day:
NT Wright, a biblical scholar, calls the book of Romans Paul's "masterpiece." It is a masterpiece that no one can ever fully understand. And if one claims to, then one is a fool!
The best way to understand a whole book is to understand its parts and basic themes. The basic shape of Romans is this:
Section 1, chaps 1-4: The gospel unveils the fact that, in Jesus, Israel's God has been true to his covenant with Abraham and "has thereby brought saving order to the whole world" (Wright, NIB Commentary on Romans). In the face of rebellion, God has, "through the surrogate faithfulness of Jesus the Messiah, created a worldwide--that is, a Jewish and Gentile--family for Abraham, marked out by the covenant sign of faith" (Wright).
Section 2, chaps 5-8: God did what the covenant was meant to do: to address and solve the problem of sin. "All this is the result of God's astonishing, unchanging, self-giving covenant love expressed completely and finally in the death of Jesus" (Wright).
Section 3, chaps 9-11: Wrights writes that this section highlights the tragedy of God's righteousness, specifically that Israel fails to believe in the Messiah. In God's plan, the rejection of Jesus by Israel is still used for the good by the extension of salvation to the whole world. Paul hopes that his Jewish friends will see the blessing the Gentiles are enjoying and will come to share in covenant membership. Therefore, Gentile Christians are warned against anti-Jewish arrogance.
Section 4, chaps 12-16: The community that is created by this gospel "must live as the true, renewed humanity, in its internal and external life" (Wright). Paul seeks to bring together Jews and Gentiles into one worshiping body in Christ.
Wright identifies the major theme of Romans as God's righteousness. "God's gospel unveils God's righteousness"--Paul's own summary 1:16-17. Paul explores God's righteousness in the context of Judaism as well as Paul's own exploration of God's righteousness in the Gentile world.
As you begin to explore Romans in the upcoming weeks, I hope this post will be helpful.
Allison
Here's the question and answer from yesterday:
Thur, Mar 19: Why did the people on the island of Malta think Paul was a god? (Acts 28)
Acts 28:3-6 3 Paul gathered a pile of brushwood and, as he put it on the fire, a viper, driven out by the heat, fastened itself on his hand. 4 When the islanders saw the snake hanging from his hand, they said to each other, "This man must be a murderer; for though he escaped from the sea, Justice has not allowed him to live." 5 But Paul shook the snake off into the fire and suffered no ill effects. 6 The people expected him to swell up or suddenly fall dead, but after waiting a long time and seeing nothing unusual happen to him, they changed their minds and said he was a god.
And here's the question of the day:
Fri, Mar 20: What will happen if the Israelites turn away and worship and bow down to other gods? (Dt 11)
And here's the reflection of the day:
NT Wright, a biblical scholar, calls the book of Romans Paul's "masterpiece." It is a masterpiece that no one can ever fully understand. And if one claims to, then one is a fool!
The best way to understand a whole book is to understand its parts and basic themes. The basic shape of Romans is this:
Section 1, chaps 1-4: The gospel unveils the fact that, in Jesus, Israel's God has been true to his covenant with Abraham and "has thereby brought saving order to the whole world" (Wright, NIB Commentary on Romans). In the face of rebellion, God has, "through the surrogate faithfulness of Jesus the Messiah, created a worldwide--that is, a Jewish and Gentile--family for Abraham, marked out by the covenant sign of faith" (Wright).
Section 2, chaps 5-8: God did what the covenant was meant to do: to address and solve the problem of sin. "All this is the result of God's astonishing, unchanging, self-giving covenant love expressed completely and finally in the death of Jesus" (Wright).
Section 3, chaps 9-11: Wrights writes that this section highlights the tragedy of God's righteousness, specifically that Israel fails to believe in the Messiah. In God's plan, the rejection of Jesus by Israel is still used for the good by the extension of salvation to the whole world. Paul hopes that his Jewish friends will see the blessing the Gentiles are enjoying and will come to share in covenant membership. Therefore, Gentile Christians are warned against anti-Jewish arrogance.
Section 4, chaps 12-16: The community that is created by this gospel "must live as the true, renewed humanity, in its internal and external life" (Wright). Paul seeks to bring together Jews and Gentiles into one worshiping body in Christ.
Wright identifies the major theme of Romans as God's righteousness. "God's gospel unveils God's righteousness"--Paul's own summary 1:16-17. Paul explores God's righteousness in the context of Judaism as well as Paul's own exploration of God's righteousness in the Gentile world.
As you begin to explore Romans in the upcoming weeks, I hope this post will be helpful.
Allison
Saturday, March 7, 2009
Lucky Eutychus
Hello, weekend! And hello to you too. Glad you stopped by. You've made it another week through the Bible. Congratulations!
Here's the question and answer from yesterday:
Fri, Mar 6: Which leader of one of the 12 tribes of Israel owned the staff which “budded, blossomed and produced almonds?” (Num 17)
Numbers 17:8 8 The next day Moses entered the Tent of the Testimony and saw that Aaron's staff, which represented the house of Levi, had not only sprouted but had budded, blossomed and produced almonds.
And here's the question of the day:
Sat, Mar 7: What was made out of bronze and put up on a pole? (Num 21) Bonus Point: What organization used this image as their symbol?
And here's the reflection of the day:
Do you think of Sunday as the first day of the week or the last day? Do you know what I mean? Does Sunday begin a new week or does it finish the week off?
As a pastor, Sunday feels like the last day of the week for me. All week long, all I do leads up to worship on Sunday. Maybe for you, it feels like the end of the week too. It feels like a final day of rest, especially if you have to go to work on Monday. Others may feel like Sunday is the beginning of the week, that worship marks the beginning of the new week and provides energy for the new week.
During Creation, God worked for six days and on the seventh, he rested. God created the Sabbath, a day that was holy, a day set apart for God. All through Leviticus and Numbers, we hear about the festival and holy days. And the Sabbath is always one of them. To this day it is still a deeply beloved tradition in the Jewish tradition.
In Acts 20, we see the first reference to sabbath in the Christian church. In verse 7 it refers to "the first day of the week" where they gathered to "break bread" and "hold a discussion with" the congregation in Troas. This is the first time sabbath is referred to in the New Testament. And it seems that Sabbath is meant to be seen as the first day of the week, not the last.
It is meant to be a continuing memorial of Jesus' resurrection and his appearances to the disciples. In fact, you can find parallels with resurrection throughout the story: gathering, teaching, and breaking bread and fellowshipping over a common meal.
Perhaps the most overt reference to resurrection is with poor Eutychus, whose name ironically means "lucky." Eutychus is part of the congregation gathered to hear Paul teach. They've eaten and Paul is speaking for a long time. Imagine it: a stuffy room filled with people, long past bedtime. Anybody could fall asleep. It is unfortunate that Eutychus chose to sit, rather precariously, on the sill of an open window. He dozes off for a bit and falls to the ground.
It's a comical scene really. How many of us have dozed off during church? How many of us have gotten caught, either by the person we're sitting with or the even the pastor?! And how many of us have a private little giggle when we read about Eutychus and his ill-chosen seat?
Well, Eutychus' story takes a turn for the worse when he is "picked up dead." Paul (perhaps feeling a little guilty for not being the most exciting preacher/teacher in the world) rushes down the stairs to him, announcing, "Do not be alarmed, for his life is in him" (v10).
Here is another resurrection reference; though he is dead, he will be alive. And this continues the healing-teaching cycle that Paul is so concerned about.
Paul is the broker of God's life-giving power and miracles. But the point is not to dwell on the miracle; the point is that Paul resumed the preaching and teaching. Miracle and teaching go hand in hand. Paul even downplays the miracle by returning to teaching right away. The message is the center of the story, the center of the faith.
It is easy to get distracted by good works and looking for miracles, but what sustains us, what gives us life and breath and faith is the Word.
Have a good day!
Allison
Here's the question and answer from yesterday:
Fri, Mar 6: Which leader of one of the 12 tribes of Israel owned the staff which “budded, blossomed and produced almonds?” (Num 17)
Numbers 17:8 8 The next day Moses entered the Tent of the Testimony and saw that Aaron's staff, which represented the house of Levi, had not only sprouted but had budded, blossomed and produced almonds.
And here's the question of the day:
Sat, Mar 7: What was made out of bronze and put up on a pole? (Num 21) Bonus Point: What organization used this image as their symbol?
And here's the reflection of the day:
Do you think of Sunday as the first day of the week or the last day? Do you know what I mean? Does Sunday begin a new week or does it finish the week off?
As a pastor, Sunday feels like the last day of the week for me. All week long, all I do leads up to worship on Sunday. Maybe for you, it feels like the end of the week too. It feels like a final day of rest, especially if you have to go to work on Monday. Others may feel like Sunday is the beginning of the week, that worship marks the beginning of the new week and provides energy for the new week.
During Creation, God worked for six days and on the seventh, he rested. God created the Sabbath, a day that was holy, a day set apart for God. All through Leviticus and Numbers, we hear about the festival and holy days. And the Sabbath is always one of them. To this day it is still a deeply beloved tradition in the Jewish tradition.
In Acts 20, we see the first reference to sabbath in the Christian church. In verse 7 it refers to "the first day of the week" where they gathered to "break bread" and "hold a discussion with" the congregation in Troas. This is the first time sabbath is referred to in the New Testament. And it seems that Sabbath is meant to be seen as the first day of the week, not the last.
It is meant to be a continuing memorial of Jesus' resurrection and his appearances to the disciples. In fact, you can find parallels with resurrection throughout the story: gathering, teaching, and breaking bread and fellowshipping over a common meal.
Perhaps the most overt reference to resurrection is with poor Eutychus, whose name ironically means "lucky." Eutychus is part of the congregation gathered to hear Paul teach. They've eaten and Paul is speaking for a long time. Imagine it: a stuffy room filled with people, long past bedtime. Anybody could fall asleep. It is unfortunate that Eutychus chose to sit, rather precariously, on the sill of an open window. He dozes off for a bit and falls to the ground.
It's a comical scene really. How many of us have dozed off during church? How many of us have gotten caught, either by the person we're sitting with or the even the pastor?! And how many of us have a private little giggle when we read about Eutychus and his ill-chosen seat?
Well, Eutychus' story takes a turn for the worse when he is "picked up dead." Paul (perhaps feeling a little guilty for not being the most exciting preacher/teacher in the world) rushes down the stairs to him, announcing, "Do not be alarmed, for his life is in him" (v10).
Here is another resurrection reference; though he is dead, he will be alive. And this continues the healing-teaching cycle that Paul is so concerned about.
Paul is the broker of God's life-giving power and miracles. But the point is not to dwell on the miracle; the point is that Paul resumed the preaching and teaching. Miracle and teaching go hand in hand. Paul even downplays the miracle by returning to teaching right away. The message is the center of the story, the center of the faith.
It is easy to get distracted by good works and looking for miracles, but what sustains us, what gives us life and breath and faith is the Word.
Have a good day!
Allison
Thursday, February 12, 2009
Blowin' in the Wind Edition
Batten down your hatches! I'm glad Rocky and I got our (deliciously muddy) romp in the woods done yesterday afternoon. We both might blow away today! By the way, has anyone seen a green AC unit cover flying around? If so, send me an email. Mine is "blowin' in the wind." Speaking of which. . .
Here's the question and answer from yesterday:
Weds, Feb. 11- What would happen to the Israelites if they worked on the seventh day?
Exodus 35:2, “For six days, work is done, but the seventh day shall be your holy day, a day of Sabbath rest to the Lord. Whoever does any work on it is to be put to death.”
And here's the question of the day:
Thurs, Feb. 12- What did the lame beggar ask of Peter and John? What did the lame beggar receive instead?
And here's the reflection of the day:
Congratulations to all those who have been wading through the last 13 chapters of Exodus--two more chapters tomorrrow and you're done with it! It's a little repititious, I know. My sermon on Sunday is going to paint the BIG PICTURE for you about the tabernacle and why it's so important. So if you're still wondering why, hopefully you'll be in worship on Sunday. If not, I'll be sure to post the sermon. I hope it helps!
As we find ourselves at the end of Exodus, so too we find ourselves at the beginning of Acts. Here is the beginning of the church and the initial way the first church sought to live out the gospel: preaching and teaching, fellowship, sharing communion, and praying together.
The first two chapters of Acts tells us about Pentecost and its effect on the people. Spiritual experiences--like Pentecost--seem to come and go quickly. We are not used to seeing spirituality on a long term basis. But that is what Acts seeks to do: provide a vision of the ongoing embodiment of the gospel, not just gospel in fits and starts.
In Acts three, the gospel has moved from the crowds to the temple--the heart of worship--"where the gospel would do its work and encounter opposition" (Willimon, Acts, p 43). The disciples are preaching the gospel as the fulfilment of God's promises to the people of Israel. (We will see how the Jews react to the gospel a little later on.)
Willimon tells us that the gospel is the power of God which creates healing, astonishment, or anger, depending on the situation. In Acts 3, which we read today, the power of the gospel has created both healing and astonishment.
Peter and John, being faithful Jews, go up to the temple at the time of prayer when they stumble on a man who was lame from birth begging at the temple gate. Willimon writes, "The path toward significant prayer is a way that goes straight through, not around, human misery" (p 44).
The lame beggar has no way to supprt himself, instead relying on the crumbs thrown to him from others. He can't even make eye contact with the disciples. I'm going to make a little interpretive leap here and suggest that he was probably so beaten down by the circumstances of his life, that he can't even imagine asking for healing--not from God or from the disciples. He asks only for alms, but he receives physical and spiritual wholeness.
This is where the gospel goes; this is what the gospel does. Church isn't so much about handing out money to people in need; it's about pointing out the wholeness in Jesus Christ that God offers to everyone. The path to significant prayer--to significant ministry and mission and kingdom building--is through human misery and hopelessness and defeat. Human misery is like a magnet for the gospel; Jesus came to seek out the least and the lost. That is where Jesus is and where the church should be too.
Where do you see human misery? Can you see the gospel at work there? Is God calling you to be a part of it?
Allison
Here's the question and answer from yesterday:
Weds, Feb. 11- What would happen to the Israelites if they worked on the seventh day?
Exodus 35:2, “For six days, work is done, but the seventh day shall be your holy day, a day of Sabbath rest to the Lord. Whoever does any work on it is to be put to death.”
And here's the question of the day:
Thurs, Feb. 12- What did the lame beggar ask of Peter and John? What did the lame beggar receive instead?
And here's the reflection of the day:
Congratulations to all those who have been wading through the last 13 chapters of Exodus--two more chapters tomorrrow and you're done with it! It's a little repititious, I know. My sermon on Sunday is going to paint the BIG PICTURE for you about the tabernacle and why it's so important. So if you're still wondering why, hopefully you'll be in worship on Sunday. If not, I'll be sure to post the sermon. I hope it helps!
As we find ourselves at the end of Exodus, so too we find ourselves at the beginning of Acts. Here is the beginning of the church and the initial way the first church sought to live out the gospel: preaching and teaching, fellowship, sharing communion, and praying together.
The first two chapters of Acts tells us about Pentecost and its effect on the people. Spiritual experiences--like Pentecost--seem to come and go quickly. We are not used to seeing spirituality on a long term basis. But that is what Acts seeks to do: provide a vision of the ongoing embodiment of the gospel, not just gospel in fits and starts.
In Acts three, the gospel has moved from the crowds to the temple--the heart of worship--"where the gospel would do its work and encounter opposition" (Willimon, Acts, p 43). The disciples are preaching the gospel as the fulfilment of God's promises to the people of Israel. (We will see how the Jews react to the gospel a little later on.)
Willimon tells us that the gospel is the power of God which creates healing, astonishment, or anger, depending on the situation. In Acts 3, which we read today, the power of the gospel has created both healing and astonishment.
Peter and John, being faithful Jews, go up to the temple at the time of prayer when they stumble on a man who was lame from birth begging at the temple gate. Willimon writes, "The path toward significant prayer is a way that goes straight through, not around, human misery" (p 44).
The lame beggar has no way to supprt himself, instead relying on the crumbs thrown to him from others. He can't even make eye contact with the disciples. I'm going to make a little interpretive leap here and suggest that he was probably so beaten down by the circumstances of his life, that he can't even imagine asking for healing--not from God or from the disciples. He asks only for alms, but he receives physical and spiritual wholeness.
This is where the gospel goes; this is what the gospel does. Church isn't so much about handing out money to people in need; it's about pointing out the wholeness in Jesus Christ that God offers to everyone. The path to significant prayer--to significant ministry and mission and kingdom building--is through human misery and hopelessness and defeat. Human misery is like a magnet for the gospel; Jesus came to seek out the least and the lost. That is where Jesus is and where the church should be too.
Where do you see human misery? Can you see the gospel at work there? Is God calling you to be a part of it?
Allison
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