MONDAY MORNING BLOG

Chapter 32

Good Monday Morning to this new week!

Once when he was standing on the shore of Lake Gennesaret, the crowd was pushing in on him to better hear the Word of God. He noticed two boats tied up. The fishermen had just left them and were out scrubbing their nets. He climbed into the boat that was Simon’s and asked him to put out a little from the shore. Sitting there, using the boat for a pulpit, he taught the crowd. When he finished teaching, he said to Simon, “Push out into deep water and let your nets out for a catch.” Simon said, “Master, we’ve been fishing hard all night and haven’t caught even a minnow. Luke 5

Over the past few weeks, I’ve spent some time at water’s edge, banks, riversides, littorals or, most recently, at the shore of the Bielersee. Shores – where land and water meet – places of transition and reflection – they sure do hold a special allure that has inspired many – as including Jesus – though in a country of little water there were a few shores he was drawn to.

Jesus first met Peter and Andrew on the Sea of Galilee. They were fishermen working on the shore when He called them to become “fishers of men” (Matthew 4:18-19). The shore, a place of their daily work, became the setting for a transformative moment.

Jesus delivered the Sermon on the Mount, a foundational teaching of his ministry, near the shores of the Sea of Galilee (Matthew 5-7). The natural amphitheatre created by the landscape allowed His words to reach a large crowd, illustrating the role of the shore as a place for sharing wisdom.

After a day of teaching and healing, Jesus performed the miracle of feeding 5,000 men, women, and children with five loaves and two fish near the shore of the Sea of Galilee (John 6:1-14). The shore served as the backdrop for this incredible demonstration of provision and abundance.

Shores provide a unique place where we can pause and reflect. The rhythmic sound of the waves and the expanse of the horizon can bring clarity and peace, making them ideal for contemplation and renewal.

Shores a gateway to new possibilities symbolising transitions and new beginnings. Just as the shore is where the land meets the sea, it is a place where we can move from the old to the new, from routine to adventure.

The beauty of coastlines-whether sandy beaches, rocky shores, or tranquil lakefronts-can inspire creativity and provide a sense of calm. It’s a place where nature’s artistry meets our own sense of wonder.


Shores can be subject to weather conditions that may not always be pleasant, such as strong winds or intense sun, or flooding. Popular shore areas may be crowded and commercialized, which can detract from the seeker’s peaceful experience. 

As we embark on this new week, make sure you carve out time to visit a shore zone! Take a walk along a local beach, enjoy a peaceful moment by a lake, or take a contemplative pause by a river. Make these shore zones more than just geographical locations. Make them sanctuaries for reflection, renewal, and inspiration! Just as Jesus found moments of profound significance by the shores, we too can find moments of peace and purpose.

Wishing you all a great start to this new week.

Philemon 

Chapter 31

Good Monday Morning to this new week 31 of 2024

As we step into this new week, let’s reflect on an intriguing idea: Jesus as a guardian of opportunities. Jesus indeed opened doors to new possibilities and transformative experiences for those around Him and for us today.

Opportunities are more than mere chances for success or advancement. They can be distinguished between potentiality (dynamis) and actuality (energeia or entelecheia). An opportunity represents a state of potentiality that, through human agency or external factors, can be transformed into actuality.They are moments laden with potentiality, requiring freedom and ethical deliberation to actualize. They are temporally bound and subject to the dynamics of agency and determinism, and their value is often judged based on their outcomes and ethical implications. Recognizing and seizing opportunities involves a complex interplay of personal agency, moral responsibility, and social context. From a pragmatic and utilitarian perspective, opportunities are evaluated based on their potential to bring about the greatest good for the greatest number. Pragmatists emphasize the role of opportunities in problem-solving and experiential learning and assess opportunities based on the outcomes they produce, advocating for actions that maximize overall happiness and well-being.

Here are some approaches of Jesus to opportunities:

Jesus’ command to love one another as He loved us (John 13:34) and to love our neighbors as ourselves (Matthew 22:39) are profound opportunities for personal and communal transformation.

Jesus’ plea for forgiveness for His persecutors (Luke 23:34) and His teaching on forgiving others (Matthew 6:14) show us the path to freedom from bitterness and resentment.

In declaring Himself the way, the truth, and the life (John 14:6), and asserting that with God all things are possible (Matthew 19:26),

“Come to me, all you who are weary and burdened, and I will give you rest” (Matthew 11:28).

Jesus’ life of service (Mark 10:45) and His call for discipleship (Matthew 16:24) provide a model for leadership and greatness through humility.

Jesus’ assertion that He is the light of the world (John 8:12) and that knowing the truth will set us free (John 8:32) reveals opportunities for liberation.

By urging us to seek first God’s kingdom (Matthew 6:33) and declaring that it is within us (Luke 17:21), Jesus opens the door to a transformative reality that begins in our hearts.

“For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life” (John 3:16). This promise is a gateway to everlasting hope.

In summary, Jesus provides opportunities for love and compassion, forgiveness and freedom, faith and possibility, rest and peace, humility and service, enlightenment and liberation, and kingdom living.

Jesus as the guardian of opportunities. His teachings and actions invite us to be catalysts for transformation.

Blessings for a wonderful week ahead!

Philemon

“Endeavor to keep the unity of the Spirit in the bond of peace.” – Ephesians 4:3

Chapter 30

Kornelis Heiko Miskotte, commonly known as K.H. Miskotte, was a prominent Dutch theologian and pastor in the 20th century. Born in Utrecht on September 23, 1894, and died on August 31, 1976, Miskotte played a major role in shaping modern Dutch Reformed theology. Miskotte is best known for his engagement with the Bible and his critical stance toward modern secular culture. He was strongly influenced by Karl Barth, a leading figure in neo-orthodox theology. Like Barth, Miskotte emphasized the transcendence of God and the importance of Scripture. He wrote several influential works, including When the Gods are Silent (“Als de goden zwijgen”), which explores the challenge of maintaining faith in a secularized world.

When it comes to resisting Christian passivity, Christians often draw on the wisdom of Bonhoeffer, who was a leading voice in the Confessing Church—a clergy movement that resisted the Nazification of Germany’s Protestant churches. Instead of fleeing to America, Bonhoeffer returned to Germany before the war. He was banned from teaching and preaching and eventually joined a conspiracy to assassinate Hitler, which led to his imprisonment and eventual execution.

In summary, while both Miskotte and Bonhoeffer were deeply committed to resisting Nazi tyranny and were rooted in their Christian faith, Bonhoeffer was more directly involved in active resistance and focused on discipleship and community, whereas Miskotte emphasized intellectual resistance through biblical theology and critique of modernity.

Yet many today have fractured and co-opted Bonhoeffer’s legacy by separating his biography from his theology. This distortion creates a “Bonhoeffer option.”

Methods of Resistance:

Bonhoeffer:

•   Active Plotting: Bonhoeffer’s resistance included direct involvement in plots to overthrow Hitler, which was a significant and risky form of opposition.
•   Theological Education: He founded an underground seminary in Finkenwalde to train pastors in the Confessing Church, emphasizing discipleship and community.

Miskotte:

•   Intellectual Resistance: Miskotte’s primary form of resistance was through his intellectual and theological work, writing and preaching against the ideologies of the Nazi regime.
•   Pastoral Care: He provided pastoral care and moral support to those in the resistance, encouraging them to remain steadfast in their faith and opposition to tyranny.

One way pastoral theology makes this possible is by reminding people of the power of God’s word—which brings us back to Miskotte. When his fellow Dutch citizens faced a costly choice between pious inaction and violent reaction, Miskotte invited them to a theologically grounded yet politically active form of resistance. This, he believed, began with the simple yet radical act of listening. Miskotte saw that the Nazi occupation of Amsterdam produced a surprising, new hunger for Scripture—including an outbreak of Bible study groups in occupied cities in the winter of 1940. Miskotte personally facilitated some of these underground meetings and used his theological training to publish and distribute a study guide to meet the desperate need for biblical resources. His booklet, entitled Biblical ABCs, targeted the religious roots of Nazism. The primer began with the importance of God’s name, which Miskotte saw as the “cornerstone” of all “resistance” to authoritarianism and the decay of truth.

Ben Cowgill makes an interesting statement:

Miskotte respected the power of paganism. This may sound obscure or even offensive. The term has a long and controversial history, including colonialism, and modern people use it to describe their own religious practices. But Miskotte means by paganism something primordial: the standard human outlook that specific cultures concretize in different ways. This pagan outlook is rooted in particular lands, and it contains no grand contrasts: no creation from nothing, no end of the world, no transcendent agents. Instead, it is pluralistic and agonistic to the core. Gods and mortals struggle. Miskotte believed that paganism was honorable and even, in a sense, true, and therefore extremely durable. In fact, he thought that the Christian church, being composed of converted pagans, was always unstable and in danger of falling back into this most natural vision of the world. Only a constantly renewed attention to the Torah—“the anti-pagan monument par excellence”—can prevent this relapse. Only an active discipline of unbelief can keep us from absorbing the surrounding status quo ethos. Christians must also understand that it will take very strong catechesis to arrest our drift: we should not underestimate the fascism latent in ourselves and our churches, nor the kind of intensive, preventive deprogramming we need to pursue. Miskotte is an expert, Torah-based deprogrammer.

In this way, Miskotte saw Christian sanctification as a form of sabotage. The God of Israel revealed in the Bible and in Jesus Christ, Miskotte said, “is a saboteur from the beginning.” Not only does Jesus destroy our man-made notions of God and religion, but sanctification initiates us into God’s ongoing holy sabotage of our lives and the socio-political worlds that define them. In his essay on Miskotte’s work, theologian Philip G. Ziegler says that a key to “sanctifying the name” is active unbelief and disobedience to the chthonic and religious powers that drive natural life. Yet even this form of nonviolent theological resistance is often viewed as literal subversion by the political establishment—especially by people whose visions of peace, justice, and greatness conflict with those of the kingdom of God.

Sacred sabotage is brought about not by the power to crucify, but by the power of one who was crucified. This translates into a political presence that, according to Stanley Hauerwas, exists “so that the world may know that there is an alternative to the violence that characterizes relations between peoples and nations.”

More than that, God distinguishes us together. In the same way, resisting political violence in our time requires the church to renew its identity as the community of God’s Word.

As Miskotte reminds us, Christian sanctification involves participation in God’s holy sabotage of our world and its mechanisms of violence. The church’s prophetic task is to bear witness to the peace of Christ that reconciles and sustains the world. A restored humanity is possible only at the cross, not by the sword. And as dissident disciples, we smuggle this subversive message as witnesses in, to, and for a hostile world that is being reconciled to God but has not yet recognized it.

As sanctified saboteurs, baptized into God’s life, we boldly say, “We are Christians before we are (add your nation),” in accordance with our original confession that Jesus is Lord.

Wishing my readers a good and peaceful start to this new week in whatever form of sabotage they take. ✨

Philemon

References

• Bonhoeffer, D. (1995). The Cost of Discipleship. SCM Press.

• Miskotte, K. H. (1967). When the Gods are Silent. Collins.

• Stacy, J. (2024). Sabotaging Political Violence. Journal of Reformed Theology, 68(5), 74.

• Ziegler, P. G. (Year). A Theological Provocation. Journal of Reformed Theology.

• Cowgill, B. (Year). The ABC’s of Biblical Resistance: An Interview with Dr. Collin Cornell. Reformed Theology Today.

Chapter 29

Good Monday Morning to this new week!

This morning, I rode for an hour and a quarter against the wind at 5 Beaufort. After a while, I got into the groove, trying to hold my speed. Keeping my head down and staying focused, I resisted distractions. Occasionally, a turn would make the wind a little less fierce, but turning around wasn’t an option. Knowing my destination wasn’t too far anymore kept me going.

The concept of headwinds, which refers to winds blowing directly against the direction of travel, is metaphorically and literally mentioned in various contexts in the Bible. In Jonah 1:4, “But the Lord sent out a great wind into the sea, and there was a mighty tempest in the sea, so that the ship was like to be broken.” This passage describes Jonah’s attempt to flee from God’s command, resulting in God sending a storm as a form of divine intervention. Similarly, in Mark 6:48, “And he saw them toiling in rowing; for the wind was contrary unto them: and about the fourth watch of the night he cometh unto them, walking upon the sea, and would have passed by them.” Here, Jesus observes his disciples struggling against a headwind while rowing on the Sea of Galilee before he walks on water to reach them. Additionally, Acts 27:4 states, “And when we had launched from thence, we sailed under Cyprus, because the winds were contrary.” This refers to Paul’s voyage to Rome, where the ship faced contrary winds, making their journey difficult.

Moreover, the physical challenges of headwinds serve a greater purpose. They fortify strength and resilience, compelling us to exert greater effort and adapt to harsher conditions. The cooling effect of headwinds during strenuous activities helps regulate body temperature, preventing overheating and enhancing endurance. Training against headwinds not only elevates physical conditioning but also instills a sense of triumph, making subsequent rides in calmer conditions feel remarkably smoother and boosting overall confidence and performance. (all in the good case that the wind changes in due time)

I wish you a good start to this week, headwinds or tailwinds!

It seems to be the same headwind against which we must surge,
or accept being slowed by, continue crawling against, until, in hope,
it shifts, and we go with it, together, towards a *”promised land”.


Philemon

*a metaphor for personal or collective spiritual growth and transformation

Chapter 28

Good Monday Morning to this new week!

For whoever has will be given more, and they will have an abundance. Whoever does not have, even what they have will be taken from them. Matthew 25.29

Thanks, Sandro, for prompting me to ponder this parable. It’s a challenging task to search for its nuances without defaulting to the common Western interpretation, which often frames the Parable of the Talents as a justification for many forms of capitalism. Or as you write this parable is not a justification of inequality. Rather, it is a sober analysis of existing conditions from the current time to this present day.

The Parable of the Talents from Matthew 25:14-30 is a narrative that has resonated across centuries, yet its interpretation remains as diverse as the communities that seek its meaning. At its core, the parable presents a story of a master who entrusts his servants with varying amounts of talents, expecting them to multiply these talents during his absence. Upon his return, he evaluates their stewardship, rewarding those who invested wisely and criticizing the one who buried his talent out of fear. And ends with a very harsch verse; He is sentenced to be cast into outer darkness, v. 30. We’re reminded of the verse in Proverbs 11.24; One person gives freely, yet gains even more; another withholds unduly, but comes to poverty.

Interpretations of the Parable of the Talents span traditional Christian views, socio-economic perspectives, psychological insights, liberation theology, Eastern communal interpretations, mystical allegories, feminist critiques, ecological perspectives, literary analyses, philosophical reflections, educational applications, psychological counseling insights, business ethics, comparative religious lenses, postcolonial critiques, and modern contextual considerations … and so forth

Traditional Interpretations

Traditionally, this parable is often understood through the lenses of stewardship, faithfulness, and accountability:

• Stewardship and Responsibility: The master symbolizes God, and the talents represent the gifts and resources God has given to each individual. This interpretation encourages believers to responsibly use their God-given gifts for the betterment of the world.

• Faithfulness and Accountability: It underscores the idea that believers will be held accountable for how they utilize their talents. Those who faithfully invest and grow their talents are rewarded, while those who fail to do so face consequences.

Socio-Economic Perspectives

In contemporary socio-economic contexts, interpretations of the parable vary widely:

• Capitalist Interpretation: Within Western capitalist frameworks, the parable is often seen as endorsing entrepreneurship, risk-taking, and prudent investment. It emphasizes the value of initiative and the potential for economic growth through active engagement.

• Critique of Exploitation: Conversely, some scholars interpret the parable as critiquing economic systems that perpetuate exploitation. The severe judgment of the third servant can be seen as highlighting the harsh realities faced by those marginalized or unable to participate in economic activities.

Progressive Theological Insights

Progressive theology offers nuanced interpretations that critique traditional readings and advocate for justice, empowerment, and inclusivity:

• Critique of Economic Injustice: Progressive interpretations question economic systems that perpetuate inequality. The parable’s focus on accumulation and redistribution prompts reflection on societal structures that concentrate wealth and power.

• Emphasis on Spiritual and Moral Wealth: Beyond material gain, progressive interpretations highlight the importance of spiritual and moral abundance. True wealth, in this view, comes from cultivating virtues like compassion, solidarity, and justice.

• Inclusive Interpretation: Progressive theology emphasizes inclusivity and solidarity with marginalized communities. It challenges interpretations that blame individuals for their circumstances without addressing systemic injustices.

• Critique of Judgmentalism: Instead of condemning the third servant for fear and inaction, progressive interpretations advocate for empathy and understanding. They call for a deeper examination of societal attitudes and structures that perpetuate inequality.

• Interfaith and Intersectional Dialogue: Engaging with other faith traditions and social justice movements, progressive theology seeks common ground in promoting human dignity and addressing systemic oppression.

Ecological and Cultural Perspectives

Beyond theological debates, the parable invites reflection on ecological stewardship and cultural values:

• Ecological Stewardship: Some interpret the talents as resources entrusted to humanity, urging responsible stewardship of the Earth’s resources for the well-being of present and future generations.

• Cultural Context: The parable can be understood through diverse cultural lenses, offering insights into how different communities perceive concepts of wealth, power, and responsibility.

Conclusion

Some scholars interpret this lack of engagement to mean there is a lack of relationship. There’s no relationship between the slave and his master, or the slave and the ‘stuff’ and this is what becomes clear as the master leaves the scene. Somehow this master can reap where he didn’t sow and earn money where he hasn’t done business. Either he’s shady and corrupt (totally possible) or he’s not afraid to take some risk.

One encouraging takeaway is that the master’s primary concern is not merely avoiding risk, as evidenced by his appreciation for not losing anything. It can be argued that Jesus is calling for a community capable of confronting reality, embracing risk, and fostering genuine connections. This community does not shy away from vulnerability because the potential for deeper relationships makes it worthwhile. A wise teacher or leader does not delegate authority in order to exploit the efforts of others; rather, they offer opportunities for engagement with risk. The Parable of the Talents challenges me to engage with its message in a critical manner, steering clear of oversimplified interpretations that miss its depth and complexity.

So let’s go and dig out our talents quickly …. seeing it’s them in the dark place – not us! 

Philemon

Chapter 27

Good Monday Morning to this new week.

Since the beginning of the Russian invasion of Ukraine in February 2022, Taras Dyatlik, an evangelical Ukrainian theological educator, has shared his daily reflections in a WhatsApp.
The following is one recent journal entry from June. 

Today, I woke up again with my heart torn in two. Shelling, deaths, and propaganda go on and on, day and night. I am tired of sharing our daily nightmares in this war diary.

God, where are you? Why are you silent? Do you really not care?

After every shelling, after every news of Russian atrocities, my heart is filled with a thirst for revenge. I want to scream like the psalmist, “Happy is the one who seizes your infants and dashes them against the rocks” (Ps. 137:9). And then a still, small voice whispers, “But I tell you, love your enemies” (Matt. 5:44). How is this possible, Lord? How do we love torturers and murderers? But I know that if I let hatred seize my heart, I will become like them, and then evil will win. Love for enemies is my Garden of Gethsemane, my bloody battle. It is the only way I can remain human. This endless exhaustion, this spiritual desert—my “volunteer marathon” is a carrying of the cross. I fall under the weight of other people’s pain, and there is no end in sight. Will I have enough strength? Will I break down like Peter, who promised to follow Jesus to the end but denied him before the rooster crowed?

Lord, I pray like Paul that your grace will be sufficient for me, that your power will be perfect in my weakness (2 Cor. 12:9). And then there are these thoughts: I am not like others! I do so much. I sacrifice so much in this civilian life and ministry! And then I stop myself: Do you think that your righteousness is greater than that of the scribes and Pharisees? (Matt. 5:20). All my good works are but filthy rags before the holiness of God (Isa. 64:6). All I have is his undeserved gift. So, down with pride, Taras. Serving is a privilege, not a merit.

And how often I find myself judging my brothers in faith—in both Ukraine and the West. But who am I to judge another’s servant? (Rom. 14:4). Each of us has our own Calvary. My job is to carry my personal cross—and then lend a shoulder to those who fall under their burdens, like Simon of Cyrene on the Via Dolorosa. But the worst thing is when you realize that in the whirlwind of your ministry, you have forgotten the main thing: your relationship with the Stranger on the road to Emmaus. Prayers have turned into dry, short reports with figures and requests. The Word of God has become an unopened book with too many painful questions. I work hard, but have I become a modern Martha who cares for many things but forgets the ”one thing” that is necessary—to sit at the feet of Jesus, forgetting about job descriptions (Luke 10:41–42)? Forgive me, Lord! Without you, I am nothing. The source of my life is in you. How unbearably painful this contradiction is sometimes: I love my country to the core, every piece of land. But at the same time, I know that my true homeland is in heaven, from which I am waiting for the Savior (Phil. 3:20). What do the borders of earthly states mean in the face of eternity? “There is no Gentile or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all” (Col. 3:11). Even if my body is handed over to be burned for Ukraine, if I do not have the love of Christ, I am nothing (1 Cor. 13:3). Sometimes, amid the hell of war, I want to escape into sweet oblivion—not to think, not to remember, to live one day at a time. But then your Spirit reminds me, Seek first the kingdom of God and his righteousness (Matt. 6:33). For what is our life? A vapour that appears for a moment and disappears (James 4:14). Every day can be a step toward eternity, where God will wipe away every tear from our eyes, and death will be no more. There will be no more sorrow, no more crying, no more pain (Rev. 21:4). Although the whole world and politics cries out to us like the movie title, “Don’t look up! Don’t look up!”—we must look up. And how often we must wrest joy from the teeth of despair—to fight for hope in a battle with hopelessness. It is so easy to give up. But doesn’t the kingdom of God belong to children (Matt. 19:14), like that boy and girl who smiled at me from under the rubble of a ruined house? Where did they get this fierce strength of spirit?

I, too, must shine forth to a war-torn world. Let them see my joy and glorify my Father in heaven (Matt. 5:16). The path is narrow, and the gate that leads to life is small (Matt. 7:14). Every step of our life and ministry in Ukraine is a battle. The enemy is external, but even stronger are the internal demons that cry out, “Taras, don’t look up!” Every choice is a risk. Did Christ promise us a cloudless life? No! He warned, “In me, you may have peace. In this world you will have trouble. But take heart! I have overcome the world” (John 16:33). How, Lord, can this be true?

And yet I choose to believe, despite … To serve, despite … To sow seeds of goodness in my soil scorched by hatred, despite … To be a light in this oppressive, almost physical darkness, despite … Because I know that one day, there will be no shadow, no trace of war, only light, only peace, only love. One day. Peace be with you and keep your children away from war.

Taras Dyatlik; coordinates seminary-based refugee hubs in Ukraine and serves as a theological consultant for Leaders in Eastern Europe and Central Asia.

Wishing you resilience and faith as you start this week.
Philemon

Chapter 26 – ( I skipped 25)

Good Monday Morning to this new week.

I hope you’ve been enjoying my weekly blog chapters. Now for Week 25…the famous week that Christopher Latham Sholes patented the Sholes and Glidden typewriter, the first commercially successful typewriter of its kind. Honestly, Sunday and Monday came and went in a blur, probably lost in a sea of to-do lists, and then, before I knew it, Week 25 itself was history! But fear not, dear readers! If you’d like me to make up for the lost chapter 25, I’m all ears for your suggestions! Stay tuned as I regroup for this weeks chapter 26!

“The winner takes it all.” This phrase, often heard in the context of competitions and high-stakes environments, came to mind recently while reading about a prominent bank in Switzerland of which they say it is the “Winner and took it all”!

Yesterday, I watched the game EM-2024 between Belgium and Romania. As a spectator, I felt like the real winner who took it all. It was an incredibly cool match, with both teams playing as if they had nothing to lose. Yes, Belgium won 2-0, but Romania continued to play excellently, taking chances and risks, and showcasing good football.
But is it really true? Does the winner truly take it all?

Do you not know that in a race all the runners run, but only one gets the prize? Run in such a way as to get the prize. 1. Corinthians 9.24

Jamieson-Fausset-Brown Bible Commentary

Know ye not—The Isthmian games, in which the foot race was a leading one, were of course well known, and a subject of patriotic pride to the Corinthians, who lived in the immediate neighborhood. These periodical games were to the Greeks rather a passion than a mere amusement: hence their suitableness as an image of Christian earnestness.
in a race—Greek, “in a race course.”

all … one, although we knew that one alone could be saved, still it would be well worth our while to run. Even in the Christian race not “all” who enter the race win (1Co 10:1-5).

So run, that ye may obtain—said parenthetically. These are the words in which the instructors of the young in the exercise schools (gymnasia) and the spectators on the race course exhorted their pupils to stimulate them to put forth all exertions. The gymnasium was a prominent feature in every Greek city. Every candidate had to take an oath that he had been ten months in training, and that he would violate none of the regulations .He lived on a strict self-denying diet, refraining from wine and pleasant foods, and enduring cold and heat and most laborious discipline. The “prize” awarded by the judge or umpire was a chaplet of green leaves; at the Isthmus, those of the indigenous pine, for which parsley leaves were temporarily substituted (1Co 9:25). The Greek for “obtain” is fully obtain. It is in vain to begin, unless we persevere to the end (Mt 10:22; 24:13; Re 2:10). The “so” expresses, Run with such perseverance in the heavenly course, as “all” the runners exhibit in the earthly “race” just spoken of: to the end that ye may attain the prize.

So, does the winner take it all? In the literal sense, perhaps. But in the grander scheme, everyone who runs with dedication and integrity gains something invaluable. Whether it’s the thrill of the game, the satisfaction of trying our best, or the lessons learned along the way, we all have the potential to be winners in our own right.

“The winner takes it all” in another context, yes it completely fits our run and journey of faith … after long perserverance, recieving grace upon grace!

The runner, according to Paul’s vivid image in another of his letters, forgets those things that are behind and strains toward those that are ahead. And just as a man runs with his body leaning forward, and his eager hand nearer to the prize than his body, and his eyes and heart running ahead of them both to grasp it, so let us live with the one worthy goal for ours, and let us set our whole effort and faith on what is worthy of it all, the prize of our high calling, the crown of righteousness. Then let us run, that we may finish the race with joy!

Wishing you a great start to this new week!

Philemon

Chapter 25

Good Monday Morning, dear readers!

Twitter post for today; 

💪 Holding onto a tenacious grip requires perseverance, just as the Bible reminds us. When faced with challenges, let these verses empower you to press on, stand firm, and continue doing good. Trust in God’s promises and know that your efforts, fueled by faith, will lead to a fruitful harvest. #TenaciousGrip #Perseverance #BibleVerses

One powerful story in the Bible that exemplifies a tenacious grip is found in Genesis 32:22-32. It is the account of Jacob wrestling with God.

In the story, Jacob was preparing to meet his brother Esau, whom he had deceived years earlier. Fearful of Esau’s response, Jacob sent his family and possessions ahead of him and found himself alone by the river Jabbok. Suddenly, a man appeared and wrestled with Jacob throughout the night.

Jacob refused to let go, displaying incredible determination and tenacity. Despite the pain and struggle, he clung to the man, refusing to release his grip. The man realized he could not overpower Jacob and touched the socket of Jacob’s hip, leaving him with a limp. But still, Jacob held on, demanding a blessing from the man.

Recognizing Jacob’s persistence, the man said, “Your name will no longer be Jacob, but Israel because you have struggled with God and with humans and have overcome.” Jacob knew he had encountered God Himself, and he was blessed.

This story reflects the tenacity and unwavering resolve to hold onto God’s promises and blessings, even in the face of adversity. It reminds us that in our own wrestling with life’s challenges, we can tenaciously cling to God, seeking His guidance, blessing, and transformative power.

Jacob’s story demonstrates the transformative nature of a tenacious grip, as he not only received a new name but also a renewed sense of purpose. It encourages us to persistently seek God’s presence,  in the midst of difficulties, knowing that our tenacity can lead to transformation, blessing, and a deeper relationship with the Divine.

In His tenacious grip!

Philemon

Chapter 24

Good Monday Morning to this new week.

And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. 1. Corinthians 15.28

In honor of Jürgen Moltmann, who passed away this past week. (07.04.1926-03.06.2024)

On June 3rd, after 98 years on this earth, Jürgen Moltmann entered his eternal rest. It is impossible to summarize Moltmann’s legacy in a handful of paragraphs. A prolific writer, he produced more than forty theological monographs over a span of six decades. He was on par with Barth and Pannenberg as one of the great Christian systematic theologians of the twentieth century, but it was not primarily his systematicity that had a profound influence on those of us whose work—or whose lives—he changed. Instead, one piece or another of his theology slipped into our heads and our hearts, under our skin. His writing, like his demeanor, was humble and self-effacing. It was, one could say, quietly revolutionary: the unsuspecting reader might flip a page, stumble upon an unassuming sentence, and catch themselves thinking, “This changes everything.” It is impossible to summarize Moltmann’s legacy in a handful of paragraphs. A prolific writer, he produced more than forty theological monographs over a span of six decades. He was on par with Barth and Pannenberg as one of the great Christian systematic theologians of the twentieth century, but it was not primarily his systematicity that had a profound influence on those of us whose work or whose lives he changed. Instead, one piece or another of his theology slipped into our heads and our hearts, under our skin. His writing, like his demeanor, was humble and self-effacing. It was, one could say, quietly revolutionary: the unsuspecting reader might flip a page, stumble upon an unassuming sentence, and catch themselves thinking, “This changes everything.”

Facts About Jurgen Moltmann

Jurgen Moltmann, a prominent German theologian, was actually a prisoner of war during World War II. He was captured and held captive by the British army for several years in an internment camp. This experience had a profound impact on his theological thinking and shaped his understanding of hope and redemption.

Despite being known for his Christian theology, Moltmann drew inspiration from a wide range of philosophical and cultural sources. He was heavily influenced by the existential philosophy of Karl Jaspers and was deeply engaged with philosophical and sociopolitical trends of his time, including Marxism and liberation theology.

Moltmann’s most famous work, “Theology of Hope,” which revolutionized Christian eschatology, was initially met with skepticism and criticism from many theologians. It challenged traditional notions of a purely heavenly afterlife and emphasized the importance of hope and liberation in the here and now. However, it eventually became a seminal work in theological circles and greatly influenced subsequent generations of theologians.

Moltmann’s stress on eschatology was stated unmistakably in his first major publication, Theology of Hope. Christianity, he argued, is not only evangelion but epangelia: not only ‘good news’ but ‘promise’. Furthermore, evangelion itself has to be taken not primarily as good news about the past but as good news about the future. There is an alternative way, argues Moltmann. Christ did not simply repeat the past. Neither will Christian history merely repeat the past. The parousia (second coming) will bring something new: something that has never happened before, even in Christ. The resurrection tells us that history is governed not by analogy, but by (divine) promise. It is the first of these ideas that dominates Moltmann’s Christology. He is concerned with the eschatological journey of Jesus. It is not, however, a solitary journey. It is a trinitarian one: the story is the story of Jesus’ dealings with the Father and Jesus’ dealings with the Spirit as, together, they redeem and renew creation.

Jesus’ Way, according to Moltmann, is in three stages: the messianic fulfilment in the Advent: the apocalyptic sufferings of Messiah at Calvary; and the messianic consummation in the final renewal of the cosmos.

Moltmann is deeply conscious that messiahship is a Jewish concept and that any claim that Jesus is the Messiah must refer in the first instance to his being the Jewish Messiah (there is no other) and the fulfilment of Jewish hope. This raises a question of critical importance: Why does the Jew say ‘No!’ to Jesus? Moltmann cites a number of Jewish scholars (most notably Martin Buber) to provide an answer. They say, ‘Jesus has not fulfilled our hope! The world is not redeemed! And we do not see the life and work of Jesus as constituting any real caesura in human history! Moltmann’s answer is to accept the premises of the Jewish argument and then proceed to assimilate it into his Christology. Jesus has not fulfilled the hope of Israel: yet. The ‘yet’ is crucial. Jesus has still to complete his way and finish his journey. Moltmann even suggests that he is not yet Messiah. It is something he is becoming or working his way into. The fact that Christ has not completed his task does not discredit him. He is on the way to completing it and in his parousia he will give us all that the Jew ever longed for. In particular, he will give us that new creation which is central to Jewish hope. The kingdom of God will ultimately mean the transformation of the whole of reality. It is external, material and social, involving both a universal reign of peace and a perfected creation. Moltmann’s favourite text is 1 Corinthians 15:28: God will be all in all. The best provisional exegesis is the Lord’s Prayer: when the Messiah finishes his journey. God’s will will be done on earth as it is in heaven.

“For the Greek philosophers and the Fathers of the church, knowing meant something different: it meant knowing in wonder. By knowing or perceiving one participates in the life of the other. Here knowing does not transform the counterpart into the property of the knower; the knower does not appropriate what he knows. On the contrary, he is transformed through sympathy, becoming a participant in what he perceives.” J.M.

“To believe means to hope for, to reflect on, to dream about, and to love things and people beyond ourselves.” J.M.

May this promise more than the hope and good news we carry, continue to challenge and inspire us, reminding us that in Christ, we are always moving towards a future where “God will be all in all.”

Rest in peace, Jürgen Moltmann.

Philemon

Chapter 23

Good Monday Morning to this first week of June 2024

For I know the plans I have for you,” declares the Lord, “plans to prosper you and not to harm you, plans to give you hope and a future.…. possibly one of our most beloved, yet most misunderstood, verses in the entire Bible. Here a few thoughts by Thomas Turner.

Sure, it might make a person feel better, but this verse as we often prescribe it is being taken completely out of context.

Like any author worth his salt, the writer in Jeremiah begins by stating the subject of the passage: “This is what the Lord Almighty, the God of Israel, says to all those I carried into exile from Jerusalem to Babylon … “ (Jeremiah 29:4).

This verse, quoted to countless individuals who are struggling with vocation or discerning God’s will, is not written to individuals at all. This passage is written to a whole group of people—an entire nation. (written in plural)

And the verse just before it is perhaps even scarier. For in Jeremiah 29:10, God lays down the specifics on this promise: that He will fulfill it “after seventy years are completed for Babylon.” In other words, yes, God says, I will redeem you—after 70 years in exile. This is certainly a far cry from our expectation of this verse in what God’s plans to prosper us really mean. He did have a future and a hope for them—but it would look far different than the Israelites ever expected.

So what? Some of you may be thinking. Even when the verse is taken out of context, it still offers value, right?

Context matters;

If Jeremiah 29 is speaking to the nation of Israel, and not just one person, then yes context matters—God speaks at a particular moment in time, to a particular people group, for a reason. God has plans for a whole group of people, namely the nation of Israel. And if we read on in the Scriptures we find that this promise was fulfilled: those in exile returned, and the nation of Israel was restored for a time. God made a promise through the prophets, and that promise came true.

But that’s not the end of the story, either. There is something to the out-of-context prescriptions that so many make using this verse. God is a God of redemption, after all, and He wants to redeem people and put them on a path of wholeness, just as He wanted the nation of Israel to be redeemed and whole again.

As John Calvin says about this passage, the prophet is speaking not just of historical redemption, for that period in time, but also of “future redemption.” For the Israelites, God listened to their prayers when they sought Him with all their heart, and in His time, He brought them out of exile. But how does any of this apply to us today? Can we still take heart in such a beautiful promise—even though it was spoken to people long ago, people in a far different situation than ours?

First and foremost, we are all in this together. This verse does not apply to isolated individuals or to a broad community. It applies to both, together, functioning as one. The image painted here is one of individuals in community. Here are a bunch of people, worshipping God together, hoping for a future redemption.

The theologians Stanley Grenz and John Franke explain in their book Beyond Foundationalism just how a community “turns the gaze of its members toward the future.” The future in Jeremiah is one that is bright—one that everyone in the community through prayer and worship seeks as their collective future hope. Many of us want to desperately know the plan that God has for each one of us as individuals, but let the prophet Jeremiah remind us that it’s not all about us, and it might not look like what we think.

Even more important than our decision about which college/education to attend, which city to move to or what job offer to take is the future hope of the Kingdom of God foretold by the prophets and fulfilled in the reign of our now and coming King. In this way, the promise of Jeremiah 29:11 is bigger than any one of us—and far better.

Wishing us all a good start to this week!

Philemon