What is a Spiritual Practice?
A spiritual practice is any regular and intentional activity of exerting effort as we allow transformation in ourselves, cultivating openness and responsiveness to God and others.

Breaking Down the Elements of Spiritual Practice:
Any: Any rhythm that calls our intention and attention to what it is that we seek may be or become a spiritual practice. The rhythm of becoming deep is an exercise on the journey toward the place within us; a place where the true self and the Divine meet.[1] It is a sacred path and a never-ending pilgrimage; a place where we listen deeply to our Inner Light[2] in order to live and is not something to be mastered.
Regular: To learn how to practice, we need two things: a time and a place. Choose a time and schedule it.[3] As with any activity, we become better at it when we practice.
Intentional: A spiritual practice built into life with an intended purpose.  Richard Foster writes in Celebration of Discipline, “The classical Disciplines of the spiritual life call us to move beyond surface living into the depths. They invite us to explore the inner caverns of the spiritual realm. They urge us to be the answer to a hollow world. John Woolman counsels, ‘It is good for thee to dwell deep, that thou mayest feel and understand the spirits of people.’” [4]
Transformation: as we bring the whole self before God, in our relationship closeness with God deepens.

Common Practices
The traditional spiritual practices include three primary divisions: study, spirituality, and service. Add any activity that helps grows a relationship to Jesus; for instance, MaryKate’s Practice of Tidiness.
Make space to focus on and connect with God.

• Solitude: to be alone with one’s inner life; it is a way of letting God into our lives (Solitude is completed by silence.)
• Silence: a quiet place to still our minds and whole self, attending to God’s presence; not speaking so that we can listen. It is only in the silence that we can truly hear God’s still small voice.
• Fasting: Centering on God. It is the complete or partial denial something that controls for a long or short period of intensive prayer. While fasting daily routines continues; inwardly, we are constantly remembering that we are in God’s presence. Fasting can bring about breakthroughs that can hardly ever happen any other way.
• Meditation: creating the emotional and spiritual space which allows hearing God’s word for us and following it - meditation is communication between the Lover and the one beloved. Forms are varied: Benedictine, Ignatian, Carmelite, Franciscan…
• Prayer: is central to transformation. In conversing with God, we begin to think God’s thoughts: we desire what God desires; we love what God loves; we will what God wills. In prayer, we are collaborators with God.
• Study: Fides Quaerens Intellectum – faith seeking understanding does not mean we replace faith with understanding; this is simply an active love of God seeking a deeper knowledge of God. It is the close relationship between faith and human reason (Saint Anselm, 11th Century).
• Simplicity: is developing the freedom from our attachments. It is an inward reality that results in an outward life-style: avoid the accumulation of wealth and look after the less fortunate; seek first to bring about God’s Kingdom; buy for usefulness rather than status; reject what is or will produce an addiction; give things away; enjoy and appreciate creation; avoid anything that causes oppression of others.  Be simple, not a simpleton.
• Discernment: requires an attitude of listening, attentiveness, openness, and humility as we seek for divine guidance (especially when voices within us seem to conflict) in prayer, experience or in our conversation with people.
• Pilgrimage: break in the daily routine of life to enable us to better experience the presence of the Divine and allow the Light to shine in our lives in a different way. Check out: https://en.wikipedia.org/wiki/Christian_pilgrimage
• Sabbath: one day rest (or practiced in short periods) in God’s person and provision; praying and playing with God and others.
• Secrecy: good deeds or qualities known only God, see Sermon on Mount, Chapter 6.
• Submission: a discipline of engagement by not asserting self as an authority. This laying down the burden of always trying to have our own way. Huge part Servant leadership
• Bible Reading:  Scripture is our guide, wisdom, and strength for life. May be combined with other disciplines: contemplative study, Lectio Divina.)
• Personal Reflection: attention to our inner self for growth and discovery.
• Tithing, Giving…

Connect with God and other people.

• The Church: at a conceptual and practical level, moral formation requires the teaching, training, and encouragement that only a moral community can provide.[5]
• Worship: Praising in words, music, ritual, or silence privately or in community.
• Soul Friendship: Engaging with other spiritual practices; such as small groups, spiritual direction, and mentoring.
• Service: serving God and others with agape
• Ubuntu: (umuntu ngumuntu ngabantu); it is through others that we become fully human, often translated as "A person is a person because of people." The spirit of reciprocal living that envelops a community in healing energy.
• Stewardship: Appreciation for God’s creation and gifts.
• Hospitality: Relaxation and renewal in a pleasant and supportive environment

[1] Griffin, Emilie. Wonderful and Dark is this Road: Discovering the Mystic Path. Brewster, MA: Paraclete Press, 2004.

[2] the indwelling of the Holy Spirit

[3] Ortberg, John. The Life You’ve Always Wanted: Spiritual Disciplines for Ordinary People. Grand Rapids: Zondervan, 2002, 151

[4] Foster, Richard J. Celebration of Discipline: The Path to Spiritual Growth. New York: HarperCollins, 1978, 76

[5] Kretzschmar, Louise, & Tuckey, Ethel C.. (2017). The role of relationship in moral formation: An analysis of three tertiary theological education institutions in South Africa. In die Skriflig , 51(1), 1-8. https://dx.doi.org/10.4102/ids.v51i1.2214
​

I love a good story. It lives in the memory, stimulates good feelings and invites immersion within our imagination.  A good story works its magic long after a more dogmatic explanation drifts away from our mind like a dandelion seed on a soft, gentle breeze.

This whole year leading up to this moment is a good story. As I see myself now compared to then; the difference is significant. Looking back over this year, I see dark areas, areas of light, and times of connections. I see friendships, and I know the start of a journey that is opening me to new adventures.  As an Enneagram 7, I see this moment, right now, as a life adventure that should be embraced with enthusiasm and versatility that gives glory and thanks God.[1]

This is a story I am grateful to share:

It is the New Year of 2018, January 2nd to be exact. Driving to lunch, I received a call from Rob, my boss. He is resigning his position. 

Our relationship took a while to connect, but when I accepted his management style of quality and value over quantity, I recognized the worth of his leadership. Rob does not dictate to others; he is someone who can maintain the kind of non-anxious, well-principled presence that people desire. In the book, A Failure of Nerve: Leadership in the Age of the Quick Fix[2], Friedman would describe him as a well self-differentiated leader. Rob stands out as person that calmly differentiate his true-self from the demands and voices that surrounds him and then focusing those leadership qualities back-out to those around him.

When Rob resigned, that became a dark time for me; I have never worked for a boss who was open with his faith, nor have I worked for one that I fully trusted. He left a big hole. The new boss and I worked cordially together, and I did as he asked, yet I was never inspired, nor did I ever feel like excelling.

Friedman wrote about an environment that does not foster creativity or passion.  THAT was the exact kind of environment that became the workplace after Rob left. The company’s upper management was lowering their expectations, becoming anxious and getting hijacked by an immature few.  What I witnessed happening to the department went against the core values that Rob helped to foster within myself. Friedman’s most popular quote describes the new management perfectly: “The twin problems confronting leadership in our society today, the failure of nerve and the desire for a quick fix, are not the result of overly strong self but of weak or no self.” (163)  Just like Friedman, I see good leadership as those who promote an environment of growth and inspire people to give their best - that was gone, and the environment festered.

A few months later, same job and just punching a clock, I was introduced to a fault within myself that stood between God and me.

As a young adult growing up in rural Indiana, my life felt empty, and I suffered from a massive sense of insecurity. In the book, The H Factor of Personality, it explains a six-dimensional model of a person’s personality, I would consider that younger Paul a low-H (Honesty-Humility) and low-E (Emotionality) with severe low-C (Conscientiousness) and low-O (Openness to Experience) stuff thrown in. Which means I was an egocentric, self-indulgent, humanistic, and a close-minded person; basically, a person that did not have many friends.[3]

The point in reading and understanding the authors' explanation of the HEXACO Personality Inventory gives credence to my belief that only true change (a change of the heart) in a person is made possible by God. The spiritual factor is hardly referenced in this book and because of that the author’s misses out on the differences Jesus makes in people’s lives. The hope, peace, meaning and the change that God brings.  I had known the blackness, the despair, a life lived apart from God. It was not until I submitted to Jesus in obedience that my character changed. It was like I was a new creation, going from being dark and selfish to a person of light and Grace. Accepting Jesus Christ as my Lord, changed me and that started when I trusted and turned other things over to him. All the concerns, doubts, troubles, issues and all those “things” that weigh a person down.  Yet, as my walk has taken me closer to Jesus, my faults become revealed.

One lesson early on in this walk had to do with a removal of an obsession that has been in my prayers for eight years. In this situation, God is teaching me another lesson: answers are on His time not mine… This fault and obsession in me, is a bad habit that had plagued me since I was 12 years old — what a misnomer: bad habit. It is a sinful (bad) action that we repeatedly and willfully continue (habit); a bad habit should be called what it is: an idol. That seems like a hard word to say or use to describe something about our self: I have an idol, or I commit idolatry. Yet, when I desire something more than God it is an idol (So, idolatry is anything that hindering your relationship with God).  I have tried numerous times to do it on my own, yet in this bad habit I have been weak. I have prayed for the courage and strength to remove this idol for years.

Funny thing about prayers - it is about me and not all about me... Petition prayers are subject to three answers: Yes, No or Wait (I find the waiting thing, hard).   There are four elements of prayer: pray asking in the name of Jesus Christ, pray asking accord to His will, pray in faith and pray persistently.[4] Persistent prayer does not mean we lack faith or that we do not think God has heard our prayers. Praying the same prayer repeatedly has to do with faith, a change of heart, and a willingness to change, me.

​This past spring my prayer was answered.

Since the completion of Noah's Ark in Kentucky[5], my wife and I have wanted to visit. Then last Memorial Day, the management of the Ark announced that veterans and active duty military could visit for free. Our son joined us as we made the trek to the Ark. We spent four-hours visiting the big boat. Lunchtime was fast approaching, and we were hungry; so, we left to find a good place to eat. My son drove, and I hopped in the backseat to catch up on some reading. As I leaned back, I grabbed my book and reached into my front pocket to pull out my can of Copenhagen, only to find it empty. "Dang it," I quietly said to myself.  I asked my wife and son the pullover next gas station, so I could get something.  They started to hem and haw about stopping, but I insisted on pulling over.  As I got out of the truck and reached in my pocket for some money, I found that my wallet was empty. “Damn it,” quietly I said to myself.  Then asked my wife, “May I have six dollars?”  In her wife voice, “what you need with six dollars?”  What happened next is eerie, a voice came out my mouth that was angry, urgent and “just do what I say” kind of voice. It was like I started to grow a tail, sprout horns and with eyes burning red, demanded her money. Debbie knew something was up and handed me ten bucks. I bought my Copenhagen, came back to the truck, leaned back and wondered, “what just happened?”

I was very troubled that whole next day and knew that I needed to find some time alone with God. I have meant to take a sabbatical for years, I just never had the time to do such a thing.  I asked Debbie if she minded that I took a sabbatical this weekend, she was all in. I call Quaker Haven[6] and talked to the camp director, they had a cabin I can use that weekend. So, I scheduled time off from work. That Wednesday night on May 30th, I took the Copenhagen can that was bought near the Ark and flushed the contents down the toilet, then I went to bed. Thursday morning was a new day, and I had nothing planned; except to drive three hours to Quaker Haven. The cottage was not ready, so I stayed in the chapel and promptly fell asleep praying. I passed on dinner, went to the cottage and fell back to asleep.  Three days I slept, woke to eat, prayed and promptly fell back to sleep. Upon waking on the fourth day, Sunday morning, I felt refreshed. There was no desire or urge or wanting of a pinch of tobacco between my gums and cheek.  I drove home early after Sunday services, I was missing my wife.

This does not mean that I am freed from the wanting of the idol, every day I feel an urge to open a can of Copenhagen, light up a cigarette or the pill back a wrapper on a big old stogie cigar. Yet, my prayer was answered, it is my choice to fall back to idolatry or to continue seeking God. In Ken Shigematsu’s book, God in My Everything, he places great significance on building a close relationship with God. I learned from Shigematsu that a Rule of Life is not concerned with orthodox doctrine but with practices that open us up to the presence and direction of God.[7] 

I just finished rewriting my Rule of Life. 

Paul’s Rhythm:

Vitally Key Behavior
1. Start each day praising God: morning devotion and prayer.
2. Listen first; talk less.
3. Finish with evening contemplation of that day’s rhythm.

Mission Rhythm: 
Approach life honoring God

Values:
Rest: enjoy a Sabbath day once a week.
Work: wholeheartedly in studies and ministry.

Goals
Physical: early morning exercise at least 3 times a week
Professional: use calendar tool, more. All papers ready at least 24 hours before due.
Relationship: date night twice monthly.
Spiritual: afternoon prayer at 2:19.

As I walk with God and before I can change the world around me, I must plan for anchoring myself spiritually.  I must start with myself… As I study at Portland Seminar, I soon realized that I did not have enough time in me to accomplish all that was required of me.  Something had to give: I could not give up ministry, my family is vital, the pursuit of a doctorate is a calling, I needed sleep, so that leaves the secular job.  As I mentioned before, I was doing only what I had to do and punching a clock, it was high stress, 365x7x24 on-call duties, with long hours and no fulfillment. I did not wake up wanting to go to work, instead I looked for excuses not to go.  So this last summer, July 1st, I resigned from my secular work to focus on my studies and ministry.

Oh yeah, Rob and I continue to be friends, we meet for lunch and when he needs help, I will always find the time to go help.

[1] Riso, Don Richard, and Russ Hudson. The Wisdom of the Enneagram: The Complete Guide to Psychological and Spiritual Growth for the Nine Personality Types. New York: Bantam Books, 1999.

[2] Friedman, Treadwell, Edwin H. Friedman and Margaret M. A Failure of Nerve: Leadership in the Age of the Quick Fix. New York: Seabury Books, 2007.

[3] Lee, Kibeom and Michael C Ashton. The H Factor of Personality. Ontario, Canada: Wilfrid Laurier University Press, 2012.

[4] Jhn 14:13, “ask in my name”; 1 Jhn 5:14, “His will”; Mt. 21:22, “faith”; Mt. 15:28 (and others), persistence.

[5] Ark Encounter, https://arkencounter.com/noahs-ark/

[6] A Christian Camp and Retreat Center located on Dewart Lake in Syracuse, Indiana: https://www.quakerhaven.com/

[7] Shigematsu, Ken. God in My Everything: How an Ancient Rhythm Helps Busy People Enjoy God. Grand Rapids, MI: Zondervan, 2013.

Henri Nouwen was a simple person with three elements to his simplicity: he loved the Lord, he loved people, and he loved the church. These three elements were the pillars that held his faith and made his theologies so universally appealing to Christians, agnostics, none’s, and even atheists. Two truths held Nouwen’s belief in focus, Jesus’s condescension (kenosis) and incarnation. These two same truths are central throughout his ecumenical work and writings. 

When I am research interesting things, sleep may become aloof. It usually happens between when I lay down and when I go to sleep; right there, at the threshold of consciousness. I lay there thinking thoughts of perspective and order, which are correct during the day! This period of half-asleep I call nighttime contemplation (Wish I had some fancy word). It is a world where we explore the fantasia of possibilities and uncertainty: is what we know to be truthful, true?  A time when the mind moves and knowing is debated and solidified. Does this need further exploration or should I “trust and obey” and go to sleep?

• When we walk with the Lord in the light of His Word,
• What a glory He sheds on our way!
• While we do His good will, He abides with us still,
• And with all who will trust and obey. [1]

Recently, a “Nighttime contemplation” explored the intellectual duality of Jesus the Son. Just like Henri Nouwen, our “witness is and remains the central mode of ministry.”[2]  Inherently, the deity and humanity of Jesus is scriptural truth; yet, can we expound upon it to someone or a congregation that questions? It was a night of “trust and obey,” yet the need to clarify is strong… 

In Philippians 2:7, Jesus "emptied himself.” The word used for emptied in Greek is the verb κενόω (Strong's G2758 – kenoō) to empty, make empty. Christ's knowledge was far higher than that of other men, “he knew all people.” (Jn 2:24) In Mark 13:32 and the parallel Matthew 24:36, Jesus lacks knowledge of the exact time of the Parousia,[3] “that day or hour no one knows.”

How is this intellectual duality explained? Jesus’ knowledge is not scholarly knowledge raised to an incalculable level. [4] As for His intellect, omniscience was emptied. [5] He was fully human like us "in every respect" (He 2:17), yet at the same time, he continued to possess "all the fullness of deity in bodily form" (Col 2:9). The key phrase: Jesus became like us “in every respect” (NASB: "in all things").

Jesus grew and filled with wisdom:[6] His physical body went through the normal stages of development from infancy to adulthood, mental knowledge increased as he studied and observed. He learned from his teachers and observed the events that went on around him. He diligently studied and learned the Word of God, along with what he needed to know to build His ministry.

God's plan since the fall is to redeem us completely.[7] The human experience was not an option for the Son, but something "he had to do" in order to save mankind.[8] The early church fathers understood the theological and practical necessity for the messianic redeemer to be fully like the people he intended to redeem from sin and death (See: Going Deep with Origen). To come to earth as only a partial human would suggest salvation was only partial. For the whole of man to be redeemed, a Redeemer who himself is a whole man in order to take the place (substitute) of another human being (He 2:14, 17; 10:4). The substitute must be eternal so that his suffering could have an infinite application (atonement) in order to work for every person and to last forever (He 7:23-25). The God-man is the obedient servant and Redeemer, following and obeying the will of the Father (Phm 2:8; He 5:8) for 33 years.

Reconciliation is perhaps the greatest lesson in Scripture. The gospel cannot be the gospel without the ministry of peace and reconciliation.”[9] 

Most Nighttime contemplation's are not this involved. If it is, keep a pencil and paper ready by your bed to write down what needs to be explored. Then “trust and obey” and go to sleep.


[1] Trust and Obey hymn, John H. Sammis, 1887. Accessed, https://library.timelesstruths.org/music/Trust_and_Obey

[2] Nouwen, Henri J. M. Love, Henri: Letters on the Spiritual Life. New York: Convergent Books, 2016. (23)

[3] Parousia in this context meaning second coming: Matthew 24:27, 37, 39; Revelation 19:11

[4] Knowledge (noun): acquaintance with facts, truths, or principles, as from study or investigation; general erudition https://www.dictionary.com/browse/knowledge?s=t

[5] Intellect (noun): the faculty of reasoning and understanding objectively, especially with regard to abstract or academic matters. https://www.dictionary.com/browse/intellect

[6] Christ grew physically, mentally, socially, and spiritually (Luke 2:40, 52); Christ became hungry and thirsty (Matt. 4:2; 21:18; John 19:28); Christ became tired and sleepy (Matt. 8:24; John 4:6); Christ faced temptations to sin (Heb. 4:15); Christ died a real physical death (Luke 23:46).

[7] Biblical account of creation and the fall in Genesis 1–3.

[8] Rom. 5:8-11; 2 Cor. 5:18-20; Col. 1:19-22

[9] Agosto, Efrain. Servant Leadership: Jesus & Paul. St. Louis, Missouri: Chalice Press, 2005. (206-207)

Mark Edwards writes in The Stanford Encyclopedia of Philosophy, Origen was the first Christian to speak and write of the Trinity. Most scholars give Origen of Alexandria credit being the first great theologian of Christianity.[1]  Origen thoughts on the Trinity are braced between the Platonic philosophy of the Logos and the trinitarian doctrine we know today. He describes the relationship of the Trinity as homoousios,[2] as of one substance between the second hypostases (Jesus) and the first hypostases (The father). In The Story of Christian Theology, Olson writes of a disparity in Origen’s philosophy, “The Logos, according to Origen, is somehow less than the Father, although he never explained exactly what that means.”[3] Did Olson’s research on Origen include On First Principles? Mark Edwards explicitly states that the Son is autotheos:

• “The Father, or first person, is nevertheless the only one who is autotheos, God in the fullest sense, whereas the Son is his dunamis or power and the Spirit a dependent being, operative only in the elect. All three are eternal and incorporeal, the Son being known as Wisdom in relation to the Father and Logos (reason, word) in relation to the world.”[4]

Looking at On First Principles[5],
Origen writes that the Son is less than the Father:

• “The God and Father, who holds the universe together, is superior to every being that exists … the Son, being less than the Father, is superior to rational creatures alone (for he is second to the Father); the Holy Spirit is still less, and dwells within the saints alone.”[6]

Later in On First Principles. Preface[7]:

• “That Jesus Christ Himself, who came (into the world), was born of the Father before all creatures; that, after He had been the servant of the Father in the creation of all things, “For by Him were all things made” He in the last times, divesting Himself (of His glory), became a man, and was incarnate although God, and while made a man remained the God which He was; that He assumed a body like to our own, differing in this respect only, that it was born of a virgin and of the Holy Spirit: that this Jesus Christ was truly born, and did truly suffer, and did not endure this death common (to man) in appearance only, but did truly die; that He did truly rise from the dead; and that after His resurrection He conversed with His disciples and was taken up (into heaven).”

On First Principles. 2.1, On Christ[8]:

• “According to John, “God is light.” The only-begotten Son, therefore, is the glory of this light, proceeding inseparably from (God) Himself, as brightness does from light, and illuminating the whole of creation. For, agreeably to what we have already explained as to the manner in which He is the Way, and conducts to the Father; and in which He is the Word, interpreting the secrets of wisdom, and the mysteries of knowledge, making them known to the rational creation; and is also the Truth, and the Life, and the Resurrection, in the same way ought we to understand also the meaning of His being the brightness: for it is by its splendour that we understand and feel what light itself is.”

 Origen affirmed a belief in the pre-existence of the soul[9]. For Origen, Jesus is a pre-existent human soul who became the Logos because he alone did not fall away from God as the other souls did Before the Logos became man in the incarnation, the soul of Jesus had to be united with the Logos.
Against Celsus 5.39[10]:

• “For these things are in our view the Son of God, as His genuine disciple has shown, when he said of Him, “Who of God is made to us wisdom, and righteousness, and sanctification, and redemption.” And although we may call Him a “second” God, let men know that by the term “second God” we mean nothing else than a virtue capable of including all other virtues, and a reason capable of containing all reason whatsoever which exists in all things, which have arisen naturally, directly, and for the general advantage, and which “reason,” we say, dwelt in the soul of Jesus, and was united to Him in a degree far above all other souls, seeing He alone was enabled completely to receive the highest share in the absolute reason, and the absolute wisdom, and the absolute righteousness.”

Arians would later use Origen’s theology to defend their own because of Origen’s subordinationist tendencies. As Jonathan Hill explains in The History of Christian Thought[11], Arius (250-336 AD), a presbyter in the church at Alexandria, took Origen’s lack of hierarchy to different level. Even though Origen believed that there was never a time when the Son did not exist because of eternal generation.  He taught Jesus who was created the Son of the Father; God’s first creation. The Council of Nicaea in 325AD wrote the Nicene Creed to respond to this heresy of Arianism.


[1] Moore, Edward. "Origen of Alexandria". Internet Encyclopedia of Philosophy: The University of Tennessee at Martin. Retrieved, 2 June 2019, https://www.iep.utm.edu/origen-of-alexandria/

[2] Homoousios: key term of the Christological doctrine formulated at the first ecumenical council, held at Nicaea in 325, to affirm that God the Son and God the Father are of the same substance. Encyclopædia Britannica: July 30, 2019. https://www.britannica.com/topic/homoousios

[3] Olson, Roger E. The Story of Christian Theology. Downers Grove: InterVarsity Press, 1999. (143)

[4] Edwards, Mark J and Edward N. Zalta (ed.). "Origen", The Stanford Encyclopedia of Philosophy (Summer 2018 Edition),  URL = <https://plato.stanford.edu/archives/sum2018/entries/origen/>.

[5] Philip Schaff, Editor. Ante-Nicene Fathers Vol. IV. Fathers of the Third Century: Tertullian, Part Fourth; Minucius Felix; Commodian; Origen, Parts First and Second. Grand Rapids, MI: Christian Classics Ethereal Library, 1885. (On First Principles 2.6.5; Against Celsus 5.39; and the Commentary on John 2.2)

[6] On First Principles 1.3.5

[7] Philip Schaff, Editor. Ante-Nicene Fathers Vol. IV. Fathers of the Third Century: Tertullian, Part Fourth; Minucius Felix; Commodian; Origen, Parts First and Second. Grand Rapids, MI: Christian Classics Ethereal Library, 1885. (561)

[8] Philip Schaff, Editor. Ante-Nicene Fathers Vol. IV. Fathers of the Third Century: Tertullian, Part Fourth; Minucius Felix; Commodian; Origen, Parts First and Second. Grand Rapids, MI: Christian Classics Ethereal Library, 1885. (587)

[9] Philip Schaff, Editor. Ante-Nicene Fathers Vol. IV. Fathers of the Third Century: Tertullian, Part Fourth; Minucius Felix; Commodian; Origen, Parts First and Second. Grand Rapids, MI: Christian Classics Ethereal Library, 1885. (On First Principles 2.6.5; Against Celsus 5.39; and the Commentary on John 2.2)

[10] Philip Schaff, Editor. Ante-Nicene Fathers Vol. IV. Fathers of the Third Century: Tertullian, Part Fourth; Minucius Felix; Commodian; Origen, Parts First and Second. Grand Rapids, MI: Christian Classics Ethereal Library, 1885. (1287)

[11] The first book on early church fathers I read when the call to ministry became central to my life.

I grew up in a small church and really enjoyed the close- knit community.  Oh yes, I can remember the best of those times as if it were yesterday… Easter Mornings, the women folk woke up early to head in and prepare a big ole breakfast.  The grandpa’s, dads and elder boys helped the younger children get ready. Everyone was in their Sunday go-to-meetin’ clothes and we all managed to arrive in time - right before the break of dawn…  Wow, the worship we enjoyed – the Spirit sure did fill those mornings.
  
I think that Sunrise breakfast on Easter Morning feeling and attitude should saturate our every day and especially our First Days…
  
Before seminary, my wife and I attended a mega-church and we were happily active.  I taught 4th and 5th grades and she took care of the nursery. In seminary, this mega-church become my home church - church of record.  The Senior and Executive Pastor became my mentor pastors and help me with interviews and encouragement.  I still consider that church my Home church and my wife I attend Saturday services (almost every other Saturday) there.  My first sermon preview was in front of mega-church pastors from all over the Midwest.  Talk about intimidating… The point I want to make is that these big churches have a purpose in the Kingdom, I came from a small church, found life in a mega-church; yet, my wife and I are more comfortable in a small church.

The mega-church felt like home and our small country church feels like home. 

I have often thought about how and why some churches don't feel right, or maybe they seem like a social club...  When I started ministry, I encountered serious complacency. There were some Sunday’s when I had to wipe the drool off peoples’ chins – figuratively, of course.  Leadership is hard when we try to do it all by ourselves... Stress piles up, deadlines are not met, people are not take care of, widows and home-bound are forgotten.  I knew in seminary that I meant to start out my ministry in a small church rescue; but, I didn't realize how hard it would be.  Until I learned it is all on God's time - trust Him.

Today, I don’t count how many people we have in Church, I count how mature they are through my leadership and the message that God has blessed me with (not the numbers).  You see, churches become catatonic and/or social clubs because of bad leadership…  When leaders are not leading, and Truth is not actively involved in that Community the church is in danger.

Wow, got off on a rant there.  Guess I needed to say what was said. Sure, felt good to write that down; haven’t really put those thoughts to paper.

If you are having issue in your church, don’t give up hope.  Jesus did not build his church on strategic goals to combat those Sadducee' and nasty Pharisees (centuries ago).  He built His church on Faith.  

Two things, just two things I keep at the forefront of my ministry: Truth and Community.  To me that is what grows a church; leaders that lead in Truth and Community. Also, it makes every day that "Sunrise breakfast on Easter Morning" special day.

It all starts at the top – if the bottom is rotten, look up.

​Imagine you're in a big sprawling city.  It is one of those dark dreary nights.  You know, one of those moonless nights where it's hard to see the back of your hand. The shadows seem deeper and the night sounds of a busy city seem muffled. 
In the middle of this city is a house - like a rowhouse. Attached to each side of this house is another house, and another attached to each of these. This house is two stories tall with a landing on the rooftop that the residents use to enjoy the cool evenings. On the second floor of this house is a great room; a place for many to gather together.  A group of people are gathered now, they're praying; they're praying hard. The praying in that room is intense, everyone's focus is 100% on the object of their prayer.  Nothing exists for these folks beyond their praying together in koinonia – that is the Greek word that describes: love, fellowship and community all rolled together: koinonia.
Now down stairs, at the front door is a young girl whose name is Rhoda. She is stationed there to greet visitors; whether these visitors are merely seeking shelter or coming to join the community in prayer.
This is Rhoda's first time monitoring the door – entrusted to stand guard and verify who's who.  These are troubling times; civil and social unrest is everywhere.  Steven has been stoned to death by an angry mob; King Herod has just executed James for preaching about Jesus and His resurrection; the whole city is on edge.
Rhoda is nervous, every creak or squeak of the house, every whisper of the wind - puts her on edge.  She waits in anticipation of a knock.
As the evening wears on, no visitors come knocking at the door. Rhoda is starting to feel worn out; the anticipation and stress of waiting frays her nerves and drains her energy.  She is drowsy when she hears it, a soft knock on the door.  "What was that?" She whispered in terror.  She listens again. There it is again, a soft knock on the door. Rhoda jumps up and runs to the door. She starts to unbar the door; but then she hesitates and looks through a small viewing door.  Outside, Rhoda sees a lone man wrapped in in a worn cloak...
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​Grace and Faith Sermon.

Matthew 11 is all about: praise, humility, grace. trust and compassion… 

Jesus was filled with praise to the Father. He rested in the absolute supremacy and will of the Father. Because out of that security He could praise Him! He is our best model of an intimate walk with God. In this passage there is a unique glimpse of Jesus: He is at once in prayer, in praise and in an intimate fellowship. Jesus speaks in a tone of absolute trust, and as a person in a personal familiar relationship would… As one who is part of the Trinity would… Need any more proof of who Jesus is?  Go back through Matthew you see that Jesus has the authority over Satan, over demons, ailments, disabilities, wind, waves, body, soul, life, death, His own disciples and over all people. He is supremely able to do what He needed to do: to save us…

Because, no matter what we do – we cannot save ourselves… Our salvation does not depend upon our virtue or self-righteousness. Our works does not lead to His love. God’s love is not something we merit or deserve in any manner. That is why “grace” is known as God’s free and unmerited favor. 

Salvation was completed through a great transaction (2 Cor. 5:21; Rom. 5:8; Gal. 3:13; 2 Cor. 8:9). This transaction, called substitutionary atonement, came through Jesus, he died in our place on the cross to give us His righteous standing before the heavenly Father.  

All that is needed for salvation is trust.  The moment you give up all your effort, all your works, all your striving (to reach enlightenment) and put your faith in Jesus Christ as your personal Savior – you are made right before God.   2 Corinthians 5:21 says this: 

• "He [God] made Him [Jesus] who knew no sin to be sin on our behalf, that we might become the righteousness of God in Him."

When Jesus died on the cross He died for all of our sins, every one of them. And when you trust Him as your Savior you will be appropriated all His righteous standing before the Father in heaven. We did not merit that or earn it in any way. God bestowed that right standing with Himself by His infinite grace and tender mercy.

To an American, time is truly money. It is a precious commodity. Time flows fast, like a mountain river in the spring, and if you want to benefit from its passing, you have to move fast with it. We are people of action and we cannot bear to be idle. The past is over, but the present you can seize, parcel and package and make it work for you.

There is 168 hours in a week and the average person will spend almost a third of their life sleeping – 56 hours...  What interesting is that this percentage (a third) hasn't changed much over the centuries.

What has changed is what we do with the remaining time: 150 years ago, we spent about 70 hours a week working.

But thanks to inventiveness, ingenuity and productivity enhancements, we have made over the past 150 years, the average workweek has dropped by about 30 hours.

This remarkable drop in working hours has freed up a lot of extra time: 56 hours a week go to sleeping, 40 hours towards a job, which leaves about 72 hours for everything else. 

So what do we do with all the extra hours our advancement and efficiency have given us?

According to the Bureau of Labor Statistics, on an average day, nearly everyone ages 15 and over (96 percent) engaged in some sort of leisure activity such as watching TV, socializing, or exercising. Of those who engaged in leisure activities, men spent more time in these activities (5.8 hours a day ) than did women (5.1 hours).

But get this, according to the same report the average person spends about 3 hours a day watching TV, or 21 hours a week.

So if you want to summarize the net result of progress over the past 150 years, you can think about it this way: We figured out how to save ourselves about 30 hours of work a week, and then we use most of that to watch TV. [2]

What about all that other time, that’s about 50 hours? We spend that time, waking up (gotta have that coffee), getting ready for work, coming home from work, preparing a meal, eating it and then clean up (or going to dinner, then eating and travel back), driving the kids around to their activities. Plus, along with all that “other stuff,” a lot of our time is also spent on planning and preparing important things in our lives. The more important the event the more time we spend preparing for it.

Benjamin Franklin said, “By failing to prepare, you are preparing to fail.” So we prepare for things…

What about those folks that don’t have job – yet?  They are preparing for when they do. Years are spent preparing for high school and then college graduation; which entails, hours of homework, hours of class, getting up early, talking to teachers, writing papers, doing math problems, extra-curricular activities, etc… 

Then we prepare to be on our own and when are on our own:

• And we prepare months and months for weddings
• We prepare months for the arrival of our first child
• We prepare for retirement

Alan Armstrong said this: “Champions do not become champions when they win the event, but in the hours, weeks, months and years they spend preparing for it…”

All these life preparations are important but none of them are as important as preparing for one thing... Yet, how much TIME do we spend PREPARING, let alone contemplating, for when our time here is finished - what happens next???

[1] CDC Life Expectancy, http://www.cdc.gov/nchs/fastats/life-expectancy.htm
[2] American Time Use Survey Summary, http://www.bls.gov/news.release/atus.nr0.htm