Christ does not lead people out of the world to paradise where there is no need for wretchedness. He does not, by magic, make this life into worldly delight and joy. No, he teaches what he demonstrates by example: that the burden is light even if the suffering is heavy.
Often, when we speak of carrying burdens, we distinguish between a light burden and a heavy one. We say that it is easy to carry the light burden and hard to carry the heavy one. But what about a burden is both heavy and light? It is about this marvel I want to address.
When someone is on the verge of collapsing under a heavy burden, but the burden is the most precious thing he owns, he declares that in a certain sense it is light. When in distress at sea, the lover is just about to sink under the weight of his beloved, the burden is most certainly heavy and yet – yes, ask him about it – it is so indescribably light. He wants only to save his beloved’s life. Therefore he speaks as if the burden did not exist at all; he calls her his life. How does this change place? How is the heavy burden made light? Is it not because a great thought intervenes, a though that marks his love? Is it not with the aid of the thought of being in love that change take place?
Similarly, Christ says, “For my yoke is easy and my burden is light” (Matt 11:30). There is only one thought, one single idea that contains faith’s transformation of a heavy burden into a light one. This thought is that the burden is beneficial, that the heavy suffering laid on one can have a purpose.
Taken from Provocations – Spiritual Writings of Søren Kierkegaard, complied and edited by Charles E Moore. Section VI – Anxiety and the Gospel of Suffering
Thursday, July 17, 2008
Pray Until You Pray
Pray until you pray. That is a Puritan advice. It does not simply mean that persistence should mark much of our praying – though admittedly that is a point the Scriptures repeatedly make. Even though he was praying in line with God’s promise, Elijah prayed for rain seven times before the first cloud appeared in the heavens. The Lord Jesus could tell parables urging persistence in prayer (Luke 11:5-13). If some generations need to learn that God is not particularly impressed by long-winded prayers, and is not more disposed to help us because we are garrulous, our generation needs to learn that God is not impressed by the kind of brevity that is nothing other than culpable negligence. He is not more disposed to help us because our insincerity and spiritual flightiness conspire us to keep our prayers brief. Our generation certainly needs to learn more about persistency in prayer. Even so, that is not quiet what the Puritans meant when they exhorted one another to “pray until we pray”.
What they meant is that Christians should pray long enough and honestly enough, at a single session, to get past the feeling of formalism and unreality that attend not a little praying. We are especially prone to such feelings when pray for only a few minutes, rushing to be done with a mere duty. To enter the spirit of prayer, we must stick to it for a while. If we “pray until we pray”, eventually we come to delight in God’s presence, to rest in His love, to cherish His will. Even in dark or agonized praying, we somehow know we are doing business with God. In short, we discover a little of what Jude means when he exhorts his readers to “pray in the Holy Spirit.” (June 20) – which presumably means it is treacherously possible pray not in the Spirit.
Such advice is not to become an excuse for a new legalism: there are startling examples of very short, rapid prayers in the Bible (eg. Neh 2:4). But in our generation, we urgently need this advice, for many of us in praying are like nasty little boys who ring front door bells and run away before anyone answers.
Pray until you pray.
Taken from pp. 35 of “A Call to Spiritual Reformation – Priorities from Paul and His Payers” by D.A. Carson.
What they meant is that Christians should pray long enough and honestly enough, at a single session, to get past the feeling of formalism and unreality that attend not a little praying. We are especially prone to such feelings when pray for only a few minutes, rushing to be done with a mere duty. To enter the spirit of prayer, we must stick to it for a while. If we “pray until we pray”, eventually we come to delight in God’s presence, to rest in His love, to cherish His will. Even in dark or agonized praying, we somehow know we are doing business with God. In short, we discover a little of what Jude means when he exhorts his readers to “pray in the Holy Spirit.” (June 20) – which presumably means it is treacherously possible pray not in the Spirit.
Such advice is not to become an excuse for a new legalism: there are startling examples of very short, rapid prayers in the Bible (eg. Neh 2:4). But in our generation, we urgently need this advice, for many of us in praying are like nasty little boys who ring front door bells and run away before anyone answers.
Pray until you pray.
Taken from pp. 35 of “A Call to Spiritual Reformation – Priorities from Paul and His Payers” by D.A. Carson.
Treasure (1 of 2)
One day they arrived in a town famished, and in accordance with the Rule, went to beg for bread for he love of God, Saint Fancis going along one street and Brother Masseo along another. But because Saint Francis was undistinguished in appearance and short of stature, and was therefore considered a poor, miserable little man by those who did not know him, he collected nothing but a few morsels and crusts of dry bread. But Brother Masseo, who was a tall and handsome man, was given good large pieces and even whole loaves.
When they had ended begging, the met again outside the town to eat at a place where there was a beautiful spring, and beside it a fine broad rock, on which each laid the alms he had received.
And when Saint Francis saw that the pieces of bread obtained by Brother Masseo were far better and larger than his own, he was filled with great joy, and said,
"O Brother Masseo, we are not worthy of so great a treasure!" And when he had repeated these words many times,
Brother Masseo replied, "Dearest father, how can one call this treasure, when we are so poor, and lack so many things we need? We have no cloth, no knife, no dish, no bowl, no house, no table, and no man or woman to wait on us."
Then Saint Francis answered:
“And that is what I call a great treasure, where nothing has been provided by human labour, but everything has been given by divine Providence, as we can see clearly in the bread that we have collected, in this fair table of stone, and in this spring of clear water. So I would have us pray God that he will cause us to love with all our hearts this treasure of Holy Poverty who is so noble that God himself is her servant.”
Taken from Eerdman’s Book of Christian Classics – A Treasury of Christian Writing through the Centuries., compiled by Veronica Zundel. Original text taken from “The Counsels” by Francis of Assisi.
When they had ended begging, the met again outside the town to eat at a place where there was a beautiful spring, and beside it a fine broad rock, on which each laid the alms he had received.
And when Saint Francis saw that the pieces of bread obtained by Brother Masseo were far better and larger than his own, he was filled with great joy, and said,
"O Brother Masseo, we are not worthy of so great a treasure!" And when he had repeated these words many times,
Brother Masseo replied, "Dearest father, how can one call this treasure, when we are so poor, and lack so many things we need? We have no cloth, no knife, no dish, no bowl, no house, no table, and no man or woman to wait on us."
Then Saint Francis answered:
“And that is what I call a great treasure, where nothing has been provided by human labour, but everything has been given by divine Providence, as we can see clearly in the bread that we have collected, in this fair table of stone, and in this spring of clear water. So I would have us pray God that he will cause us to love with all our hearts this treasure of Holy Poverty who is so noble that God himself is her servant.”
Taken from Eerdman’s Book of Christian Classics – A Treasury of Christian Writing through the Centuries., compiled by Veronica Zundel. Original text taken from “The Counsels” by Francis of Assisi.
To Suffer Christianly
What is decisive in Christian suffering? It lies in the fact that it is voluntary – “on account of the Word” and “for righteousness’ sake.” The disciples left everything to follow Christ. Their sacrifice was voluntary. Someone may be unfortunate to lose everything he owns and has; but he has not given up the least thing. Not like the Apostles! Herein lies the confusion.
In today’s Christianity we take ordinary human suffering and turn it into a Christian example. “Everyone has cross to bear.” We preach unavoidable human trials into being Christian suffering. How this happens is beyond me! To lose everything and give up everything are no synonymous. To the contrary, the difference between them is infinite. If I happen to lose everything, this is one thing. But I voluntarily give up everything, choose danger and difficulties, this is something entirely different. When this happens it is impossible to avoid the trial that comes with carrying Jesus’ cross. This is what Christian suffering means, and it is a whole scale deeper than ordinary human adversity.
To suffer Christianly is not to endure the inescapable but to suffer evil at the hands of people because you voluntarily will and endeavor to do only the good: to willingly suffer on account of the Word and for the sake of righteousness. This is how Christ suffered. This alone is Christian suffering.
Taken from Provocations – Spiritual Writings of Søren Kierkegaard, complied and edited by Charles E Moore.
In today’s Christianity we take ordinary human suffering and turn it into a Christian example. “Everyone has cross to bear.” We preach unavoidable human trials into being Christian suffering. How this happens is beyond me! To lose everything and give up everything are no synonymous. To the contrary, the difference between them is infinite. If I happen to lose everything, this is one thing. But I voluntarily give up everything, choose danger and difficulties, this is something entirely different. When this happens it is impossible to avoid the trial that comes with carrying Jesus’ cross. This is what Christian suffering means, and it is a whole scale deeper than ordinary human adversity.
To suffer Christianly is not to endure the inescapable but to suffer evil at the hands of people because you voluntarily will and endeavor to do only the good: to willingly suffer on account of the Word and for the sake of righteousness. This is how Christ suffered. This alone is Christian suffering.
Taken from Provocations – Spiritual Writings of Søren Kierkegaard, complied and edited by Charles E Moore.
Tuesday, July 8, 2008
Now may Israel say
Psalm 124
1 If the LORD had not been on our side— let Israel say—
2 if the LORD had not been on our side
How would Israel have said - "if the LORD had not been on our side"
In triumphant shouts
as victorious slogan
...In sober realization
as silent admission
let me say "... if the LORD had not been on my side..."
To admit one's dependence on God is not as easy as it seems.
1 If the LORD had not been on our side— let Israel say—
2 if the LORD had not been on our side
How would Israel have said - "if the LORD had not been on our side"
In triumphant shouts
as victorious slogan
...In sober realization
as silent admission
let me say "... if the LORD had not been on my side..."
To admit one's dependence on God is not as easy as it seems.
Saturday, July 5, 2008
Following Jesus WHO Part 2 (Kung Fu Panda)
In Mark 8:27, Jesus asked a question “Who do people say I am?”
In Mark 8:28 - The disciple replied. "Some say John the Baptist; others say Elijah; and still others, one of the prophets."In Mark 8:29, Jesus asked a 2nd question “But what about you?” “Who do you say I am?”In the 2nd question, Jesus turned the reply around and demanded a deeper, internalized and personal reply.The KEY question in the Bible keeps asking is, “WHO is the Jesus you are following?” To get our “following” right, we need to get Jesus right."But what about you?” “Who do you say I am?”It is a question we must have a reply to or try to have a reply.
"Who do people say you are?"
“But what about you? Who do you say you are?”
It is OK if you have nothing to say.
In Mark 8:28 - The disciple replied. "Some say John the Baptist; others say Elijah; and still others, one of the prophets."In Mark 8:29, Jesus asked a 2nd question “But what about you?” “Who do you say I am?”In the 2nd question, Jesus turned the reply around and demanded a deeper, internalized and personal reply.The KEY question in the Bible keeps asking is, “WHO is the Jesus you are following?” To get our “following” right, we need to get Jesus right."But what about you?” “Who do you say I am?”It is a question we must have a reply to or try to have a reply.
"Who do people say you are?"
“But what about you? Who do you say you are?”
It is OK if you have nothing to say.
Right thing to do and Right doing it
As in any other addiction, when we become addicted to our own self-images, they begin to control us.
For eg. I am seduced and enticed by a certain image of myself as a whole, holy, loving man who is well on his way to becoming free from attachments. Whe the image comes up in my prayer, it causes me to pose and posture.
I find myself trying to make my prayer fit my image of how a holy man would pray. I no longer really invite God into my prayer. It becomes an act a scene I play out on my own stages for my own edification. God is there in spite of this silliness but for the time being, I am unaware of that saving fact.
So we become addicted to our own self images.
- 'Self Image" from Addiciton and Grace
I am always very conscious that I am very conscious of my religion self-image, especially during Church Services. I have been telling God, take it away as I am play acting and I don't like it.
The images of Christian Li Boey, good Christian Li Boey, responsible Christian Li Boey, leader Christian Li Boey,... ... God-loving Christian Li Boey.
I am conscious when I am singing, when listening to the sermon, when preparing to receive the Holy Communion - the kneeling, the reciting, the praying, the singing.
He broke it one night... ... After meeting up with a friend, and felt really needed to pray for the family. I was thinking about praying in bed since it is late. Then I felt I should kneel and pray, somewhat....
This is the 1st time I felt I want to kneel and pray. So off bed, going to kneel down...
While I was kneeling down, a parallel image of me kneeling down at Service during Holy Communion mirrored.... My thoughts paused and I heard "this one is real, those were play acting"
The attachment to the image of Christian Li Boey, good Christian Li Boey, responsible Christian Li Boey, leader Christian Li Boey, God-loving Christian Li Boey, broken.
Do you have any religious self-image?
We are righteous by faith.
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