LESSONS LEARNED FROM TIME SERVED:

In the Apostle Paul’s letter to the Church at Ephesus he provides his reasons for becoming a willful prisoner for Christ. His chief reason was his inner most desire to experience the radical hospitality of Jesus the Christ and realized that he would have to make significant personal sacrifices. It was not enough to simply preach to his fellow Jews about the resurrection and promise of eternal life. Instead, the Apostle Paul was convinced that through the power of the Holy Spirit that the cultural, economic and ethnic differences would cease being barriers for Christian unity.

For those of us who have lived most of our lives outside of the walls, it is easy to speak of radical hospitality and how we want the walls of injustice to come tumbling down so that we might have access to what we perceive to be a better life. However, seldom does one hear the cry from within the walls of privilege to tear down the walls. Yet, this is exactly what the Apostle Paul was crying out for. Instead of relying on citizenship status and formal education, the Apostle Paul writes these words to the church at Philippi:

“Not that I have already obtained all this, or have already arrived at my goal, but I press on to take hold of that for which Christ Jesus took hold of me. Brothers and sisters, I do not consider myself yet to have taken hold of it. But one thing I do: Forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus.”

After the passing of my mother in February 2007, I also wanted to experience this radical hospitality that Christ Jesus took hold of for me. Like many people who bought into the American dream I was trapped within the walls of economic achievement and could not navigate a way over the walls without the fear of being homeless or becoming utterly dependent on God. Yes, I remembered that Jesus told those who followed him that he had neither a fox hole nor a bird’s nest and yet, he promised to supply all of our needs according to his riches and glory. I was faced with a dilemma. On the one hand, everything that I had prayed for was keeping me alive, and on the other hand, I had come to realize that what I had obtained and all of the goals that I was diligently working on were keeping me from what God wanted for my life. For whom was I living?

I wanted to live for Christ, but I had to consider my wife and four children. How would I provide for them if I let go of everything? It occurred to me that maybe I really wasn’t getting any closer to the end goal and that just maybe I was traveling in the wrong direction. I began to think about the many aspects of my life that I had put on hold with the expectation that at some point in the future I would be able to catch up. I made the assumption that time was on my side, but my mother’s untimely death made me realize that tomorrow is not promised. If I was going to live for Christ, then I had to do it immediately. Surely, God was fully aware of my family and God would not only supply my needs, but I learned to trust God for my family. My children were His children and my wife was chosen by God to complete me. Therefore, I came to the conclusion that putting God on hold was only denying God’s good and perfect will for my life.

Surrendering to God is like turning yourself in after resisting arrest. There is a fear of greater punishment and long suffering. I thought to myself that surely God will have to teach me a lesson for making Him wait. I wanted to assure God that I was available to serve those in greatest need. I wanted to tear down the walls of economic achievement that had previously separated me from the poor. I confessed that I had helped to build these walls and I was ashamed. I thought about the money I spent to distance myself from the stigma of poverty – my home, my clothes, my cars, my education, etc. There was nothing wrong with the things I purchased, but I realized my purpose for buying them did not glorify God. The money I spent was stolen from God and spent on material things that could have been used to bless the poor. I was guilty of not tithing.

Like the Apostle Paul, I realized that the Missionary Journey was critical to my ministry. It would not be enough to simply visit foreign countries. I would have to go and live among the people and become a servant. The mistake I made was going and thinking somehow I should be rewarded for my sacrifice. A prisoner is not rewarded for turning himself in. It is only after time served, that the prisoner is eligible for a reward or parole. Like Cain after the confession of the murder of his brother, there is an indelible mark left on your soul when you fully surrender to God’s will. In fact, the act of surrendering is more like Jacob’s struggle with the Angel. When the darkness fades and God provides a light unto your footpath, you will never walk the same again. The lessons learned last you a life time!

The chief lesson learned is that it is not the service God wants, but rather the humility. Too many Christians consider themselves to have already obtained what they are striving for in Christ or have already arrived at their goal. There is a level of spiritual arrogance that assumes that because God has answered our prayer requests that somehow we have earned a coveted relationship with the creator, but I have learned that God desires a coveted relationship with those who seek to do His will. During my time in Cape Town, I realized that I was there to observe what God was doing and not for God to observe what I was doing. I was humbled by the faith and hope of believers who had so much less than me. How could they praise God so fervently when it appeared that God was completely ignoring them?

Another great lesson learned was how we use culture, economic and ethnic differences to define and limit who we worship with. Rather than the focus on the radical hospitality of Christ Jesus, there is a greater focus on who should be kept out. Nowhere is this more pronounced than in Africa, where cultural identity is critical to the very existence of one’s being. More specifically, in South Africa there are 11 official languages and English is the common language spoken in Government. Nevertheless, people much prefer to experience worship in their mother tongue, alienating foreigners and fellow citizens who are unable to understand the language. As a foreigner, living outside of the walls, it was easy to speak of radical hospitality and how I wanted the walls of cultural alienation to come tumbling down, but I was convicted about how little we do in America to embrace foreigners and fellow citizens in the worship experience.

Finally, I learned to balance my requests with God’s will for me. While living in Cape Town, I witnessed so many who tirelessly called on God to help them in times of trouble, but there seemed to be no response from God. On the surface it appeared that many had faith without hope, but upon further investigation I discovered what it means to be content with what God has already done and accepting of God’s divine will. Rather than chasing the dream and avoiding a complete surrender to God’s will, we must surrender to God’s divine authority even when it seems like a denial. I am reminded of Joseph who spent time in the pit and in the prison. I can imagine that at times it seemed like the dream was not to become a reality, but I am a living witness that dreams that are divinely inspired shall become a present reality.

On Faith and Capital: Are we still at the Intersection?

The Protestant Ethic and the Spirit of Capitalism written by Max Weber, a German socioligist, economist and politician, is considered a foundational text for American capitalism.  In the book, Weber wrote that capitalism in northern Europe evolved when the Protestant (particularly Calvinist) ethic influenced large numbers of people to engage in work in the secular world, developing their own businesses and engaging in trade and the accumulation of wealth for investment. In other words, the Protestant work ethic was a force behind an unplanned and uncoordinated effort led by the Spirit of God (not government) that influenced the development of capitalism.

Deuteronomy 8:17-18 support this claim, but it is not the complete solution.  The ability to earn wealth is not an exclusive gift to those who are hard working Protestants. Likewise, poverty is not an indication of failure to work hard. It is also true that government is unable to successfully manipulate real economic growth. The genius of American Capitalism has been the freedom to capitalize great ideas and innovation, with mindful commitment to building a more perfect Union where the working poor have an opportunity to participate in a growing economy. The problem is a gradual shift away from a “Protestant work ethic” to a “profit work ethic”.

Our present problems are not as great as the problems of our past, such as slavery and women’s suffrage. However, we must examine if we are still at the intersection of faith and capital, or have we left faith behind in pursuit of capital. President Obama called belief in capitalism “blind faith.” He said this philosophy, of letting people “fend for themselves” has “failed.” He added that “people are frustrated, they’re anxious, they’re scared about the future. [But] now is not the time to quit….We’ve been through worse…. It took time to free the slaves. It took time for women to get the vote.”

It is too easy to argue that “Capitalism is unjust, unfair…A new system must be put in its place, and this takes time.” There are no perfect systems and I do not believe it is possible to legislate the love of neighbor principle. Taxes are a means to balance the scales; however, this removes personal responsibility for love of neighbor and establishes an ever increasing government that can be more self-serving than the tax payers. This problem is exacerbated by rising government debt and decreasing domestic production.

Recent global opinion polls show falling public support for capitalism. This is most marked in the country that used to epitomise free enterprise. In 2002, 80% of Americans agreed that the world’s best bet was the free-market system. By 2010 that support had fallen to 59%, only a little above the 54% average for the 25 countries polled. Nominally Communist China is now one of the world’s strongest supporters of capitalism, at 68%, up from 66% in 2002. Brazil scores 68% too. Germany squeaks into top place with 69%.

France, one of the world’s strongest economies, continues as an anti-capitalist outlier. Only 6% of French “strongly” support the free market, down from an already puny 8% in 2002. Add those who “somewhat agree” with capitalism’s superiority and the figure is 30%, down from 42% in 2002. Turkey (another free-market success story) had the same level of support then, but it has dropped even lower, to a mere 27%. In Europe only Spain seems to buck the trend, rising from 37% in 2002 to 51% . Indians, on paper big winners from free-market reforms, appear unimpressed: support has dropped to 58% from 73%.

Capitalism’s waning fortunes are starkly visible among Americans earning below $20,000. Their support for the free market has dropped from 76% to 44% in just one year. The research was conducted by GlobeScan, a polling firm. Its chairman Doug Miller says American business is “close to losing its social contract” with average families.

Perhaps the balance can be found in Act 4:32-36 and Acts 5. The focus must return to building Community and less on making a name for our selves.

Faith and Capital: The Cost of Homosexuality?

I have been struggling to get a firm grasp of why Homosexuality has taken so much the Church’s focus. In my opinion there appears to be a disproportionate amount of attention given to this issue in light of the many challenges the Church is facing. It would be too easy to write this off as an irrelevant trend. Instead, I choose to believe that there is deeper issue and the issue of Homosexuality is perhaps a more convenient way of dealing with what we are not willing to more openly address.

It is my firm conviction that the most difficult problem in reaching the lost is to convince them of the ravaging nature of sin. However, the sin we are most in need of repenting for is the sin of self-righteousness or “trying to be God.” Throughout history, religious leaders have focused on sins that have most threatened their authority. For example, during the period of Reformation the charge of heresy was the “highest” sin. The disproportionate amount of attention given to the sin of heresy was really masking the issue of religious intolerance and abuse of power. I cannot imagine in our present society that someone would be sentenced to death for heresy or for claiming to be the Messiah; we would most likely just ignore such a person, until we believe they are a real danger to themselves or others.

Truly, “the wages of sin is death” (Romans 6:23). The momentary, fleeting pleasure of sin (Hebrews 11:25) is all the bait the Devil needs with some people. Thousands sink into the quagmire of evil without realizing how deadly Satan can be. In Isaiah we learn that iniquities separate humanity from God and produce a chaotic, misspent life that affords no peace to the ungodly (Isaiah 57:21; 59:2). Micah tells us that shameful men and women “do evil with both hands earnestly” while Hosea proclaimed, “they sin more and more.” Sinful folk rise early to corrupt their own lives (Zephaniah 3:7) and thus become as chaff which God blows away! The vain nothingness of corruption and licentiousness is best described in Jeremiah 3:25:

“We lie down in our shame, and confusion covereth us: for we have sinned against the Lord our God, we and our fathers, from our youth even unto this day, and have not obeyed the voice of the Lord our God.”

Beyond the eternal consequences for all individuals living in any sin, what are the implications for how the body of Christ responds to its brother or sister? How should the Church maintain an unapologetic commitment to Scripture and yet not harshly judge any of God’s children. Richard Hays, author of The Moral Vision of New Testament, offers critical insight into the task of balancing the integrity of scripture, the redemptive power of the cross, church tradition and reason. In this Blog I will offer an evaluation of the way in which Hays uses ethical sources to inform the church on how to live faithfully before God and, yet, do no harm to any of God’s creation.  Hays does not offer an easy escape from the constant tension between being free from condemnation under the Law of the Old Covenant and being willfully submitted to the full redemption offered by Christ. Rather than affirming the well-intentioned efforts of others who ignore Old Testament scripture that prohibits the act of homosexuality, Hays challenges the limit of hermeneutics  that replace the voice of God with the voice of gay apologists that ostensibly “encourage homosexual believers to draw their identity from their sexuality….and idolatrously away from God (Hays, pg.  379).”

Unlike other moral issues such as slavery or equality of women where the Scripture seem to offer contradictory statements, the Bible’s treatment of the moral issue of homosexuality is not ambiguous. Although the Genesis text (chapter 19:1-29) is most often cited as the prohibition of homosexuality, Hays points out that the text does not actually address the issue of consensual homosexual intercourse. The text does, however, point out the sinful and wicked state of Sodom. Hays illustrates this point by citing Ezekiel 16:49, which provides an abbreviated list of the sins of Sodom. They key observation in the Genesis text is that homosexuality is not singled out as a unique and more horrible sin, but a smaller part of the sinful condition of the community. This is a foundational observation that Hays will build on.

The holiness code of Leviticus unequivocally addresses the prohibition of male homosexuality. It is important to note that the code addresses homosexuality within the context of other sexual offenses, including the limits of sexual intercourse between married heterosexuals. Hays does not fully exegete this text, or attempt to address which of these codes are to be mandated in perpetuity. He does, however, provide a cursory remark regarding certain ethicist who regard the prohibition of homosexuality as “merely a part of the Old Testament’s ritual ‘purity rules’ and therefore morally irrelevant today.”  I am not in full agreement with the Hays’ suggestion that the New Testament is the lens by which we unilaterally choose to observe certain purity or moral law. Christ did not come to abolish the law but to fulfill it. I believe that failing to appropriately address the issue of the Levitical Code within its context, leaves the window open for debate over which codes are to be kept and through which lens one ought to use to interpret the Code. Hays attempts to confront the issue of “fulfillment” through his treatment of “realized vs. future eschatology.”

The New Testament texts addresses the moral issue of homosexuality in Paul’s letters to the churches in Rome and in Corinth. In both instances, Paul does not single out homosexuality as being greater or worse than any other sin. Instead, Paul seeks to help the churches understand the sinful state of humankind in opposition of God’s intended order for creation. He does not seek to condemn. Hays cites Ernst Kasemenn, “Paul paradoxically reverses the cause and consequence: moral perversion is the result of God’s wrath, not the reason for it.” This is a critical observation and a shift from the Levitical Code. In the Torah, we understand that curses follow disobedience and blessings follow obedience. Hays, skillfully exegetes Romans 1:22-25, to make his point that homosexuality, while sinful, is not to carry specific damnation in the New Testament church.  The act itself is a symptom of alienation from God and that is damnation in itself, and consequently causes one to stand among other sinners in need of grace.

Hays is careful to mention that “the biblical witnesses against homosexual practices are unequivocal.” Hays skillfully moves the focal point from condemnation of “homosexuals” to recognition of sinful behavior in need of grace and transformation. Unlike the gay apologists who defend and consequently give unique identity to the being of those who live with homosexuality, Hays invites those who  struggle or live with homosexuality to join other believers who struggle or live with other sinful behaviors. There is no human without sin and everyone should be able to share in the Christian community’s experience of God’s boundless love. If the Church places a limit, then who can be loved and who is to be denied grace? What image of God do we serve? How will God love his Church and those yet in sin? Hays makes his case with three points:

1. God’s creative intention for human sexuality:
   1. Unfortunately too many Christian stop here!
   2. “Adam and Eve” not “Adam and Steve”
   3. While sin is a choice, apart from God our human nature compels us to feed our sinful desires. There is an intended purpose for our lives; nevertheless, much more is required to experience God’s purpose for our lives.
   4. The fallen human condition:
      1. Unfortunately in our sinful state we cannot see the fallen human condition.
      2. We can be blinded by our own intellect.
      3. No matter how well reasoned, one’s sexual orientation does not define their “redeemed” condition.
      4. The demythologizing of sex:
         1. Obsession with sexual fulfillment is the primary issue!
         2. Hays deals directly with the specific and general issue of sexuality here, by helping the reader to understand that Scripture addressed sex as a matter of secondary importance. The primary concern is love of God of and love (agape not eros) of neighbor as Christ loves the Church.

Hays builds on these foundational principles as discerned from Scripture, to examine the moral issue of homosexuality through the lens of Community, Cross and New Creation. In his discussion of community, Hays revisits the condemnation or the “cutting off” of homosexuals. In Leviticus, it is clear as to how the community is to deal with the issue. Also, in his letters to the churches in Rome and Corinth, Paul expresses similar concern and demands that the church expel the man engaged in a sexual relationship with his step-mother. Neither the Old Testament nor the New Testament references to the prohibition against homosexuality distinguish between “cutting off” the act alone and “cutting off” the person. It is not clear how the New Testament Community is to embrace people who willfully intend to continue in any act that is known to be sinful. What then, is the basis for accepting Hays’ argument for the inclusion of individuals who are living with homosexuality?

It is at the cross where Hays finds room for the community of faith to accept the sinner. Hays makes the not so subtle shift from condemnation to sacrificial service. Hays argues that no one should be locked out of the transformative power of the cross [as experienced among the faithful]. No Christian can argue against Hays on this point. According to Romans 3:23, there is not one among us that has come to Christ without sin. The privilege to carry all of humanity’s sins to Jesus was granted at Calvary, and no person can deny another this privilege. The question that arises is what is the behavior after coming to the cross? Has there been a change? Were the sins of the past left at the cross?

In defense of his argument for acceptance into the community, Hays sharply attacks those who demand immediate fulfillment, as though it were a right or guarantee. Hays states that those who believe this are living in a state of adolescent illusion.  It is in this argument for New Creation that Hays forces the reader to accept his methodology for interpreting scripture. In spite of his observation that “the biblical witnesses against homosexual practices are univocal,” Hays inserts his voice on how the church should embrace people living with homosexuality.  He erroneously argues that “hope seen is not hope at all,” but ignores that faith is a gift to be received or not received. With faith comes obedience. The power of the Holy Spirit is that which empowers humans to not return to their old sinful ways (2 Cor 5:17). It is true that the Christian continually works out how to live a life free from bondage to sin. It is also true that we should not continue to practice the same sins. How one responds to the understanding of new creation is critical to how one addresses the moral issues of homosexuality and how it is lived in community.

According to Romans 6:21, the shame of sin should be enough to keep any Christian far from it. While Hays argues that immediate fulfillment of God’s grace is an adolescent illusion, it is not unreasonable to expect one to sincerely seek deliverance from the struggle with the sin. In nearly every instance of sinful behavior this is not an issue for the Christian Community. The problem occurs for the Church when someone chooses to live with homosexuality and essentially affirm a lifestyle that is sinful. There is no limit to how many times the sinner can seek forgiveness, but the church is not called to extend an invitation to the unrepentant sinner (Acts 5).

It is unclear to me why Hays needs to distinguish whether or not the New Testament text clearly articulates a rule against homosexual practices. Does it really matter whether it is probable or certain that Paul or Luke articulated a specific prohibition against homosexuality? Either Hays is trying to give credence to the arguments made in favor of acceptance of believers who choose to live with homosexuality, or he is attempting to build the case for his understanding of “new creation.”  It is not clear. I would like to believe that a faithful Christian, who is openly practicing homosexuality, would have a better justification than Hays offers. The wages of sin are death. While I agree that to live in sin is symptom of alienation from God, I also believe that to live in sin brings the wrath of God in eternal judgment. All of humanity stands in need of a transformative grace.  If there is no evidence of transformation, then what shall be said about new creation? Hope springs eternal but what is the new creation – the changing life style of an individual in sin or that “hope seen is not hope at all?” If the new creation is not to be seen, then what is the transformative of power of the cross?

I concur with many of the Hays’ conclusions. For instance, it is “prudent and necessary to let the univocal testimony of Scripture and the Christian tradition order the life of the church.” Although Hays invests significant effort in encouraging the reader be patient with the transformative work of the cross in new creation, he clearly states that Scripture prohibits Christians from participating in same-sex erotic activity. The unresolved tension is with how the church welcomes the believer who chooses to live with homosexuality or does not see it as a sin to be delivered from. What support does the church provide to help those who struggle with homosexuality? Also, how does the church carefully avoid highlighting one sin above another?

Quite frankly, I believe that someone who is personally unable to disassociate their identity from their behavior or sexual orientation would reject Hays argument completely. Hays does not adequately address the argument for sexual orientation being created by God. The distinction between the act and the person is further complicated with the question of ordination of people who live with homosexuality. I agree with Hays that the moral issue of homosexuality needs to be dealt with early on in the Christian journey; however, by the time one seeks ordination, the redemption of the cross and the transformative power of the Holy Spirit should have taken root and began to bear fruit. My interpretation of Hays new creation argument gives a platform to accept the ordination of individuals with a homosexual orientation without judgment. At some point the sin and the person can no longer be separated.  I do not know whether it is at the point of salvation, new member classes or in discipleship classes; however, it is not an adolescent illusion to expect a change in the desires of someone who sincerely seeks salvation. It is also my belief, that the “visible” hope for the “body of Christ” should be embodied in the work of the clergy, who have been set apart or ordained. Likewise the visible hope for the world should be embodied in the lives of those who call themselves Christian. The best sermon is the one not preached, but lived out before the congregation. How then can one who still live with the burden of homosexuality, fornication, adultery or other openly sinful behavior give the best sermon? For new believers, the testimony of one who has truly been delivered is powerful evidence of the redemption of the cross and the transformative power of the Holy Spirit.

In summary, Hays carefully and methodically guides the reader to open their hearts without compromising their belief in the integrity of Scripture. Scripture defines the act of homosexuality as a sin and it should not be actively practiced. Nevertheless, it is fully a part of the human condition that aligns all of humanity at the cross in need of grace and hope for a new creation. The act of homosexuality, according to Scripture, does not define one’s being. In fact, the Biblical narrative relegates sexual fulfillment to a lesser good, not to compromise the love of God. Hays does leave open the eschatological door of “unseen” hope for the individual with a homosexual orientation to fully experience the Christian journey to include ordination. It is important to distinguish that this moral insight could not have been arrived at through a strict exegete of the Levitical Code.  Instead, Hays draws from the Scripture a foundation that condemns judgment of certain persons and yet causes one to love their neighbor regardless of sexual orientation.

The bottom line of this issue is not really about Homosexuality at all! The real issue is sexual immorality among clergy, but it is too painful and too ubiquitous to deal with. One cannot claim any knowledge of the number or percentage of clergy actively engaged in sexual immorality or having done so since being ordained, but the number is substantial and should not be ignored. If we are going to be sincere and honor our commitment to Scripture and integrity of the Pastoral Office, then we must be willing to deal with the whole of the issue. Continue to pray for the Church and God children!

On Faith and Capital: The 7 Aspects of Spiritual Leadership

Much has been written on the subject of leadership and there are several measures one can use to quantify or assess the effectiveness of leadership, but the measure of spiritual leadership is another story all together. The Reverend Ralph West addressed this issue at the Hampton Minister’s Conference in 2007 during his sermon “The Measure of Your Ministry.” At the introduction of his sermon he dealt with what is NOT qualified as an accurate measure – buildings, budgets, and balances in your investment accounts. It is a human tendency to assume that spiritual leaders are anointed based on what we can see, but faith is the substance of things not seen and yet hoped for. Therefore, if we are to examine the aspects of Spiritual Leadership, then we must measure ministry with what we can’t see.

Measuring something that cannot be seen is difficult and not comprehensible, yet the endeavor is a worthy pursuit for those who depend on Spiritual Leadership. I am certain that there are some who question the premise of being dependent on Spiritual Leadership to begin with. Instead, many argue, we should look within to find the answers and there is no one qualified to lead another person. Rather than lead or give answers, guided facilitation is the preferred method in the information age. People are free to draw on different sources of truth and reject absolute truth. In this way, everyone is able to become their own spiritual leader without any substantial investment. This approach becomes problematic when self-made spiritual leaders attempt to guide others on a path they themselves have never traveled or when they give advice that can harmful both emotionally and physically.

In most instances, leaders are held accountable for outcomes. Corporate Leaders are held accountable for shareholders returns. Government Leaders are held accountable for improving the quality of life for their jurisdiction. Athletic Leaders are held accountable for championships. Healthcare leaders are held accountable for curing illnesses and disease. Military leaders are held accountable for winning wars. What outcomes are Spiritual Leaders held accountable for?

PERSONAL SACRIFICE.
Rev. West suggested that the ministry of the Apostle Paul is a ministry we can measure. First, we know that the Apostle Paul made great personal sacrifices or the sake of the Gospel. In other words, there was no material incentive for his pursuit of ministry. The Apostle Paul was not promised a prosperous synagogue or a position of status in the New Church. The reality was that he sacrificed his status among the religious leaders and was initially rejected by the New Church. Careful reflection of the early life of the Apostle Paul, we may draw the following conclusion: The initial cost of Spiritual Leadership is great personal sacrifice. I emphasize that this is only the initial cost because even a fool will make great personal sacrifices. Throughout out the ages there have been many cult leaders who claimed to be the messiah or a “Spiritual Leader” but they lead people to their destruction.

ENDURANCE
The second assessment we must consider is endurance in the face of adversity. The Apostle Paul had to endure many hardships and yet he pressed on and entered places where he knew he would suffer. The human tendency is avoid confrontation and hardships. Yet, Spiritual Leaders count the costs and are clear about why they must endure to the end. It is at this phase that we can begin to discern who is not a Spiritual Leader. The Apostle Paul reminds us that our human tendency craves those things that gratify our flesh, but the Spirit living in us, gives us the power to endure and overcome these cravings. Those who are not Spiritual Leaders will preoccupy themselves and others on worldly endeavors. Listen to their conversations and how they spend their day. Are they focused on self preservation or the mission of their faith? The Apostle Paul was always tired or poured out, because there was so much to do and so much ground to travel. He considered his personal ambition to be a thing of the past, and replaced it with the ambition of the Spiritual Leader he followed – Jesus the Christ.

FOLLOWSHIP.
The third assessment is knowing who the Spiritual Leader follows. Every leader must first be a disciple. By knowing who the leader follows, we can measure the deviation between what they do and say vs. what the leader whom they claim to follow does and says. Be cautious of people who only claim to only follow “Spirits” or personal insight. Even the Apostle Paul required an explanation and confirmation of his Spiritual encounter. One can also examine the life of Jesus, who was a fulfillment of generations of prophecy. The Gospel writers were able to explain and confirm the Christ based on the teachings of the prophets, who Jesus also studied and taught about. Therefore, Christian Spiritual Leaders should be Bible-Based and explain their decisions and directions according to Scripture.

SCHOLARSHIP
Fourth, Spiritual Leaders must be committed to life of study. Ask your Spiritual Leader what they have read lately and what new insights they have. In the Christian Church, one should be cautious of Spiritual Leaders who always seem to preach the same message or worse a message that provides no profound revelation. In our busy and hectic lives where many of us are trying to provide for our families and maintain our sanity, we depend on Spiritual Leaders to lift our Spirits and give us new insight into the mind of our creator or divine source of power. Spiritual Leaders should be able to inspire one another because of the time they have spent in the presence of the Divine regardless of doctrine or denomination. I am speaking of insight that is more than “canned” dogma or frequently recited prayers. Is there a fresh word?

INSPIRATION
Fifth, find out what other Spiritual Leaders are inspired by the Spiritual Leader you follow; be cautions of “loners” or people who are too deep for any other Spiritual Leader to understand. The Apostle Paul invested significant amounts of time trying to persuade and inspire the religious leaders of his time. This was also true of Jesus the Christ. In the birth narrative of Jesus we find the wise men or were spiritual leaders of a different faith who studied the cosmos, looking for divine insight. They were led by a divine source and inspired by the birth of one the greatest Spiritual Leaders off all time. Spiritual Leaders not only inspire other Spiritual Leaders, but they also help their followers transition into Spiritual Leaders rather than spiritual dependents or children. The Apostle Paul spoke fondly of the many men and women he inspired to become great Spiritual Leaders.

ATTRACTION
Sixth, Spiritual Leaders attract diverse groups of people who want to support their ministry. The Apostle Paul spoke often of the churches that partnered with him and helped pay for his many mission trips. These partners were not funding the Apostle Paul’s lifestyle. Instead, the money was used to broaden the reach of his ministry. Be careful of leaders who only want to build their churches and “campuses.” There is a point of saturation. Rather than reaching different ethnic groups and other countries that are in great need, there is human tendency to surround ourselves with people who are like us and deny the existence of others. Spiritual Leaders attract global ministries and community leaders attract local ministries. It is important to know the difference. Community leaders can be very successful, but there ministry is primarily focused on the physical and social needs of people like themselves.

MIRALCES
Seventh, signs and wonders follow Spiritual Leaders. The ultimate outcome of Spiritual Leadership is the manifestation of a divine encounter. Life can be unbearable and without value for most of humanity if not all of humanity, but divine encounters give us up hope of a brighter future. In fact, there is a level of desperation for such an encounter that many people will pay large sums of money for it. It is encounter that cannot be regulated or proven because it cannot be observed using the scientific method – sight, sound, touched, tasted or smelled. Some leaders argue that they can conjure these experiences or give us the ability to experience these encounters, but how do we really know who to trust or who to follow? It is not the person who has the power, but the power that creates signs and wonders works in concert with the ministry or service of Spiritual Leaders.

My personal experience was that for most of my life I attended church, but it was not until my early 30s that I was exposed to Spiritual Leadership. Not only did I experience signs and wonders, but all seven aspects of Spiritual Leadership were present Ebenezer AME Church in Fort Washington, MD. I witnessed great spiritual growth in this season of my life and subsequently accepted my call to ministry after 4 years. It was a tough transition from followship to leadership, but I subsequently served under another great Spiritual Leader, Rev. Harry L. Seawright, for 5 years and strengthened my response to the call. During this time of transition my mother passed away and I question my partnership with the divine. Who am I asked? Can God really use me? Will signs and wonders follow my ministry? I didn’t want to be just another leader in the community. I desired to be a partner with God. After much study, I realized that to experience the fullness of God I must give up everything and leave my place of knowing and go to place I did not know and where I would have to depend on God alone. It was all then that signs and wonders began to follow my ministry – not just answers to personal prayers, but I am witnessing lives being transformed under my Spiritual Leadership that only the power of God can do. I still have struggle with my own humanity, but I am thankful the divine encounters.

It is my prayer that after reading this blog that you will seek out real Spiritual Leadership and have your own divine encounters and discover your true purpose for living. Your comments or questions are welcomed and I look forward to hearing your testimonies. The best is still yet to come!

On Faith and Capital: Healing for Recovery

A wise and successful pastor, by worldly standards, once taught me that money follows ministry. He argued that it was important to focus on the ministry or serving God’s people and not to worry about where the money will come from to sustain my family or the overhead of the ministry. It is a difficult concept to grasp when one considers the basic anatomy of business plan. Certainly you must raise capital before you start a new venture. No one would argue with me that you must have faith to start a new venture, in spite of the high risk and certain failure. Nevertheless, this wise pastor admonished me to do the ministry and disregard conventional wisdom or common sense.

As a man of great faith I took this pastor at his word. I gave up everything to pursue ministry with the belief that God would restore everything that I sacrificed in due season. Well it has been a struggle and I am thankful for the people that have invested in my ministry and I am painfully aware of the great sacrifices many have made. In many cases, people felt sorry for my condition or just could not fathom such a sacrifice. The donations I received were an emotional response for some and for others not much thought was given at all. It is hard to build a sustainable ministry with this type of giving.

I have often found myself exploring what type of ministry does money follow. Am I engaged in the right type or mix of ministry? Do I need another degree? Am I in the right church? Am I really called to be in ministry? Is there really any money in ministry?

Today, July 16, 2010, God has revealed to me what type of ministry I must lead with if there is going to be any money for other ministry. After the vision has been cast and the team has been selected, it is time to pray and focus on the people. In the 8th chapter of the Gospel according to Luke, we find this brief review of the ministry of Jesus the Christ. And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve were with him, and certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils, and Joanna the wife of Chuza Herod’s steward, and Susanna, and many others, which ministered unto him of their substance. The emphasis I want to call your attention to is the ministry of healing – spiritual and physical.

Before Jesus dealt with the more challenging aspects of his ministry where the faith of his team would be tested, he first focused on healing. People bring so much baggage and past hurt to church and it is even worse when they have been hurt by the church they are attending. There can be so much distrust, rumors and ignorance. I am convinced that until people are healed they are not really interested in truth. It seems that people get excitement from twisting information and making themselves appear holy, i.e. the Pharisees!
The good news about the healing ministry is that it enables people to recover their purpose and mission for life. Dead people cannot follow a living vision. There must be resurrection of mind and spirit. It is well documented that depression isolates and drains people of their energy and excitement for life. This is further complicated with acute and terminal illness. People that have congenital illnesses or who are born with disabilities are able to lead far more productive lives than people who are crippled by disease or trauma. This is where God does his best work through the Holy Spirit working through health-care professionals, clergy and caregivers. In many cases, a prayer is all that is needed to activate the healing process.

When ministry begins with faith in healing there will be more than enough capital for the recovery of God’s vision and purpose for life. I invite you start the recovery process today. The best is yet to come!

1. Lay aside your doubts, worries, and cares: Psalm 46:10 says, “Be still, and know that I am God!” As you begin your prayer, be as still and calm as possible. If you can’t, don’t worry. God will accept you as you are. Just trust that God will act.

2. Open yourself to God: Just as we need to plug a light into electricity to receive its power, we need to plug into God to receive healing power. Try taking a minute to silently recite to yourself, “Bless the Lord, O my soul.” When you feel more open to God, ask God to enter you and grow within you.

3. Pray: Pray for your healing. Be specific. Imagine what you want God to do and ask for it. Ask with confidence. A suggested prayer: “Lord, I know that it is your will for me to be whole and holy. Let you power enter me and heal me. Heal me by… (be specific). Thank you for healing me.”

4. Trust and believe that God’s power is entering into you: When God works, we usually don’t see, sense, or feel it. Sometimes healing is immediate, more often it is slow and gradual. This is especially true of pervasive physical diseases like cancer or degenerative diseases and mental illness. Don’t spend time analyzing whether you are being healed or not. Just trust and believe.

5. Thank God for healing you: When we thank God, we are appreciating God, and the more we appreciate God, the more we allow God into our lives. After you pray for healing, take time to thank God for being with you.

6. Set up a prayer discipline:
Too often people pray once, and when nothing happens, quit praying. God wants us not only to pray, but to pray constantly. It is through our constant prayer that God increases in our lives. Make regular times for healing prayer. Do it two or three times a day. Also, keep it simple and direct.

On Faith and Capital: Healing for Recovery

On Faith and Capital: The Cost of Church Membership?

In sharp contrast to religious dogma or orthodoxy, most people are generally interested in a “social bonding” that makes living safe from harm.  Jean-Jacques Rousseau coined the term “Civil Religion” in chapter 8, book 4 of The Social Contract, to describe what he regarded as the moral and spiritual foundation essential for any modern society. In his book, Rousseau outlines the simple dogmas of the civil religion:

1. life to come,
2. the reward of virtue and the punishment of vice, and
3. the exclusion of religious intolerance.

In my observation, the simple dogmas outlined by Rousseau appropriately reflect the extent of what the majority of Christians are willing to commit to. However, Church membership is a different matter and one that is worth exploring. In the first instance, new converts and inactive church members want to assure themselves of a life to come and are willing to participate in the means of grace that meet this requirement – baptism, communion, confession/repentance, confirmation, etc. Beyond this, there is desire to avoid punishment or the wrath of God, but this desire is generally expressed at times of great sorrow or natural disasters. When life returns to “normal” religious commitment subsides. Finally, many people (Christians included) prefer to see themselves as “spiritual” and tolerant of other religious beliefs.

Church membership is much more than Rousseau’s civil religion. In the Apostle Paul’s letter to the Church at Philipi (3:17-21), he speaks of a citizenship in heaven. Similarly, in Apostle Paul’s letter to the Church at Ephesus (2:19-20), he reminds us that we are no longer foreigners and aliens, but fellow citizens with God’s people and members of God’s household. This is to suggest that Church membership both links us to the glorious past of faithful members who are at rest and a magnanimous future that is yet to be birthed. The future is both communal and individual which necessitates that we give up selfish motives and ambitions in exchange for the prayers and the shared hope of the community to which we have joined. Thus, the greatest cost of membership is self denial – not my will, but God’s will be done.

Jesus taught the first disciples to seek the kingdom of God first and his righteousness, and all these things will be given to you as well. The things that Jesus is speaking of are basic human needs and yet we are told to focus on God’s agenda. It is my belief that God realizes man’s limitation in meeting their own needs or each others needs without His Spirit and His Laws. Jurgen Moltmann argues in his lecture Becoming Human in a New Community, that the “idea of church” is in essence a “social community.” To this end, joining a church is ultimately about seeking a community of faith in which one can become fully human. When this is not achieved, it is the failure of church members to see parity in their mutual quest to become human. All of humanity has sinned and fallen short of the Glory of God. Unfortunately many churches have suffered a fracture in their social communities due to racial and ethnic differences, and the fractures continue to exist because of spiritual blindness. We see each other as “other” or “foreign” rather than as “brothers” and “sisters” in Christ. Thus, another great cost of membership is the necessity to become “born again” – unless we become like little children we cannot enter into heaven.

Church membership can be very challenging as we are called to care for our neighbor and love our enemy, while accepting the reality of our own unmet human needs. For many this means balancing family, career, finances and personal time. This tension is exacerbated further during to times of great sorrow and financial distress. It is understandable that people choose to withdraw from membership to gain control of their life; however, the opposite is likely to happen. Instead, it is better to bring your “whole” life under submission. Rather than limiting your faith to Rousseau’s simple dogmas, consider becoming “Holy.” Church Membership prescribes a comprehensive way of life and while there is no need to quarrel with others about their beliefs, there is a narrow path we are called to follow. It is true that Jesus paid the price for our salvation, but the hidden cost of Church Membership is becoming holy. In the Book of Hebrews (10:25), the Apostle Paul reminds us “not give up meeting together, as some are in the habit of doing, but let us encourage one another—and all the more as you see the Day approaching.”

Finally, here some practical tips to keep Church Members engaged and encouraged:

• Celebrate volunteers through some big events. But do a number of things in between those events to celebrate and thank them, too.

• Hosts ministry fairs, which give congregants glimpses into the various ministries–and volunteer opportunities–available at the church.

• The senior pastor should recognize volunteers and talk about the vision of the church, and the integral role a volunteer plays in the work to fulfill that vision. It is vital to show the cause, and the community served (or built) through them.

• Emphasis should be placed on developing people into volunteers through personal invitation, training, and then the assignment of a duty. Providing specific start dates and finish dates.

• Engage directly, and face to face, with each volunteer on a regular basis and offering them the chance to say no–or to step away from their duties for a break.

• Encourage members to start new ministries!

On Faith and Capital: Gambling?

What is wrong with gambling? There are no scriptures in the bible directly related to gambling or the “lotto”. There are also many churches that have no problem having a church raffle, or bingo game. So, what is the real answer? Obviously, there is a more serious issue in extreme cases where people become a slave to gambling, e.g. playing the lotto and your children are going hungry or bills go unpaid. In cases where gambling becomes an addiction, the issue is no longer gambling; there is a deeper craving in the soul that is unfulfilled. The issue I seek to address in this blog is what is fundamentally wrong with gambling – church raffles and bingo games included.

To answer the question, one must differentiate gambling from other risks and ventures. Legally, gambling is the taking of unnecessary and unproductive risk in which one agrees that on the outcome of an uncertain event he may gain or lose. Professional gamblers may counter this argument by suggesting that their primary source of income is derived from the ability to calculate risk and thereby avoiding unnecessary risks and mitigating uncertain outcomes. However, this is not the case for a large majority of gamblers that pursue gambling for entertainment and as supplemental income. The unfortunate reality is that the gaming industry preys on the “unprofessional” gambler.

As a former trader, I could be convinced of an argument that proposes legal gambling for “accredited” gamblers. If it can be proven that the gamblers have sufficient discretionary income and knowledge of the game, then the associated risk is akin to professional investing or any other market transaction where buyers, sellers and speculators set future prices, with ultimately uncertain outcomes.  Such an approach would create an exchange that is not based of goods and services, but simply one’s professional skill as a gambler. In fact, then the game would be recognized as professional sport and would be outside the realm of this discussion.

What makes gambling for the “unprofessional” sinful is that it violates a number of New Testament principles. First, gambling violates the New Testament principle of stewardship. Christians are to be “faithful and sensible” stewards of the things entrusted to them by God (Luke 12:42). Someday we must give an account of our stewardship (Luke 16:1-2). The Bible teaches that God is the owner of the world and all things (Psalm 24:1; Exodus 18:4; Psalm 50:10-12). All belong to the Lord. Therefore no one has the right to foolishly involve himself in taking a risk in gambling away that which belongs to God. The probability of any one person’s winning is so low and uncertain that gamblers risk and waste their Master’s goods. The faithful and wise steward will conserve his resources, invest them profitably and use them for good (see Matthew chapter 25).

Second, gambling is sinful because the gambler seeks to gain at the expense of one or many others who are unskilled and many cases mentally unstable. We prefer not to know the consequences of those who loose their money, while we relish in our winnings. For every winner, there is far greater number of losers. Who should bear the responsibility of the family who goes hungry or the family who is unable to pay their financial obligations? In games like the lottery or slot machines, we close our eyes to the source of money and the obligation we have to love our neighbor. I am hopeful that if a Christian were confronted with the harsh reality of the families and individuals who lost their wages to gambling, so that they could win the jackpot, that they would give the money back. In Matthew 7:12 he said, “In everything, therefore, treat people the same way you want them to treat you.” 1 Cor. 10:24 says, “Let no one seek his own good, but that of his neighbor.” In Christian business transactions, all parties gain something of value, Col. 3:17 – “Whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks through Him to God the Father.”

Today many governments have legalized gambling; however, this does not make it acceptable in the eyes of God. When New Jersey legalized gambling in 1978, according to F.B.I. crime statistics, the crime rate jumped 92%! Should we expect anything good to come from ventures designed to benefit one person at the expense of another. If a Christian engages in a thing that causes strife and vanity, then their “Christianity” is worthless. Christians are to “abhor what is evil,” (Romans 12:9).

Finally, faith is the substance of things hoped for, and the evidence of things not seen. If gambling is what churches use to supplement income, then where does faith come in. Churches should not be so quick to rely on games of chance to supplement their lack of faith in God for increase. Further, what example is the church setting for individuals and families? In lean times, the bible teaches us to call on God, not games of chance. The reality is that when we gamble we hoping for things that we have seen someone else win. We ask ourselves why not me? Like the conversation between the serpent and Eve, we are tempted to believe that we can have something that God has forbidden. We convince ourselves that it won’t be too bad if I only do it one time or if I limit how much I bet, but we soon find ourselves enslaved far beyond our intended limit. It is at this precise point that the enemy begins to destroy God’s plan for our life.

The greatest gamble you could ever make is to believe in a God you have never seen and to give your time, talent and treasure to the fulfillment of God’s mission on earth. Some may argue that this risk is unnecessary and that the outcome in uncertain, but I am living witness that God can do exceedingly and abundantly above all that we ask or think, according to the power that works in us, to Him be glory in the church by Christ Jesus to all generations, forever and ever. Amen. Ephesians 3:20-21 (NKJV)

On Faith and Capital: Birth Pains in Haiti.

In the aftermath of the earthquakes in Haiti there are many Christians asking where God is in all of this? How could God allow this to happen to so many people who sought the Lord for protection in the valleys and shadow of death? Was this God’s plan for the husband and wives who lost their children or each other? How does a husband reconcile the lost of a pregnant wife? How does a child reconcile the lost of parents? What will the preacher in Haiti preach on this Sunday? Is God still good? How can the people of God sing songs of joy on Sunday morning, when there is no church to return to? Should we bother even having service this week or next?

One of the stages of grief is denial and I am certain there are still many people in Haiti who are in denial about the catastrophic consequences that have changed their lives forever. While in denial, people will try to carry on their lives as usual and their new reality has yet to come into focus. Still others will continue to pray for miracles, but when the last stone has been turned and the relief workers have returned home, then anger will abide in the hearts of many. This anger will cause a separation from God and can result in an extended depression and a total loss of hope. For this reason we must wrestle with questions of faith and be able to reconcile who God is in the midst of so much pain.

The 55^th verse of the first letter to the Corinthians reads, “O death, where is thy victory? O death, where is thy sting?” Beginning on January 12, 2010 and the days yet to come, the sting of death weights upon the hearts of everyone, especially those who have labored for economic justice and human rights in Haiti. Throughout Haiti’s national history, life has not been easy and the recent earthquakes have continued a legacy of senseless deaths and aborted dreams. This time the sting of death cannot and must not be ignored.  Let us embrace this pain, this sting, as we gather all of over the world to help rebuild the hopes and dreams of a people determined to embrace a life a liberty and justice. Indifference shall lead us all down a road to which there is no return.

The sting of death is real for us all, but the victory of death has no place in the hearts and minds of those believe in the atonement offered by Jesus the Christ. There was no victory gained by anyone in these recent deaths of more than 200,000 men, women and children. Left are widows, orphans and parents and love ones that shall no longer share the lives of those who are gone. Yet, we do have victory in the promises of Christ Jesus. Life does not end with the events of this world and that is something we can rejoice about.

We do mourn for the injustice perpetrated against Haiti over the past 200 years and in the name of God we declare that this moment shall not pass without a witness.  We mourn the death of every man, woman and child as well as all living things (especially pets) so that the threat of injustice shall meet the resistance of justice.  We mourn today to answer the question, “O death, where is thy victory? Where is thy sting?” with the justice loving mercy that inspires us to walk humbly with our God.

Finally, we are reminded in the Gospel according to the Apostle Matthew, that Jesus warned us that we “will hear of wars and rumors of wars, but see to it that you are not alarmed. Such things must happen, but the end is still to come. Nation will rise against nation, and kingdom against kingdom. There will be famines and earthquakes in various places. All these are the beginning of birth pains. As we mourn for the pain we are experiencing, we must realize that God is bringing forth a new creation – a new heavens and a new earth. Let the birth pains come, for through these pains the best is still yet to come.

Amen!

On Faith and Capital: The Hidden Cost of Faith

“Now faith is the substance of things hoped for, the evidence of things not seen.” This sentence written by the Apostle Paul to the Hebrews nearly 2,000 years ago still gives incredible joy to so many Christians all over the world and yet makes no definitive claim that a non-believer can fully appreciate. Is it possible to hope for things without faith? The other obvious question is faith in what? There are many whose faith is placed in political or economic power and still others whose faith is placed in their individual ability to achieve what they are hoping for; however, in these instances there is generally some evidence on which this type of faith is built on and therefore, the cost are not hidden. On the other hand faith in something for which there is no evidence, has many hidden costs.

Faith in something for which there is no evidence is probably the most difficult thing for a rational person to consider. Few people will go so far as to claim that “God is Dead” like the German philosopher, Friedrich Nietzsche. However, there are great numbers of people (Christian and Non-Christian), like Nietzsche, who are looking for foundations that go deeper than Christian values, what he described as “the essence of reality.” In many areas of our lives we prefer to believe that God is either in a comma or in an anatomic state and not able to observe or engage in our daily lives. Many Christians, when challenged about their faith, will say that they are “just trying to be real” or “this is business.”

Obviously there are some hidden costs or aspects of faith that are not commonly discussed or articulated. Instead, faith is commercialized, then personalized and based in large measure on evidence of things seen. This is not the kind of faith the Apostle Paul was writing about. The true torch bearers of the Christian Faith suffered greatly to present their life has a living testimony during times when there was no evidence in sight. We can discover these hidden costs of faith in the testimony of the African slaves, who in the midst of total deprivation of their humanity, still found the audacity of hope to have faith in which there was no evidence. We can also discover the hidden cost in the testimony of the great hymn writers of Europe, who fought to reform the Church. We must also never forget the testimony of the martyrs who held on to the faith in the centuries following the death of Jesus the Christ. These great men and women of the faith counted the cost and willingly gave up their lives to keep the faith.

In a post-modern world where information is communicated around the globe in seconds and many of the mysteries of the dark ages have been revealed through modern science, do we still need the kind of faith that the Apostle Paul writes about; must we incur the same costs. I argue that the costs are even higher now. The 17^th Century, French philosopher, Blaise Pascal argued that even though the existence of God cannot be determined through reason, a person should wager as though God exists, because living life accordingly has everything to gain, and nothing to lose. Perhaps life in Europe at that time made this wager seem like an obvious bet, but we are now living in unprecedented prosperity and convenience. To fully experience the joy and the assurance that comes from a childlike faith in something for which there is no evidence, one must consider the cost.

The first cost is humility. We must come face-to-face with our mortality and our false confidence in worldly systems. This cost is revealed too often at times of great fear and is soon forgotten when the fear has subsided. Without accepting the cost of humility, people often appear as arrogant, charismatic, extroverted and attention seeking. At the same time they feel extremely emotionally vulnerable to rejection and may fly into a rage if they are slighted in this way. It takes great courage as each individual will need to face the trauma they carry rather than simply try to suppress it or try to compensate for the negative effects it causes. Alternatively, this cost was revealed and paid for all eternity when evaluated in light of the knowledge of the incredible love that Jesus demonstrated for humanity. Accepting Jesus Christ as your Redeemer and Lord of your life requires you to surrender faith in yourself and systems and placing your faith in Christ.

The second cost is personal sacrifice. We must come to the conclusion that we are willing to sacrifice all that we have to obtain the grace of God. This cost comes with a paradox, because Jesus already made the greatest sacrifice and thereby has already given humanity the grace it requires. Yet, we must be willing to respond to this offer of extreme love by sacrificing our worldly possessions. In the center of this paradox is the process of learning to trust God for everything rather that what we have evidence of.  It is easier for a poor person to accept this grace than a rich person, who has a false sense of humility. At the end of the paradox God will not withhold any good thing for those who serve him. You do not need to take a vow of poverty to serve God, but you must be willing to care for others at all cost.

The third cost is the most illusive, but it requires us to consider God in all our ways – what would Jesus do? In an increasingly secular society, where people are looking for foundations that go deeper than Christian values or what Nietzsche described as “the essence of reality”, we must diligently seek a biblical worldview that informs our response to every area of our life. Without this worldview, we are likely to experience a general mood of despair and a perceived pointlessness of existence. This third cost is more like a “rebate” for those who have faith in God. There isn’t an immediate reward, but there is a promise of something yet to come. For some, the rebates may come through out their lives in the form of love, joy, peace, longsuffering, gentleness, goodness, faith, meekness and temperance, but at the end of our life we will receives the greatest rebate – eternal life. This good news! Be sure to share it often as possible with others and help make this world a better place for us all.

Amen!