Short Newsletter, September 27
Important Dates and Info from Carla: Several important dates were decided in class on September 23 and Carla had a bushel of info from a Church Council meeting she attended. Here goes:
Sunday October 14: Next class meeting. [For new folks … this means we will have good things to eat during the class meeting and Carla will lead us in doing such business things as planning the November social and discussing our participation in church projects! We will close with a prayer time]
October 27: This will be the church’s Fall festival. Carla is looking for ideas ccasemccorvey@hotmail.com of ways our class might participate. Clearly children of our families may find this a fun time and place to be.
October 31: Halloween is on Wednesday night this year and the usual Wed night supper will adjourn to a “Trunk or Treat” event in which it is envisioned that attenders will raise their trunks and let children “Trick or Treat” out of the back of cars.
November 10: This will be the next Family and Friends social. Kristen may have to “unconfuse me” but my belief is that this will be progressive dinner set up in consecutive rooms in the church {room 9 for the escargot, room 10 for the leek soup, room 11 for the ostrich steaks, …}.
Other Wisdom from Carla:
Veggie Tales: In its debut on September 16, more than 40 children enjoyed “Veggie Tales” in Children’s Church. Lois desperately needs more volunteers to help with this wonderful abundance of children.
Thursday, September 27, 2007
Tuesday, September 25, 2007
Summary: Mission of the Church
Initially divided into two groups with these assignments:
Group 1:
Read:
Jesus words at the end of his conversation with Nicodemus: John 3:16 - 17
Peter’s closing of his sermon at Pentecost: Acts 2: 37 - 39
Much loved passage from Romans: Romans 3: 21 - 24
If these were the only scriptures you knew, what would be your understanding of the most important activities in the Christian faith.
Group 2:
Read:
Typical of prophetic passages in which prophets address the needs of the weak: Isaiah 10:1-2
Jesus’ reading at the synagogue in his home town of Nazareth: Luke 4: 16-18
Jesus on judgment: Matthew 25:34-40
If these were the only scriptures you knew, what would be your understanding of the most important activities in the Christian faith.
After reviewing the thoughts that followed this reading, the teacher observed that the scriptures from Group 1 reminded us that an important responsibility of the church is to invited folks to accept the gift of reconciliation with God that is offered through Jesus. The scriptures from Group 2 remind us that an important responsibility of the church is to minister to a hurting world in the name of Jesus. The teacher then launched into the following:
I want to talk about a sorrow that has been part of my pilgrimage as a Christian. The sorrow stems from observing the difficulty that Christian communities have in living and proclaiming the breadth of the gospel. More specifically, Christian communities (individual churches) tend to cluster and polarize around two ways of viewing the Christian gospel:
Salvationism: The churches focus on bringing persons in to saving relationship with Jesus Christ.
Social Activism: The churches focus on increasing the measure of peace and justice in this world. Special concern is evidenced for the poor, the outcast, and the forgotten.
The tendency is for communities to choose … and make one of these themes the primary theme in its ministries to the exclusion of the other. Those who have suffered under this teacher for a while can probably guess his position … both emphases are central to the mission of the church of Jesus Christ.
Short comings of “Salvationism” Exclusive focus on bringing persons into saving relationship with Jesus Christ
Misses one of the key themes of prophetic proclamation in the Old Testament (Isaiah, Jeremiah)
Misses one of the key themes of Jesus’ teachings
You are the Salt of the world … You are the Light of the world
Blessed are the Poor in spirit and the peace maker
Fails to understand the full measure of the call of love and define that love for a watching world
Note: Salvationism is most in error when it assumes that we are charged with saving the world: Under the influence of this error, we sometimes find folks crushing people in efforts to save them and ignoring the important truth: God alone is saving and has saved the world in Jesus Christ … our call is to be welcoming and invitational to those who might wish to accept this gift of grace
Shortcomings of Social Activism: Exclusive focus on increasing the measure of peace and justice in the world.
Tendency to detach efforts from Biblical proclamation and God’s offer of grace.
Tendency to miss the reality of evil in our world.
Tendency to see “the problem” as “the society” rather than “the individual” and hence to lose sight of the power of amazing grace to convert us … and thereby to profoundly address issues of poverty, peace, and justice.
Note: Social Activism is most in error when it assumes that we are charged with saving the world: Under the influence of this error, we sometimes find folks using means to justify ends and neglecting to do all good works in Jesus name and thereby ignoring the important truth: God alone is redeeming our world and our society … our call is to be the hands and feet of God’s work in the place where we are … to experience the reality of being salt and light.
I have not always been a Methodist … and sometimes get a little frustrated with Methodist ways of doing things. But here is something of which I am very proud. In many churches in the South, Methodist have taken seriously the full breadth of the Christian ministry. Even while being serious about helping men and women discover salvation, understand that they are members of the Family of God, we have remained committed to reaching across barriers of poverty and injustice. Indeed, even as our church struggled during recent years:
o Each year … the Honduran mission trip
o Each year … many weeks committed to Inner Faith Hospitality
o After Katrina …Two trips from our church to the Gulf Coast
Closing conversation:
Think a bit together: Suppose we wanted to do a better job with the Salvationist side of our call as Christians.
Think a bit together: What if we wished to do a better job on the Social Justice side of our call as Christians. What things might we do?
Group 1:
Read:
Jesus words at the end of his conversation with Nicodemus: John 3:16 - 17
Peter’s closing of his sermon at Pentecost: Acts 2: 37 - 39
Much loved passage from Romans: Romans 3: 21 - 24
If these were the only scriptures you knew, what would be your understanding of the most important activities in the Christian faith.
Group 2:
Read:
Typical of prophetic passages in which prophets address the needs of the weak: Isaiah 10:1-2
Jesus’ reading at the synagogue in his home town of Nazareth: Luke 4: 16-18
Jesus on judgment: Matthew 25:34-40
If these were the only scriptures you knew, what would be your understanding of the most important activities in the Christian faith.
After reviewing the thoughts that followed this reading, the teacher observed that the scriptures from Group 1 reminded us that an important responsibility of the church is to invited folks to accept the gift of reconciliation with God that is offered through Jesus. The scriptures from Group 2 remind us that an important responsibility of the church is to minister to a hurting world in the name of Jesus. The teacher then launched into the following:
I want to talk about a sorrow that has been part of my pilgrimage as a Christian. The sorrow stems from observing the difficulty that Christian communities have in living and proclaiming the breadth of the gospel. More specifically, Christian communities (individual churches) tend to cluster and polarize around two ways of viewing the Christian gospel:
Salvationism: The churches focus on bringing persons in to saving relationship with Jesus Christ.
Social Activism: The churches focus on increasing the measure of peace and justice in this world. Special concern is evidenced for the poor, the outcast, and the forgotten.
The tendency is for communities to choose … and make one of these themes the primary theme in its ministries to the exclusion of the other. Those who have suffered under this teacher for a while can probably guess his position … both emphases are central to the mission of the church of Jesus Christ.
Short comings of “Salvationism” Exclusive focus on bringing persons into saving relationship with Jesus Christ
Misses one of the key themes of prophetic proclamation in the Old Testament (Isaiah, Jeremiah)
Misses one of the key themes of Jesus’ teachings
You are the Salt of the world … You are the Light of the world
Blessed are the Poor in spirit and the peace maker
Fails to understand the full measure of the call of love and define that love for a watching world
Note: Salvationism is most in error when it assumes that we are charged with saving the world: Under the influence of this error, we sometimes find folks crushing people in efforts to save them and ignoring the important truth: God alone is saving and has saved the world in Jesus Christ … our call is to be welcoming and invitational to those who might wish to accept this gift of grace
Shortcomings of Social Activism: Exclusive focus on increasing the measure of peace and justice in the world.
Tendency to detach efforts from Biblical proclamation and God’s offer of grace.
Tendency to miss the reality of evil in our world.
Tendency to see “the problem” as “the society” rather than “the individual” and hence to lose sight of the power of amazing grace to convert us … and thereby to profoundly address issues of poverty, peace, and justice.
Note: Social Activism is most in error when it assumes that we are charged with saving the world: Under the influence of this error, we sometimes find folks using means to justify ends and neglecting to do all good works in Jesus name and thereby ignoring the important truth: God alone is redeeming our world and our society … our call is to be the hands and feet of God’s work in the place where we are … to experience the reality of being salt and light.
I have not always been a Methodist … and sometimes get a little frustrated with Methodist ways of doing things. But here is something of which I am very proud. In many churches in the South, Methodist have taken seriously the full breadth of the Christian ministry. Even while being serious about helping men and women discover salvation, understand that they are members of the Family of God, we have remained committed to reaching across barriers of poverty and injustice. Indeed, even as our church struggled during recent years:
o Each year … the Honduran mission trip
o Each year … many weeks committed to Inner Faith Hospitality
o After Katrina …Two trips from our church to the Gulf Coast
Closing conversation:
Think a bit together: Suppose we wanted to do a better job with the Salvationist side of our call as Christians.
Think a bit together: What if we wished to do a better job on the Social Justice side of our call as Christians. What things might we do?
Tuesday, September 18, 2007
"The Five Love Languages" Part 3
This is Claire’s final lesson on growing healthy relationships. In view of some of the conversation that resulted from the two lessons on Chapman’s Five Love Languages, she decided to talk a bit about problems solving. When a family reaches the child-bearing years, the need for problem solving moves front and center. Suddenly there are avalanches of problems that must be solved as a family rather than as individuals, and this avalanche can sometimes threaten a family’s health. Claire organized her discussion in three sections.
Chapter 1: Problem Solving as a Method
In the early 1960 a University of North Carolina psychologist named Neil Jacobson decided to use problem solving strategies that had been developed at IBM for corporate problem solving as an intervention with couples who were experiencing distress. In the resulting study, couples who were counseled with this strategy quite often reported much improved satisfaction with their marriage. Below are the guidelines that Jacobson taught the couples:
GUIDELINES FOR PROLEM-SOLVING
I. Clearly and specifically state the problem.
a. Phrase the problem in terms of behaviors which are currently occurring or not occurring
b. Break large, complex problems, down into several smaller problems and deal with them one at a time.
c. Make sure both people agree on the statement of the problem and are willing to discuss it.
II. Discuss possible solutions.
a. Stay solution-oriented
b. Your goal is not to defend yourself, decide who was right or wrong, or establish the truth of what happened in the past – your goal is to decide how to do things differently in the future.
III. Decide on a solution that is agreeable to both of you.
a. Do not accept a solution on which you do not intend to follow through.
b. Do not accept a solution which you believe will make you angry or resentful.
c. If you cannot find a solution which greatly pleases both partners, suggest a compromise solution.
d. State your solution in clear, specific, behavioral terms: what each of you are going to do and not do.
IV. Decide on a trial period to implement the solution.
As the couple worked through the process they were asked to keep the following diary:
Problem-solving diary
1) Statement of the problem:
2) Agreed upon solution
3) Trial period:
4) Re-evaluation date:
Re-Evaluation
1) What is working well about the solution?
2) What is not working well about the solution?
3) Agreed upon amended solution?
4) Trial date for the amended solution?
Chapter 2: Difficulties with implementing problem solving
After the class had reviewed the method, Claire asked what class members perceived would be the difficulties in implementing Jacobson’s strategies. Why is this not an automatic solution to all problem solving issues in a relationship? In the ensuing conversation class members observed and Claire confirmed these reasons why this technique is not automatic and, in fact, takes a great deal of effort to make work:
o We often recognize a problem only after a crisis has occurred. At that time we are often angry, exasperated, and rushed. [Claire recommended that we not try to problem solve in the heat of the moment, but rather make a date to discuss the problem and possible solutions in a more neutral moment.]
o We may feel defensive as we enter the conversation.
o For reasons of pride, one partner may feel the need to establish that he or she is right before conversation about a future solution.
o One partner may feel he or she already “knows” the solution rather than working together to arrive at one of several possible solutions that both members of the problem solving team can commit to.
o We may come to problem solving with several destructive preconceptions:
i. Before we move to the future we must determine blame for the past
ii. Before we solve the current problem, we must review past failures
Chapter 3: The Strengths that Christians bring to Problems Solving
Claire went on to observe that in her many years of working with distressed couples and stressful relationships between adolescents and parents that those who start from the point of view of the Christian faith are able to use the problem solving process much more effectively than others. She then asked what strengths the Christian faith brings to such a process.
The class offered and Claire confirmed these strengths.
o The high value that Christians place on forgiveness.
o The fact that we derive our ultimate value not from our partner’s love for us but from God’s love for us. In times of stress with partner, we can derive the necessary strength from God’s love to do the hard work problem solving entails.
o The Biblical understanding that within a Christian relationship we are to nurture one another. This creates momentum that leads us to try to make problem solving experiments work.
o In particular, the Christian understanding that partners submit to one another in love is a marked contrast to our society’s belief that above all things, an individual must protect his or her “rights.”
Chapter 1: Problem Solving as a Method
In the early 1960 a University of North Carolina psychologist named Neil Jacobson decided to use problem solving strategies that had been developed at IBM for corporate problem solving as an intervention with couples who were experiencing distress. In the resulting study, couples who were counseled with this strategy quite often reported much improved satisfaction with their marriage. Below are the guidelines that Jacobson taught the couples:
GUIDELINES FOR PROLEM-SOLVING
I. Clearly and specifically state the problem.
a. Phrase the problem in terms of behaviors which are currently occurring or not occurring
b. Break large, complex problems, down into several smaller problems and deal with them one at a time.
c. Make sure both people agree on the statement of the problem and are willing to discuss it.
II. Discuss possible solutions.
a. Stay solution-oriented
b. Your goal is not to defend yourself, decide who was right or wrong, or establish the truth of what happened in the past – your goal is to decide how to do things differently in the future.
III. Decide on a solution that is agreeable to both of you.
a. Do not accept a solution on which you do not intend to follow through.
b. Do not accept a solution which you believe will make you angry or resentful.
c. If you cannot find a solution which greatly pleases both partners, suggest a compromise solution.
d. State your solution in clear, specific, behavioral terms: what each of you are going to do and not do.
IV. Decide on a trial period to implement the solution.
As the couple worked through the process they were asked to keep the following diary:
Problem-solving diary
1) Statement of the problem:
2) Agreed upon solution
3) Trial period:
4) Re-evaluation date:
Re-Evaluation
1) What is working well about the solution?
2) What is not working well about the solution?
3) Agreed upon amended solution?
4) Trial date for the amended solution?
Chapter 2: Difficulties with implementing problem solving
After the class had reviewed the method, Claire asked what class members perceived would be the difficulties in implementing Jacobson’s strategies. Why is this not an automatic solution to all problem solving issues in a relationship? In the ensuing conversation class members observed and Claire confirmed these reasons why this technique is not automatic and, in fact, takes a great deal of effort to make work:
o We often recognize a problem only after a crisis has occurred. At that time we are often angry, exasperated, and rushed. [Claire recommended that we not try to problem solve in the heat of the moment, but rather make a date to discuss the problem and possible solutions in a more neutral moment.]
o We may feel defensive as we enter the conversation.
o For reasons of pride, one partner may feel the need to establish that he or she is right before conversation about a future solution.
o One partner may feel he or she already “knows” the solution rather than working together to arrive at one of several possible solutions that both members of the problem solving team can commit to.
o We may come to problem solving with several destructive preconceptions:
i. Before we move to the future we must determine blame for the past
ii. Before we solve the current problem, we must review past failures
Chapter 3: The Strengths that Christians bring to Problems Solving
Claire went on to observe that in her many years of working with distressed couples and stressful relationships between adolescents and parents that those who start from the point of view of the Christian faith are able to use the problem solving process much more effectively than others. She then asked what strengths the Christian faith brings to such a process.
The class offered and Claire confirmed these strengths.
o The high value that Christians place on forgiveness.
o The fact that we derive our ultimate value not from our partner’s love for us but from God’s love for us. In times of stress with partner, we can derive the necessary strength from God’s love to do the hard work problem solving entails.
o The Biblical understanding that within a Christian relationship we are to nurture one another. This creates momentum that leads us to try to make problem solving experiments work.
o In particular, the Christian understanding that partners submit to one another in love is a marked contrast to our society’s belief that above all things, an individual must protect his or her “rights.”
Tuesday, September 11, 2007
Lesson 1 on Relationships, September 9
This week’s lesson consisted of two segments and was built around a video produced by Dr. Gary Chapman entitled “The Five Languages of Love.” The first piece was viewed and discussed at an event of the Family and Friends Class that took place at the home of Ed and Claire on Saturday evening. The second piece was viewed and discussed on the following Sunday morning.
Segment 1: The Five Languages of Love
Summary of Chapman’s Ideas:
o Each of us desires to experience love in our closest relationships.
o Many times, despite the best intentions of our partner, we do not experience love even when the partner is offering it.
o The problem is that the partner may be “speaking love” in a language we do not expect or cannot “understand.”
o Chapman identifies five languages of love:
o Words that affirm and build up
o Gifts
o Acts of service
o Quality time
o Physical touch
o He suggests that each of us has a primary language of love, through which we best understand love that is “spoken to us.”
o If we desire a healthy relationship we must commit to seeking our partner’s language and learning to communicate love using that language.
o The fact that our partner’s language is “not natural” to us is no excuse. Love is a matter of the will.
Claire’s summary of Chapman’s Idea: In a healthy relationship each partner takes responsibility for providing nurture to the other.
Segment 2: In this segment, Chapman suggests that our culture’s preoccupation with “falling in love” produces marriages that are programmed to fail unless the participants in the marriage actively work to replace the “tingle” of falling in love with something more significant and lasting.
Summary of Chapman’s ideas.
o Most relationships in our culture begin with an intense and exciting period in which the two persons involved become obsessed with one another.
o In this period we engage in irrational thinking
o We feel as if we know the person very well and experience an enhanced sense of intimacy
o We are blind to the differences between us
o We think of our partner as perfect
o We believe we will never be happy without the other
o If this thinking persists into the marriage relationship … and it often does … it means that we potentially face disillusionment when the obsession fades and reality sets in.
o We become aware of differences
o The emotional intensity subsides
o Conflicts emerge and we react to conflict by fights or withdrawal
o We no longer feel loved within our marriage relationships
o At this point we are especially vulnerable to “falling in love” with some stranger about whom we know little, but who creates a “tingle.” Something as minor as a chance encounter at the coffee pot at work can start the cycle again.
o Two answers:
o Short run: stop going to coffee pot
o Long run: learn the love language of your spouse and fill him or her with love … so that the spouse will be strong enough to reciprocate and you can work through problems rather than withdrawing or fighting
o We will not return to the obsessive stage, BUT we will experience warm, emotional love for one another.
Important Note: If there is someone who was not able to participate in this weekend’s work, but would like to view the video in their home, Claire would be glad to load the video tape to you.
There are also upcoming seminars for "The Five Love Languages" in Columbus, GA and Florida during the Spring 2008.
Next Week: Claire will discuss some research-based strategies that facilitate problem solving in relationships and reduce conflict and withdrawal.
Thank you Anna, Devin and Rachel for joining us in class this Sunday. We do look forward to seeing you again.
Segment 1: The Five Languages of Love
Summary of Chapman’s Ideas:
o Each of us desires to experience love in our closest relationships.
o Many times, despite the best intentions of our partner, we do not experience love even when the partner is offering it.
o The problem is that the partner may be “speaking love” in a language we do not expect or cannot “understand.”
o Chapman identifies five languages of love:
o Words that affirm and build up
o Gifts
o Acts of service
o Quality time
o Physical touch
o He suggests that each of us has a primary language of love, through which we best understand love that is “spoken to us.”
o If we desire a healthy relationship we must commit to seeking our partner’s language and learning to communicate love using that language.
o The fact that our partner’s language is “not natural” to us is no excuse. Love is a matter of the will.
Claire’s summary of Chapman’s Idea: In a healthy relationship each partner takes responsibility for providing nurture to the other.
Segment 2: In this segment, Chapman suggests that our culture’s preoccupation with “falling in love” produces marriages that are programmed to fail unless the participants in the marriage actively work to replace the “tingle” of falling in love with something more significant and lasting.
Summary of Chapman’s ideas.
o Most relationships in our culture begin with an intense and exciting period in which the two persons involved become obsessed with one another.
o In this period we engage in irrational thinking
o We feel as if we know the person very well and experience an enhanced sense of intimacy
o We are blind to the differences between us
o We think of our partner as perfect
o We believe we will never be happy without the other
o If this thinking persists into the marriage relationship … and it often does … it means that we potentially face disillusionment when the obsession fades and reality sets in.
o We become aware of differences
o The emotional intensity subsides
o Conflicts emerge and we react to conflict by fights or withdrawal
o We no longer feel loved within our marriage relationships
o At this point we are especially vulnerable to “falling in love” with some stranger about whom we know little, but who creates a “tingle.” Something as minor as a chance encounter at the coffee pot at work can start the cycle again.
o Two answers:
o Short run: stop going to coffee pot
o Long run: learn the love language of your spouse and fill him or her with love … so that the spouse will be strong enough to reciprocate and you can work through problems rather than withdrawing or fighting
o We will not return to the obsessive stage, BUT we will experience warm, emotional love for one another.
Important Note: If there is someone who was not able to participate in this weekend’s work, but would like to view the video in their home, Claire would be glad to load the video tape to you.
There are also upcoming seminars for "The Five Love Languages" in Columbus, GA and Florida during the Spring 2008.
Next Week: Claire will discuss some research-based strategies that facilitate problem solving in relationships and reduce conflict and withdrawal.
Thank you Anna, Devin and Rachel for joining us in class this Sunday. We do look forward to seeing you again.
Sunday, September 2, 2007
Lesson on Prayer, September 2, 2007
Today Hybels turns to the Lord’s Prayer … and those of you who have been in the class for a while know that this topic brings a broad smile to the teacher’s heart. Indeed, not too long ago we studied the Lord’s Prayer for 10 weeks. [To see a summary of the ten lessons go to www.sundayschoolblog.typepad.com ]
We will follow Hybels, [Opening Your Heart to God: Prayer, Zonderman, 1997] and will focus on three points.
Point 1: Hybels reminds us that Jesus provided us with the Lord’s Prayer at a time when Jesus was delivering a number of teachings about prayer. So the Lord’s Prayer is in fact a teaching prayer. In Matthew 6 where the Lord’s Prayer is found, we find three teachings about prayer.
Evidently in Jesus time there were men who felt that to show they were religious they should locate themselves in public places and pray loud public prayers. Jesus taught, “Go into your closet to pray.”
Evidently in Jesus time these same men prayed by stringing together series of high sounding phrases as they prayed noisily. Jesus said, “Keep it simple and authentic.”
Then Jesus taught his followers the Lord’s prayer.
Point 2, Chasing a rabbit: In a moment I want to return to the Lord’s Prayer as a teaching prayer, but I want to chase a rabbit with Hybels for just a minute: Hybels keys on the fact that Jesus talks about misuse of prayer in his teaching and wants to discuss this issue for moment: He reminds us of an episode that is recorded in Luke 9. Jesus was traveling with his disciples toward Jerusalem, and they came to a point in their journey from which the quickest way to complete the journey was to cross the district known as Samaria. However, Samaria was a district where Jews were not always welcome. Jesus petitioned for right of passage but he was denied. The disciples were incensed and prepared to pray for fires to come down and consume those who barred the way. Jesus cooled them off and moved in another direction. Hybels understands the disciples’ proposed prayer as being an abuse of prayer. It is an attempt to capture the power of God for our convenience.
Hybels then asks us, “Have you seen prayer abused?” So, that is the first question I lay before you today. Can you think of a time in your experience in which you have seen prayer abused or have abused prayer?
Discussion
Example from Hybels: Stan had an unbridled desire to acquire neat gadgets and shiny things. To this end he maxed out his credit cards and pushed to the limit his other lines of credit. When the creditors closed in, Stan retreats to his bedroom and prays:
God I need a job that pays better
God I need some lottery numbers
God I need cash, and quick.
Hybels regards Stan’s prayer as an abuse of prayer. Hybels wants Stan to pray: “God, help me to face the truth about myself. I am broken and I need your healing. I am dishonoring your and my life is out of control Help me acquire the basic tools of budgeting and self-control. Give me the courage to take the steps I need to take to face my brokenness and have victory.”
Ed’s response to Hybels example. I differ a bit with Hybels when he labels Stan’s prayer as abuse of prayer. I think that God receives with equal compassion Stan’s prayer in his bedroom after his profligacy and a soldier’s prayer in a foxhole after a month of debauchery. However, I believe that God’s answer may not be a new job or lottery numbers. God’s answer may be to lead Stan to the kind of self-examination and confession that Hybel recommends for Stan in his version of the prayer. I find it hard to label any personal or private prayer as “abuse of prayer.” I do believe, however, that one of the primary outcomes of prayer is that we are lead to see ourselves and to see the world with God’s eyes.
Point 3: Now, back to the Lord’s Prayer as a teaching prayer:
In reading the Lord’s Prayer we are sometimes overcome with the blindness of familiarity. We have said/read it so often we miss the things it has to teach. Please read again keeping these questions in mind:
If you were reading this prayer for the first time, what phrase or aspect of the prayer would surprise you most?
Compare this prayer to your prayers (or the prayers you have heard others pray).
What is in this prayer that often does not make it into your prayers?
What is not in this prayer that often is included in your prayers?
Our Father in Heaven,
Hallowed be your name,
Your kingdom come,
Your will be done, on earth as in heaven.
Give us today our daily bread.
Forgive us our sins
As we forgive those who sin against us.
Save us from the time of trial
And deliver us from evil.
For the kingdom, the power, and the glory are yours now and forever.
Amen.
Discussion
In reference to A.C.T.S., Thanksgiving seems to be somewhat left out of this prayer. Yes, ‘Give us today our daily bread’ is really not a thanks, but a request for our own needs. Another point brought up in class was in reference to what is not in this prayer that we often include in our prayers dealing with Supplication. There is really nothing specifically mentioned about lifting up to God the concerns for others. On the other hand, words such as our, us and we were used suggesting the inclusion of all people.
We will follow Hybels, [Opening Your Heart to God: Prayer, Zonderman, 1997] and will focus on three points.
Point 1: Hybels reminds us that Jesus provided us with the Lord’s Prayer at a time when Jesus was delivering a number of teachings about prayer. So the Lord’s Prayer is in fact a teaching prayer. In Matthew 6 where the Lord’s Prayer is found, we find three teachings about prayer.
Evidently in Jesus time there were men who felt that to show they were religious they should locate themselves in public places and pray loud public prayers. Jesus taught, “Go into your closet to pray.”
Evidently in Jesus time these same men prayed by stringing together series of high sounding phrases as they prayed noisily. Jesus said, “Keep it simple and authentic.”
Then Jesus taught his followers the Lord’s prayer.
Point 2, Chasing a rabbit: In a moment I want to return to the Lord’s Prayer as a teaching prayer, but I want to chase a rabbit with Hybels for just a minute: Hybels keys on the fact that Jesus talks about misuse of prayer in his teaching and wants to discuss this issue for moment: He reminds us of an episode that is recorded in Luke 9. Jesus was traveling with his disciples toward Jerusalem, and they came to a point in their journey from which the quickest way to complete the journey was to cross the district known as Samaria. However, Samaria was a district where Jews were not always welcome. Jesus petitioned for right of passage but he was denied. The disciples were incensed and prepared to pray for fires to come down and consume those who barred the way. Jesus cooled them off and moved in another direction. Hybels understands the disciples’ proposed prayer as being an abuse of prayer. It is an attempt to capture the power of God for our convenience.
Hybels then asks us, “Have you seen prayer abused?” So, that is the first question I lay before you today. Can you think of a time in your experience in which you have seen prayer abused or have abused prayer?
Discussion
Example from Hybels: Stan had an unbridled desire to acquire neat gadgets and shiny things. To this end he maxed out his credit cards and pushed to the limit his other lines of credit. When the creditors closed in, Stan retreats to his bedroom and prays:
God I need a job that pays better
God I need some lottery numbers
God I need cash, and quick.
Hybels regards Stan’s prayer as an abuse of prayer. Hybels wants Stan to pray: “God, help me to face the truth about myself. I am broken and I need your healing. I am dishonoring your and my life is out of control Help me acquire the basic tools of budgeting and self-control. Give me the courage to take the steps I need to take to face my brokenness and have victory.”
Ed’s response to Hybels example. I differ a bit with Hybels when he labels Stan’s prayer as abuse of prayer. I think that God receives with equal compassion Stan’s prayer in his bedroom after his profligacy and a soldier’s prayer in a foxhole after a month of debauchery. However, I believe that God’s answer may not be a new job or lottery numbers. God’s answer may be to lead Stan to the kind of self-examination and confession that Hybel recommends for Stan in his version of the prayer. I find it hard to label any personal or private prayer as “abuse of prayer.” I do believe, however, that one of the primary outcomes of prayer is that we are lead to see ourselves and to see the world with God’s eyes.
Point 3: Now, back to the Lord’s Prayer as a teaching prayer:
In reading the Lord’s Prayer we are sometimes overcome with the blindness of familiarity. We have said/read it so often we miss the things it has to teach. Please read again keeping these questions in mind:
If you were reading this prayer for the first time, what phrase or aspect of the prayer would surprise you most?
Compare this prayer to your prayers (or the prayers you have heard others pray).
What is in this prayer that often does not make it into your prayers?
What is not in this prayer that often is included in your prayers?
Our Father in Heaven,
Hallowed be your name,
Your kingdom come,
Your will be done, on earth as in heaven.
Give us today our daily bread.
Forgive us our sins
As we forgive those who sin against us.
Save us from the time of trial
And deliver us from evil.
For the kingdom, the power, and the glory are yours now and forever.
Amen.
Discussion
In reference to A.C.T.S., Thanksgiving seems to be somewhat left out of this prayer. Yes, ‘Give us today our daily bread’ is really not a thanks, but a request for our own needs. Another point brought up in class was in reference to what is not in this prayer that we often include in our prayers dealing with Supplication. There is really nothing specifically mentioned about lifting up to God the concerns for others. On the other hand, words such as our, us and we were used suggesting the inclusion of all people.
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