Category Archives: Uncategorized

WHEN THAT “NOTHING-REALLY-MATTERS” FEELING COMES OVER YOU

Everyone wants to feel their worth. Everyone hopes to become happy. And everyone longs for significance. But the universe is so big and we are so small. Ages have come and gone before we were born, and the timeline beyond our death stretches out to infinity. Billions of people lived and died before us and others will follow. And even now you and I live among billions of people. Whatever we do and become, most people will never know about it, and the few that do will forget and one day pass into the forgotten past.

Given everything that points to our insignificance are there good reasons to believe that we really are worth something, that our happiness is a real possibility, and that each of us really matters? Some people attempt to create their worth by their individual effort. In my last blog post (December 02, 2017), I wrote about the modern view of the self that sees human worth as the power of freedom to do and become what pleases us. As long as you are feeling this power in action you feel significant. But this strategy will not work in the long run because our wishes and desires are much greater than our powers. Despite our dreams of divinity we are finite, mortal, and small. We cannot make the universe acknowledge our worth or bend to our wills.

Another strategy for securing our significance is to identify with something greater than ourselves. We can forget about our individual smallness, mortality, and weakness by devoting ourselves to a great cause. The greatness of the cause becomes in our minds our own greatness. The great cause most people choose is the state, the most comprehensive and powerful human institution. Politics becomes their all-consuming passion because participating in the greatness of the state is the only way they can feel their worth or believe they matter or create happiness for themselves. But the state is no more divine than individuals are. States are also finite, mortal, and weak. They fail as surely individuals fail. Nor does the good of the state coincide with good of the individual within it. Even for democracies, an individual can be no more than a means to an end. The state’s “greatness” can never really become “my greatness.”

We’ve examined two failed gods, the individual and the state. Is there another way to secure our worth and significance in the face of our smallness, mortality, and weakness? First, we need to specify exactly what we want when we ask for worth, significance, and happiness. We are not satisfied with being worth a little, having limited significance, or experiencing temporary happiness. We want these goods without limit. There are only two possibilities for acquiring what we seek. Either we become God and possess them by nature or God gives them to us by grace. I rejected the first alternative when I rejected the modern view of the self as self-sufficient. And I rejected the state as a substitute God.

God alone can ground our worth, significance, and hope of happiness. God, who knows all things, knows each of us. The Creator of all things decided you should exist here and now. The One who works out his plan for all time and space has assigned you a significant part to play. It does not matter how big the universe is or how many people exist or how long it continues after your death. The infinite and eternal God does not relate to things as big or small or old or young—or even as dead or alive. Our worth to God is not relative to our size or lifespan. To our amazement, God wills us to share in his life and goodness. And if we have God we have all things. So, don’t try to measure your significance by how big a splash you can make in the universe. Measure it by how much love God has demonstrated for you in Jesus Christ.

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Sexual Harassment and the Morality of Consent

In recent weeks charges and denials of sexual harassment and assault filled the headlines and the “breaking news” interruptions. And if the accused party cannot plausibly deny that the incident happened, the issue then turns on “consent.” Was the incident consensual or not? If the act possesses a consent-like quality, that is, some form of silence or non-resistance, a further question arises: what is true consent? Must you say “yes” out loud in answer to an explicit request? Must you sign a letter of consent? Is later regret a sign of original non-consent? And how soon must the regretting party express doubts about their true consent? Hours? Days? Weeks? Years? These questions and distinctions could be multiplied to the point of absurdity. But I am interested in a more foundational issue.

Mutual consent and legal liability seem to be the highest moral standards contemporary society expects in personal interactions, especially when it comes to sex. Many people can’t think of another reason to judge an action wrong. Whatever self-destructive consequences an act may have for the consenting parties, all that matters is mutual consent. It is assumed that mutual consent removes the possibility of moral objection to an act because (1) there is no higher moral law that consent cannot override. Consent is itself the highest moral law because people have the right to do whatever they want with their souls and bodies; and (2) the mutually consenting action of two or more parties can be isolated from all other people.

[Both of these presuppositions are false to the point of absurdity. See note at the end of this essay for further thoughts on why.]

Don’t misunderstand me. It is a good thing that our society has not sunk to the point that it condones nonconsensual sexual violence and other forms abuse. But there is much more to morality than consent. And Christianity calls us to a much higher standard.

Let no debt remain outstanding, except the continuing debt to love one another, for whoever loves others has fulfilled the law. The commandments, “You shall not commit adultery,” “You shall not murder,” “You shall not steal,” “You shall not covet,” and whatever other command there may be, are summed up in this one command: “Love your neighbor as yourself.” Love does no harm to a neighbor. Therefore love is the fulfillment of the law (Romans 13: 8-10).

Like you I am appalled at the abusive behavior of politicians, media moguls, and business executives that has recently come to light. However I am concerned that many people will take the whole affair simply as a warning to be more careful in their seductions and adulteries. But I urge us to attend to the root problem of such behavior. It’s not failure to get consent. It’s rejection of the God-originated, Jesus-modeled, and Spirit-inspired love that gladly and spontaneously fulfills the law. It puts other people’s needs above its own. It thinks always not of ways to seduce but of ways to bless others. It views power as the opportunity to serve others, not abuse them.

Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It does not dishonor others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres (1 Cor. 13:4-7).

I hope you will teach your children a higher morality than mutual consent. You will have to do this yourself, by your example and words. And your children will need to see it practiced in a community of Jesus’ disciples. Contemporary society and its educational institutions will not do it for you. Mutual consent is as high a morality as it can imagine.

For an in-depth study of how consent replaced Christian morality in contemporary society see my essay from June 2014:

https://ifaqtheology.wordpress.com/2014/06/13/consenting-adults-body-soul-and-sex-4/

 

The Devil’s Mirror

Mirrors enable us to see indirectly what we cannot see directly. Without a mirror we cannot see our faces or backs the way we can see our feet or hands. But mirrors can be deceptive. Have you ever visited a house of mirrors? Some make your middle look fat, others make it look thin, and some exaggerate your facial features in grotesque ways. But even the best mirror deceives by making your right appear to be left and your left to be right.

Not all mirrors are made of glass and silver. Looking into a mirror places an image of your body in front of you. But why do we want to see this image? Because we want to know how we appear to others and exert some control over the image others form of us. And why do we care how others view us? Because we know that people never view an image without evaluating it as good, bad, ugly, beautiful, etc. Just as a physical mirror reflects our physical image, the eye of the other reflects a judgment about our worth as a person. And just as we rely on physical mirrors to reveal our physical appearance, we rely on the eyes of others to reveal our worth. For we can no more evaluate our worth without the judgments of others than we can see our faces without a mirror.

Why do we depend on the eye of the other to show us our worth? Can’t we just assert our value against all external judgments? The answer is simple: worth is a relative concept. It’s always a judgment about someone’s worth to someone else, and I cannot make myself worth something to someone else by asserting it. That judgment must be made by another. Sensing your own worth, then, is identical to sensing your worth to someone else. And this is why we are obsessed with how others view us, with what they think of us. We want these “mirrors” to show us what we wish to see, because our sense of worth depends on it.

But we also make value judgments about others, and this is another way we attempt to secure a good opinion of ourselves. We cannot simply assert our worth independently of the taken-for-granted order of rank and value in our society. Hence we despise those “below” us and envy those “above” us. We give others “the look” that condemns or we ourselves feel the deflating glance of judging eyes. And correspondingly, our mood swings from pride to shame depending on which group we are viewing. And there is no escape.

Entering a room full of people is like walking into a hall of mirrors. Each one distorts reality in a different way, and none reflects only the truth. The eye of the other is the devil’s mirror. It either shows you what you want to see or confronts you with what you fear. It never tells the truth.

The Book of James speaks of the word of God as the perfect mirror (James 1:23-25). If you look into it you will see yourself as God sees you. Paul speaks of Jesus Christ as the perfect image of God (Col. 1:15), the image into which we are being transformed (Col. 3:10). And in 2 Corinthians 3:18 Paul says this:

And we all, who with unveiled faces contemplate the Lord’s glory, are being transformed into his image with ever-increasing glory, which comes from the Lord, who is the Spirit.

Jesus is God’s mirror. It doesn’t mere reflect what is there. It changes you into its beautiful image! And what do we see when we look at him? We see that our true worth is measured by how much God loves us and that his love is limitless. God does not judge by human standards. We see that our destiny is to be recreated into the image of the Image of God.

From now on, when you enter society’s hall of mirrors or when you are tempted to glance into the devil’s mirror, turn away. Look instead into God’s mirror to see your true, glorious face.

Announcing: my book Christianity–Is it Really True? has been revised, given a new cover, and reprinted by Sulis International Publishing Company. It’s ideal for book clubs and discussion groups:

https://www.amazon.com/Christianity-Really-True-Responsible-Post-Christian/dp/1946849146/ref=as_li_ss_tl?ie=UTF8&qid=1508256928&sr=8-1&keywords=christianity+is+it+really+true&linkCode=sl1&tag=sulisinc-20&linkId=20db7d08b1265fe02819840ac483c640

 

 

Is it Okay for Good People to Hate Really Bad People?

I’ve known preachers to preach the same sermon twice within a short period, short enough that the rerun sounded very familiar. When asked why they preached the sermon again, the preacher may well reply, “You’ve not yet repented of the sin I preached against last time.” Well, that is what I am doing in this post. Since January 20th, 2017 (Let the reader understand.), I’ve heard brothers and sisters who in other settings seemed to be peacemaking and loving disciples of Jesus erupt in anger, use abusive speech, and melt in despair over what they describe as the dawning of a new Dark Age. This new era is characterized, they say, by hatred of the poor, weak, and wounded. So, these good people are angry.

I am not writing to dispute those who believe we’ve regressed to an age of barbarism. For argument’s sake I grant it. And I’m not addressing those who don’t claim to be disciples of Jesus. They don’t know better. My argument is with those Christian people who act and speak as though they believe this new situation requires that they “fight fire with fire.” I want to remind us that Jesus fought the world-dominating powers with suffering and death on a cross. Is it right then for his would-be disciples to react to unrighteous anger in what they think is righteous anger, to reply to unjust hatred with just hatred. Righteous anger? Just hatred? What absurd notions! Can there be such a thing as twisted straightness or peaceful violence or unhappy joy? Those are the thoughts of Saul of Tarsus as he persecuted the church and of Torquemada as he tortured the Jews of Spain. Saul didn’t realize that those who persecute “blasphemers” thereby become blasphemers, and it never entered Torquemada’s mind that those who torture “heretics” thereby make themselves into heretics. In exactly the same way, if we hate those we think hate the poor, weak, and wounded, we transform ourselves into haters.

So, I want to reblog a post from last year (“The Logic of Hate”) to encourage us…

to bless when cursed

to overcome evil with good

and

to believe in the power of a cross-shaped life.

 

“The Logic of Hate

Hate, hate, and more hate! Hate crimes! Hate speech! Hate looks! Hate thoughts! Television commentators, college administrators, columnists, political pundits, and political officials have a lot to say these days about hatred. However, as far as I can discern very little of it is grounded in any serious moral philosophy, much less in a thoughtful application of the original and most radical prohibition against hatred and hate speech, that is, Jesus’ teaching in the Sermon on the Mount. So, as we continue our thoughts about the Christian way of life let’s think carefully about hatred.

Keep in mind Jesus’ words from Matthew, Chapter 5, as we think about hate and hate speech:

 

You have heard that it was said to the people long ago, ‘You shall not murder, and anyone who murders will be subject to judgment.’  But I tell you that anyone who is angry with a brother or sister will be subject to judgment. Again, anyone who says to a brother or sister, ‘Raca,’ is answerable to the court. And anyone who says, ‘You fool!’ will be in danger of the fire of hell…“You have heard that it was said, ‘Love your neighbor and hate your enemy.’ But I tell you, love your enemies and pray for those who persecute you, that you may be children of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. If you love those who love you, what reward will you get? Are not even the tax collectors doing that? And if you greet only your own people, what are you doing more than others? Do not even pagans do that? Be perfect, therefore, as your heavenly Father is perfect (Matthew 5:21-22; 43-48).

 

Who is My Enemy?

In verses 21-22, Jesus deals with what our culture calls hate, hate crimes, and hate speech. Most murderers are motivated by hatred, and Jesus addresses the motive as well as the act. But he makes a surprising move. Rather than saying “Don’t hate your brother or sister” he says “Don’t be angry” with them. We might make a plausible denial of hatred but we can hardly deny that we get angry with others. Jesus severely condemns even mild insults like “raca,” which means something like “idiot!”  And he warns that calling someone a “fool” places one in danger of divine judgment.

In verses 43-48, Jesus speaks about hate and love. It is human nature to think we can love some people and hate others. But Jesus teaches that it is never permissible to hate. Who is your enemy? The enemy is here defined relatively. Your enemy is anyone you think wishes you harm or refuses to give what you think you are due. Of course, the person you think wishes you harm or will not give you what you think you deserve may not actually wish you harm or intentionally withhold what you are due. But that makes no difference. Whatever the truth of the matter, Jesus commands that we love our enemies.

 

What is Hate?

What is hate? Let’s begin where Jesus began, with anger. Anger is an emotional response to insult.  In anger we desire revenge for the disrespect others show us. Anger feels a lot like fear, and sometimes it accompanies it. But they are not the same emotion. Fear precedes and anger follows a damaging act. We fear something that threatens to harm us. When we suddenly feel that we might fall from a great height or when a huge dog charges us, teeth bared, we become afraid. But when a human being moves to harm us the threat is accompanied by a sense of outrage. Human beings know they ought to respect our dignity.

If we think we have been insulted repeatedly by a person or if we can’t get a past insult out of our minds, anger becomes habitual. In a moment of anger we desire revenge, but hatred, as constant desire for revenge, becomes obsessed with imagining and plotting ways to get even. Hatred is anger that has taken root and come to dominate other motives. In its poisonous imagination it magnifies, distorts, and deepens the insult to the point that taking revenge becomes a sacred duty to oneself…and sometimes a duty to God. For the person consumed by hatred, taking revenge feels like the only way to find release from self-destructive emotions.

 

Jesus and Your Enemy

But Jesus says to love your enemy. And your enemy is anyone you think wishes you ill. And to wish someone ill is to hate them. Your enemy is the one you think hates you. Now don’t miss this: the “enemy” Jesus says to love is precisely the person you think hates you, that is, the hater. Jesus warns us not to insult anyone, not even the one who hates. But in contemporary culture it has become acceptable to target people who “hate” us and others as long as we think their hatred arises from irrational prejudices. Such “haters” deserve anger and insult from “good” people, that is, the non-haters. Labeling “haters” with insulting and damning names and pronouncing severe judgments on them is a duty, rational, holy, and good. The logic of hatred is subtle indeed! For it was precisely this logic that Jesus exposed when he rejected the rule “Love your neighbor but hate your enemy.”  The enemies you are duty bound to love are the irrational haters. There is no other kind! And if we rage in anger and hurl insults at those people, we have become “irrational haters” ourselves. The logic of hatred is this: You are like what you hate! Jesus’ answer is this: “Love your enemies.”

BOOK NOTE:

Be sure to take a look at my new book, Four Views on Women and Church Leadership. It’s concise and practical. Read it. Recommend it. We’ve sold around 500 copies since July 01, the best record of any of my books. Its style, method, and conclusions are different from any other book on the subject. It’s usefulness is not limited to the narrow issue stated in the title. Here is what Doug Jacoby of “INTERNATIONAL TEACHING MINISTRY DOUG OF JACOBY” said:

“I recommend that anyone with leadership responsibility in the church, Christian women and men, get hold of a copy and prepare for their thinking to be challenged. Mine was. And after reading Four Views I ordered 200 copies!”

Amazon.com link to Four Views on Women and Ministry

 

 

Is Your “Church” a Parachurch Organization?

Question: What if we thought we attended church every Sunday morning when in fact we attended a meeting of a parachurch organization?

Many good Christian works are accomplished by parachurch organizations. My wife and I contribute financially to many of them, and she serves on the board of one such institution. Examples of parachurch organizations are: Christian schools, colleges and universities, mission and service organizations, community Bible study organizations, hospitals, different kinds of fellowships and support groups, campus ministries, apologetic organizations, and Christian homeless shelters. The list is endless. Much of the good work Christians do in the world is done through these organizations. And that is good.

So what is a parachurch organization? It is para to the church, which means it exists “alongside” the church. As an institution, it does not claim to be the church. But it sympathizes with and supports the church’s mission, and the people that constitute its membership are Christians and in some way participate in church itself. Its mission and many of its activities overlap with the mission and activities of the church. That’s what makes it related to the church in a “para” way.

What marks the difference between a parachurch institution and the church? The differences are marked by how parachurch organizations are constituted, what they add to the church’s organization and mission, and by what they cannot do in their own names. Parachurch institutions are created by Christians for ministries about which they are passionate. They are usually organized as legal entities with non-profit status, establishing thereby a relationship with the federal, state, and local governments. Their missions are usually narrowed to one type of good work, education, evangelism, apologetics, healthcare, homeless shelters, etc. But there are also some things parachurch organizations do not do in their own names. For example, you do not become a member of a parachurch institution by confessing Jesus as the risen Lord and submitting to baptism.

What is the church? The church is the people of God and the body of Christ. It is constituted on the divine side by the Father of our Lord Jesus Christ through the events of Jesus’ death and resurrection and the sending of the Holy Spirit. Faith is created through the preaching of the gospel and the working of the Spirit, and those who believe respond with repentance, confession, and baptism. The church’s mission is to speak, live, and embody the gospel of Jesus Christ in a covenant community. It witnesses in the present age to the reality of the coming reign of God. As a people, as the body of Christ, as a covenant community it exists in the world as a visible unity of many. And from the beginning, this necessitated meeting together to participate in the spiritual realities—one God, one Lord, one Spirit—that have the power to maintain the scattered people as one. When the church gathers, it listens to the words of Jesus, the prophets, and the apostles. It remembers the death and resurrection of Jesus by sharing in the Lord’s Supper. The community invokes God in prayer, and everyone is encouraged to live a life worthy of the gospel.

The church’s essence and mission are very simple, and accomplishing its mission requires few of the things we’ve come to associate with churches. It does not need money, land, or property. It does not need clergy or employees of any kind. Nor does it need scores of tired volunteers the “make things happen” on Sunday morning. It does not need accountants, bank accounts, or receptionists. It does not need a stage, a worship ministry, or microphones. It does not need to exist as a non-profit corporation. It need not have any legal entanglement with the state. Nothing in its constitution or mission requires any of these things.

But most of the “churches” we attend have all of these unnecessary things. Indeed we cannot imagine a “real” church without them. They have huge budgets, large staffs, and expensive properties, which force them to organize themselves like businesses. To fund this enterprise, church leaders need to spend lots of energy on financial matters, planning, accounting, and fund raising. Staff must be managed and paid. Because their meeting places are designed to accommodate over a hundred people—and some a thousand or more—many of these churches are staged-centered and focus on the few people running the show. This creates a celebrity atmosphere where importance and visibility are identified. There is little sense of the unity of the many or intimacy of community or accountability. In analogy to a concert or political rally or a lecture hall, the unity is created by focusing on the speaker or singer. The meeting includes people who are present for a variety of reasons. Many feel like strangers, and some suffer silently for years without anyone else knowing their struggles. And all these extras were added on the supposition that—even if not necessary—they would be helpful in carrying out the mission of the church. But hasn’t it turned out to be the opposite? Doesn’t this stuff get in the way? Hasn’t the means eclipsed the end?

Perhaps the churches we attend every Sunday are really parachurch organizations? They are devoted no doubt to good works and activities that overlap with the church’s mission. They are founded, funded, and for the most part populated by Christian people. They include some activities essential to the church, and the church is present somewhere in all the busyness. But they are not just the church, not simply the church. And because they are not simply the church, the essence of the church is obscured and its essential mission is neglected.

As I said at the beginning, many parachurch organizations serve the mission of the church in admirable ways. I do not reject the legitimacy of parachurch churches. So, I shall be attending a parachurch church this Sunday…but I do so with some uneasiness…because I long for the simple church, stripped of unnecessary baggage, devoted single-mindedly to the original mission.

Challenge: Make a list of the things your church is, has, and does that are not essential to the church Jesus founded and the mission he gave, things that if you removed them the church would still exist. Next ask yourself which ones of those things cause the essence of the church to shine forth and help it accomplish its mission and which ones obscure its essence and hinder its mission. After you’ve done that why not work in your church to reduce the number and significance of things that keep your parachurch church from being simply the church?

Ron Highfield

Author Page at Amazon:

https://www.amazon.com/author/ron.highfield

 

Two Hundred Reasons to Celebrate Four Years of Ifaqtheology

On August 08, 2013, I made the first post to Ifaqtheology. Since that time, I’ve written and posted over 200 theological essays for this blog. That works out to about 180,000 words. I’ve published many of these essays in revised form in four books, which I’ve listed below. You can find them on Amazon.com.

  1. The Thoughtful Christian Life (2014)
  2. Christianity–Is It Really True? (2015)
  3. A Course In Christianity (2016)
  4. Four Views on Women in Church Leadership (2017)

Thank you for reading these essays and sharing them with others. And thank you for your thoughtful comments on the blog and on Facebook.

I look forward to writting another 200 essays for this blog. If even only one of them proves helpful to another person, I will consider it worth my time.

Ron Highfield

 

“How Can I Experience God As Real?” (The Highfield Letters #1)

Over the years I’ve received many letters asking my opinion on various issues or requesting my help with a troublesome concern. I take these inquiries as occasions not only to do something good for others but also to think about an issue of interest. I received a letter a few years back in which the correspondent asked this compound question: “Why does God seem so distant to me, and how can I experience God as real?” Perhaps you’ve also felt this absence and asked this question. I know I have. I was so happy to receive this note, because it gave me an occasion to think about my own experience. Here is the essence of what I wrote in response:

Dear God-Seeker:

God is not a physical object we can experience through the five senses. God is not merely a concept we can think in a clear and simple way. Nor is God an idea or image we can picture in our imaginations. How then can we experience God, if God is not like anything else we experience? Let’s not give up hope. God can be real and active without being real and active in the same way that other things are. I know you believe that God exists, creates, and takes care of us and our world. And because of Jesus, you believe that God loves the whole world and you. Hence you know that God is everywhere active and loving. But we don’t experience God’s omnipresent action in the way we experience the local acts of people and animals and the forces of nature. Why? Local acts stand out from their backgrounds and call attention to themselves, but God’s action—except in the case of miracles, which we are not discussing—touches everything at once. As the most universal agent, God’s actions are undetectable in the ways we notice other actions. So, we should not be surprised that we feel God’s absence from the array of our ordinary experiences. But we are not satisfied with this. Is there another way to experience God as really real?

We crave experience because experiencing gives us immediate certainty, which beliefs, thoughts, and ideas do not. To experience something is to be changed by that thing so as to become in some way like it. In our awareness of ourselves—in what we call our feelings—we also experience the other thing. I know you believe that God is active and loving. The idea of God is clear in your mind. What you want now is experience. Here is my opinion on how to attain what you seek: In this life, we can experience God best by becoming like God in his activity. God is present in our world in his loving, self-giving action. Hence when we join with God in loving what God loves in the way God loves it, we will experience God in action in us. We will experience ourselves as changed and formed by God’s loving action on us and through us. As in all experience, we receive an immediate certainty of the presence of the thing we are experiencing; we know that the changes in us don’t come from us alone.

And perhaps you have guessed already that I am speaking here of the action of the Holy Spirit, which is the cause of all human experience of God. As Paul promises, “And hope does not put us to shame, because God’s love has been poured out into our hearts through the Holy Spirit, who has been given to us” (Romans 5:5). Notice also how John connects our confidence, our immediate certainty, with the action of the Spirit working in our actions of loving others in imitation of God’s love for us:

 We know that we have passed from death to life, because we love each other…This is how we know what love is: Jesus Christ laid down his life for us. And we ought to lay down our lives for our brothers and sisters…Dear children, let us not love with words or speech but with actions and in truth. This is how we know that we belong to the truth and how we set our hearts at rest in his presence: If our hearts condemn us, we know that God is greater than our hearts, and he knows everything. Dear friends, if our hearts do not condemn us, we have confidence before God and receive from him anything we ask, because we keep his commands and do what pleases him. And this is his command: to believe in the name of his Son, Jesus Christ, and to love one another as he commanded us. The one who keeps God’s commands lives in him, and he in them. And this is how we know that he lives in us: We know it by the Spirit he gave us (1 John 3:14-24).

By the witness of creation and Word we come to believe that God is real and that he loves us. And by the action of the Spirit we are prompted and empowered to respond to God’s love with our love. God’s love frees us to love him in return and to love what God loves in the way he loves it. In our acts of love we experience a taste of God’s own feelings of love for us and the world. What joy and certainty can be ours if only we will heed the Spirit’s prompting, follow Jesus’ example, and dive into the flow of God’s love.

I hope these thoughts help.

In Jesus,

Ron