Below is a link to the PowerPoint presentation for this sermon/teaching delivered at Orange County First Assembly during the Spring/Summer of 2016:

Gospel of John (5) — So, What’s So Wrong with Ritual Religion (Pt. 3) (OCFA) (Final)

Below is a link to the PowerPoint presentation for this sermon/teaching delivered at Orange County First Assembly during the Spring/Summer of 2016:

Gospel of John (4) — So, What’s So Wrong with Ritual Religion (Pt. 2) (OCFA) (Final)

Below is a link to the PowerPoint presentation for this sermon/teaching delivered at Orange County First Assembly during the Spring/Summer of 2016:

Gospel of John (3) — So, What’s So Wrong with Ritual Religion (Pt. 1) (OCFA)

Below is a link to the PowerPoint presentation for this sermon/teaching delivered at Orange County First Assembly during the Spring/Summer of 2016:

Gospel of John (2) — Water Into Wine — The Other Message (OCFA) — Presentation

Below is a link to the PowerPoint presentation for this sermon/teaching delivered at Orange County First Assembly during the Spring/Summer of 2016:

Gospel of John (1) — The Stairway to Heaven (OCFA) — Presentation

Just over a year ago, a very critical review of one of my books appeared in an online journal that publishes one issue annually. Though I’ve never written a formal response to a review of one of my books until now, because this particular review essay struck me as especially inaccurate in its presentation of my book’s thesis, I felt the need to do so.

I’m grateful to the online journal for publishing my response. I’ve been waiting nearly a year for it to appear! Here’s the link to it.
If you choose to have a look at my response, feel free to let me know what you think. Thanks for your support!

https://www.agts.edu/encounter/articles/2015_Fall/Tyra__InDefense_Of_Defeating_Pharisaism_Final_Rev.pdf

For the past couple of days I’ve had this quote from John Ortberg’s The Life You’ve Always Wanted on my mind:

Hurry is the great enemy of spiritual life in our day. Hurry can destroy our souls. Hurry can keep us from living well. As Carl Jung wrote, “Hurry is not of the devil; hurry is the devil.” Again and again, as we pursue spiritual life, we must do battle with hurry. For many of us the great danger is not that we will renounce our faith. It is that we will become so distracted and rushed and preoccupied that we will settle for a mediocre version of it. We will just skim our lives instead of actually living them.

What does it mean to “skim” one’s life? Ortberg has in mind a lifestyle too filled with hurry. How true.

And yet, I want to suggest that there’s another way to skim. Some days are such that it can seem like it’s all you can do to just get through them. “If I can just get through this day…” we say to ourselves. So, we end up enduring the day instead of truly living it for God’s glory (Col. 3:17).

The problem is that the same attitude can be adopted toward to larger blocks of time: whole weeks, months, even years! Skimming a day here and there is one thing, but I’m convinced that too many Christians spend their entire lives always getting ready to be faithful to Christ and, as a result, experiencing fruitfulness, contentment and joy in him.

We can do better! Let’s make up our minds not skim any more of the few days allotted to us (Ps. 39:4-5). Let’s slow down and allow the Holy Spirit to help us live today centered in Christ, faithful to his call, and grateful for his empowering presence. Then, let’s do the same thing again tomorrow, and the next day, and the day after that. This is the antidote to skimming one’s life and, as I suggest in Christ’s Empowering Presence, what Christian spirituality is ultimately all about.

Something to think about.

In my book, Christ’s Empowering Presence, I include a couple of chapters which aim to show that the pursuit of a moment-by-moment mentoring relationship with the risen Christ possesses biblical warrant. Below is an excerpt from chapter five of the book. I hope you find it helpful–i.e., that it inspires you to want to abide in Christ in a theologically real rather than merely conceptual manner.

“Abide in me” – Jesus’ Call for Us to Remain Connected

          At the same time, the New Testament makes it clear that such a spiritual communion with Christ needs to be maintained lest it be lost or rendered impotent. For example, in John 15:1–8 we find a passage that I believe can be interpreted in a way that serves to encourage us to engage in “the pursuit”:

I am the true vine, and my Father is the gardener. He cuts off every branch in me that bears no fruit, while every branch that does bear fruit he prunes so that it will be even more fruitful. You are already clean because of the word I have spoken to you. Remain in me, and I will remain in you. No branch can bear fruit by itself; it must remain in the vine. Neither can you bear fruit unless you remain in me.

I am the vine; you are the branches. If a man remains in me and I in him, he will bear much fruit; apart from me you can do nothing. If anyone does not remain in me, he is like a branch that is thrown away and withers; such branches are picked up, thrown into the fire and burned. If you remain in me and my words remain in you, ask whatever you wish, and it will be given you. This is to my Father’s glory, that you bear much fruit, showing yourselves to be my disciples.

          Yes, I’m aware that this passage can be interpreted as simply a call for Jesus’ disciples to remain faithful to him and his teachings—to never defect from their commitment to his lordship or even allow themselves to be distracted in their discipleship. We might refer to this as a volitional-intellectual connection with Christ. Interpreted in this way, the passage need not imply an ongoing mystical-experiential communion with the risen Jesus after all.

          Then again, why must we choose between these two interpretive options as if Jesus’ intention in this famous exhortation had to be one or the other? As important as it is for us to remain diligent volitionally in our study of Christ’s teachings (i.e., his “words”), isn’t it also necessary for us to experience an ongoing sense of his spiritual presence in our lives? Doesn’t the larger context of this passage (John 14–17) argue for a both/and rather than an either/or interpretation of this powerful passage? 

          I would make the same kind of argument with regard to another New Testament passage that can be interpreted in either a volitional-intellectual or mystical-experiential manner. In Galatians 2:20, the apostle Paul boldly states:

I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me.

Of course it’s possible to interpret this passage, with its reference to Christ living within Paul, in a manner that’s entirely metaphorical and not in any sense literal. According to this interpretation, all Paul was doing here was insisting that his hope of salvation rested solely upon his faith in the cross-work of Christ and not in any futile attempt on his part to keep the law of Moses. According to this reading of Galatians2:20, Paul was simply indicating his commitment to maintain a volitional-intellectual connection to Christ.

          Surely we shouldn’t miss this point. It is important to reject a legalistic approach to the Christian faith and to hold tightly to the message of grace. But once again, why must we choose between the two methods of interpretation—metaphorical and literal—and the two types of being connected to Christ that they yield—volitional-intellectual and mystical-experiential? Isn’t it at least possible to think that Paul might also have thought of the Spirit of Jesus actually residing within him, enabling and empowering him to live his life for the one who had died for him? Indeed, I’m convinced that a careful reading of related passages (such as Romans 6:1–14 and 2 Corinthians 5:14–21) will indicate that the apostle Paul believed that a dynamic, interactive relationship existed between a literal experience of the risen Christ in our lives and our ability to live for him! According to Paul, it’s vitally important that we maintain both a volitional-intellectual and mystical-experiential relationship with Jesus!

There you have it: my take on how the call to abide famously presented in John 15:1-8 can be interpreted as New Testament support for the pursuit of Christ’s empowering presence. For even more support, you’ll need to read the rest of the book! I could think of worse ways to spend a couple of hours!

Something to think about.

In my book, Christ’s Empowering Presence: The Pursuit of God through the Ages, I include a chapter early on that’s titled “Brother Lawrence: A Most Popular Practitioner of ‘The Pursuit.’” It seemed appropriate to devote a chapter to the 17^th century French monk known as Brother Lawrence since he did so much to make famous the spiritual exercise that has come to be known as “the practice of the presence of God,” an exercise that I equate with the pursuit of Christ’s empowering presence.

 In the following excerpt from my treatment of Brother Lawrence’s engagement in “the pursuit,” I reflect some on the venerable monk’s insistence that the practice of the presence of God need not be limited to a particular time and place.

Anytime, Anywhere!

            Finally, a third important theme present in Brother Lawrence’s thinking about spirituality was that a person’s busyness is no excuse for failing to practice the presence of God! Scattered throughout our resource materials are passages that insist it’s possible to maintain a vibrant inner sense of God’s loving, empowering presence regardless of the many outward activities our busy lives might entail. In his description of Brother Lawrence, de Beaufort recounts that his mentor once told him:

For me the time of action does not differ from the time of prayer, and in the noise and clatter of my kitchen, while several persons are together calling for as many different things, I possess God in as great tranquility as when upon my knees at the Blessed Sacrament.[1]

            Brother Lawrence’s biographer goes on to provide the world with this famous passage:

I am giving you a picture of a lay brother serving in a kitchen; let me then use his own words: “We can do little things for God; I turn the cake that is frying on the pan for the love of Him, and that done, if there is nothing else to call me, I prostrate myself in worship before Him, Who has given me grace to work; afterwards I rise happier than a king. It is enough for me to pick but a straw from the ground for the love of God.[2]         

What effect did this integration of spirituality with his daily work have upon Brother Lawrence? Though later in this book we will explore in more depth the benefits of a daily pursuit of Christ’s empowering presence, it seems appropriate here to include a passage that describes the impact which practicing the presence of God had upon this particularly popular practitioner, especially since it includes a reference to the theme we are presently discussing. Rounding off his record of the four conversations he had with Brother Lawrence, de Beaufort offers these concluding remarks:

As Brother Lawrence had found such an advantage in walking in the presence of God, it was natural for him to recommend it earnestly to others; but his example was a stronger inducement than any arguments he could propose. His very countenance was edifying, such a sweet and calm devotion appearing in it as could not but affect the beholders. And it was observed that in the greatest hurry of business in the kitchen he still preserved his recollection and heavenly-mindedness. He was never hasty nor loitering, but did each thing in its season, with an even, uninterrupted composure and tranquility of spirit.[3]

            Evidently, it is possible to pursue Christ’s empowering presence despite a busy lifestyle! Possessing a plate full of mundane responsibilities is no excuse for a neglect of “the pursuit.” While we will return to this theme later in the book, it’s important that it be established here at the very beginning of the journey we’re taking together. The example of Brother Lawrence accomplishes this as well as any spiritual master I can think of.

            The overarching goal of this chapter is to introduce the concept of Christ’s empowering presence by way of a careful consideration of the life and work of one of its most famous practitioners: Brother Lawrence of the Resurrection. During the process, I have cited a number of passages from the resource materials that never fail to reinspire me in my own practice of the presence of God. Rather than feeling like you’ve been thrown into the deep end of the pool, I hope you will consider Brother Lawrence’s advocacy of “the pursuit” to be a life vest that can save you from “drowning” in the spiritually deadening demands of daily living. With that thought in mind, I want to conclude this chapter with one final quote drawn from Brother Lawrence’s ninth letter to Monsieur de Beaufort:

We cannot avoid the dangers of life without God’s continual help, so we should ask Him for it ceaselessly. But how can we ask for help unless we are with Him? To be with Him, we must cultivate the holy habit of thinking of Him often.

            You will tell me that I always say the same thing. What can I say? It is true. I don’t know an easier method, nor do I practice any other, so I advise this one to everybody. We have to know someone before we truly love him. In order to know God, we must think about Him often. Once we get to know Him, we will think about Him even more often, because where our treasure is, there also is our heart![4] 

This completes a series of four blog postings by means of which I have presented to website readers a glimpse of my treatment of the spirituality of Brother Lawrence in my book Christ’s Empowering Presence. It’s my hope that I’ve done more in this series than provide some reasons to buy the book. My goal in each blog posting has genuinely been to give my spiritual friends …

Something to think about.

In my book, Christ’s Empowering Presence: The Pursuit of God through the Ages, I include a chapter early on that’s titled “Brother Lawrence: A Most Popular Practitioner of ‘The Pursuit.’” It seemed appropriate to devote a chapter to the 17^th century French monk known as Brother Lawrence since he did so much to make famous the spiritual exercise that has come to be known as “the practice of the presence of God,” an exercise that I equate with the pursuit of Christ’s empowering presence.

In the following excerpt from my treatment of Brother Lawrence’s engagement in “the pursuit,” I reflect some on the venerable monk’s indication of how important the practice of God’s presence was to his spiritual life.

The Heart of Christian Spirituality

        Another dominant theme that seems to run throughout the documents that serve as our resources for understanding the thought and practice of Brother Lawrence is the idea that practicing God’s presence is at the very heart of Christian spirituality. Indeed, there are places in these writings where it appears that Brother Lawrence was suggesting that this one spiritual discipline is all that is necessary in order for the sincere Christ-follower to grow in his or her walk with God! For example, Brother Lawrence said, according to de Beaufort, that “he was more united to God in his outward employments than when he left them for devotion and retirement.”[1] At the very least, this brief statement implies that the godly monk’s private devotional practices offered him no more of a sense of intimacy with God than when he was engaged in more mundane matters.

This same idea finds expression in another passage in which de Beaufort records Brother Lawrence as insisting that our sanctification does not depend so much upon our engaging in special spiritual exercises but in simply making sure that what we normally do each day is performed for God’s sake rather than our own. Indeed, the good brother goes on to critique those Christians who mistake the means for the end—literally becoming addicted to the performance of “certain works,” convinced they are serving God when, in reality, they are really serving themselves![2]   

        By “certain works” Brother Lawrence seemed to have the idea of special devotional activities in mind. This is indicated by the fact that in yet another place Monsieur de Beaufort describes Brother Lawrence as follows:

He believed it was a serious mistake to think of our prayer time as being different from any other. Our actions should unite us with God when we are involved in our daily activities, just as our prayers unite us with Him in our quiet devotions.

            He said his prayers consisted totally and simply of God’s presence. His soul was resting in God, having lost its awareness of everything but love of Him. When he wasn’t in prayer, he felt practically the same way. Remaining near to God, he praised and blessed Him with all his strength. Because of this, his life was full of continual joy.[3]

        This is actually one of several passages where we seem to find Brother Lawrence suggesting that practicing the presence of God was for him the main manner in which he cultivated his spirituality. Yet another example of this type of passage is one located in his Spiritual Maxims. In that work, written by Brother Lawrence’s own hand, we find this bold statement:

The most holy and necessary practice in our spiritual life is the presence of God.[4]

        Indeed, in some passages we almost hear Brother Lawrence saying that the only reason he would ever engage in any other form of spiritual devotion was because doing so was mandated by the rule of the order to which he belonged. For example, in his one of his letters to de Beaufort, Brother Lawrence confesses:

I have given up all but my intercessory prayers to focus my attention on remaining in His holy presence. I keep my attention on God in a simple, loving way. This is my soul’s secret experience of the actual, unceasing presence of God. It gives me such contentment and joy that I sometimes feel compelled to do rather childish things to control it.[5]

        Similarly, in The Character (or Life) of Brother Lawrence de Beaufort includes a descriptive paragraph which suggests that, since Brother Lawrence’s secular activities as well as those activities traditionally considered more sacred involved his pursuit of Christ’s empowering presence, his spiritual mentor saw no real difference between them. Monsieur de Beaufort writes:

Everything was the same to him—every place, every job. The good brother found God everywhere, as much while he was repairing shoes as while he was praying with the community. He was in no hurry to go on retreats because he found the same God to love and adore in his ordinary work as in the depth of the desert.[6]

        It should be apparent to us by now that Brother Lawrence had a high view of the practice of God’s presence as the very center of Christian spirituality. His engagement in “the pursuit” was at the very heart of his approach to spiritual formation. Thus, it’s fitting to conclude this section with one final quote:

Brother Lawrence called the practice of the presence of God the easiest and shortest way to attain Christian perfection and to be protected from sin.[7]

Wow! This is a pretty strong endorsement of a particular spiritual exercise! Of course, as I go on to point out in Christ’s Empowering Presence, Brother Lawrence was not the only spiritual master to hold “the pursuit” in particularly high regard. Throughout Christian history some pretty smart and godly people have made it their goal to pursue a moment-by-moment mentoring relationship with the risen Christ. Do those of us living in such a hectic, hurried, spiritually and morally confused post-Christian culture really have a good reason not to follow suit?

 Something to think about.