Sermon " To love as God loves "

The freedom to love as God loves

Mt 5:38-48

Preached at Bedok Church of Christ, Singapore 

19 Feb 2017

Violence and conflicts have always been part of human existence 

The judiciary system has been built to address this - to throw perpetrators into prison or even execute them. But year after year we see no sign of them abating 

Perhaps Jesus has a better way. It's been much talked about but little practiced. 

Jesus said you have heard that it was said 

"An eye for an eye, a tooth for a tooth." This can be found in the book of Exodus 21:24 and Leviticus 24:19-21

When somebody hurt you and did something wrong to you you are allowed to get even through the machinery of the law court. It requires that wrong be punished - injury for injury , pounds for pounds , inch for inch. 

There's a technical word for it - lex talionis. It was intended to curb excessive retaliation. To keep violence from escalating. It's based on the principle of retributive justice. Can also be found in the ancient law of Hammurabi. God saw it fit to use it to teach his people to curb the growth of violence that's prevalent in ancient societies as is our own. 

If I hit you on your shoulder , you can hit me back on the shoulder. Fair and square. Tit for tat. But u are not allowed to knock my head off. You get the point. The law serves a good purpose. It puts a cap on violence. The law punishes the offender while preventing the counter strikes from escalating. 

Research shows that aggression is part of the human DNA perhaps more in man than woman. Testosterone has been blamed but no one knows for sure. 

Jab for jab - revenge does not work because we can't even the score ; the second jab is always more painful than the first. The third greater than the second and so forth. So it will lead only to an vicious circle of revenge and an escalating scale of violence and destruction. " An eye for an eye makes the whole world blind " 

But Jesus says , " do not return evil with evil. " and he gives a few scenarios for this. 

If someone strikes you on the right cheek, turn to him the other cheek 

If someone forces you to run one mile run for him two miles

If someone asks from you for your inner garment give him your jacket as well

Give to the one who asks of you and from the one who wants to borrow from you do not turn away 

 'Jesus, are you crazy? ' Will this really work in the real world ? This is really radical ! 

When Jesus preaches this there has to be a twinkle in his eyes 

You have got to see that Jesus is a master teacher and he uses hyperbole ( a rhetorical statement that exaggerates for effect ) to grab our attention. Quite a few scholars have noted the humor in his sermons. Jesus can be humorous too even with a serious subject as handling a violent person. 

So if you don't approach the subject with an eye for the humor in what Jesus is saying you are likely to miss the point 

You see when someone slaps you on the right cheek he has to use his back hand to do it. It is more of an insult than an injury. So when you turn to him the other cheek you are saying to him "that's an insult. If you want to slap me, do it the right way and treat me as your equal ! " instead of offering yourself as a doormat you stand up to an evil person without violence. 

When someone, likely a Roman soldier, forces you to carry his equipment for a mile and just when he is expecting you to throw it down with a grunt and very likely a few swear words to boot when you are done you say to him "oh I've got some more energy left I will carry it for another mile for you!" You leave him wondering "what's going on?" You are supposed to get mad ! With that surprising act of generosity, you turn a hostile relationship to one of peace. 

When someone sues you for your tunic you give him your jacket as well. You surrender your last piece of property (the outer cloak is protected by the Jewish law ; it's his inalienable property) In doing so, you magnify the atrocity of what he's doing to you ! You put him to shame. It's a shame that anyone should sue anyone for his undergarment (exploitation of the poor; a poor person in those days own only one or two tunics). By going all the way and taking off your last piece of clothing you jolt him into realizing what he's doing! That that's no way to treat your fellow men. 

Instead of stooping to his level, you take the high road. 

Your reaction will disarm him. It will lay bare/ expose the folly of his action and lead him to repentance. 

David had been running away from Saul who was jealous of his success and sought to kill him. On one occasions David and his men had the opportunity to kill Saul but he let him go. Finally Saul was overwhelmed by his mercy. 

Saul said to David " you are a more righteous man than I am ! You have rewarded me with good though I had rewarded you with evil. The Lord has delivered me into your hand and yet you have not killed me. For if a man finds his enemy will he let him get away safely? Therefore the Lord will reward you for what you have done to me today " Ever since then Saul left him alone. 

1 Samuel 24:16-19

Jesus is not introducing us a new law or issuing  a blanket solution for handling someone who attacks you. 

He's showing us a creative, non retaliatory counter cultural way of disarming your opponent by using a kind of "holy mischief".

Be creative. Rather than hitting back with violence, try a bit of creative humor. Surprise your opponent with extreme generosity. This may throw him off guard and cause him to wake up from his usual brutish way of doing things.  

This is a bit like Forrest Gump. The man who spouts aphorisms like " my mama says life is like a box of chocolates. You'd never know what you're going to get ". Throughout the show he was the butt of everybody's joke. He didn't realize it of course. But because of his extraordinary kind heartedness, unflinching loyalty and crazy generosity he disarms everybody and steals every heart away ! 

To unmask the foolishness of the world's tit for tat , cynical and penny pinching philosophy that pushes the world to the brink of destruction, God calls us to be fools for his sake

There's a place for law and logic 

That's what lex talionis is about 

It's a common sense principle of righting a wrong - tit for tat , fair and square 

- the law of retribution 

Built into the very fabric of our society 

It brings order and justice to society 

Jesus is not repudiating the law 

Or denying your God given rights 

He's calling us to go beyond that calculating kind of love that operates purely on logic and common sense .. 

He's calling us to a love that transcends law and logic 

Yes you have your rights ! 

Your rights to life to dignity to property and to  freedom

But if you are going to be my disciples, I am calling you to go beyond defending your rights and giving people what they deserve 

I am calling you to love with a reckless abandon

To voluntarily give up your rights for the best interest of the other person  

Yes, Love your enemy. 

I am calling you to love people who dun deserve it 

People outside your own tribe 

People you don't necessarily like 

People who may not return you your favors

In fact people who don't see eye to eye with you 

who are an irritant to you 

Yes love your enemies not just those who love you and greet you and treat you well but those who treat you badly 

because I love them too

I love people on all sides of the conflicts on all sides of the divide 

I am calling you to give, to love and serve without expecting anything in return 

That's what makes you salty 

That's what makes you different

That's what makes you shine like stars in a dark sky

For if you love only those who love you 

Greet only those who greet you 

then you are no different from everybody else 

You are to be salt of the earth and the light of the world 

You go beyond common sense love 

You go beyond the " I scratch your back, you scratch my back " human benevolence 

Jesus is calling us to display the kind of love that can only come from God 

He's calling us to love as God does to reveal the heart of God

You see this in the everyday phenomenon 

For God causes the sun to shine on the good and the wicked , he causes the rain to fall on the righteous and the unrighteous 

But you see it come to a focus in the life and death of Jesus 

He gave up his throne of glory, surrendered his royal garment and traversed the infinite distance to reach out to us. But what did we do to him? We rejected him humiliated him spat on him put a thorny crown on him and nailed him to the cross 

He has every right to summon the angels and destroyed his enemies yet .. yet he chose the way of the cross on which he died to set men free

In Jesus we see the heart of God 

God who will do whatever it takes to set us free

So as we follow Jesus we are called to do the same 

When you love your enemies, you reflect the very character of your Heavenly Father

Be perfect as your Heavenly Father is perfect 

You reflect that family likeness 

Like Father like Son 

When we receive the Holy Spirit, God changes our DNA 

- he gives us a new heart filled with the love of God through the Holy Spirit 

Now we need to get down to the practical part

How do I do that ?

Who's my enemy ?

Someone who treats you badly , who makes life difficult for you 

Perhaps 

A neighbor who is obnoxious 

A colleague who throws his weight around or a boss who is so full of himself 

Even a loved one who objects to you embracing Christ 

A professor in school who ridicules your faith 

Pray for him , bless him 

Consider one good thing you can do for him this week

1. Pray ( to be honest when I begin to pray for my enemies I sometimes do so by praying one of those imprecatory psalms e.g. Psalm 3:7 " deliver me Lord from my enemies ! Strike their jaw and shatter their teeth !' In prayer we bring our raw honest emotions to God. And hostile emotions may be all we can manage at first but at least it's honest! Forgiving our enemies takes time. It does not mean that what they did to us didn't matter. It's not glossing over the wrong.  It's precisely because what they did to us was hurtful that we need to forgive. We need to name the evil and call it to curse. But as we pray , over time we begin to let go of the hurt. We come to see our enemies with new eyes. We begin to see them as people not very different from us- broken and flawed human beings in need of grace. And we slowly come to find it in our hearts to bless them and wish them well ... )

2. Bless them that curse you - it's hard to hold on to your grudges when you keep praying for your enemies 

3. Do good to them  that persecute you - prayer leads to action. Love goes beyond feelings and words. It leads to action. 

Abraham Lincoln an ex president of the United States was perceived as being too soft on his political opponents so 

Someone asked him, 

'Other politicians seek to destroy their enemies, mr president why aren't you doing that?'

' Oh yes I do , I destroy them by loving them into becoming my friends '

Instead of returning evil for evil Lincoln puts Jesus words into action by overcoming evil with good 

As the apostle Paul says in Romans 12

Do good to your enemy 

Feed him when he's hungry give him a drink when he's thirsty and in so doing 

" You heap coals of fire on his head "

Don't always expect a happy ending 

The love that we show towards our enemies can potentially lead them to repentance but not always 

They may totally ignore you and turn a blind eye to what you do 

For some you give him an inch he wants a yard

If you are a victim of abuse or bullying you don't simply let people trample all over you 

The command is not asking Christians to be doormat for people to wipe their feet

Indeed the command to love your neighbor is to be balanced by the command to love yourself 

If we are in those situations of abuse please get out of it and seek protection 

And the perpetrator should be taken to task and duly corrected 

What the command does is that it frees us from the hatred in our heart and the urge to get even  

Behold I send you as sheep among the wolves 

Be innocent as doves and be wise as serpents 

So practice discernment in our non retaliatory enemy loving ways 

Ultimately the reason why we love our enemies is because Jesus did it for us

He came to his own people but his own people did not receive him 

He was rejected by them 

Insulted spat upon slapped flogged stripped naked and 

Nailed to the cross

Yet like a lamb unto the slaughter he opened not his mouth 

With his dying breath he prayed

"Father, forgive them for they know not what they do "

" And God commends his love toward us in that while we are sinners, while we were yet his enemies , Christ died for us " Romans 5:8

When you open the newspaper everyday you see wars, rumors of war and acts of terrorism.

The world seems to get darker everyday. But it's against the backdrop of the world's darkness that the light of Christ shines the brightest 

In a world of increasing violence and conflicts, let's try the way of Jesus 

Conclusion:

To pay good with evil is evil 

To pay good with good is human 

To pay evil with good that's divine 

May the Spirit of Christ grant us the freedom to love as God loves

Amazon Reviews 16

5.0 out of 5 stars  All guns blazing

By Donner C. S. Tan - December 1, 2015

David Bentley Hart, an Eastern Orthodox thinker has written a sharp, all-guns-blazing polemic here (reminiscent of Gregory of Nazianzus, whose theological orations against the Eunomians on the subject of 'God' were no less ferocious, yet not in the least vicious) that sets out to clear the air of recent debates about the existence of God by putting forth a definition of God distilled from the best of the classical theistic traditions including Judaism, Islam, Advaita Hinduism and even some early versions of Buddhism and Taoism - that God, as ultimate reality, is not a discrete object among many but the transcendent source, ground and end of all beings. The literal anthropomorphic pictures of God assumed by both the new atheists and the religious fundamentalists are shown therefore to have missed the point.

Hart uses Upadhyay's sanskrit formulation of the Godhead as satchitananda as a framework for discussing God as Being (sat), Consciousness (chit) and Bliss (ananda).

As Being, God is not a finite item within a class of beings that can be found within the space-time universe. He is rather the ground of all beings who holds all things together and one without whom nothing exists and can exist. While not located within our sphere, God is present to all time and space. He is the one as the apostle Paul says 'in whom we live and move and have our being'. As such, he is not to be classed among the fairies, the 'flying spaghetti monsters' or the Olympian gods whose existence might still be proved or disproved by using appropriate empirical methods. Nor is he the super-being ala Demiurge or Brahma, about whom we can properly ask the question 'who made God?' Here he quips ' God is not the last turtle at the bottom upon which an infinite regress of turtles rests '.

Hart's chief method of deducing the existence of God throughout the book appears to one of logic. As such, it stands in the tradition of classical thinkers like Anselm and Aquinas by extrapolating from the contingent to the necessary being.

As Consciousness, God is the supreme intelligence, rationality and personhood that accounts for the intelligibility of the universe as well as the gift of consciousness that allows us to perceive order, seek transcendent purpose and truth, reflect on the world and make real choices. The physicalist position which insists on fitting all reality into the limits of a mechanistic universe solely determined by physical processes cannot account for consciousness. The many neurological studies that try to explore the interactions between external stimuli and physiological responses do not and cannot even begin to answer the question of the mind (consciousness and intentionality), which is much different from the brain. Consciousness simply cannot be reduced to the brain's neuronal processes. Neither can one prove by say the theory of evolution or the Big Bang that nature creates itself. It is simply a category confusion to insist on seeking the 'why' and the 'who' behind the universe by simply demonstrating the 'how' of its origins and development. The latter is physics, the former metaphysics.

As Bliss, God is infinite beauty - the eternal standard of truth, goodness and esthetics. If God does not exist, whence comes moral quest? Evolutionary explanation of human altruism as an illusion programmed into the human species to ensure its survival and flourishing must falter on the ground that a utilitarian ethic can hardly bind us as an obligation.

If modern scientific methods are not suitable for investigating the question of God, what does? How do we know we are not deluded? Hart proposes both logic and experience, especially contemplative prayer because prayer disabuses and frees us from a mind that insists on seeing the world not as it is but as we are. That is, it cures us of the habit of mind that must reduce the world into an object of our 'practical mastery' - a commodity to be conquered, traded and exploited. Such mental opacity borders on willful ignorance - a refusal to see the world as it is. When one is willing to take the efforts required to purge the mind of one's greed, egotism and ambition, one recovers his childlike wonder and an immediate sense of beauty, the unnecessary and fortuitous, which will be a short step from learning to 'see God in all things and all things in God'. It is Hart's strong contention that the contingencies of the world cry out for the self-evident mystery of the necessary being.

Hart began with the modest aim of arguing for a proper definition of God in the classical sense but whether he intended it or not, he ended up with a book that exposes the physicalist/atheist position as one of sheer absurdity and rank superstition. The outcome is a devastating apologetic for the one necessary reality, that best accounts for a world enchanted with beings, consciousness and bliss, we call 'God'.

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Amazon Review 15

5.0 out of 5 stars  Another groundbreaking book from Simon Chan

By Donner C. S. Tan - December 27, 2014

I've been following closely the thoughts of the Singapore theologian Dr Simon Chan since at least his publication of 'Spiritual Theology' in1998.This book 'Grassroots Asian Theology' is arguably one that lays out his theology most explicitly to date. As such, it opens up a wide range of vistas into the various aspects of Christian thought and practice notably in the Asian context.

The first chapter discusses the various methods undertaken by various theologians in developing a theology relevant to the pluralistic Asian background. Chan basically found the elitist approach such as represented by the liberationist theologies of CS Song, MM Thomas, etc wanting not least because it fails to address the primal spiritual consciousness of the people. He proposes in its place a theology 'from below' that takes seriously the ecclesial experience of the ordinary men and women of the church and uses the concept of the Trinity as an organizing principle.

He then demonstrates throughout the rest of the book how this is done using the classical systematic theology schema. In the discussion on God, he sees the trinity as analogous to the human family and takes the functional hierarchy of the trinity (ie the Father as the sole source of the divine persons) as a model for human relationships. This finds ready resonance in many Asian societies that are structured hierarchically and at the same time challenges its inherent inequalities and injustices (eg the caste system). It is also interesting that Chan uses the same model to question the modern egalitarian ideology that tends to flatten out gender distinctions.

Sin is similarly dealt with in terms of personal relationships rather than as a legal infringement. As Asian ethical culture is largely based on shame and honor, sin is understood primarily here as 'shame while reconciliation is the restoration of honor.'

Chan goes on to discuss the various ways in which Christ has been presented to the Asian audience as the cosmic Christ, the liberating Christ, the suffering Christ, and the enlightened Christ. All these have their merits. Yet they share a common pitfall in reducing Christ to a general principle. Chan following Barth (contra Tillich) emphasizes instead the particularity of Christ as Jesus of Nazareth whose 'life, death, resurrection, ascension, giving of the Spirit and parousia' has far-reaching effects on the world. He cites the numerous conversions of Muslims brought about by a personal encounter with Jesus (in dreams and visions) as evidence of the irreducibility of Christ as a divine-human person. Whereas the West has tended to highlight the kingship and prophetic ministry of Christ, Chan sees the priestly ministry such as presented in the book of Hebrews to be better suited to the Asian context that values the priestly ministry highly.

The chapter on the Spirit has to be Chan's distinct contribution, drawing from Pentecostal and Orthodox traditions, to our reflection on the role of the Spirit in the divine economy. He shows how the Spirit is the bond of the divine persons that binds the church to Christ and that hypostatizes the non human creatures, thereby fulfilling the ultimate divine purpose of bringing all things into communion. The Spirit's particular work in bringing the world into communion with God is also set against other attempts that see the Spirit as simply working to realize human aspirations or certain socio-political ideals. He notes that Pentecostalism has been much more successful than elitist theologies in Asia largely because it touches the Asian instincts for a personal encounter with God through physical healing and miracles. Sadhu Sundar Singh was a prime example that took such an approach.

The final chapter on the church brings these theological concepts to a focus that is essentially ecclesio-centric. He advocates a high view of the church as the contrast community in the world with porous boundaries. Wang Ming Dao and Vishal Mangalwadi are two exemplary models of such a proposal. In this regard, the western preference for 'dialogue, inculturation and liberation' falls short of the church's mission in proclaiming the gospel and converting people to Christ. So too advocates of 'churchless Christianity' in neglecting the sacramental dimension of the spiritual life runs the risk of losing grip with Christ altogether. Nonetheless, even these indigenous movements provide an alternative response to the pluralistic Asian challenge that can yield different and sometimes surprising insights.

Chan ends with an epilogue that puts the whole discussions into a neat summary.

As usual, Chan's book offers much fodder for a fresh rethink on many aspects of Christian theology and practice. While noting the discontinuity between Christianity and the great axial religions, Chan also helps us see areas of overlaps as well. One takeaway among many is the need to rethink the concept of the communion of the saints in light of the practice of ancestral veneration. Christ here can be construed as our supreme ancestor, 'the firstborn from among the dead' ! Over and over again, Chan helps us see the gospel with new eyes and suggests ways to commend the gospel to the Asian conscience in a more sensitive way. In so doing, our service to the worldwide church is also enriched and sharpened.

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Amazon Reviews 14

4.0 out of 5 stars  A theological bombshell in the liberals' camp

By Donner C. S. Tan - September 29, 2014

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Karl Barth's Romans commentary was an important book that helped reverse the tide of liberal Protestantism in the 20th century. I read it partly out of historical curiosity and partly to get a handle on Barthian theology, which I learned was nearly as pivotal to modern (progressive) evangelical scholarship as Aquinas was to Catholic theology.

As with most of the reviewers here, I found the reading tough and had to make a few attempts to really get into it. Barth in his preface to the 2nd edition actually spent nearly one whole page defending the abstruseness of his writing against critics who charged him for being overly bombastic! Somehow I felt strangely comforted by both the critique and his defense : while simplicity is good, oversimplification falsifies.

I found that one of the keys to understanding Barth is his 'theology from above' approach. He repeatedly invokes the Kierkegaardian insight of the 'infinite qualitative distinction' between God and man as a lens to understanding spiritual perception. It is by faith and faith alone that one can properly apprehend spiritual reality. One does not work his way up the mountain of theology by his (unaided)intellectual effort or religious piety. Instead, it is through a supernatural encounter with God that the gospel can be grasped in all its mystery (think of the paradox of the Incarnation for example or the mystery of the atonement)

Barth does not seem to condescend to unbelievers by appealing to reason or experience since human will and perceptions are essentially fallen but bases his epistemology almost exclusively on divine election/revelation. In this regard, he stands squarely within the Reformed tradition which holds a high view of divine grace, leaving no ground for human boasting.

The letter to the Romans had been used historically as a revolutionary tool against the pelagian heresy and medieval Catholicism. It is amazing to see how Barth uses it against liberal Christianity, which basically reduces the gospel to anthropology and a civil religion. Barth's 'theology from above' approach basically calls us back to the transcendent nature of the Christian faith, 'which no eyes have seen or the ears heard'.

Barth writes with great passion and unapologetic fervor. One does not read this commentary with a cool head as one would read an exegetical work replete with lexical treatment and historical reconstruction. Rather Barth writes as if he is preaching, bringing the letter of Paul alive to his readers with great urgency. One has to keep pace with the rhetoric to get it, like riding a bicycle (keep pedaling to avoid falling off !), even when one is tempted to pause to consider a ponderous turn of phrase.

I finished it in a couple of days and will likely go back again and again, to soak in this theological tour de force for a deeper grasp of Barth's ideas and passion. Not your average devotional reading but one that can deepen and enrich our reading of Romans as well as Barthian theology.

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Amazon Review 13

4.0 out of 5 stars  Resurrection as key to understanding Romans

By Donner C. S. Tan - September 26, 2014

Daniel Kirk's 'unlocking Romans' dovetails well with a new understanding of Paul after Ed Sanders' insight that Judaism was a grace-based faith and not a works -righteousness religion as popularly conceived.

He picks up 'the resurrection of Christ' from the introductory (1:1-7) and concluding words (15:4) of Romans as the key to tracing out the message of Paul here, which was laid out as a defense of the faithfulness of God in the face of what appears to be a failed salvation project through Israel.

Jesus basically is God's answer to that charge. Jesus' resurrection is a cosmic game changer that unleashes several seismic shifts all at once : 1) the old dominion of sin and death is broken off and the new life under the lordship of Christ is now in force. 2) The Spirit empowers obedience to God that was never possible before for sin-infected humanity. 2) A new people of God emerges through their faith and union/participation in the death and resurrection of Christ, rendering all former dividing lines (old temporary protective/identity markers such as Torah observance) obsolete.

The author builds up his case by first touching on several OT and apocryphal texts that highlight the concern for theodicy in the face of Israel's long exile and defeat and the allusions to a resurrected people by way of vindication.

Jesus' resurrection is therefore understood by Paul as a powerful fulfillment of these prophetic texts. Seen in this historical light (taking the trajectory of Israel's story seriously), Kirk hopes to open up the pages of Romans afresh, showing how the various threads in the letter are held together by the resurrection theme - from the universal problem of sin and death, the call of Abraham to form one family, the solution in the new Adam and our incorporation in him through death and resurrection, the Spirit and the new creation, the election of Israel as an instrument of salvation for the world, Christ as the end of the Torah, the outworking of our obedience of faith (to the law of Christ) to the unity of the church amidst the generous realm of adiaphora/Christian liberty.

Kirk then concludes with a personal reflection of what this resurrection-based reading of Romans means for the church today. He holds out a grander, far more expansive view of salvation as encompassing not only the individual and his soul but the whole humanity - body and spirit - as well as the whole creation. He also shows how a fresh look at the Jew-Gentile integration through faith in Jesus can provide the framework for healing the historic and modern fragmentations of the church. This insight is utterly refreshing and a gift that Kirk and other 'new perspectivers' like Tom Wright and Richard Hays following Ed Sanders' lead have brought to Pauline studies.

As it turns out, Romans is not so much about the *justification of man* by his faith in Christ but the *justification of God* through the faithfulness of Christ. This is going to excite some readers (positively or negatively) as it appears to supplant or overturn an established hermeneutic key to Paul's letters since Luther or even Augustine and many have hailed this as a Copernician revolution in Pauline scholarship.

Kirk makes a good case for reading Romans through the resurrection key. But because I find the Romans letter to be such a rich tapestry and layered with meanings, I am doubtful if we can do justice to it with any single key or schema. In any case, readers will have to decide for themselves what to make of this new perspective.

This is a scholarly book and those who love the work of biblical exegesis will enjoy and stand to gain much from it.

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'Remember who you are' sermon (Isaiah 43:1-7) preached at Bedok Church of Christ, Singapore on 10 Jan 2016

''Remember who you are'' Isaiah 43:1-7

Today's baptism of the Lord Sunday. In reflecting on Jesus' baptism we are reminded of our own. Jesus' baptism connects us to the story of Israel especially the exodus as Israel passed through the waters of the Red Sea. That pivotal event marks out Israel as the chosen people of God. Israel's story parallels and is continuous  with the story of the church.

The OT text in Isaiah 43:1-7 comes to Israel in a painful and chaotic period of Israel's history known as the Babylonian exile. The exile was a result of Israel's unfaithfulness. God sent the Babylonians to punish Israel. As a result they lost their home, their temple, many of their loved ones and the glory of the Lord. 

However, today's text assures them there's one thing they haven't lost. The one thing that might spell the turning point in their life. That is their identity as God's chosen people. Many things can be taken away from Israel except one thing : that they are the beloved children of God

The same message is just as relevant to the church today as God's chosen people in the NT.

Isaiah uses four verbs that buttress this identity which I wish to unpack : created , formed, redeemed and named. 

Created -  we are beautiful -

God spoke you into existence. By his word God created you. He took a lump of clay and breathed into you and you became a living being. Everything that you have and are is pure gift. 

Creation is not a necessary act. God is not obliged to create. In fact, when God creates he opens up the possibilities of pain. He knew beforehand that we would abuse our free will, that we would throw the world into a mess. Imagine you know beforehand that your kid will grow up to be a rascal. He will make terrible mistakes , reject your love and break your heart. Would u still give birth to him? God did. There can be only one reason why he created us. That he would sacrifice the bliss and joy and fullness he has been enjoying for all eternity within the trinitarian relationships as Father, Son and Spirit to bring forth human beings. It can only be love. He wants to share his unconditional love with us and give us the opportunity to love him freely. 

The psalmist says 'what is man that you O Lord should be mindful of him? The son of man that you should care for him? .. You made him ruler over the work of your hands , a little lower than the angels.'

When we messed up his creation by rejecting him, he did not wipe us all out and start all over. Rather he called forth Israel to be an instrument by which he would reclaim the world. And through Israel he sent the Messiah into the world that the world might be put together again. 

That's who we are as church. 

'If anyone is in Christ, he is a new creation. The old is gone the new has come!' 2 Cor 5:17

Formed - God made us for a purpose - God formed us as the potter forms the clay. It speaks of design and purpose and beauty. We are not products of a cosmic accident. God made us with the intention of shaping and fashioning us into his likeness - to reflect his glory. We are all individually God's great work of art - as the psalmist says 'I am fearfully and wonderfully made'. Or as a modern man would say 'I am somebody because God makes no junk' . Don't let anybody tell you 'you are a good for nothing' or 'you are a nobody' !

I believe in the original creation before sin crept in, there were no such things as birth defects. No congenital heart disease, no Down syndrome etc. 

Due to the fall we have also lost some of the likeness of God in us. Now the Spirit has been given in us to restore that likeness to shape and fashion us in his image. That we might regain the divine likeness - his love, compassion, grace , kindness, holiness and everything to do with God's character. 

Redeemed - 'we are precious'. It suggests something had gone wrong along the way. Only what's alienated needs to be redeemed. We needed redemption because we were alienated from God by  sin. We messed up by rejecting his love. Redemption is a term borrowed from the marketplace especially the slave market. When we sinned, we became slaves to sin. We became captive to the way of the world and took on its corruption , it's false values and agenda. But God in Christ has paid the ransom by his blood that we might be free. 

Alex Haley's Roots

A TV series based on a historical novel based in 18th century America when the slave trade was at its peak. An African tribesman Kunta Kinte was captured as a teenager and sold to America to work as a slave. One of the first things they did was to force him to renounce his name and his roots and was given a slave Toby. 

In one striking scene he was stripped to his waist and tied to a pole. A white guy stood behind and shouted 'Say your name is Toby!' And came the answer 'Kunta Kinte'. And he was whipped again and again till he finally yielded and muttered under his dying breath 'Toby'. From then on he took on the identity of a slave and soon forgot who he was, till one day he heard an African music in the background and all the memories of home came back to him. And he remembered who he was, which led to his several attempts to escape. 

It's a tragic story. 

But God did the reverse by giving us a new name when he redeemed us from sin and adopted us as his beloved children. 

Named - ' we are loved ' -

Whatever God creates he names. God said let there be light and there was light and he calls the light day and the darkness he calls night. And he said it is good! 

When you name a person u declare who he is and who he shall be. I wonder if u have ever thought about the meaning of your own name? How our life tends to take the shape of your own name. Our name not only shapes our identity but our destiny as well. 

God calls each one of us by name. The act of naming is the act of declaring a relationship. . 'Out of Egypt have I called my son' says the Lord

By giving Israel a new name God is saying ' You are mine'

Ok I'm going to risk some personal embarrassment by telling u my little childhood story. 

You may find it difficult to believe this but I was a kid before and I had a little pillow I slept with. It was shaped like a duck and had the image of a duck printed on it. And I gave it a name 'duck duck'. From the day I gave it a name it's no longer just an ordinary pillow. It's become my duck duck, my friend my confidante my dear. I hugged it to sleep, talked to it , cried on it. Over time it began to smell like me. It turned from yellow to brown and had to be thrown away. That day I cried and I cried and I cried because my 'duck duck' was gone. It wasn't just an ordinary pillow to me. It's my duck duck. As I reflect on this if a kid could feel so much for a pillow after giving it a name I wonder how God must have felt when Satan took us away from him. 

Israel's old name was Jacob meaning a deceiver, a cheat , a liar. He'd been getting what he wanted by lying all his life taking away his brother's blessing and birthright. God met this con man and gave him a new name 'Ip man' ! ( 'Israel' means 'fighter' or 'struggler') 😆 .. He took this fraudster and called him a fighter. Before, he was a swindler now he's a wrestler. Before, he was a con man now he's 'Ip man'!

When you give a person a name you declare who he is and who he shall be. In this way his identity shapes his destiny. 

Israel's passing through the Red Sea was the climactic moment when God adopted Israel as his son. From then on they shared a special relationship. 

God says 'you are mine' 'you are my beloved' 'you belong to me' v 1

It's an important declaration. 

You are going to need this. You need to remember this and cling on to it. There might be times in your life when this declaration might well be the only light that will guide you when all the lights in the world have gone out. Remember who you are. 

God says 'you are mine' 

Created out of nothing formed for my glory redeemed with the blood of Christ and named as a child of God. 

God knows we are going to need it and that's why he said it not once but twice 'Fear not' in verse 1 and again in verse 5.  I like the older translation : "Be not afraid. Be not afraid !"

God did not promise us a rose garden. God did not say 'believe in me and all your problems will go away.' 

Humanly speaking,  Israel has much to fear. Israel was a small nation compared to the rich and powerful nations like Egypt Babylon Assyria and Persia. These were the superpower of the day - the ones that had the political power, the wealth, the size and the technology. It's human tendency that 'when we can't beat them we join them'. Israel began to copy what these pagan nations do , adopt their values, their agendas, their methods of domination and even worshipped their gods! 

Fear can lead us to idolatry, to forget who we are. 

Water and fire are two powerful forces of nature much feared by the ancient people. It's no wonder that the Canaanite storm god, Baal was much worshipped. ( the Greeks have Thors and the Hindus have Indra). Instead of worshipping the Lord who alone presides over the storm and all of creation, they worshipped these gods of nature. 

'When you pass through the waters I will be with u. 

When u pass through the rivers it will not sweep over you'

'When u walk through the fires you will not be burned.'

Notice it did not say 

'if' but 'when'

Reminds us that we are a pilgrim people - a people on the move. 

We have not arrived. There will be dangers and hardships ahead. 

Water and fire are two of the most powerful forces of nature but they were not new to Israel 

Waters remind us of Israel's crossing of the Red Sea and the Jordan River. Both times they thought they were stuck and had nowhere to go with enemies behind them. And giants and wild beasts on the other side of the rivers. 

Rivers are times of transition. Liminal grounds you pass through as you make your way from one phase of life to another. It can be a time of uncertainty. Think of a time when you began life in a new school. Started a new job. Or when you just got married. Or you or a loved one is struck by a new illness and you have to learn to cope with it. 

God says 'do not be afraid for I'm with you.' You'll never walk alone. God can turn the waters into dry land and make a safe passage for you. God will see you through. He will make a way where there seems to be no way. 

Fires in Israel's time may refer to the destruction of war or trials and tribulations  like Daniel and his friends being thrown into the fiery furnace. 

Israel was invaded by the Babylonians because of their sins and disobedience whereas Daniel and his friends were thrown into the fiery furnace because they were faithful and refused to compromise their faith. 

Let's be clear here. When bad things happen to you  don't be too quick to conclude that God is punishing you! As Asians with a deep-seated belief in karma, when bad things happen we tend to reflexively say 'it's retribution! God must be punishing me!' 

Well, sometimes we may indeed be suffering the bad consequences of our misdeeds but not always. 

Let's not forget that suffering is also part of being a disciple of Christ in a fallen world. 

You may be experiencing fiery trials precisely because of your faith. You may face recriminations at work for standing up for what your believe. You may be giving up lucrative business or career opportunities because these opportunities require you to cheat or lie or compromise your integrity!

So as Peter says in 1 Peter 4:12f

' Do not be surprised at the fiery trials come upon you as if it's something strange. Rather rejoice in that you are participating in the sufferings of Christ and that you will be overjoyed when his glory is revealed!'

The important thing is to persevere in doing his will and not give up. God has not abandoned you. He has not stopped loving you. He will see u through. You may suffer and get hurt along the way but you will not ultimately be harmed. 

Verse 4 is perhaps the keystone of the whole passage. 

... because I love u. 

God will give any price in exchange for your life!

Here Egypt and some of her allies were exchanged for the life of Israel. Probably this is in the context of war where God diverted the invading forces away from Israel. We are not completely sure of the historical circumstances here but the point is clear : God will redeem Israel however costly the price. 

In the NT we experience the fullness of this grace. Grace it is said is 'God's redemption at Christ's expense. '

'For God did not spare his son but gave him up for us all ... How much more will he give us all things. ' Rom 8:32

Our lives are built on the sacrifice of another. Dun waste it!

The movie 'Saving Private Ryan' was a story about a group of men who laid down their lives to save a nobody. Captain Miller's last word to private Ryan was 'Earn this'. 

Live our lives worthy of your calling! 

The story that defines our identity. 

We are not purposeless planktons adrift in a boundless sea. Nor are we solo individuals with nothing to live for but our pesky little selves. We are part of a larger story - a grand narrative as scholars put it. 

We are connected to the whole story that spans from  creation , redemption and the final restoration. 

As we read this text, let's be mindful of this identity-shaping story that we are all a part of. 

Where are we in the story ?

We live between the redemption and the final restoration.  

Through the cross Christ has paid the ransom. God has secured our freedom from sin. Now through the preaching of the gospel God is gathering all his children and bringing us home. 

'I will gather your children from the east and the west

I call to the north and south  let my people go, do not hold back my children. I will gather my children from the ends of the earth.'

Interestingly this is echoed in Matthew 8:11

This homecoming includes the Gentiles. It's always been God's intention to save everybody as far as the Lord shall call. Acts 2:38

What shall we say ? How shall we respond to this good news ?

1. Be not afraid 

- put your hope in the Lord

I don't know what the future holds for you. I don't even know what 2016 holds for you or what you might be going through right now. Some of you may be experiencing great fiery trials or passing through the mighty waters. The Lord says to you : 'Be not afraid! Be not afraid!'

'I will be with you , I will see you through because you are mine'

There's only one you need to fear - the Lord your God - who alone presides over the storm and all creation!

'Trust the Lord with all your heart, lean not on your own understanding and he will make straight your path' Proverbs 3:5-6

2. Remember who you are 

- claim it with our hearts and don't just know it in our head ; open your heart to the holy spirit 

'You are mine 

You are loved 

You are my sons and daughters'

W

Do not underestimate the magnitude of God's declaration 

Who am I? 

'What's man that you are mindful of him? ' psalm 8

Who am I that the God of all the earth should take notice of me?

'Not because of who I but because of what you have done. Not because of what I've done but because of who you are' ( 'who am I' by Casting Crowns)

K Barth once asked to summarize his life work of theological study and writings in a single sentence said 'Jesus loves me this I know for the bible tells me so' - a statement so simple children sing it in the nursery rhyme yet so profound it takes a lifetime of reflections to unpack!

We may know this in our head but do we claim it with our heart?

3. "Follow me and I will bring you home" says the Lord

Four groups of people 

A. Those struggling with sin

This applies to all of us in a way cos we all fall short of his glory in some ways 

God's call to u is 'come home!'

Calling all sinners come home

Maybe you have drifted so far through sheer neglect 

And have allowed the things of this world to draw you away from the warm of his love and the enduring hope of his promises. 

Come home and take the small steps of drawing near to him through prayer and soaking yourself in the word of God and reclaim your first love 

Maybe you have messed up big time 

.. again and again 

Listen, God has claimed you as his own.

He has done everything necessary to redeem you and it won't be easy for you to 'get off the hook' of his unrelenting love 

No matter how far you have fallen, how badly you have messed up, you can never fall beyond the reach of his grace and mercy

'Come though your sins be as scarlet, 

they shall be white as snow'yy

says the holy one of Israel 

B. Those walking through the fires 

- hang in there, my friends! Recognize that God is there with you and so are all his friends - friends that remain faithful even when facegyd with severe trials and persecutions. 

- let the fire transform you

- 'we are nails. the more you hammer us the deeper you drive us deeper into Christ' said the Korean Christians under persecution 

- or as Paul says in Romans 5 : 3-4  'we rejoice in our suffering because suffering produces perseverance , perseverance character and character hope. And hope does not disappoint because God has poured out his love into our hearts by the Holy Spirit he has given us. '

C. Those who are having it good

- If life has been good I rejoice with u and let's be grateful to the Lord for his providence. But do not let the good things of life lull you into spiritual complacency. Don't let them cause you to grow roots into this world. For the form of this world is passing away. Don't waste your life on what's transient and passing away. Live your life for what really matters. For things that endure to eternal life. Bear lasting fruits like faith hope and love. 

D. Those who are faithful 

- keep on keeping on !

Those beacons of light in the dark world

Who refuse to conform to the values and agendas of the world. Who face recriminations because you refuse to compromise your  faith. Those who give up some lucrative career or business opportunities because you refuse to lie or compromise your faith and their integrity. Those who make sacrifices for the love of God by identifying with the lowly and the poor. 

All

Today we remember who we are.

Who God has declared us to be in our baptism. What God said to Jesus he says to us when he put his Holy Spirit in us adopting us as his children 

'You are my beloved sons and daughters, with you I am well pleased' Amen

Amazon Reviews 12

Sublime!, October 19, 2012 This review is from: Pentecostal Ecclesiology: An Essay on the Development of Doctrine (Journal of Pentecostal Theology Supplement Series) (Paperback) This is Simon Chan's second monograph in the JPTS series, expanding on his earlier work in developing a sound theology on the movement's distinctive contributions to the Church's understanding and experience of the the Holy Spirit. Though admittedly not a full-blown treatment on Pentecostal ecclesiology, Chan moves the ongoing conversation forward by focusing on the vital linkage between the Spirit and the Church. He believes that the theologizing so far on the Pentecostal distinctives (eg. glossolalia as initial evidence of Spirit baptism, that is subsequent to and distinct from new birth in Christ) within the confines of the evangelical umbrella is too limiting. It has tended to blunt the edge of the Pentecostal contribution and does not do justice to her experience of the Spirit. A better way forward is to look instead to the older tradition of Orthodox theology. Drawing from the seminal writings of Schmemann, Zizioulas, Lossky, Nissiotis and others, he proposes an ecclesio-centered theology (dubbed the Orthodox view) rather than a creation-centered view of evangelical theology, as the framework for understanding the unique Pentecostal experience. This means that communion is understood as the heart of what the Church as a divine-human reality is about. It is communion that the Spirit seeks to actualize in and through the Church. This communion is the overflow (or 'eternal fruitfulness') of the trinitarian life that expresses itself through the particular story of God's outreach to the world through his covenant people. It begins with God's election and reaches its fulfillment in the two sendings, of the Son and of the Spirit. It is the Christ event that is 'the fulcrum upon which the trinitarian narrative turns' and makes possible the communion of the Spirit. But, whereas evangelical theology tends to subsume the Pentecostal outpouring under the Christ event and fails to take sufficient account of the Spirit event, Chan proposes that it is the latter that has provisionally ushered in the end by embodying the end-goal of the Trinitarian narrative. On Pentecost, the Spirit has come to indwell the church and constitute the church as the body of Christ and the temple of the Spirit. The church is understood not merely as an instrument of God's work in redeeming the world but is herself the goal. IOW, it is God's intent to make the world the church, the 'universal communion of saints', to enable human and non-human creatures to exist in communion with God in their respective capacities. This is what he means when he says 'mission is more than what the church *does* but what the church *is* .' The upshot of this way of understanding the biblical narrative is fleshed out in the last two chapters, where Chan discusses the sort of people the Spirit event is fashioning through her core practices: holy, communal, missional and divine as well as human. This process is more akin to the Orthodox concept of deification than the Protestant doctrine of sanctification. The emphasis is not merely on moral transformation but on sharing in the divine nature, that can only be brought about by the Spirit via the synergy of uncreated grace and human cooperation. Chan reiterates his position here on glossolalia as something to be understood in terms of intimacy with God and receptivity to God's embrace. It is a form of babyish speech response to the overwhelming presence of God. He roots it in the Christian mystical tradition that seeks personal union with God than in the primal experiences of other religions that serve a different worldview. It belongs to the full gospel espoused by classical Pentecostals centering on Jesus as Saviour, Sanctifier, Spirit-baptiser, Healer and King. It is personal relationship with this Jesus that Pentecostals have been emboldened to share! Finally, he teases out the growing pentecostal instincts for episcopacy, liturgy and sacrament- all of which can be nourished by the rich 'structural' resources in Orthodoxy. Orthodoxy on the other hand can be rejuvenated by the Pentecostal 'technicians' who are already conversant with the surprising works of the Spirit. If all these sound rather theoretical, Chan points to some contemporary movements where these ideas are already being put to the test with promising results not least in what is known as the 'convergence movement'. This is a book of true ecumenical import that does not sacrifice the particularity of the gospel for the sake of some abstract notions of inclusiveness (eg Amos Yong's pneumatology) or universality (Pannikar's Cosmic Christ). Without losing its bearing in the Trinitarian story, Chan shows us a way in which the protracted divisions of the larger Church should at long last be healed. That can only happen when the Spirit is allowed to 'take what's Christ's and reveal it to us' and then to 'show us what is yet to come', to the praise of his glory!  Comment | Permalink
				The Gospel of Mark: A Socio-Rhetorical Commentary by Ben Witherington Edition: Paperback Price: $27.69		41 used & new from $20.00
Insightful and highly readable!, July 6, 2012 This review is from: The Gospel of Mark: A Socio-Rhetorical Commentary (Paperback) I confess that I am not exactly a great fan of (most) bible commentaries much as I love reading the bible. The need to interpret the bible aright necessitates my going to good commentaries for background info and the pool of scholarly opinions. As such, reading bible commentaries often feels like consulting encyclopedias or some such reference books - one entry at a time. But not with Ben Witherington's socio-rhetorical commentaries! This creative writer exemplifies how bible commentaries should be written, not merely to inform but to bring the inspired, ancient texts to life! At once informative, interpretive and inspiring, the book offers much fodder to chew on as well as for sharing with others. But lest anyone thinks this book belongs to the glut of 'application-driven' lightweight devotional commentaries out there, this book represents a solid scholarly treatment of the pertinent issues that attend to interpreting the biblical text, in this case the gospel according to Mark. Witherington sees the gospel of Mark as an ancient biography of Jesus with a special focus on the passion narrative. The over-riding question behind Mark's account is: Who is Jesus? Mark may not be as polished in the Greek language as the other NT writers but his masterful use of literary devices such as chiasm, intercalation, strategically placed questions and so on sets him apart as a powerful communicator. In Mark, you also see many of the rough edges of Jesus' words preserved, which led many scholars to place this gospel earliest among the others. There are many such observations made in the commentary that illuminate our reading of this particular telling of the good news and help us hear the distinctive voice of Mark as he presents the Son of God to non-Jewish readers. Witherington gives his own translation of the Greek text which is often refreshing. For example the translation of 'basileia tou theou' as the 'dominion of God' helps one see the words and deeds of Jesus - the kingdom parables as well as the healings and exorcisms in the light of the inbreaking of God's reign in the world. For a reader like me with only a sophomoric grasp of Greek, the translation provides a unique angle for understanding such familiar biblical metaphors afresh. Included in the commentary are excursus where the good professor treats us to some insights into special topics of interest (eg the temple in first century Judaism, the controversial Olivet discourse in Mk 13, etc) These are neatly bracketed for those interested in these subject matters without interrupting the flow of the textual commentary. I also appreciate the section 'bridging the horizons' where Witherington masterfully draws the different strands of the foregoing pericopes together and help readers connect the message of Mark to the contemporary world. I have not exhausted the merits of this commentary but I just want to say I like it a lot and it's one of very few bible commentaries I can read from cover to cover 400 plus pages notwithstanding!  Comment | Permalink
				Down in the River to Pray: Revisioning Baptism as God's Transforming Work by Greg Taylor Edition: Paperback		16 used & new from $124.67
A high water mark!, July 2, 2012 This review is from: Down in the River to Pray: Revisioning Baptism as God's Transforming Work (Paperback) 'Baptism is more important than you think but not for the reasons you suppose', the opening statement in the preface, sums up the central thesis of the book. I think this book sets a high water mark for a clear substantive treatment of the subject of water baptism from the believers' baptism perspective. Treated as 'a line in the sand' that defines who is in and who is out, the blessed sacrament has often been turned into a point of fierce, even violent contentions throughout some of the scandalous streams of church history. Written from within the Restoration movement that has often been charged for majoring in the form and minoring in the substance, this book steers us clear from all the hang-ups over the mechanics and legal technicalities and advances instead our understanding of the transforming power of the initiation rite. It helps us revision baptism as 'a means of grace' where God's work is primary, even as it takes place through human cooperation. It helps us see baptism as not simply a once-off event that gets you saved but the distinguishing mark that sets the recurring pattern of our daily dying and rising with Christ. John Mark Hicks and Greg Taylor take us through the historical, biblical and theological considerations of the subject and have produced a fine piece of writing that attempts to clear up much of the confusions that have muddied the water. I don't remember reading anything on baptism that is as clear, thorough, and solid on baptism as this. Reading it is like having your mind washed in the river once again and rediscovering the original intent for which the command was given. Written from a firm credo-baptist position (only believers should be baptized; babies need not apply - if I can put it that way) it may not be convincing to those from a pedobaptist persuasion but its treatment of the alternative understanding and practices in the Catholic and Orthodox traditions is even handed and respectful. As a credo baptist myself, I closed the book with a deeper appreciation of the biblical and theological basis for taking the conscious plunge of faith without delay. I also went away appreciating why other Christian traditions do it differently.  Comment | Permalink
				The Ways of the Spirit by Evelyn Underhill Edition: Paperback Price: $26.34		57 used & new from $1.99
Excellent guide for spiritual retreat, June 29, 2012 This review is from: The Ways of the Spirit (Paperback) This posthumous publication of Underhill's retreat addresses which she gave at 4 different spiritual retreats is a great legacy from this remarkable Anglican mystical teacher of the last century. Contained herein are profound meditations of God who is the 'first term' of our spiritual thoughts and living. For he is the one from whom we come, the one to whom we belong and the one for whom we are destined. Underhill sets our minds on the glorious character of God reflected in his generosity, charity and grace. Throughout these addresses she reminds us to be still and fill our minds with glorious thoughts of God. She invites us to consider in the light of God's gracious nature our true calling - the end for which we were made. She reminds us that worship comes first then service and mission. If we reverse the order then 'all sense of proportions goes.' As Jesus sets the supreme example himself in praying 'for their sake I sanctify myself', we too need to seek the grace without which we have nothing to offer others. Her meditations on the fruits of the spiritual life : love, joy, peace - the first three in Paul's list in Gal 5 - are an excellent reminder of the transforming power of the Spirit as we cooperate with his work in our lives. Having led the retreatants through periods of solitude and silence she left them with the questions for self-examination such as : What have I done for Christ? What am I doing ? What ought I to do? These are fruitful questions for any disciple of Christ to ponder as we take seriously what it means to follow Christ. Underhill's thoughts will continue to strike a wonderful chord for Christians seeking a deeper life in the Spirit today as she invites us to set aside time to give our undivided attention to God. She recommends that an annual personal retreat where one goes one on one with God for a couple of days is a must for the clergy. I cannot agree more and would say the same for everyone who seeks to let God be God in their lives. Evelyn Underhill's prose is so beautiful and inspiring that I savor it word for word over and over again. Brame's introduction also provides a glimpse into the life of this remarkable Christian lady who has done much to connect us with the contemplative dimension of the Christian life.  Comment | Permalink
				Run for Your Life!: The Complete Marathon Guide by Ben Tan Edition: Paperback Price: $24.50		21 used & new from $12.00
A scientific approach to marathon training, April 13, 2012 This review is from: Run for Your Life!: The Complete Marathon Guide (Paperback) I am a recreational marathon runner that averages a slow 6hrs finishing time for a full marathon. Running for me is not something to be endured but enjoyed. Ben Tan's book has not changed my my rather 'laid-back' outlook on running but his scientific approach to marathon training is a boost to my own practice runs introducing me to the world of running with its own set of language and philosophy. Endurance run is a combination of both mind and body. As such, an intelligent way to train not only keeps one from injury and improves one's performance, it makes running an art form. This book covers the various aspects of marathon training from sports physiology, nutrition, training regimes (some combinations of base run, tempo run, fartlek and hill training), techniques, race strategy, visualization, recovery to running gear and just about everything you need to know about marathon running. The stories and quotes of his fellow runners among the who's who list of Singapore marathoners are inspiring and endearing. For those of us who cannot afford the time and commitment to engage a real-life coach, Ben Tan's 'Run for Life' may be the next best thing to guide and cheer you on as you take to pounding the pavement for your cardiovascular health and the sheer joy of crossing the 42k mark.  Comment | Permalink
				The Importance Of Living by Yutang Lin Edition: Paperback Price: $11.55		90 used & new from $1.52
2 of 2 people found the following review helpful  Curl up on your bed and read., April 13, 2012 This review is from: The Importance Of Living (Paperback) This is a humorous and delightful read. Written from a Chinese Taoist perspective, Lin Yutang regaled us with a leisurely look at life, dubbed the philosophy of loafing. With musings on a wide range of topics such as religions, physicality, family life , social etiquette, dress, philosophy, food, nature, travel, literature and the simple pleasures of life, he never fails to entertain with his brilliant use of words and the candid expressions of his personal take on what makes life fulfilling. I am a Christian reader and ironically find ready resonance with his appreciation of an embodied human life, the beauty of simplicity and the gratuitous realm of play. One cannot help compare his portrayal of the Taoist outlook with the Cynic (Greek) philosophy of Diogenes. While there are of course areas where I differ from Lin, especially the anemic version of Christianity he was exposed to, I find his writing bold, irenic and brilliant. I think if the Christian faith was to be embraced within the Chinese cultural context, this book offers valuable materials for reflection. It enhances both my appreciation for the best of Chinese philosophy and the Judeo-Christian practice of Sabbath when rightly understood. This book stands next to the likes of GK Chesterton in his humorous philosophizing. A book to savor on a reading vacation with your legs curled up on a bed like a perfect loafer. It will leave you refreshed and happily enlightened.  Comments (2) | Permalink | Most recent comment: Oct 23, 2012 9:49 PM PDT
				Tom Wright for Everyone - Putting the Theology of N.T. Wright Into Practice in the Local Church by Stephen Kuhrt Edition: Paperback Price: $15.90		23 used & new from $10.23
2 of 2 people found the following review helpful  Simply NTW, February 6, 2012 This review is from: Tom Wright for Everyone - Putting the Theology of N.T. Wright Into Practice in the Local Church (Paperback) Nicholas Tom Wright (NTW) is recognizably one of the most influential biblical theologians of our time. His fresh proposals for reading Jesus and Paul and some of the key biblical doctrines such as biblical authority, resurrection, eschatology, salvation, holiness and mission and so on have been nothing short of breathtaking. Yet, his proposals have also stirred up no small amount of storms among detractors on the one hand and a dismissive wave of the hand on the other. Stephen Kurht, a fellow British pastor seeks to help bridge the divide and coax people out of their nonchalance. Whether we agree with NTW or not, his is a voice we ignore at our own loss. Whether we lean towards the left or right of the age-old divide between liberals and conservatives, here is a thoughtful and serious scholar who might be charting a path beyond the old impasse in things biblical and controversial. So, Stephen Kurht takes us through some biographical materials concerning Wright as well as the questions raised by Kurht's own evangelical background and the key concepts of his theology in the first half of the book. It is presented in a very accessible way, and reads at times like an 'NTW for dummy' book. This is immensely helpful for those who have been raised up in a different paradigm in which the biblical terms are understood and for those who are lost sometimes with the wordiness that we find in Wright's own writings. Kuhrt himself of course may not agree with the latter comment, being a respectful and ardent fan himself, but frankly Kurht's clear, concise overview of Wright's thoughts will be much appreciated by those who need a handle in gaining access into NTW's prolific and sometimes dense writings. In the second half, using his own church as the ground for testing out Wright's theology, he shows us how his theology impacts, reshapes and even revamps the church's posture in its various contexts - pastoral, missional and sacramental. This is the part that i enjoy the most and i resonate with much of the challenges as well as rewards in commending NTW's vision to people who have been formed in a different way in their understanding of the christian hope and calling. Kurht also thoughtfully teases out the practical implications of Wright's theology that are not immediately obvious even to those who have a better grasp of his ideas. This is 'rubber meets the road' stuff. Would that more of such applied theology books be written to bridge the divide between serious scholarship and the daily walks of the ordinary followers of Christ.  Comment | Permalink
				On the Way: A Guide to Christian Spirituality by Gordon T. Smith Edition: Paperback Price: $14.00		23 used & new from $11.04
3 of 3 people found the following review helpful  A helpful guide for the maturing Christian, February 5, 2012 Amazon Verified Purchase(What's this?) This review is from: On the Way: A Guide to Christian Spirituality (Paperback) I find this book to be a useful framework for understanding Christian spirituality, understood in terms of three basic relational metaphors: living as a child of God, growing in our union with Christ and walking with the Spirit. This is portrayed as a journey from sickness to health, from infancy to maturity, from sin to righteousness. The gracious initiative of God'scall/summon is stressed as is the sufficiency of his grace. If Jesus is the living water who alone can quench our deep thirst for life, the spiritual disciplines are the cups with which we receive him. Smith brings us back to the fundamentals and issues a call to make growth in the spiritual life our ardent desire, for 'complacency is the deadly foe of all spiritual growth' (quoting Tozer). He takes the renewal of our mind as the starting point of spiritual transformation; learning to think Christianly and seeing things the way God sees them is what fundamentally orientates our whole life towards God, and away from sin. As the mind is both the birthing place for sin and holiness, the Christian must take great care in what he habitually feeds it with. Some characteristics of the Christian mind are discussed, aswell as the common temptations that beset it in modern times, such as the negative effects of TV. Next, he talks about inculcating the habit of daily encounter with God through prayers and worship, both personally and corporately. Some practical suggestions on structuring a consistent pattern of prayer are made. Addressing readers who are likely to be living a busy and harried life, he makes the poignant comment that preoccupation with things to do is one of the devil's chief tactics in keeping us from the one thing necessary - to be with God. Regular times with God cannot be overemphasized, no matter how difficult it seems to maintain it. Third, the Christian life finds expression in a specific, personal vocation. All vocations (except of course jobs that are incompatible with kingdom values) are kingdom vocations, as we bring the values of humility, generosity and integrity to bear on whatever we have been called to do, including the 'secular' jobs we do. This marks a welcome departure from the widespread view that tends to regard professional church ministries as more spiritual than work in the marketplace. Smith also discusses how we ought to view success in our vocation. He helpfully notes that while success is important, it is a relative value in the kingdom of God, so it is not guaranteed by God or something to be had at all costs. In fact God might use our failures and setbacks even more mightily than he uses our success. Fourth, he talks about the place of accountability in the context of Christian discipleship. In an age of self-help spirituality and individualism, Smith helpfully commends spiritual direction as a discipline that will keep us honest in our seeking to hear God. He also acknowledges the practical difficulty of sometimes finding an older, wiser Christian with whom one is comfortable and skilled in giving guidance, so he also considers alternative forms of accountability such as in spiritual friendships and inter-generational relationships. Lastly, he discusses recreation as a serious discipline that anticipates the new heaven and new earth, when everything will be put right. In Sabbath-keeping, we are expressing the confidence that the future is assured and has in one sense come into the present. This puts the whole rigorous but rewarding journey of faith into an eternal and joy-filled perspective. So, with these five elements of the Christian life, he commends to us a basic model with which to grow intentionally in our relationship with God. Written in a clear, straightforward style, it presents a concise and balanced introductory guide for serious disciples of Christ to grow into Christ-like maturity.  Comment | Permalink