Thursday, July 25, 2024

'How to Forgive and Forget'

   We live in a world where forgiveness is rare. Forgiveness takes effort. We know that as Christians we are called to forgive others as we have been forgiven but why is it so difficult to let go and move on with the painful memories. I was going through an old folder on my computer and came across this helpful article and wanted to share it with you. 


How to Forgive and Forget

*This article was first published by Patricia Taylor on the Soul Care Community Blog. 

 

When someone hurts you, you’re supposed to forgive and forget. That is what good Christians do, right? The Bible does tell us that forgiveness is not optional for Christians, so we better get right to it. There’s nothing for it but to get it over with, right? So what you really need is a quick and dirty x-number of steps to forgive someone and move on with your life. After all, nobody has time to deal with a bunch of negative emotions anyway, right? They’re just going to hurt.

 

As Christians, we rush way too fast to forgiveness. People need to be able to process through their hurt and grief first and have ample time to bring it to the cross on their hearts’ terms before exploring the concept of forgiveness. Unforgiveness left lingering over time can cause significant problems, but there is no need to panic. Although forgiveness is not optional for a Christian, God has immense patience in our implementing it. There is no need to rush someone through their grief and scar them in an attempt to hurry forgiveness before the person is fully ready.

 

If we truly believe we have the answer to human pain, why do we require our people to hide it and stow it away where it can never be seen?

Rather than assisting a wounded person with their journey of healing, rushing to forgiveness without working through the pain and anger that results from the offense actually encourages the hurt person to bury these troubling feelings, denying their existence, and allowing them to fester and cause emotional, spiritual, and relational difficulties down the road. This is why we have so much brokenness conflict in the church: because hurting people hurt other people, and we do not encourage people to truly heal. Quite the opposite, in fact.

 

We often deny the existence of evil and fail to reach the most vulnerable in our world because their pain is more than we would like to encounter.

If it is the truth that sets us free, the only way to set a wounded person free is by helping them tell the truth. But, the truth takes time to process, especially when it involves a soul wound. People may be sorting through multiple layers of hurt and they need time to realize, sit with, accept, and express their emotional, spiritual, and physical truth in the timing and ways that are appropriate to their personal grief journeys. Sitting with the truth is uncomfortable, and we must be willing to be a non-anxious presence there in that place with the people we serve. The goal of the journey is ultimately the foot of the cross, but we must remember that not everyone gets there at the same speed or even by the same route.

 

 

 

 

 

 

People need ownership of their own journeys to the places where they find Christ. We do not get to take control of another person’s process.

When we walk with a fellow traveler who is struggling, we often serve as a midwife, helping them labor and birth new life in their souls. Much like a mother giving birth, if we encourage a push at the wrong time, we can inadvertently make things more difficult for them rather than them making forward progress. As a matter of fact, like a good midwife or obstetrician, we may need to slow them down if they are frightened or wish to rush through so the pain will be over.

I have a dear friend who walked with me as my spiritual director for a season. She did that for me. She slowed me down from rushing to forgiveness, and she encouraged me to stop trying so hard to pray for the person who hurt me. She told me to sit with my anger for a while. And when I did, I was really angry. I scared myself a time or two when I saw what was hiding behind my denial and compulsive need to jump to the final step of grief without touching my pain or grieving the sin of it all. But, that was how I really began to heal. It wasn’t until I let it all out in the open light in all of its naked, ugly, hideousness that I was finally able to grieve, heal, forgive, and move on. I’m currently still working on the forgiveness and moving on part.

 

But, God has been redeeming the whole situation in ways I never even had the capacity to imagine. He is faithful, but we have to do our work!

The glorious thing about the process of helping people sit with their truth and express it is that this, specifically, is how healthy testimony is formed. I can talk about things that happened to me now without the white-hot unbearably searing pain that I desperately wanted to avoid. I can actually talk about what happened without any feelings of guilt or shame and without overwhelming pain or sadness. Now, when I talk about those events, I mostly have a deep sadness for the sin. Now, because I can tell my testimony in a healthy and appropriate way, it can help others be free and to know they are not alone. My testimony can show the strength and compassion of the God Who knelt down, regarded my helpless estate, and gave his own blood to make me whole again.

 

The entire gospel is what is at stake when we give people pithy sayings instead of being the Church, which is the living embodiment of Christ in the world.

Now, here’s the end result of sitting with the hurt and anger, working through the grief, and dwelling in the midst of all that mess until you connect with the healing hands of Jesus. The more you abide in the truth and seek God in it, the more it shifts the way you remember the event. By seeking the Presence of Christ in that hurting place, you begin to see the event from his perspective. As your perspective shifts and your anger fades, you’ll no longer want to see the person who hurt you as a monster or an enemy. You will be more easily able to see that person as the son or daughter s/he is. You’ll begin to see that person as created in the image of God and in need of grace the same as you. Then you’ll find truly forgiving and letting go of your anger isn’t as impossible as it once seemed.

In terms of forgetting, that is not only unwise but impossible. But, that is another article entirely.

Wednesday, May 8, 2024

Four Views on the Presence of Christ in Holy Communion

The Presence of Christ in Holy Communion. There have been four primary understandings concerning this issue.

 

The Roman Catholic position is called transubstantiation While there has been some relatively recent reinterpretation of how to talk about transubstantiation by contemporary Catholic theologians, the position basically means that the substance of the bread and wine are changed into the substance of the physical body and blood of Christ during the prayer, while the "accidents" remain those of bread and wine.

 

The Lutheran position is called consubstantiation.  In this understanding, the bread and wine do not miraculously become the body and blood of Christ.  They remain bread and wine, but the presence of Christ is said to be "in, with, and under the elements."  Therefore, in receiving the bread and wine, one also receives the body and blood of Christ.

 

Ulrich Zwingli's view (taken up by many Evangelical churches) is called the memorialist view.  For Zwingli, the bread and wine signify  Christ's body and blood.  The sacrament (or ordinance) does not convey salvific grace, but rather it is a sign of grace that has already been received by faith.  The Table, then reminds us of the redemption won by the death of Christ.  However, to be fair (and many who hold this position do not understand this aspect), it is not simply a "mental" remembering.  Rather, it is a remembrance by reenactment.  (In reality, all of the positions would agree that the Sacrament is a memorial.  The other positions would say, however, that it is much more than just a memorial.)

 

Calvin's position is called spiritual presence.  Calvin's position rejects the Roman and Lutheran position, on the one hand, and Zwingli's position on the other hand.  Like the Roman and Lutheran positions, Calvin held that Christ is truly present and actually feeds believers with His body and blood.  At issue is how this happens.  Since it is believed that Christ is bodily present in heaven, He is seen to be spiritually present by the Holy Spirit, so that the Supper is a true communion with Christ, who feeds us with His body and His blood.  Rob Staples quotes Calvin as saying, "Now, if anyone should ask me how this takes place, I shall not be ashamed to confess that it is a secret too lofty for either my mind to comprehend or my words to declare.  And, to speak more plainly, I rather experience than understand it." 

The Wesleyan view is most like that of Calvin's, though there are some differences. Wesley rejected the other three positions and held to a real, spiritual presence of Christ in the sacrament.  However, Calvin talks about Christ's body being present in terms of "power," mediated by the Holy Spirit, while Wesley speaks of the presence of Christ in terms of His divinity.


Like Calvin, Wesley was not so concerned as to explain the how of Christ's presence.  Instead, he was concerned that the faithful experience the reality of Christ's presence.  -  Such an emphasis is expressed in the following two Wesley hymns taken from J. Ernest Rattenbury's, The Eucharistic Hymns of John and Charles Wesley:

 

57

 

1. O the depth of love Divine,

Th' unfathomable grace!

Who shall say how bread and wine

God into man conveys!

How the bread His flesh impart,

How the wine transmits His blood,

Fills His faithful people's hearts

With all the life of God!

 

2. Let the wisest mortal show

How we the grace receive,

Feeble elements bestow

A power not theirs to give.

Who explains the wondrous way,

How through these the virtue came?

These the virtue did convey,

Yet still remain the same.

 

3. How can heavenly spirits rise,

By earthly matter fed,

Drink herewith Divine supplies,

And eat immortal bread?

Ask the Father's Wisdom how;

Him that did the means ordain!

Angels round our altars bow

To search it out in vain.

 

4. Sure and real is the grace,

The manner be unknown;

Only meet us in Thy ways,

And perfect us in one.

Let us taste the heavenly powers;

Lord, we ask for nothing more:

Thine to bless, 'tis only ours

To wonder and adore.

 

 

 

Rob Staples' Outward Sign and Inward Grace: The Place of Sacraments in Wesleyan Spirituality. Beacon Hill P. Kansas City, MO. 1991.

Tuesday, March 26, 2024

Holy Week Reading Plan

Holy Week Reading Plan 

Liturgy of the Palms - March 24, 2024 

- Psalm 118:1-2, 19-29
- Matthew 21:1-11 

 

Liturgy of the Passion – March 24, 2024 

- Isaiah 50:4-9a
- Psalm 31:9-16
- Philippians 2:5-11 

- Matthew 26:14-27:66 or Matthew 27:11-54 

 

Monday of Holy Week – March 25, 2024 

- Isaiah 42:1-9
- Psalm 36:5-11
- Hebrews 9:11-15 

- John 12:1-11 

 

Tuesday of Holy Week – March 26, 2024 

- Isaiah 49:1-7
- Psalm 71:1-14
- 1 Corinthians 1:18-31 

- John 12:20-36 

 

Wednesday of Holy Week – March 27, 2024 

- Isaiah 50:4-9a
- Psalm 70
- Hebrews 12:1-3 

- John 13:21-32 

 

Maundy Thursday – March 28, 2024

- Exodus 12:1-4, (5-10), 11-14
- Psalm 116:1-2, 12-19
- 1 Corinthians 11:23-26 

- John 13:1-17, 31b-35 

 

Good Friday – March 29, 2024
- Isaiah 52:13-53:12
- Psalm 22
- Hebrews 10:16-25 or Hebrews 4:14-16; 5:7-9 

- John 18:1-19:42 

Holy Saturday – March 30, 2024
- Job 14:1-14 or Lamentations 3:1-9, 19-24 - Psalm 31:1-4, 15-16
- 1 Peter 4:1-8
- Matthew 27:57-66 or John 19:38-42 

 

Easter Vigil – March 31, 2024
Old Testament Readings and Psalms 

- Genesis 1:1-2:4a and Psalm 136:1-9, 23-26
- Genesis 7:1-5, 11-18; 8:6-18; 9:8-13 and Psalm 46
- Genesis 22:1-18 and Psalm 16
- Exodus 14:10-31; 15:20-21 and Exodus 15:1b-13, 17-18
- Isaiah 55:1-11 and Isaiah 12:2-6
- Baruch 3:9-15, 3:32-4:4 or Proverbs 8:1-8, 19-21; 9:4b-6 and Psalm 19 

- Ezekiel 36:24-28 and Psalm 42, 43
- Ezekiel 37:1-14 and Psalm 143
- Zephaniah 3:14-20 and Psalm 98 

New Testament Reading and Psalm - Romans 6:3-11 and Psalm 114 

Gospel
- Matthew 28:1-10 

 

Resurrection of the Lord – March 31, 2024 

- Acts 10:34-43 or Jeremiah 31:1-6
- Psalm 118:1-2, 14-24
- Colossians 3:1-4 or Acts 10:34-43 

- John 20:1-18 or Matthew 28:1-10 

 

Easter Evening – March 31, 2023 

- Isaiah 25:6-9
- Psalm 114
- 1 Corinthians 5:6b-8

- Luke 24:13-49 

 

 

May God richly bless your study and reflections,