Category Archives: The Church

Dirty Feet

“…What kind of people ought you to be? You ought to live holy and godly lives as you look forward to the day of God and speed its coming…” (2 Peter 3:11-12)

On the eve of His crucifixion, Jesus did a curious thing.  He took off His outer robe, wrapped a towel around His waist, took a bowl of water and began to wash the feet of His disciples.  Peter was incensed to the point of refusing this service from the Lord.  I think his motive was right; it was improper in his mind for the Son of GOD to perform a servant’s task.  Jesus made it clear that Peter’s understanding was off-center.  Peter, being Peter, went whole hog, “Well then, don’t just wash my feet, but my whole body!”  Again, Jesus clarified things for him; the rest of him was already clean.  His feet were where the need was (John 13:1-17).

There are many believers today who practice foot washing in their churches, treating this act as a sacrament in the same way as baptism and the eucharist are treated. I think, though, if we restrict this teaching to a literal command to wash the feet of others as a spiritual practice, we can miss a larger point.  I believe Jesus was making a point about being holy and our need to help each other live that way.

1st century Palestine was a dusty place, and foot washing was probably as common for its residents as brushing teeth is in our day.  Walking, the common mode of transportation, would easily make a person’s feet dirty.  Even activity in and around the home would have a similar effect.  The phrase “shake the dust off your feet” was more than symbolic; people had enough dust on their feet to shake some off.  Daily living exposed walkers’ feet to the common dust, dirt, and detritus of the road.  They could never be fully clean until their feet were clean.

In the same way, daily exposure to the common things of this world can have this effect on us, dirtying-up our “feet,” leaving its remnants on us, conflicting our thinking, our aspirations, our commitments, even as the rest of our spiritual bodies are “clean.”  A regular cleansing of the soul is always in order so that all of us is GOD’s, all of us is committed to His glory, all of us is filled with His Spirit, nothing is held in reserve, i.e. being holy.  And this, according to Jesus, is what we should do for each other as He did for us.  I am my sister’s and my brother’s keeper.  They are mine. I am accountable to them, and they to me.  We wash the feet of one another when we help and encourage each other to “walk worthy of our calling” and when we respond affirmatively to that help and encouragement.

Except in certain circles, we don’t hear much about holiness and holy living today, even in the Church.  For many, being holy is an irrelevant and outdated concept inconsistent with the values and preferences of contemporary life.  Others may not go to this extreme, but don’t believe it’s possible to be holy so it’s effectively dismissed.  Others like the concept but avoid focusing on holiness head-on, treating it like super-Christianity.  All three perspectives are in conflict with the Living and written Word of GOD.

The message I see is that not only is holy living possible, its pursuit is necessary to have fellowship with Jesus.  So…“Let us hold tightly without wavering to the hope we affirm, for God can be trusted to keep His promise.  Let us think of ways to motivate one another to acts of love and good works.  And let us not neglect our meeting together, as some people do, but encourage one another, especially now that the day of His return is drawing near (Hebrews 10:23-25, NLT).

© Byron L. Hannon, 2020.  All rights reserved to original text content.

Bridling the Tongue (And a Tribute)

“If the church would stop talking for 30 days, we would have revival.” – D. L. Moody 

I came across this quote six or seven weeks ago, and it has not left me.  I have revisited the thought many times.  To what extent do I speak unnecessarily?  Am I disciplined in holding my tongue?  What poor contents of my heart are revealed by my words (Matthew 15:11)? Do the things I say edify and encourage?  To what extent are they just unneeded verbal detritus?   The result has been a decision to speak less…and to listen more.

I don’t mean an absence of conversation, as in a vow of silence, but some small (?) steps: not injecting comments if they’re not really needed, not repeating myself for the sake of emphasis or to make sure I’m heard, and not seeking the last word in casual discussion.  I do think there is value in allowing others to have the floor.  What I may feel is an obligatory verbal edit or counterpoint isn’t as necessary as I might want to think.

And then there’s another step for me in this process.  A good friend and former pastor of mine used to challenge us periodically to go seven days without complaining about anything, criticizing anyone, or defending ourselves (including defending our views) for any reason.  I don’t have to question whether that is a small step.  It isn’t. Try it.  I’ve tried several times and will try again in the days ahead.  I believe it’s a worthy challenge for obvious reasons; just because we have the freedom to say things doesn’t mean we always should.  I think Paul summed it up this way, “I have the right to do anything…but not everything is beneficial.  I have the right to do anything, but I will not be mastered by anything” (1 Cor. 6:12)…including the tongue.    

James, the pastor of the First Church of Jerusalem and the brother of our Lord knew control of the tongue was/is essential to a healthy walk on the pathway of life.  He mentions it three different ways in his letter to the Church.  Here’s one example in his typical blunt way of communicating: “Those who consider themselves religious and yet do not keep a tight rein on their tongue deceive themselves and their religion is worthless” (James 1:26).  

In over 40 years, I’ve never heard GOD yell to get my attention…it’s always been with a quiet whisper; and it was only when I have been quiet that I have heard it.  It’s only when I am quiet that I can hear my family, friends and others share what’s on their hearts and minds.  Love of GOD and our neighbor can manifest itself in many ways.  Perhaps mastery of the tongue is one of those ways.

One final note on Martin Luther King, Jr:

MLK wasn’t a politician, although he operated amongst those for whom politics was all important.

MLK wasn’t an anarchist looking to overthrow authority by creating chaos and disruption, although the reactionary response of many to what he preached revealed itself in chaos and disruption.

MLK wasn’t a moralist, although his message was consistently moral.

MLK was GOD’s man at a point in history when enough was enough.  He was called to confront the social, political, economic and moral hypocrisy condoned and even promoted by the power structures of the nation and call it what it was.

MLK was called to be the point guard of a movement to end the subjugation and denigration of people without power by those with power.

MLK was sent to remind us that the commandment to love our neighbor didn’t have qualifications, like tests of ethnicity, color, country of origin, gender or religion. He was sent to remind us that it is impossible to love GOD without loving our neighbor.

MLK was not perfect; he had his flaws, and was criticized, perhaps rightly, along with much that was unmerited.  But as some wise soul has said, “The only people who are never criticized are the ones who do nothing.” (Source Unknown).

The man might be gone, but the message and the need for struggle remains alive…if we who are here will carry the torch.  May we live lives worthy of this calling.

© Byron L. Hannon, 2020.  All rights reserved to text content unless otherwise noted.

Much Respect

“…And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” (Philippians 2:11)

For some time now, I’ve been working at learning a second language, something I wish I had done long ago. I’ve heard or read from different sources that the earlier one works at learning a new language, the easier it is for the tongue to give shape to the words of that language.  Conversely with increasing age, the tongue becomes less flexible in its pronunciation ability.  There are some words in my new language that I can look at on a page and pronounce in my head, but when I try to speak, the word comes out somewhat garbled.  I’m slowly getting better at it, but its work.

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I recently had lunch with a colleague at a Peruvian/Brazilian restaurant in Philadelphia.  The menu was in Spanish and Portuguese with English print in small letters under each item.  When the waitress came for our order, I asked for ensalada de camarones (shrimp salad).  Then the waitress asked me what I wanted to drink in Spanish, but she said it so fast (as least to my ear) that I needed my friend to translate for me.  He told me a few minutes later that the waitress thought I was Latino.  My pronunciation when I ordered must have been pretty good.  So…I’m getting a little better, but I have a long ways to go.

I’ve always been confounded by those who get irritated at those new to our country who don’t speak English or who don’t speak it well.  Too often, they are treated as being defective people.  That’s an attitude that is flat-out anti-Christian.  Learning a new language can be difficult, and I have much respect for everyone who tries.  I have regular contact with those born outside of this country, and most of them know at least two languages, including English, and some know even more.  Even those who are still struggling to learn English know it better than I know Spanish.  Encouragement and support rather than castigation is in order, particularly from those who are of the household of faith.

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Perhaps a fresh way of looking at Paul’s prophecy in Philippians 2 is that Jesus Christ is Lord will be confessed in every tongue as well as by every tongue.  I think there’s room for both views.

© Byron L. Hannon, 2020.  All rights reserved to original text content.

What About Social Justice?

(This is a follow-up to a discussion I had with some friends two days ago)  

It is very hard for me to imagine that one could be a devout believer and follower of Jesus Christ and not think things around us are amiss.  Much is broken, and while I believe there is some room within the body for differences of opinion about what is righteous and what is just, those views, ultimately, have to align with Scripture, in principle and application.  Otherwise, our views and preferences are just that, our views and preferences.

It is not my intent here to list the things I view as social ills.  That list is way too long. Instead, I want to share some thoughts on two different models of engagement for the purpose of social justice.  More than anything, this is me working through what I think and feel theologically and viscerally. Articulation of these models originated with others, in some cases, spiritual and theological giants much smarter than me.  I choose not to name any of them because I don’t want who they are to overly influence how you may react.  

It is very hard for me to imagine that one could be a devout believer and follower of Jesus Christ and not think things around us are amiss.  Much is broken, and while I believe there is some room within the body for differences of opinion about what is righteous and what is just, those views, ultimately, have to align with Scripture, in principle and application.  Otherwise, our views and preferences are just that, our views and preferences.

It is not my intent here to list the things I view as social ills.  That list is way too long. Instead, I want to share some thoughts on two different models of engagement for the purpose of social justice.  More than anything, this is me working through what I think and feel theologically and viscerally. Articulation of these models originated with others, in some cases, spiritual and theological giants much smarter than me.  I choose not to name any of them because I don’t want who they are to overly influence how you may react.

One response to social justice needs is to confront them (or at least to attempt confrontation) in order to affect change.  Perhaps the metaphor of being salt and light that Jesus references in Matthew 5 is an apt passage underlying this activist view.  Intensity of involvement is the essential spiritual litmus test for being full of spirit (though not necessarily full of the Holy Spirit, as one critic reminds us).  Activism for the sake of justice that is separated from interior righteousness is human rather than Christ-centered. A second criticism of this model is the potential for arrogance born out of pride in the acts of confrontation.  Martin Luther, John Brown (the abolitionist), Mahatma Gandhi, Martin Luther King, Thomas Merton, and the many Christians who, over the last few decades have confronted civil rights issues and the wars in Vietnam and Cambodia, and who have protested against abortion are examples of those who  expressed this model. The key questions from them are how can you be salt unless you are poured on that which needs to be cured or preserved? How can you be light if you don’t shine in ways that are evident? I have witnessed this enough to know that it can be effective in the long-run, and have personally engaged in it enough to know that it can be costly in the short-run, or even longer.          

A second model is that which promotes separation of Christians from the systems of the world rather than their diffusion in it.  Being in the world but not being of the world is a summation of a fairly long lists of biblical texts which directly and indirectly point to a spiritual separation that is anti-direct confrontation. Some of its weapons are the witness of grace and compassion, coupled with prayer and patience.  This view suggests that the best way to impact the world (and by extension, its social justice needs) is to be so different in deeply held attitudes, beliefs and actions compared to those of the world that the very distinctiveness of Christianity offers an alternative to what is clearly not working well.  The interaction between Jesus and Pontius Pilate when Pilate was concerned that Jesus was a possible threat to Roman order, is an example: “My kingdom is not of this world.  If it were…” (John 18:36).  One criticism of this approach is that, short of intentional awareness of justice needs and a witness within and beyond the boundaries of the church, it easily leads to believers being desensitized to the negative and often harsh realities of the injustices that surround them, but which may not touch them personally.  Another is found in the reality that some have interpreted separation as being physical as well as spiritual.  In either scenario, claims to distinctiveness are moot as the availability of an alternative is invisible to those needing to see an alternative.  A dististinctive that is not distinct in the eyes of those who most need to observe and experience it is of little or no value. The key question for those in this camp is how can you follow the patterns of the world, using the weapons of the world, and still be separate from the world?                                                                                                                

After ending the discussion with my friends, I continued to work through this stuff because I don’t believe it’s possible to be a committed Christian and not care about justice.  It is a theme woven throughout the Bible. What is the best approach then? Where I land is that it depends on the context and the leading of the Holy Spirit. The in-your-face strategy Moses used against Pharaoh was much different than the measured approach Esther used against Haman.  Elijah’s confrontations with Ahaz and Jezebel led to an outright spiritual battle royale. While Jesus had one type of response for Pilate, and no response for Herod, He was overtly aggressive in publicly chastising the religious community for allowing illegitimate use of the Temple. Paul used the conversion of Onesimus to quietly undermine slavery in the household of Philemon (and potentially elsewhere in the city of Colassae) rather than take on this well-entrenched Roman system head-on, a fight he would not have won at that time in history.                       

I think it is important to honestly come to grips that much is broken in our immediate world, conditions which GOD cares about deeply.  People are suffering in many ways, not because of chance but because of choices made by others (individuals and institutions). We in the church come up short when our focus lies exclusively on our personal piety without regard to that which impacts our fellows.  The Church must act like it’s interested in order to be the Church of Jesus. Neither model matters if we don’t care.

Ⓒ Byron L. Hannon, 2019.  All rights reserved to original text content.  



The Silent GOD?

“In the past God spoke to our ancestors through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom also he made the universe.” (Hebrews 1:1-2)

Over the course of three days this past week, I have heard stories of two members of the clergy say emphatically that they do not believe that GOD speaks to people today as He once did.  The first occasion was in a meeting in which another pastor shared this story of a conversation between two other pastors, both of whom minister in my denomination.  It was in this conversation that one of the pastors declared this to the other.

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The second occasion was conveyed to me later in the week.  A friend was walking down a city street when a car pulled up next to him, and began to park.  The rear bumper of the car had a bumper sticker which said “Police Chaplain.”  When the driver got out of his car, my friend, being the extrovert that he is, began talking to the man using the man’s chaplaincy as a bridge to conversation.  It turned out the man was a former pastor now devoted to a specialized chaplaincy ministry.  It was in that discussion that the Chaplain made the same statement, “GOD does not speak to people as he once did.” I know this because my colleague made a point of sharing it with me.  We both commiserated over this gross error.  It is either an error or I (and many others I know) have some kind of long-standing, undetected psychiatric or other medical dysfunction, because we have heard GOD speak to us.

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I can pinpoint times and circumstances in which those words have come.  GOD has spoken to me directly, and He has spoken to others on my behalf and has given them messages to give to me.  He has spoken to me during times of prayer, and when the TV was on.  He has awakened me from deep sleep to give me instructions, including instructions to do things I did not want to do.  He has restrained me in times of great anger, when the restraint felt, literally, physical.  And He has corrected me when my heart was in the wrong place.  He has given me assurance in times of grief.  I have been in rooms and in cars when His voice was so clear, I turned my head to look at the One speaking only to realize I could hear but not see the Voice.  He has whispered Scripture to me in times of need, whether it was mine and or someone else’s.

This has been my experience for the better part of 40 years.  I suspect that if I had a psychiatric or other medical problem, it would have been made very clear by now.  And as I said, I know I’m not unique in this way.  I know many believers of all stripes who testify to having heard the voice of GOD.  So…either we’re wrong or those two guys (and those who think like them) are wrong.  I think they are wrong.  The question is why?

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As my friend/colleague and I were discussing this, we pinpointed two possible reasons.  First, they may have been educated to believe this.  The educational process from church Sunday Schools all the way through Seminaries and Bible Colleges does not automatically preclude misunderstandings and error.  Sometimes, unfortunately, these educational avenues contribute to it.  If the Hebrews passage referenced above is viewed in a narrow context, and treated as a proof text to support a particular point of view, then these two verses alone could be used to prop up this error.  However, good hermeneutics (interpretation of Scripture) would have us use the teaching of the entire New Testament (if not the whole Bible) to help us understand the meaning of these two verses.  A grasp of the NT is the broad context that should provide protection against misstatements, such as “GOD no long speaks to people as He once did.”  Of course, anything He says personally to me or you or anyone else has to align with the gospel and commands of His Son, which is the core intent of Hebrews 1:1-2…and if those thing don’t it wasn’t GOD’s voice to begin with.  Years ago, an instructor of mine said, “Text without context is a pretext.”  Another friend put his own spin on this, “Text without context is a con.”

A second possibility is a short circuit in the devotional life of these two men.  Christianity is fundamentally relational.  The well-worn cliché of having a “personal relationship with Jesus Christ” is itself a testimony to its relational foundation.  Seeking after GOD with our whole heart (Jeremiah 29:3) and drawing near to Him and He drawing near to us (James 4:8) are not intended to be sentimental, warm and fuzzy sayings.  Neither is the promise that the Holy Spirit will remind us of what Jesus has taught us (John 14:26).  These are essential aspects of Christian life, and reveal themselves as being true when our hearts’ deepest motive is to commune with GOD.  And, by the way, how are we to be reminded of something unless we are told.

Missing these essentials of the faith increases the possibility of falling down spiritual rabbit holes.  Relationship without personal communication between those in relationship would be an oxymoron.  There would be no real, sustaining communion.  We study, not just for intellectual growth but also for relational growth.  If it were for intellectual growth only, our discipline would be philosophy, not theology.  We pray because we need to hear and receive from our Father.  To borrow a point from a former mentor, which of us would ever call our earthy parents so they could hear what we have to say, and then hang-up before they have opportunity to speak?  That would be ludicrous.  One way prayer may be prayer, but it cannot be as effectual as two-way prayer.

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To claim that GOD still speaks to people has to be framed by what He said and did through Jesus Christ, who is Lord, so that what is proclaimed and taught glorifies the Father, Son and Holy Spirit.  It is our protection against being mislead and misleading others.  There are way too many false teachers as it is; and free-wheeling it is not to be encouraged at all.  But to claim that GOD no longer speaks to people is to deny the practical presence (immanence) of the One who said He would never leave nor forsake us (1 Kings 8:57; Matthew 28:20; Hebrews 13:5).

© Byron L. Hannon, 2019.  All rights reserved to text content.

Enlarging Our Circles

“I have become all things to all people so that by all possible means I might save some.”

(1 Corinthians 9:22)

My great friend, former college roommate, and “brother from another mother” is one of those people who can walk into a room of strangers and have three new “best friends” within an hour.  I have seen him do this time and time again, and it always amazes me.  I saw him do it at school.  I’ve seen him do this in supermarkets, restaurants, and in crowds of people…all kinds of people: every size, shape, background and hue.  He has a way of being forward with people without being offensive to them; and they like him.  He reminds me of Paul in some ways; he never stops being himself, but he quickly finds common ground with others.

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At first glance, Paul’s comment opens him to the criticism of being a spiritual chameleon, someone who changes his colors and stripes in order to fit-in with those in his immediate surroundings.  I think the truth, however, is far from that shallow assessment.  The gospel and the sharing of it was, he believed, far too important for him to be parochial.  That was the fault of the Pharisees, his former identity and association, whose narrow-mindedness prevented them from seeing GOD at work in their midst.

Paul never lost or hid his core identity, but he did modify his evangelistic approach according to the needs of those he was trying to reach.  Quoting Swiss theologian Frederic Godet, Donald Metz wrote, “No observance appeared to [Paul] too irksome, no requirement too stupid, no prejudice too absurd, to prevent his dealing tenderly with it in his view of saving souls.”* The ex-Pharisee Paul, who initially preferred a very small circle, became the Apostle Paul with a greatly enlarged circle (and was always interested in enlarging even that as GOD gave him opportunity).

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Christianity is essentially a relational way of life (see Matthew 22:35-40) modeled perfectly by Jesus.  Being open to enlarging our circles and seizing opportunities to do so is in harmony with having an identity in Christ.  Insistence on maintaining small circles is not in harmony with who Jesus is and who believers are called to be.  Small circle mindedness is more suited to the Pharisees who had a very limited view as to who was or could be worthy before GOD.  Much of what we see and hear these days speaks to me about preferring small, closely contained circles.

For Paul, a Jew steeped in the Hebrew Scriptures and the history of the “chosen” people, there was no shame in relating to someone weak in their understanding of spiritual things.  There was no shame for him in building a connection with the very culturally different Scythians and the proud, and sometimes arrogant Greeks.  He was as comfortable in the presence of slaves as he was with the free.  And despite the controversies over the last two millennia, his trust in and reliance on a number of women adds weight to his doctrinal statement that, in Christ, there is no difference between female and male.

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Paul was making (and continues to make through his GOD-inspired letters) the point that it is the will of GOD that all people become chosen people.  Isn’t that the real purpose and message of the gospel?  Willingly enlarging our circles to include modern versions of the culturally and socially different is an affirmation of our intent to not be parochial and small-minded with this wonderful gift, the path to abundant and eternal life GOD has given us in Christ.  It says, “Everyone I work with or go to school with, everyone I meet, everyone I see but do not know, is my neighbor and I want them to be chosen; and I am open to connecting with them.  Who knows; I just may win some.”

* Metz, Donald.  “The First Epistle of Paul to the Corinthians,” Beacon Bible Commentary, Vol. 8, Kansas City: Beacon Hill Press, 1968, p. 402.

© Byron L. Hannon, 2019.  All rights reserved to text content unless otherwise noted.

When Will It Ever Stop?

“There is a river whose streams make glad the city of God,
the holy place where the Most High dwells.
God is within her, she will not fall.”  
(Psalm 46:4-5a)

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A friend posted a comment and question on Facebook the other day, seemingly out of frustration with the recent violence and terrorism in our nation that has resulted in bloodshed and loss of lives.  Her question was, “When will it ever stop?”  It’s a question I’ve pondered off and on for so many years; and quite frankly, don’t see it happening any time soon.

My question is: What if it doesn’t stop?  What if it never gets really better in a way I think she means e.g. peoples’ lives, property and aspirations are uniformly valued, there is an absence in the broader society of an us vs. them mentality, and concerns and differences are addressed civilly and in an environment of mutual respect.  To what extent has this ever been the case anywhere in the world on a sustained basis?  Aside from Antarctica, I don’t think there’s a continent on the Earth that can make that claim.  I believe even a cursory study of history bears this out.

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We live (and have lived) in a world in which people and nations operate according to a paradigm of scarcity.  In this paradigm, there are not enough resources for everyone, and there isn’t enough freedom for everyone.  A few have to be on top; they have rights that are enforced, and they get the bulk of the privileges.  This means that some have to be on the bottom; they have few rights (that are routinely and systematically enforced), and have even fewer privileges.  Then there are the remainders who are somewhere in the middle, often aspiring to get closer to the top, and so grateful they aren’t on the bottom (as far as they can tell).  There’s a reason someone came up with the phrase, “It sucks to be you!which is how a lot of people in the middle feel and treat those on the bottom.  Those on the top may not give those in the middle or on the bottom much attention at all unless they do things that become irritating, like complaining about justice, economic inequity, and equal protection under the law, to name a few.

Sometimes those who perceive the presence of inequity are really voicing fear of a loss of privilege and favor e.g. “there isn’t enough to go around for all of us; and you’re not getting mine (or ours).”  Belief in this kind of scarcity produces tension that, from time-to-time in history, has erupted into physical violence.  There can also be the psychological violence that is added on by those who are dismissive and who refuse to consider root causes, particularly if it is not in their interest to do so.  This is not new stuff.   It’s been a reality in virtually every human society.

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I don’t consider myself a cynic or a fatalist.  I don’t think everyone’s sole motive in life is self-interest.  I just think most people are nice people whose social engagement has a limited range.  Beyond the social issues that hit their personal radars as being important or where they believe they have influence which they should exercise, they are generally disengaged.  For instance, how many adults in an entire local community might have concerns about their local public school system?  Measure that against the number of people from that same community who regularly attend school board meetings.  I’m neither seeking to discourage others nor to profit or otherwise gain advantage from the circumstances I describe.  That would be cynical!  And I do have hope for the future…but as a follower of Christ rather than as an optimist in a humanistic sense.

It would be nice if we could, finally, meaningfully address these issues…but what if we don’t get there?  What if the answer to Rodney King’s question, “Can’t we all get along?” is too enigmatic for us to be able to respond affirmatively with certainty.  What then?  The history of humanity isn’t all that encouraging, despite those modernists who continue to insist that education, and particularly science and technology, is the key to a brighter future for all.  For all of the strengths with this path (and there are many), there are still too many exceptions in the way that smart has been used that prevent this from being a reliable rule on which to place the weight of one’s faith.

Thinking about these issues brought me back to Psalm 46, something I’ve read and meditated on often.  Aside from its immediate context concerning the ultimate security of Jerusalem, it more broadly reminds us that those who are in GOD’s hands have no reason to fear, regardless of how the externals appear.  The psalmist uses powerful, dramatic imagery to make the point:

God is our refuge and strength,
an ever-present help in trouble.
 Therefore we will not fear, though the earth give way
and the mountains fall into the heart of the sea,
 though its waters roar and foam
and the mountains quake with their surging…

The Lord Almighty is with us;
the God of Jacob is our fortress. (vv. 1-3; 7)

 When will it ever stop?  I believe it will one day…possibly in this world, but most certainly in the next.  And when it does, it will bring with it a new paradigm, one of abundance for all who abide.  Then no one will denied because of fear or greed or for any other reason.


© Byron L. Hannon, 2019.  All rights reserved to original text content.