rain falls like tears
from your great eyes
as big as a redwood
seven ton love
from your great eyes
as big as a redwood
seven ton love
They actually don’t think they’re theocratic. And they have a way of getting out of that: Theocratic would be if I was a clergy person and sat down and studied the Bible and said, Okay, I’m going to pass this law because in my wisdom, I have seen this in the Bible.I hope my man Barack Obama, as a man of faith, a man of prayer, would also listen to God. Does that make a person crazy or a theocrat? Does that mean that one has to be militant and intolerant?
That’s not what they do. They turn themselves over to the spirit. The movement she’s a part of is really holy ghost-powered. What they say is, they’re just being a vessel. A term that a wonky theologian might use is “theo-centric.”
If you read the Vision statement (under About), you'll see:The website that they reference is not the Assemblies of God Master's Commission but a different discipleship program from Christ Church Kirkland. They seem to have a very different theology. I hope that the wording in their vision statement is simply unfortunate.To see young men be men who are not afraid to lead and are violent in their pursuit of righteousnessWhat exactly does that mean? What kind of violence are the young men being trained and encouraged to engage in?
When a man desires a thing too much, he at once becomes ill at ease. A proud and avaricious man never rests, whereas he who is poor and humble of heart lives in a world of peace. An unmortified man is quickly tempted and overcome in small trifling evils; his spirit is weak, in a measure carnal and inclined to sensual things; he can hardly abstain from earthly desires. Hence it makes him sad to forego them; he is quick to anger if reproved. Yet if he satisfies his desires, remorse of conscience overwhelms him because he followed his passions and they did not lead to the peace he sought. True peace of heart, then, is found in resisting passions, not in satisfying them. There is no peace in the carnal man, in the man given to vain attractions, but there is peace in the fervent and spiritual man (Imitation of Christ book 1, chapter 6).In our experience at the car dealership we tasted both of the conditions A’Kempis speaks about. We were poor and in a place of humility by the grace of God. We are also carnal, and test driving the cars felt good. The assessment of our budget left us feeling depressed - the hopelessness of ever satisfying those desires on our own power.
These are times of global social crisis in which many people feel insecure and alone. Our reflections lead to the conclusion that we find security in community. if we seek first the Reign of God and its justice, ours security needs will be met (cf. Matt. 6:23). Both security and community arise from faith and from the praxis of solidarity that replaces unjust relations and institutions with just ones. To be genuine and avoid condescension, solidarity must be humility-in-practice. Like the gospel, Ignatius assigns humility a central role in our lives. For only in its soil can love take root, grow and bear fruit. To be authentic, however, humility must be solidarity.
If we compare the sobriety of the liturgy with the rather effusive emotionalism of books of piety which are supposed to help Christians to ‘meditate,’ we can see at once that the liturgical prayer makes sincerity much easier. The liturgy takes man as he is: a sinner who seeks the mercy of God. The book of piety sometimes takes him as he is only on very rare occasions: on fire with exalted and heroic love, ready to lay down his life in martyrdom, or on the point of feeling his heart pierced by the javelin of mystical love. Most of us, unfortunately, are not ready to lay down our lives in martyrdom most days at six o’clock in the morning or whenever our mental prayer may occur, and most of us have little or nothing to do with javelins of mystical love.
Mental prayer is therefore something like a sky-rocket. Kindled by a spark of divine love, the soul streaks heavenward in an act of intelligence as clear and direct as the rocket's trail of fire. Grace has released all the deepest energies of our spirit and assists us to climb to new and unsuspected heights. Nevertheless, our own faculties soon reach their limit. The intelligence can climb no higher into the sky. There is a point where the mind bows its fiery trajectory as if to acknowledge its limitations and proclaim the infinite supremacy of the unattainable God.
But it is here that our 'meditation' reaches its climax. Love again takes the initiative and the rocket 'explodes' in a burst of sacrificial praise. Thus love flings out a hundred burning stars, acts of all kinds, expressing everything that is best in man's spirit, and the soul spends itself in drifting fires that glorify the Name of God while they fall earthward and die away in the night wind!
...The contemplation of 'philosophers,' which is merely intellectual speculation on the divine nature as it is reflected in creatures, would be therefore like a sky-rocket that soared into the sky but never went off. The beauty of the rocket is in its 'death,' and the beauty of mental prayer and of mystical contemplation is in the soul's abandonment and total surrender of itself in an outburst of praise in which it spends itself entirely to bear witness to the transcendent goodness of the infinite God. The rest is silence.
Spiritual Exercisesof St. Ignatius begin with a focus on sin in the world. Can we choose to meditate on the injustice and sin that controls this world? Can we look with unblinking eye at our own sin and the systems that we participate in? Can we do this with out hopeless despair and condemnation, but rather find in it the grace of God to live and supplant the system of this world?