Mark Conner Spirituality, Theology

‘Everyday Experiences of the Divine’ (Complete Teaching Series)

[Update]

This year, I enjoyed preparing and sharing a new series of messages at Bayside Church on the theme of Everyday Experiences of the Divine.

Part 1 – Everyday Experiences of the Divine: The Mystic (22nd February 2024)

In this introductory message, I spoke about the centrality of spiritual experience to the Christian life, showing how the God that is beyond us, close to us, and within us, can be encountered in the ordinary aspects of our daily life. 

Listen to this message via the embedded audio immediately below or watch the video via YouTube.

Part 2 – Everyday Experiences of the Divine: The Sacred Word (16th April 2024)

In this message, I spoke about how the sacred word can be a place where we experience God speaking to and with us. This message included a detailed overview of how we got our Bible and how we can benefit most from it, including reading it as a regular spiritual practice. 

Listen to this message via the embedded audio immediately below or watch the video via YouTube.

Part 3 – Everyday Experiences of the Divine: Hearing God’s Voice (27th June 2024)

In this message, I spoke about the importance of listening to God and hearing his voice. This message included lessons from the prophet Habakkuk about adopting a prophetic posture and practical insights for discerning God’s voice from the many other voices in our lives. 

Listen to this message via the embedded audio immediately below or watch the video via YouTube.

Part 4 – Everyday Experiences of the Divine: Learning to See (10th July 2024)

In this message, I spoke about learning to see what God is doing and saying in the world around us. I included many practical examples illustrating how we can grow in awareness and attentiveness to the Divine. 

Listen to this message via the embedded audio immediately below or watch the video via YouTube.

Part 5 – Everyday Experiences of the Divine: God as Loving Parent (1st September 2024)

In this special Father’s Day message, I shared a number of reflections about fatherhood, then looked at God as a loving parent, drawing lessons for parents today and for enhancing all of our relationships. 

Listen to this message via the embedded audio immediately below or watch the video via YouTube.

Part 6 – Everyday Experiences of the Divine: Dreaming (6th October 2024)

In this final message about everyday experiences of the Divine, I shared about the power of our dreams and how God can speak to us through them. 

Listen to this message via the embedded audio immediately below or watch the video via YouTube.

All the best with your exciting adventure of experiencing God more in your daily life!

Mark Conner Leadership, Spirituality, Theology

Jesus

I wrote this in my journal 7 years ago …

Thinking about Jesus today …

He had no role within any organisation or religious system.

Yes, at times he worked ‘within’ the religious system (speaking in the synagogues, for instance) but he was not employed by it or accountable to it.

He also moved ‘outside’ of it much of the time, in a more organic and relational manner … mostly with people who did not have institutional power.

Of course, he did not avoid or ignore people of position or authority, but rather he sought to influence them with a new paradigm of thinking and a new way of doing life.

He had a standard education for any young Jewish boy but did no training within the halls of theological power.

He focused a lot of time on preparation and did so in solitude, away from the limelight or the spotlight.

Even when his ministry started he often avoided the crowds where possible and spent a lot of time alone.

He loved the crowds but wasn’t interested in building a crowd, an organisation or an institution. He focused on developing and investing in a handful of nondescript people who he thought had future potential (12 disciples primarily, with also a broader group of 70 people).

Jesus was far more interested in the irreligious than the religious people of his day, in sinners rather and saints. He spent the majority of his time with them and really didn’t enjoy the pedantic debates of the holy huddle brigade.

He spent far more time eating meals and attending parties with ordinary people than sitting in long meetings.

He was content being small, isolated and seemingly insignificant in the eyes of the wider world. He didn’t seek fame, power or popularity. In many ways, he was a reluctant leader.

Yet, his life has had a greater and longer lasting impact than anyone else who has ever lived.

I wonder why I hadn’t seen this earlier?

Mark Conner Contemporary Culture, Current Issues, General Interest, Personal Development, Religion, Spirituality, Theology

A Map of Life’s Journey

In a few months time I will be 58 years of age. As I grow older, I find myself reflecting more on my life. Where I’ve come from, where I’ve been, where and who I am now, and where I am going. I also observe other people in their own journey as they seek to make sense of this amazing gift called ‘life’.

I read a few intriguing personal news items these last few weeks (see more below). After doing so, I sketched out the following stages as a sample map of life’s journey. Here is what I observe.

1. Construction

We all grow up in a context – a family, a country, a village or tribe, a set of values, and for many, a religious belief system. This is the ‘construction’ we emerge within. There are shapes, lines, borders, and boundaries that we learn to live and move within. Other people created this construct for us. Often they are the influential people in our life or our environment. It’s what we inherit we when start out on our journey.

2. Conversion

At some point, as we grow up, we start to find ourselves. We determine what we believe and what is true for us. For many people, there is a sense of conversion, where we embrace our world because it works for us. This conversion may be dramatic and at a specific point of time. Or it may be less spectacular and more gradual in its emergence. This is where we identify with who we are, based on the construct we have grown up within.

3. Questions and Doubts

[NOTE: There are people who stop after the first two stages mentioned above and they are content with those experiences … for the rest of their lives. They never doubt or question. Life and faith works for them. They can also tend to view people at the following stages as ‘backslidden’, ‘apostate’, or never ‘saved’. After all, where you stand determines what you see.]

For many other people, questions and doubts emerge. They start to critique the construct they have grown up within and even their conversion experience(s). This often occurs as a result of meeting other people who live outside of their construct and from hearing stories of other worlds and other world-views (belief systems).

For those who have grown up within a Christian environment or construct, the questions frequently centre around perplexities such as the existence of hell, why there is suffering in the world, the exclusivity of the Christian faith, the reliability of the Bible, the historicity of the resurrection of Jesus, and the marginalisation of LGBTQIA+ people.

4. De-Construction

As a result of the questioning and doubts, many people start to de-construct the world that other people handed them. They begin pulling out some of the Jenga blocks other people gave them. Even those passed on from parents, teachers, and authority figures. After a while, the construction starts to sway and some of the blocks topple … and for some, the whole construct comes tumbling down to the ground … with an almighty crash!

5. De-Conversion

Some people move into de-conversion after a time of de-construction. They don’t believe what they used to believe. What was once true for them isn’t true anymore. They would be hypocritical to continue to declare allegiance to the construction that no longer feels like home to them. They have changed. They have moved. Reason has triumphed over past faith.

Recent examples of people who have arrived at this stage of de-conversion include Joshua Harris, a best-selling Christian author, and Marty Sampson, a well-known worship leader from Hillsong. They are not alone … or new. Consider the intriguing de-conversion stories of people such as Charlie Templeton (peer to Billy Graham), Dan Barker and John Loftus … if you dare.

Other people skip this step altogether and move from de-construction straight into re-construction.

6. Re-Construction

Now, a time of re-construction begins. It’s time to build a new world with what truly has meaning, value, and truth to us. We begin to think for ourselves. We choose to be authentic about what we believe, apart from what others have told us we should believe. This new construction may include some aspects, beliefs and values from our past. These are now seen from a new perspective. It also includes new things that weren’t part of our past at all. This can be quite scary … and liberating.

Summary

I am still learning and researching this. I am listening to other people’s stories and reflecting on my own life journey. This is not a linear process. Life is far more circular, unpredictable, and random. Nor is it everyone’s story. Not everyone goes through each stage on this map. Nor do they identify and understand each stage. But someone does.

A few final reflection questions:

  1. What stages of this map of life’s journey do you identify with? Where have you been?
  2. Where are you now?
  3. Have you ever had questions and doubts about your inherited construct? How have you processed these? Were you given permission to lean into them or were you shamed for experiencing them?
  4. Where do you see the other important people in your life right now?
  5. How do you handle or cope with people at different places than you?
  6. How can we better truly listen to and understand other people’s stories more deeply … without judging or trying to ‘fix’ them?
  7. What emotions does this discussion about a map of life’s journey evoke for you? It is resonance, dissonance, fear, anxiety, annoyance, anger or excitement and hope?

I’d love to hear from you. Let me know your thoughts in the comment section below. If you can’t see the Comments section, click on the title of this BLOG post then scroll down to the bottom off the page.

Mark Conner Current Issues, Theology

What Happens After Death?

Life is a gift – to be enjoyed and lived to the full. Yet life is uncertain and death is inevitable. In many ways, life is like a room with two doors. We enter through the door of birth and we leave through the door of death. There is a “time to be born and a time to die”. None of us knows the distance between those two doors.

Let’s face it, death is not something we like to talk about. Sometimes we live as if we’ll never die. No wonder, we are often unprepared for it (see my recent poem called Gone). The truth is, all of us have an appointment with death. No one escapes it. The last time I checked, the death rate was running at about 100%.

Some of the common questions people ask today are, “What happens after death?” and “Is there an afterlife?”

There has been some intriguing research done on near-death experiences. Of people who have been close to death, about 40 percent report a similar pattern: an experience of journeying through a tunnel, a burst of light, a feeling of being in the presence of a loving reality, quite often accompanied by a sense of being out of one’s body.

The last component sometimes includes a sense of being able to see one’s body from a vantage point beyond the body. A significant number of reports include details about what was going on that the person could not have witnessed from within his or her body.

This is very interesting, because if our consciousness and perception can even momentarily be separate from our bodies, then the modern linkage between the brain and human consciousness is called into question, and we have no idea what is possible beyond death. Just because a body stops breathing or a brain shuts down, doesn’t mean the person ceases to exist.

There are a wide variety of ways people have thought about this through history, including Christians and those of other religions. So, what happens after death – is it heaven, hell, purgatory, reincarnation, soul sleep, or nothing?

If heaven, are we the same person – or different? Will there be family reunions in heaven? Most funeral sermons suggest so. If so, is this good news or bad news? If you liked your family, this may be good news but if you didn’t, maybe not! Eternity with these people!?

The truth is that none of us knows for sure what happens after death. Of course, our beliefs are important but simply believing something doesn’t make it a reality.

Continue reading “What Happens After Death?” →

Mark Conner Relationships, Theology

The Priority of LOVE (Part 4) – Awkward Love

The Christian God exists eternally in a Trinity of loving relationships – Father, Son, and Spirit. God created us as the object of his love and invites us to participate in a community of loving friendships. As we fully understand how much God loves us, we are able to love others from a strong foundation of acceptance, significance, security, and purpose.

A Community Characterised by Forgiveness
Because of sin, loving others is not always easy. In fact, sometimes it is awkward. This is especially so when people act in ways that offend or cause hurt to us. Situations such as these provide an opportunity for us to obey God’s command for us to forgive others. When teaching his disciples to pray, Jesus told them to pray for forgiveness for their own sins while also ensuring that they had forgiven others. Failure to forgive others affects God’s forgiveness of us (Matthew 6:9-15). Jesus went so far as to tell his followers to love their enemies (Luke 6:35-36). When giving instructions about his new community, the church, he emphasised the need for avoiding retribution and acting in mercy to forgive those who cause offense (Matthew 18:21-35). Jesus modeled his own teaching on the cross as he chose to forgive those who crucified him (Luke 23:32-34). The apostle Paul frequently affirmed the importance of forgiveness in his letters (Romans 12:16-21. Ephesians 4:31-32. Colossians 2:12-13).

Opportunities to Forgive
Have you ever been hurt by someone else? The truth is that everybody has been hurt by other people – many times, either intentionally or unintentionally. Inevitably, someone will step on your toes or ruffle your feathers (Luke 17:1). Hurt can come in the form of words (lack of kindness, unfair criticism, harshness, gossip or conflicts), unmet expectations (unfulfilled promises, disappointment, abandonment, rejection, injustice or lack of appreciation) or even physical abuse.

It’s not wrong to hurt. Pain and hurt are part of this life. They will come our way at some time or another – often beyond our control. We are all victims of sin in this world and we all carry its scars. Even the Biblical narrative frequently affirms this. Consider Josephs’ betrayal by his brothers and Jesus’ betrayal by Judas as two well-known examples.

When we are hurt, we have two options. Our first and natural response is often one of anger, bitterness, resentment, hatred or even revenge. We want to make the perpetrator pay. Unfortunately, this type of response stops the healing process, which results in dramatic effects on us physically, emotionally, relationally and spiritually. God did not intend for us to live with the destructive poison of bitterness on the inside of us. Lack of forgiveness destroys us, it takes away our joy, and it can give the devil a “foothold” or access point into our life (Ephesians 4:27).  

The second possible response (the one God requires of us) is to forgive. To forgive means to let go, to pardon, to give up the right to revenge, to give up the desire to punish or get even, and to surrender our right to hurt the person back. We surrender vengeance and justice to God. We are called to forgive when someone repents and asks for it and even when they don’t, as Jesus did.

We are commanded to forgive, not just because it keeps us free from a tormenting prison of resentment, but also because God has fully forgiven us. We simply pass on the mercy and grace that we have so liberally received. Because we realize that we have been forgiven a debt that we could never repay, we are obligated to forgive others when they sin against us.

Common Questions about Forgiveness

1. “Is it wrong to be angry?” It is not necessarily sinful to feel angry. Anger is a warning system alerting us that something is wrong and needs our attention. The key is to not convert angry emotions into angry behavior. Allow your emotions to settle down then seek to address the situation calmly and seek a resolution. Make use of prayer and wise counsel.

2. “Is forgiveness conditional or unconditional?” Jesus commands us to forgive others whether or not they ask for it. We choose to have a forgiving approach to people, releasing them from our right to hurt them back. Whether they are forgiven or not will depend upon their own choices and responses. God holds each person accountable for his or her actions.

3. “Is forgiveness the same as reconciliation?” No, it is not. For reconciliation to take place, there has to be appropriate apologies and a rebuilding of the relationship, which requires an effort from both parties. You may never be reconciled to your enemy.

4. “Should I stay in an abusive relationship?” Abuse of any kind is contrary to God’s commands about loving relationships. Sometimes withdrawal or at least separation from a threatening relationship is necessary to protect your own well-being. Also, forgiveness does not mean that an offender is free from the consequences of their actions, especially if there are legal or criminal aspects to a situation.

5. “What about confrontation?” Choosing to be forgiving of others does not mean that we do not appropriately confront them about issues in a relationship. We are called to “speak the truth in love” and this means being appropriately assertive about our feelings.

6. “Do I have to forgive and forget?” Forgiveness does not require forgetting about an offense. Forgiving offenses doesn't remove the memory of the hurt but it is a vital part of a healing process that can remove the sting of the offense over time.

7. “If I forgive, what about the consequences for the offender?” Forgiveness does not necessarily mean there are no consequences for an offence.  For example, in serious situations, legal consequences are sometimes necessary.  Consequences have a protective, corrective and even restorative function.  Through forgiveness we release those who have offended us from a personal desire for punitive retribution.  However, while expressing forgiveness for past offences, it may still be necessary to protect the victim and society from further harm. 

Forgiveness_Quotes2

Response
Have you been hurt? You have a choice – hold on to it or release it to God. Ask God to give you his grace so that no root of bitterness establishes itself within your heart (Hebrews 12:15).

Believe that your act of forgiveness will release divine power into your life and into the situation. This is not about feelings. Forgiveness is an act of our will in response to God’s command. Because God has forgiven us we choose to forgive others. In fact, we can use other people’s hurts as a means of showing them Christ’s love. Ask God to give you a greater concern for a person after they have offended you than you had for them beforehand. Imagine the impact of a community of people willing to forgive as Christ has forgiven us.

Reflection Questions

1. Think about a time when someone really offended or hurt you. What happened and how did you feel? What has happened since?

2. How can we constructively handle and respond to angry emotions within ourselves?

3. Reflect on the difference between forgiveness and reconciliation.

4. What are some steps we can take to become more grace-giving and forgiving people?

Next: The Priority of Love (Part 5) – Tough Love

Mark Conner Relationships, Theology

The Priority of LOVE (Part 3) – I Am Loved

The foundation of our love for others is a revelation of God’s love for us. The most important question in your life is not how much you love others or even how much you love God. It is how much do you think God loves you. Everything flows from this. Once we grasp and fully understand how much God loves us and allow that love to transform our lives, we are in a much better place to reach out in love to those around about us. In contrast, when we are unaware of God’s love for us, we can tend to relate to others from a point of need, seeking to get them to fill the emptiness in our own lives, an approach that often leads to disappointment and even dysfunction in relationships. Deep inside every human heart are all sorts of longings – for acceptance, for approval, for a sense of identity, for a sense of belonging, and for significance. We will do anything to fulfill these longings and desires within us. Ultimately, as St Augustine once said, “O Lord, our hearts our restless until they rest in thee.”

The Father’s Love
We come to God through Jesus – the One who is our Saviour and Lord. He came to earth, lived a perfect life, then died on a cross so that we could be forgiven and become children of God. Jesus described himself as “the way” – the way to the Father. Through Jesus we come to know God as our Father (John 1:11-13). The Holy Spirit then comes to live inside of us and fill us with the Father’s love so that His love is the foundation of our lives (Romans 5:5. Ephesians 3:14-19). It is so important that we fully consider the amazing love that God has for each one of us – not just in our heads (knowledge), but deep in our hearts (experience). This love of the Father for us is even greater than the love he has for us as our Creator (Psalm 139:1-18). John puts it this way: “How great is the love the Father has lavished on us, that we should be called children of God! And that is what we are! (1 John 3:1)”

Our Foundation
Because of sin in our world and the disruption of the dance of loving community modeled by the Trinity, we often end up founding our life on anything BUT God’s love. Things such as rejection, fear, shame, inferiority, hurt, pride and jealousy can so easily take root, tainting our own heart and also those we are in relationship with. By God’s grace, we need to see these things removed from our heart and replaced with God’s limitless love. See yourself as the “the beloved” of God. “In Christ” you have identity and significance (to replace inferiority), value and worth (to replace performance-orientation), acceptance (to free you from approval addiction), security (to free you from fear), and purpose (to free you from meaninglessness).

Think of the many people in the Bible who were completely transformed, not by their own goodness or by anything they did, but simply by a revelation of God’s love for them – a depressed and suicidal prophet named Elijah, a Samaritan woman with five broken marriages, a hated tax collector named Zaccheus, a failed disciple named Peter, a prodigal son, a dying criminal next to Jesus on the cross, and even a religious zealot like Paul. Love made the change.

Loving Others
As we experience a greater fullness in our own heart and lives because of the love of God, we will find it easier to love those around about us. It will be an outflow of the love we already have in our hearts. Even Jesus was given an affirmation of the Father’s love for him just as he began his ministry (Mark 1:9-11). He knew he was “the beloved” – loved by God the Father.

As we receive God’s love into our heart we begin to accept ourselves, even in our imperfect and frail state. This enables us to obey the second great commandment, which is to “love your neighbour as yourself.” Many people struggle to love others because in reality they hate themselves and have no love inside to give out freely to others. There is an old song (1985) by Bill and Gloria Gaither with a lyric that says this: “I am loved, I am loved, I can risk loving you, for the One who knows me best loves me most … we are free to love each other, we are loved.” Unless we truly know that WE are loved, we will find it difficult to truly love others.

Receive God’s Love
The cross is the greatest demonstration of God’s love for us: “God so loved the world (you and me) that he gave his only Son … (John 3:16).” Jesus said that there was no greater love than for someone to lay down their life for their friends. He did that … for you. God’s love is not just for everybody in general but for you specifically, as an individual – just as you are, warts and all.

Wayne Jacobsen in his book He Loves Me! says this, “Two thousand years of religious tradition have inculcated in us the mistaken notion that God’s love is something we earn. If we do what pleases him, he loves us; if not, he doesn’t. Giving that up isn’t easy. Moving from a performance-based religious ethic to a relationship deeply rooted in the Father’s affection is no small transition.” He goes on to say, “Nothing in this book has any value if it is just an intellectual argument, or if it only spawns a theology of God’s love. It has meaning only if you can learn how to live loved – to awaken to each new day confident that the Father delights over you like a parent over his newborn child.” Finally, as Brennan Manning says, “Define yourself radically as one beloved by God. This is the true self. Every other identity is illusion.” He goes on to say, “My deepest awareness of myself is that I am deeply loved by Jesus Christ and I have done nothing to earn it or deserve it.”

Brennan-Manning-Ragamuffin-quote

Reflection Questions:

  1. Consider your natural father. How has your relationship with him (or lack of it) influenced your understanding of God?
  2. Reflect on the concept of ‘self-acceptance’. What does it mean for us as children of God?
  3. Read Ephesians 3:14-19. What are indicators that our lives are increasingly founded on God’s love for us? What would be indicators that our lives lack this foundation?
  4. How can we balance accepting and being kind to ourselves (through faith and grace) while also seeking to grow and change to be more like Jesus (character development)?
  5. Read and discuss the quotes by Wayne Jacobson and Brennan Manning above then pray for a greater revelation of how much you are loved by God.

Next: The Priority of Love (Part 4) – Awkward Love

Mark Conner Relationships, Theology

The Priority of LOVE (Part 2) – Original Love

Relationships in Turmoil
Despite the fact that there are many good things happening in our world today, it doesn’t take a lot of insight to realize that we are a time of turmoil – especially in our relationships. At our very core, human beings are relational creatures. We have this tendency to ‘herd’ – to want to be together with other people. Deep inside, we have longings for belonging, for acceptance, for love, for intimacy and for meaning – all of which are found in a relationship with others. Yet despite our obvious need and our best efforts, there is evidence of fractured, broken and dysfunctional relationships everywhere: between and within nations, in the marketplace, in families, and even in the church.

The apostle John, one of Jesus’ closest followers, faced similar challenges in his lifetime. The Roman Empire of his day was ruthless, harsh and abusive, creating fear in every citizen’s heart. Even in the church, there were tensions, divisions, and conflicts. The threats from the inside were as great as the persecution from the outside. John was a pastor placed over a number of church congregations. What could he say? How would he address these relational problems? Let’s reads some of his words, no doubt inspired by the Holy Spirit:

Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God. Whoever does not love does not know God, because God is love. This is how God showed his love among us: He sent his one and only Son into the world that we might live through him. This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins. Dear friends, since God so loved us, we also ought to love one another. [1 John 4:7-11. NIV]

For John, the remedy to the problem was to get back to the source of everything: God as love. He doesn’t use fear or guilt as a motivator. He painted a picture of God’s very nature. If they could only catch a fresh glimpse of God, as he really is, it could radically change their own hearts and lives. People grounded powerfully in God’s love are able to experience a transformation that will affect all aspects of community life … and ultimately the world.

The Dance of Divinity
We need a fresh revelation of GOD. It begins by looking at Jesus. In his gospel, Mark wastes no time in boldly declaring Jesus to be the “Son of God (Mark 1:1).” He then moves quickly to the scene of Jesus’ baptism (Mark 1:9-11). Here we see the Father, who is the voice; the Son, who is the Word in human form; and the Spirit fluttering like a dove. Mark is deliberately pointing us back to the original creation of the world. Creation and redemption are both the work of a Trinity, one God in three persons.

The Christian doctrine of the Trinity is that God is one God, eternally existent in three persons (Matthew 28:19. 2 Corinthians 13:14. Ephesians 2:18). This is a mystery and difficult for the human mind to comprehend. There are not three Gods. Neither is there one God posing in three different forms. Here are three persons, who in some amazing, mysterious way constitute one God.

In the Trinity, none is before or after the other, none is less or greater than another, none is subordinated in being or function to another. The members exist as three equal yet differentiated persons in the most intimate communion. There is a radical, relational, co-equality. C.S. Lewis puts it this way: “In Christianity, God is not a static thing … but a dynamic, pulsating activity, a life, almost a kind of drama. Almost, if you will not think me irreverent, a kind of dance.” Each person of the Trinity moves, flows, and draws life from the other in a community of perfect love. It’s the dance of divinity – sometimes called perichoresis by theologians (peri = around; choresis = to move or dance).

Dance

Implications for Human Relationships
The doctrine of the Trinity is not just a nice theological concept. Ultimately, it is a practical doctrine with radical consequences for the Christian life. The community of Father, Son, and Holy Spirit becomes a prototype of the human community God dreams of – a society of loving relationships reflecting the image of our Creator God. The Trinity can be seen as a model or pattern for our human relationships. We are called into this life, the Triune God in whom “we live, move and have our being (Acts 17:28).”

God invites us into this dance – not as the fourth person of the Godhead, but as part of his loving community. In contrast, evil forces seek to disrupt the dance, pulling us away from a trusting relationship with God. Our choice and our response have far-reaching implications, both now and for eternity.

What does an understanding of the very nature of the Trinity mean for us today? What are some “dance movements” that we need to learn? Here are a few: God calls to move away from isolation and towards community; from selfishness towards self-giving love; from discord towards unity; from suspicion towards trust; from exclusion towards inclusion, enlarging our circle of love. Yes, the Lord of the Dance calls us into the joyful rhythm of his loving community.

The quality of relationship we long for has always been part of who God is.  More importantly, when the church community truly reflects the nature of Trinitarian love, its witness to the world will be the most powerful and effective. Experience the Trinity today. After all, the eternal God lives on the inside of you … because of Jesus …and by the Spirit.

Some Reflection Questions:

  1. If God has existed in a loving community within for eternity, why did God create us?
  2. Reflect on God as Trinity. What does it mean to you? How can you explain it?
  3. Reflect on the picture of a “dance of Divinity.” How is this metaphor helpful?
  4. How should our understanding of God as Trinity affect our human relationships: marriage, parenting, workplace relationships, and church community relationships? Discuss some of the “dance movements” above; come up with some more.
  5. Francis Schaeffer once said, “Christian community is the final apologetic.” Do you think this is true and, if so, what are the implications for the church today?
  6. What is the Father like? What is the Son like? What is the Spirit like? How can we grow in our relationship with each person of the Trinity?

Next: The Priority of Love (Part 3) – I am Loved

Mark Conner Relationships, Theology

The Priority of LOVE (Part 1)

The fairly new church in the bustling seaport city of Corinth back in AD 65 was booming. It was a dynamic charismatic and Pentecostal community attracting pagans and religious people alike. The meetings were pumping – inspiring worship times, sensational preaching, insightful teaching, as well as regular healings and miracles. It was the place to encounter God. The Holy Spirit was at work in powerful ways. 

But something was wrong. In the midst of all the growth and hype about this church, a kind of spiritual cancer had subtly set in. Yes, it was good at pretty much everything … except LOVE. The apostle Paul, who founded this church, was annoyed, and rightly so. After all, LOVE was to be the central experience and practice of every follower of Jesus. LOVE was supreme and of primary importance. 

In a letter to this church, Paul addressed various groups within the church who had developed a variety of priorities and pursuits other than LOVE (see 1 Corinthians 13:1-3).

  • To those pursuing more spiritual experience, he said, “If I could speak all the languages of earth and of angels, but didn’t love others, I would only be a noisy gong or a clanging cymbal.”
  • To those pursuing more knowledge, he said, “If I had the gift of prophecy, and if I understood all of God’s secret plans and possessed all knowledge … but didn’t love others, I would be nothing.”
  • To those pursuing more power he said, “If I had such faith that I could move mountains but didn’t love others, I would be nothing.”
  • To those pursuing acts of heroism he said, “If I give everything I own to the poor and even go to the stake to be burned as a martyr, but I don’t love, I’ve gotten nowhere. So, no matter what I say, what I believe, and what I do, I’m bankrupt without love.”

As interesting and as noble as these pursuits may be, Paul was concerned that secondary things had become of primary importance. His shock statements were intended to knock them out of their complacency in order to bring everything back into proper perspective. The core of the Christian life is LOVE. This is what matters most. We all need to be reminded of this every once in a while.

So tomorrow begins a series of BLOG posts reminding us of The Priority of LOVE – Original Love.

Love

Mark Conner Bible, Theology

The Book of Job and the Question of Suffering (Part 3)

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Today, we conclude our reflections on the book of Job.

What the book of Job CAN do for us: 
 
1.  It teaches us to be careful and compassionate in how we respond to people who are suffering. When people are suffering, they don’t need theological debates (“maybe this is an attack from the devil”), personal accusations (“maybe God is punishing you for sin in your life”) or advice for a ‘quick fix’ to their calamity (“if only you had more faith in God …”). They need our empathy, our support, and our friendship. In the end, Job’s friends became his enemies and ‘worthless physicians’ who crushed him with their words. Can we do better than Job’s friends?  
 
2. It shows us that the world does not operate by justice. This world is broken and incomplete. It still needs attention. Injustice is still part of the system as it is. This means that suffering should not lead us to look back on our behavior in search for a cause; rarely is there any identifiable one-to-one connection. The world, though under the control of God, is fallen, and as it awaits redemption it is often more chaotic than ordered and coherent. Like humanity, God’s world is a work in progress. Alleviating a measure of suffering, when and where we can, is part of our mandate to 'subdue and rule' the earth. God will eventually align all of Creation with his attributes and establish absolute order in the new heavens and new earth. Until then, we should expect continued manifestations of disorder, which include pain and suffering. 
 
3. It reminds us that God rules the world with a wisdom that is beyond our understanding. When we begin to blame him for our suffering or think that we could do a better job of running the world than him, we move into dangerous territory. God's wisdom is far beyond our ability to comprehend. 
 
4. It raises the question of 'why' we place our faith in God. Is our choice to believe in God only for reward and blessing, either in this life (prosperity) or the next (to gain heaven and avoid hell)? Is it for self-interest, as the Challenger believed it was for Job? Is our faith sustained when our desires are not fulfilled, when healing does not come, when broken homes are not restored, when the goals we pursue remain beyond our reach? Is Christianity merely a 'benefits system' of incentives that results in us losing motivation when there is nothing in it for us? Job shows us that true righteousness should have its desired end in a relationship with God not in gaining reward from God. That is a huge challenge in our consumer driven world. 
 
5. It teaches us to trust that God loves us even when we go through painful situations and we do not understand the reasons why. Like Job did, we can direct our confused questions and perplexing musings to him. During suffering, choose to trust God and believe that he is good and that he loves you … even when you do not understand. Trust is the way through the struggles of life. 
 
Conclusion
Pain and suffering enter every one of our lives from time to time. I have only lived 55 years and yet I can look back at the death of family members (my own mother died of a sudden heart attack in 1990 and Nicole’s mother died quite suddenly from cancer in 2007), car accidents, personal sickness, mental and emotional challenges, stress and burnout, disappointment,  criticism, gossip, slander, conflict and many other challenges that have touched my life and our family. Of course, some other people suffer far worse and much more deeply. 
 
I still don't understand ‘why’ all of these things have happened. Yes, I have grown and they have developed character in me, as well as empathy for the struggles that other people go through. But I don't fully understand the reasons behind them nor God’s purposes through their occurrence. 
 
Like Job, I have many unanswered questions. Yet I choose to place my faith in God, regardless of my feelings or the perplexity in all this. It’s not easy but I truly believe that God is good, that he loves us and therefore I choose to trust him even when I do not understand. I feel just like the apostle Paul did …
 
“Now we see things imperfectly, like puzzling reflections in a mirror, but then we will see everything with perfect clarity. All that I know now is partial and incomplete, but then I will know everything completely, just as God now knows me completely. Three things will last forever—faith, hope, and love—and the greatest of these is love.” 1 Corinthians 13:12-13.  NLT
 
May you too be encouraged in your faith – in the good times and the bad. 
 
P.S. Read Part 1 if you missed it. 
Mark Conner Bible, Theology

The Book of Job and the Question of Suffering (Part 2)

The-Book-of-Job-Bible-Study
 
Today, we continue our reflections on the book of Job.
 
What the book of Job does NOT do for us: 
 
1. It does not answer the question as to 'why' there is suffering in the world today. Theodicy (the search for the origin and nature of suffering and evil) remains an unsolved mystery. Suffering is not merely a theological or philosophical problem, it is a human problem that no one is immune to, though some people suffer more than others. Yes, God does intend our good (Romans 8:28) but that doesn't mean that we will always figure out how our experiences benefit us (Ecclesiastes 6:12) and our "good" cannot be always defined by our comfort or our success.
 
C.S. Lewis once said, "Pain insists on being attended to. God whispers to us in our pleasures, speaks to us in our conscience, but shouts to us in our pains: it is his megaphone to rouse a deaf world." True, suffering and pain can serve to draw our attention to God, to rely on him and perhaps to engage in self-evaluation. However, we should be cautious to suggest that suffering is always to be viewed as God's instrument for accomplishing any of those goals. We cannot know or assume that there are reasons for our suffering though God does have purposes, though we may never know them fully. 
 
2. It does not validate the long-held ‘retribution principle’ which states that the righteous will always prosper and the wicked will always suffer. In Israelite theology, this principle was integral to the belief in God's justice. Since God is just, they believed that he would always uphold this principle. This also led to the belief that if a person prospered, they must be righteous (i.e. favored by God) and those who suffer must be wicked (i.e. experiencing the judgment of God). However, the retribution principle is too simplistic. Yes, it serves as the basis for general trends in human experience (as presented in the biblical books of Deuteronomy, Psalms and Proverbs) but there are no guarantees and there are always exceptions (Job being a prime example). A person’s sinfulness cannot be inferred when one is suffering nor can a person’s goodness be inferred when one is prospering.  
 
Jesus confronted the retribution principle on two specific occasions. A man born blind was seen by the disciples as caused by sin (John 9:1-3). Jesus shifted their focus from causes (actions in the past) to purpose (God's ongoing plan), offering an expanded theology. As in the book of Job, no explanation for the suffering was given, possible or necessary. More important is the need to trust God's wisdom and to seek out his purpose.  
 
In Luke 13:1-5, the issue concerns whether those who have died in recent tragedies should be considered to have deserved their death. Again, Jesus turns the attention away from the cause and even states that there is not a one-to-one correspondence between sin and punishment. As an alternative, Jesus tells his audience to view the incident as a warning. Once again, as in John 9, he refuses to engage the question of cause and concentrates instead on purpose.  
 
3. Job is not a perfect model of how to respond to suffering. Yes, he never cursed God and he persevered through his trials (James 5:11). He also had a more accurate understanding of God than his friends but he did not have a totally clear perspective on his situation nor a full understanding of the nature of God and his ways, any more than we do today.
 
4. Although God is the central subject of this book (not Job, his friends or the Challenger), it does not fully explain how God is involved in his world. We have to continually maintain the tension of believing that God is not distant (as in deism) nor does he micromanage everything that occurs in our daily lives. There really is no language adequate enough to describe God’s involvement or lack of involvement and simplistic generalisations can lead to flawed theology. John Walton uses the example of gravity: it was created by God from the beginning through his wisdom but each expression of gravity is not necessarily 'caused' by God though it does not operate without him. In the same way, God’s activity is beyond our comprehension and powers of explanation. 
 
 
Mark Conner Bible, Theology

The Book of Job and the Question of Suffering (Part 1)

The-Book-of-Job-Bible-Study
 
Over the last few months, I have been slowly reading through the book of Job in The Message Bible translation, reflecting on it, and also reading John Walton's excellent commentary on Job in the NIV Application Commentary series, as well as Tremper Longman III's book on Job in the Baker Commentary on the Old Testament Wisdom and Psalms.  
 
The book of Job is a 'classic' in ancient literature and one of the most intriguing books in the Bible. It outlines the story of a man named Job who was one of the wealthiest people in the ancient Near East. Suddenly, a series of tragedies flood into his life, resulting in the loss of his herds and flocks, the death of all of his children, and finally a severe skin disease of some sort afflicts Job himself.
 
The prologue to the story (Job 1-2) shows us some behind the scenes dialogue between God and his divine council, one of whom is called 'the Satan', or better 'the Challenger' (though he does nothing evil in this particular story). God's policies for running the world are under debate and the Challenger states that Job only serves God because of the blessing he has experienced. God disagrees and so the challenge begins.  
 
Job is unaware of any of this dialogue and responds to his tragedies with appropriate grief and mourning (Job 3, 29-31). Three of his friends soon gather and they mourn with him in silence for seven days. Finally, they begin to speak and so begins the dialogues and debates that make up most of the book (Job 4-27). Each of the friends draws upon a variety of sources, including reason (logic), life experience, tradition and spiritual experiences, to try to solve Job’s problem of suffering. After an intriguing poem or hymn about wisdom (Job 28), another friend, Elihu, appears and adds his two cents worth to the dialogue (Job 32-37). He is a raging, young man, directing his passionate speech towards Job because of his apparent self-righteous attitude and towards the friends for their philosophical incompetence. He defends God's justice and views himself as speaking on behalf of God. 
 
Despite the suggestion from his friends that his suffering is a result of his sin and arrogance, Job continues to declare his innocence (not that he is sinless) and wants a response from God. As in a court of law, if Job is guilty, he expects God himself to show up and prove this.  
 
Finally, God does show up (Job 38-41). Speaking from the midst of a storm, he rebukes the friends for their flawed thinking about God and how he runs his world. But he doesn't answer any of Job’s questions. Instead, he declares his power and the wisdom of his creation. Job's response to God's first speech is one of awed silence (Job 40:3-5). God speaks again, highlighting two unfathomable creatures – Behemoth and Leviathan. Job's response to God's second speech is one of humility and repentance (Job 42:1-6). He distinguishes between a second-hand experience of God ("my ears had heard") and first-hand experience ("now my eyes have seen"). As a result, he is ashamed of his presumption in challenging God's ways and he regrets his previous statements, his distorted characterization of God, his presumptuous belief in his own understanding, and his arrogant challenges.  
 
The epilogue then details the repentance of Job’s friends (42:7-9) and the restoration of Job to a place of prosperity (Job 42:10-16). 
 
We don't know the author of Job (literary works in the ancient world were often anonymous) or it's date of composition. Most likely it is from the patriarchal period, due to the absence of any reference to covenant or law (although this is understandable as Job was not an Israelite; he was from the land of Uz – 1:1). We also don't know whether the book is based on historical events (a real person named Job) or whether it is purely a literary construction – a 'thought experiment'. This does not affect our interpretation of the book, nor its authority and inspiration as sacred text. Most scholars believe that Job was a real historical person who was righteous and suffered greatly. The story of Job still speaks to us today in profound ways.  
 
Mark Conner Bible, Relationships, Theology

The Greatest Love Song of All Time (Pt.2)

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Hopefully, you’ve had a chance to read through the Song of Songs – an extraordinary love poem.
 
How can we apply the insights from this love poem to our own lives today?
  1. What efforts are you making to keep the romance of your love relationship alive? What things can you do to cultivate a greater desire for the one who you love?
  2. In what ways can you further affirm the value and dignity of the opposite sex/gender?
  3. Wisdom calls us to loving and exclusive commitment, not to a rampant promiscuity which turns sex into a mere commodity. Read Proverbs 5:15-19 and reflect on the impact of more readily available pornography on genuine love. 
  4. In the beginning, men and women were made as equal partners in life and vocation, both being given involvement in the reproduction and dominion mandates (Genesis 1:26-28). What steps can you take to work against the embedded hierarchy and patriarchy that still dominates our culture, including within the Christian church? 
  5. Society today often demeans sex from it's God given purpose while the church often suppresses open conversation about sexuality. How can we contribute to a more healthy openness about sex and love, in our families and communities?
Mark Conner Special Events, Theology

Easter Reflections

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The signs of Easter are all around us – cooler weather, school holidays, an upcoming long weekend, hot cross buns and extra church services to cater to people's faith which comes in all shapes and sizes. For many people, it is also a time to reflect on some important events that took place over 2,000 years ago – the death, burial and resurrection of Jesus Christ. No doubt, this is the foundation of the Christian faith. If Christ did not die and rise again, then our faith is useless (1 Corinthians 15:13-14).

The Gospels all tell us WHAT happened during this Passion Week. Tragically, Jesus was betrayed, denied, falsely accused and eventually killed by the cruel death of crucifixion at the hands of the Romans. Thankfully, three days later he rose from the dead and was seen by numerous witnesses. We are then told that Jesus ascended into heaven from which he would one day return.

This was all done to fulfil what the prophets of long ago foretold. But what was going on with Jesus on that cross? What was God up to? WHY did Jesus die? Disciples of Jesus, critics of Christianity, and biblical scholars have been reflecting on, discussing and debating the answers to these vital questions for centuries now. More recently, the conversations have increased and some of the typical trite answers are being questioned as being inadequate. 

One of my favourite thinkers and writers is N.T. Wright. As one of the world's leading Bible scholars, he has written numerous books about Jesus, the apostle Paul and the New Testament period. His most recent book is called The Day the Revolution Began: Reconsidering the Meaning of Jesus' Crucifixion. He argues that the Protestant Reformation did not go far enough in transforming our understanding of its meaning. Wright argues that Jesus’ death on the cross was not only to forgivd us of our sins; it was actually the beginning of a revolution commissioning the Christian faithful to a new vocation — a royal priesthood responsible for restoring and reconciling all of God’s creation. Wright argues that Jesus’ crucifixion must be understood within the much larger story of God’s purposes to bring heaven and earth together. The Day the Revolution Began offers a grand picture of Jesus’ sacrifice and its full significance for the Christian faith, inspiring believers with a renewed sense of mission, purpose, and hope, and reminding them of the crucial role the Christian faith must play in protecting and shaping the future of the world. 

Another thought-provoking recent publication is The Crucifixion of the Warrior God by pastor and author Gregory A. Boyd. Boyd proposes a revolutionary way to read the Bible in this epic but accessible study. A dramatic tension confronts every Christian believer and interpreter of Scripture: on the one hand, we encounter Old Testament stories of God commanding horrendous violence. On the other hand, we read the unequivocally nonviolent teachings of Jesus in the New Testament. Reconciling these two has challenged Christians and theologians for two millennia. Throughout Christian history, various answers have been proposed, ranging from the long rejected explanation that these contrasting depictions are of two entirely different gods to recent social, cultural, and literary theories that attempt to dispel the conflict. The Crucifixion of the Warrior God takes up this dramatic tension and the range of proposed answers in an ambitious constructive investigation. Over two volumes, Gregory A. Boyd argues that we must take seriously the full range of Scripture as inspired, including its violent depictions of God. At the same time, he affirms the absolute centrality of the crucified and risen Christ as the supreme revelation of God. Developing a theological interpretation of Scripture that he labels a "cruciform hermeneutic", Boyd demonstrates how the Bible's violent images of God are reframed and their violence subverted when interpreted through the lens of the cross and resurrection. Indeed, when read in this way, Boyd argues that these violent depictions bear witness to the same self-sacrificial nature of God that was ultimately revealed on the cross. 

Two books well worth reading, as we continue to seek to mine the depth of the significance of what took place that first Easter.  

For my own personal reflections on some of the various answers to why Jesus died, see my previous BLOG post Why Did Jesus Die? based on a message I gave on Good Friday a few years back. 

One thing we know is that Easter is a revelation of the love of God for all humanity.

The apostle John put it so eloquently:

John 3:16. For God loved the world so much that he gave his one and only Son, so that everyone who believes in him will not perish but have eternal life. NLT

Why not take a few moments to reflect on the lyrics of this hymn of praise: Oh, Love of God. My favourite version of this song is by Kelly Willard and it is available to listen for free on You Tube.

I pray many blessings on you and your family this Easter.  

Mark Conner Spirituality, Theology

Trinity

A few years ago, when I was on a week-long prayer and silent retreat, I had just finished dinner and I walked out to the retreat centre's garden area. A lot of it was over-grown and unkept but there were some beautiful spots. Great places to sit, meditate, reflect and pray.

I had this image of being invited into fellowship with the Trinity. I put 3 chairs in a semi-circle in front of where I was sitting – one for the Father, one for the Son, and one for the Spirit. It was quite impacting. I could feel their warmth and love. [See the photo below which I took]

Trinity Chairs

I had a few reflections at the time:

  1. This is the centre of reality as it exists – one God living in a community of 3 persons.
  2. I am invited into this divine centre. Not alone, but with others too.
  3. It is a fellowship characterised by love. I too am loved, cherished and I have dignity and honour – because of who I am.
  4. My relationship with the Trinity is to be one of intimacy and closeness – I am a family member (not an employer) and a son (not a servant).
  5. I am to feel at “home” here, not a stranger or a visitor, who is somewhat awkward. I must admit, I didn’t feel as comfortable as I think I should have, which showed that I had not been living in the sense of intimacy and partnership that was available to me. Why the distance?
  6. Sometimes it felt like I was just sitting there alone and God was merely a figment of my imagination … like the place was empty of life. At other times I sensed God's presence tangibly … though quiet and peaceful. God was just there. Then occasionally, God would speak … sweeping over my heart and mind with a rush of thoughts. I realised that I was more wired for God doing  something and if not, I quickly headed back to what I was doing … rather than being content to just be together.
  7. Thinking about my proximity with the Trinity. Am I content just to be still and present with God OR does something always need to be happening for me to remain attentive?
  8. When it says that God walked and talked with Adam and Eve in the Garden, it must have been the Trinity, not a single God! I too can walk and talk with the Trinity wherever I am. Where are they? Behind me, alongside of me or ahead of me? Think spatially.
  9. What will dictate my direction today? The Spirit is like the wind. You aren’t sure which way it is coming from or where it is going. Jesus said, “Come and see”. He didn’t give his followers an answer or a plan but rather an invitation. It was an invitation into a relationship and a journey together that would unfold along the way.
  10. Trinity fellowship leads to amazing resources for life and ministry – love, power and wisdom, ALL I need or could ever want.
  11. Where is the Trinity inviting me to today? Where are they drawing me? What are they drawing me into? Will I follow? Or will I get busy doing things I want to do. Will I get distracted and preoccupied with trivial matters? The choice is mine. The river is there. The Spirit calls, “Come and drink” and “Come up here”. Will I hear and see what God is showing me today? Prophets look and listen. They feel the pathos of God and know his thoughts. Apostles hear instruction and receive revelation. They are commissioned and sent ones. Ambassadors, representing heaven’s throne room. Called, then sent. Come, then go.
  12. What am waiting for? What else could be worth my time and effort? How deceptive the enemy is in alluring me away from this water of life to other containers that contain no lasting life at all.

Trinity … is it time for you to join the dance?

SEE also: An Invitation and the poems Invitation and Morning Moments.

 

Mark Conner Current Issues, Theology

OMEGA: How Will It All End?

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'End Times' Fever

One of the last questions Jesus’ disciples asked him was about the end of the world (see Matthew 24:1-3). After the resurrection and at the end of Jesus’ ministry on earth, he ascended up to heaven. As he did, two angels appeared and boldly proclaimed, “Why do you stand here looking into the sky? This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven (Acts 1:10-11).” The last recorded words of the ascended Jesus are in the book of Revelation. They were to the church and he said, “Yes, I am coming soon (Rev.22:7, 12, 20)!” Ever since that time people have looked for and anticipated the second coming of Jesus and the end of the world. This began with the New Testament believers and has continued right through history but has intensified in recent years. End times fever is alive and well! That’s why it’s important for us to have a clear understanding of the end times so that we are not swayed by various trends or world events.

Observations about the Second Coming of Jesus

1. Jesus will come again. The early church held strongly to the belief that Jesus would come again as he said he would. A common phrase among them was “Maranatha”, which means, “Come, O Lord! (1 Cor.16:22)” The second coming of Jesus Christ is mentioned 318 times in the 216 chapters of the NT. That’s 1 in every 25 verses. Some entire chapters are given to this subject (Mt.24. Mk.13. Lk.21. 1 Cor.15) and three New Testament writers wrote entire books about it (1 and 2 Thessalonians. Jude. Revelation). Jesus said he would come again. Peter, Paul, John, James and Jude all speak of his coming. Not one New Testament writer fails to mention it. There are more references to this subject that any other New Testament teaching. Every time we take communion or the “Lord’s supper” we proclaim the Lord’s death “until he comes” (1 Cor.11:26). Jesus will return to the earth literally, visibly (“every eye will see him”), physically and personally just like he came. It will be the “same Jesus”, not another. He will come personally to receive us to himself (Jn.14:3). Unlike his first coming, which was in great humility and lowliness, his second coming will be in great glory with his angelic hosts accompanying him (Mt.16:27; 19:28; 25:31).

2. No one knows exactly when. Jesus will return in the Father’s appointed time. No one knows the exact day or hour (Mt.24:36. Mk.13:32. Acts 1:7. 1 Thess.5:2. 2 Pet.3:10. Acts 3:19-21). People who try to set dates or times bring discredit to the Christian faith and cause people to mock (2 Pet.3:4). We can, however, know the “times and seasons”. If we study God’s Word and listen to the voice of the Holy Spirit, we can be aware and ready for his coming. We don’t have to be caught “off guard” like the religious leaders were at Christ’s first coming. Dogmatism and intolerance on exact details is not wise. The Scribes and Pharisees missed the first coming of Christ because it did not happen just the way they thought it would. For those who are unprepared, his coming will be like a “thief in the night” – suddenly (Mk.13:36) and unexpectedly (Mt.24:36-51; 25:1-3. Mk.13:32-37. Rev.3:3; 16:15. 2 Pet.3:10. 1 Thess.5:1-11). Therefore, we need to be spiritual awake, watching and ready.

3. The second coming completes what Jesus began at his first coming. At the cross Jesus conquered Satan, sin, sickness and death. He said, “It is finished”! However, we live in the time of the end, which involves a tension between the “now and the not yet”.

  • “Already” Satan is conquered (a defeated foe), but “not yet” has his final judgement taken place. In between, he continues to try to deceive the nations and must be resisted.
  • “Already” sin has been atoned for and forgiveness is freely available, but “not yet” do we see sin totally eradicated.
  • “Already” sickness has been defeated but “not yet” do we see sickness and disease totally removed from the earth.
  • “Already” death is defeated but “not yet” do we see death destroyed. Our bodies are all ageing and unless Jesus returns beforehand, we will all die.

The contract has been signed and paid in full but we are living in this “in between time” before what has been legally accomplished becomes a complete reality.

  • There is coming a day when Satan and his demonic forces will be judged and cast into a lake of fire for eternity.
  • There is coming a day when sin will be cleansed from the earth and from our lives.
  • There is coming a day where sickness and pain will be no more, where suffering ceases.
  • There is coming a day when death, our last enemy, will finally be destroyed.

That “day” is the second coming of Jesus Christ. So the kingdom is both present (“already”) and future (“not yet”). Until then, we stand firm and continue to pray, “Your kingdom come. Your will be done.” This prayer is a request for God to reign and to manifest his love, justice and mercy in the earth. Our hope is rooted in Christ’s work of redemption that began on the cross and will be completed at his second coming.

The Bible and the End Times

There are a number of books and passages in the Bible that deal specifically with the ‘time of the end’ and the second coming of Jesus. Obviously, the book of Revelation would be the primary source of information concerning the end times. It is a fascinating apocalyptic book with much prophetic symbolism in it that makes it somewhat difficult to interpret. Over the years there have been a variety of approaches to interpreting the book of Revelation (as well as the teaching of Jesus in Matthew 24). There are three broad categories of how people have interpreted this book through the centuries:

1. The Preterist (‘past’) View – this view understands the events of Revelation as having been fulfilled in large parts in the first centuries of the Christian era. In effect the book was written to comfort Christians, who suffered persecution from Rome and also from Judaism. Revelation’s fulfilment is all in the past. We don’t need to be looking for anything happening today that corresponds to its prophecies.

This view has a lot of merit. The book of Revelation was written to real people and real churches in the first century and it had specific relevance to what they were going through. It meant something to them and they would have been able to gain understanding about the times they were living in and to draw comfort and hope from it. In fact, the arguments for a direct correlation between some of the prophetic pictures in revelation and to events in the first century are quite convincing. However, in addition to this, like all biblical books, I believe that Revelation also speaks to believers in all generations and times of history. We must not limit its meaning and application to the first century. In fact, like all prophecy, there are often layers of application to people in different times and circumstances without taking away the direct significance to the first hearers. 

2. The Historicist View (‘literal’) – this view sees the events of Revelation as unfolding throughout the course of history. Another variation of this view it what is referred to as a ‘Futurist View’, which argues that the events spoken about in Revelation (particularly chapters 4-22) await the end times for their historical fulfilment.

This view has some good things going for it. The first coming of Jesus historically fulfilled a whole variety of prophecies from generations earlier, and with amazing accuracy. It seems sensible to acknowledge that the same thing will happen with his second coming too. Unfortunately, the task of trying to identify contemporary events with prophecies from Revelation is fraught with danger and must be done very carefully. Otherwise, believers can be caught up in a ‘conspiracy theory’ obsession that only leads to fear and speculation and doesn’t really help anyone.

3. The Idealist View (‘figurative’ or ‘spiritual’) – this view is reluctant to pinpoint the symbolism of revelation historically with any specific social or political events. Rather it sees Revelation as setting forth timeless truths concerning the battle between good and evil that continues throughout the church age. The challenge is to be faithful to Christ and expectant of a victorious future not to seek any literal or chronological interpretation.

This view also has some real merit. There is a lot of prophetic symbolism in Revelation that paints pictures of spiritual activity in the heavens that can’t be fully understand in human or historical terms. However, to limit the entire book to only spiritual matters without any direct correspondence to events on earth would seem an inadequate approach.

As you can see, each one of these views has strengths and weaknesses. I believe that proper interpretation includes the best aspects of all three views.

An Order of End Time Events

We will now look at a possible order of end time events. It is important to mention that dogmatism and intolerance on exact ‘end time’ details are not wise. The Scribes and Pharisees missed the first coming of Christ because it did not happen just the way they thought it would. Every one of us is in danger of doing the same with the second coming. Here at CityLife, we have no official ‘party line’ when it comes to end time teaching. We allow for diversity on the details of these types of matters After all, we’ll probably all be a little right and a little wrong about how it’s all going to happen. I’m sure there will be a few surprises for everyone!

Let’s look at what will likely happen before, at and after the second coming of Jesus. Of course, I encourage you can do your own reading, study and research on this important topic.

Things to occur before the second coming of Jesus Christ 

Negative things to occur:

1. Increasing spiritual darkness (Is.60:1-3). Jesus told us that the last days just prior to his coming will be similar to the days of Noah and the days of Lot (Lk.17:20-37). He said that there would be great deception (Mt.24. 1 Tim.4:1) with many false prophets and false “Christ’s” appearing (Mt.24:5, 11, 23-26. 2 Thess.2:1-12. Rev.13). We are told of a great “apostasy” or “falling away” of many who are struggling to hold on to their faith in Jesus Christ (2 Thess.2:1-3. Mt.24:12. Heb.6:3-8).

2. Great Tribulation (times of ‘pressure’). There will be a time of great tribulation (Mt.24) and “terrible times” (2 Tim.3:1-7). Wars, diseases and earthquakes will increase (Mt.24:6-7. Rev.6:1-17). There will be times of intense persecution of believers for their faith (Mt.24:9-10, 21).

3. The revelation of the Antichrist. The title ‘antichrist’ refers to someone who is ‘against Christ’ or who sets themselves up ‘instead of’ or in competition with Christ. Jesus himself predicted the appearance of “false Christ’s” (Mt.24:5). There is a ‘spirit of antichrist’ at work in the world (1 Jn.4:3). The apostle John tells that there will be ‘many antichrists’ in the last day (1 Jn.2:18). There also seems to be an indication that there will be one very strong individual Antichrist (‘the’ Antichrist) who will be revealed in the last days before Jesus returns (see 2 Thess.2:1-12). The Antichrist will be revealed and will set up his kingdom for a time (Dan.2, 7, 11. Rev.13; 19:11-21). Satan knows that his time is short and in the last days he will throw everything he can against God and his work on earth.

4. God’s judgements will be revealed (Rev.14:7; 16:7). These judgements are outlined under the seven seals, seven trumpets and seven bowls of anger to be poured out on the earth (Rev.6-16), as people reap the consequences of their decisions and actions.

Positive things to occur:

1. A worldwide outpouring of the Holy Spirit on all people (Joel 2:28-32. Acts 2:17-21. James 5:7-8). This began on the day of Pentecost and will be completed in the “last days”.

2. A great spiritual harvest. Many people will become followers of Jesus and there will be a great harvest of people brought into the kingdom of God. The gospel will be preached to every nation and people saved out of every nation or “people group”, before the end comes (Mt.24:14). Revelation tells us about a multitude of people worship around the throne from ‘every tribe, language, people and nation’ (Rev.5:9). We still have more work to do here.

3. A glorious church. The church of Jesus Christ will be united (Jn.17), glorious (Eph.5:25-27) and victorious (Mt.16). The “last day” church will be greater than the first church (Acts 3:19-21). We are not there yet.

4. The fulfilment of all true prophetic words. All words spoken by the prophets will be fulfilled (Acts 3:19-21). Not one word spoken by God through his prophets will be left undone. Everything will come to pass. In fact, one reason I don’t believe Jesus will come back tonight, is because there are a number of things yet to be accomplished before he returns.

Darkness and light (Prov.4:18-19. Is.60:1-3), the mystery of lawlessness and the mystery of godliness, the weeds (tares) and the wheat are growing together as the coming of Christ draws near. The evidence of many of these “signs” is all around us today and they will increase in intensity as the return of the Lord comes closer. We live in exciting yet challenging times.

Things to occur at the second coming

1. The appearance of Jesus in glory. Jesus’ return will be with “a loud command, with the voice of the archangel and with the trumpet call of God” (1 Thess.4:13-18). He will return in great glory, the glory of his Father (Mt.16:27; 19:28; 25:31). The angelic hosts will accompany him. Every eye will see him (Rev.1:7). John gives us a vivid picture of Jesus riding on a white horse – eyes blazing with fire, a two-edged sword coming out of his mouth, his robe dipped in blood and the armies of heaven riding with him (Rev.19:11-16).

2. The resurrection of the righteous. All believers who have died “in faith” will have their bodies resurrected and will live forever with a glorified body (1 Thess.4:13-18. 1 Cor.15:51-57. Heb.9:28. Phil.3:20-21). In that sense Jesus is coming ‘with’ his saints. This refers to all of the righteous believers who have died in faith since time began – their spirits are in heaven right now but they are waiting in expectation for the resurrection and glorification of their bodies.

3. The ‘rapture’ of remaining believers. Although the word ‘rapture’ in not mentioned in the Bible, the concept is. Jesus will return for (those who are “alive and remain” and escape death) and with his saints (those who “died in faith”). In this sense, Jesus is coming ‘for’ his saints – those who are alive and remain on the earth when he returns (1 Thess.4:16-17). There is a generation that will never die. Jesus will come in their generation while they are still alive and they will be "caught up" to meet him int he air. Many have hoped to be a part of that company and we do too.

What a day that will be! It will be more dramatic, more explosive and more exciting than any movie you have ever seen. The second coming is a great source of comfort and of hope for us as believers. There is coming a time when pain, crying and suffering will be gone. We will be reunited with our loved ones who have died and gone to heaven.

Things to Occur After the Second Coming

1. Judgement and reward for believers. Believers will appear before the judgement seat of Christ, which is not about salvation but about reward for the good works we have done (2 Cor.5:10).

2. Judgement of the devil. The devil will be judged and cast into a lake of fire for eternity (Rev.20:10). This judgment has been a long time coming being prophesied about in Genesis 3:15 and initially enacted by the work of Jesus on the cross and his subsequent resurrection.

3. Eternity in either heaven or hell (based on our choices in life). There will be a judgment for unbelievers, the great white throne judgement where the book of life will be opened. Those who names are not in the book of life will be cast into a lake of fire (Rev.20:11-15) where the devil and his angels are.

The godly, those who have accepted Jesus Christ as their Lord and Saviour, will live forever in heaven with the Lord (Rev.21:27). Heaven will be a place like nothing we have ever experienced – more wonderful than we could ever think or imagine. God’s heart is that no one perish but that all have an opportunity to receive forgiveness and eternal life (2 Pet.3:9). Hell was made for the devil not for people. God does not wish anyone to end up in hell, that’s why he sent his Son.

Another area of debate amongst end time theologians is when the ‘millennium’ spoken about in Rev.20:1-6 will be. The ‘millennium’ is a 1000-year period where believers will rule and reign with Christ on the earth as a reward for their faithfulness. Some people believe we are in the millennium now and therefore that the second coming occurs after it (post-millennialists). Some people believe that it does not refer to a literal period of time but rather is symbolic of the entire period between the first and second comings of Christ (a-millennialists). Still others believe the second coming will occur before it (pre-millennialists). The challenge for all interpreters is that Revelation 20 is the only explicit reference of the millennium in the Bible and there is no mention of the relation of the second coming to the millennium in the actual text (whether it is before or after). Personally, I don’t think we’re in it now (you call this rest?). I tend to think it will be after the second coming but even that view has some challenges. We should not be dogmatic because there are too many unknowns.

4. The creation of a new heavens and a new earth (see 2 Peter 3:1-13. Rev.21). The end of the biblical story (Revelation 21-22) return us to a new world without sin, suffering or death, just like God originally intended (Genesis 1-2).

How should we then live?

We should live ready for Christ to come at any moment (Lk.21:34-36) but working diligently as if he may not come back in our lifetime. We should avoid extremes (over-preoccupation with a sneaky rapture vs. trying to create heaven here on earth). As Tony Campolo once said, “Any theology that does not live with a sense of the immediate return of Christ is a theology that takes the edge off the urgency of faith. But any theology that does not cause us to live as though the world will be here for thousands of years is a theology that leads us into social irresponsibility.”

1. Live with full devotion to the Lord. Be prayerful and watchful. Love him with all your heart and develop a close relationship with him. Many nominal believers will be shocked on that day (Mt.7:21-23). Don’t be caught without “oil” (Mt.25:1-13). Be spiritually awake, refusing to allow lethargy or apathy into your heart (Mk.13:32-37. Rom.13:11-12. 1 Thess.5:1-10).

2. Live your life in light of eternity. What we do in time echoes through eternity. We have only one life to life. This is not a dress rehearsal or a practice run. This is the real thing so give it all you’ve got. Use your gifts, talents and abilities for the benefit of others (Mt.25:14-30. 2 Cor.5:10-11. 1 Cor.3:1-15). We will be rewarded for faithfulness with what we have been given, not because of the gifts we received or the positions we held.

3. Live with an evangelistic edge. Make heaven’s priority yours. Be stirred to a spirit of evangelism. Build relationships, take risks, look for opportunities, share your faith and invite people to church and to Christ. Join God in his mission in the world.

Life is short, live wisely! Know God’s will, seize every opportunity and invest your time in things that count for eternity (Eph.5:15-17).

Extra Reading

There are a variety of views within the Christian church about all of these ‘end times’ matters. With so many unknowns, it is wise to hold our own views about the future cautiously and with an open mind. Here is some recommended reading for those who’d like to dig a little deeper.

  • Four Views on the Book of Revelation, edited by C. Marvin Pate (Grand Rapids, Michigan: Zondervan Publishing House, 1998).
  • Three Views on the Rapture: Pre-Tribulation, Pre-Wrath, or Post-Tribulation, edited by Craig A. Blaising (Grand Rapids, Michigan: Zondervan Publishing House, 2010).
  • Three Views on the Millennium and Beyond, edited by Darrell L. Bock (Grand Rapids, Michigan: Zondervan Publishing House, 1999).
  • Four Views on Hell (Second Edition), edited by Preston Sprinkle (Grand Rapids, Michigan: Zondervan Publishing House, 2016).
  • Four Views on Salvation in a Pluralistic World, edited by Clark H. Pinnock (Grand Rapids, Michigan: Zondervan Publishing House, 1996).
  • Four Views on Eternal Security, edited by J. Matthew Pinson (Grand Rapids, Michigan: Zondervan Publishing House, 2002).
  • Four Views on the Role of Works at the Final Judgment, edited by Robert N. Wilkin (Grand Rapids, Michigan: Zondervan Publishing House, 2013).

Sample Reflection Questions

  1. What evidences do you see of ‘end times fever’ today?
  2. Have your ever read the book of Revelation? How did you find it? Did you understand it? Discuss the various ways people interpret this book. What do you think about them?
  3. When do you think that Jesus will return? Soon? In our life time? In another generation?
  4. What are some things happening today that may indicate that Jesus is coming soon?
  5. Do you ever think about the second coming of Jesus? What do you think that day will be like?
  6. Do you think the church, in general, focuses too much on ‘end times’ or not enough?
  7. Consider the things to occur before the second coming. Do you believe Jesus may come back tonight? If so, why? If not, why?
  8. Reflect on eternity – heaven and hell. What do you think they will be like?
  9. How does your belief in the second coming affect your daily life?