Reading Revelation

In the last week of our seminar on prayer and worship, we read the Book of Revelation. This was the most familiar of our readings, since it is part of Scripture. It does not seem nearly as strange to us as ancient writers like Pseudo-Dionysius. And yet, it was really the strangest thing we read by far. Imagine reading Revelation without having been previously exposed to it: most of us would tear our hair out trying to figure out what is going on. And yet: do we really know what it means, or have we merely gotten comfortable with the language of Scripture's stranger sections, without truly grasping it?

Despite having a seminary degree, I have never seriously studied Revelation (and certain other books), and reading Revelation anew challenged me that I need to do so. God has given me the

great privilege of His truth revealed in Scripture, and I have simply not been interested enough to receive all of it.

One of the striking insights of Revelation is how connected worship is to everything that happens in the world. Repeatedly in the book, worship accompanies the defeat of evil. One could push
that further and say that worship IS the defeat of evil--since evil consists of the failure to acknowledge and worship God. A theologian named John Webster said it this way: "Praise is the great act of rebellion against sin."

The question, then, is: is this how we view our worship? Do we think that we are participating in God's victory over evil when we gather on Sunday? Do we realize that we are taking part in a world-transforming act? More often, I think we see ourselves as retreating from the world, taking a brief rest in God's presence, before we have to go out there and get to work again.
When we think about this, it is unsurprising that many Christians have trouble connecting worship to service. In fact, the two have become antithetical: some Christians worship, while others go out and help the poor. Some are accused of "being too heavenly-minded to do any earthly good." Such a statement has no place in Revelation, though: the "heavenly-minded" are the ones who see and take part in God's mighty acts in the world. If being "heavenly-minded" leads us to disengage from the world, than what we have in our minds is not heaven at all, but an idolatrous illusion.

How can we worship in a way that reflects the divine reality?

How can we worship conscious that we are participants in the heavenly worship and in God's victory over sin and evil in the world?

How can worship be more connected to the battles in our own lives?

These are the questions with which Revelation has left me.

Ancient Wisdom and Modern Science

I commend to you Rev. Chris Brown's blog post, Renewing the Mind: Porn, Neurology, and Monkish Wisdom. Chris connects what science teaches about addiction to the spiritual practices of ancient Christian ascetics. He draws on the Philokalia, one of the texts for our current seminar.

The reason we encourage the study of these ancient teachers is because we believe they are far more than historical curiosities; they offer us great spiritual wisdom that can help us grow in our faith today. Thanks, Chris, for providing an excellent illustration of that.

Testimonial

Here's what BJ Woodworth, lead pastor of The Open Door, has to say about ACFI:

As I have begun to read the early church fathers through The Ancient Christian Faith Initiative I have discovered a deep well of inspiring theological discourse that has opened my eyes and my heart to the majesty and mystery of God. In reading and discussing these saints of the faith with others I have found myself driven to my knees in prayer and worship. I have found myself deeply aware of my humanity in the shadow of an unfathomable yet immanent God. I have seen my heart set aflame for the love of God for me and the world and most of all I have had my mind blown with the humble brilliance of these ancient but completely relevant writers of our faith. ACFI has equipped me in ministry to plumb the depths of God with great humility and awe and to lead the church out of a deep place of prayer and worship. In an age of searching mystical spirituality I encourage everyone to read these ancient yet surprisingly relevant sages of our Christian faith.

Augustine on Jesus' Miracles and the Miracle of Creation

As I was preparing a sermon on Jesus' turning water into wine, I came across this great reflection on miracles by Augustine:

The miracle indeed of our Lord Jesus Christ, whereby He made the water into wine, is not marvellous to those who know that it was God’s doing. For He who made wine on that day at the marriage feast, in those six water-pots, which He commanded to be filled with water, the self-same does this every year in vines. For even as that which the servants put into the water-pots was turned into wine by the doing of the Lord, so in like manner also is what the clouds pour forth changed into wine by the doing of the same Lord. But we do not wonder at the latter, because it happens every year: it has lost its marvellousness by its constant recurrence. And yet it suggests a greater consideration than that which was done in the water-pots. For who is there that considers the works of God, whereby this whole world is governed and regulated, who is not amazed and overwhelmed with miracles?

If he considers the vigorous power of a single grain of any seed whatever, it is a mighty thing, it inspires him with awe. But since men, intent on a different matter, have lost the consideration of the works of God, by which they should daily praise Him as the Creator, God has, as it were, reserved to Himself the doing of certain extraordinary actions, that, by striking them with wonder, He might rouse men as from sleep to worship Him. A dead man has risen again; men marvel: so many are born daily, and none marvels. If we reflect more considerately, it is a matter of greater wonder for one to be who was not before, than for one who was to come to life again. Yet the same God, the Father of our Lord Jesus Christ, doeth by His word all these things; and it is He who created that governs also. The former miracles He did by His Word, God with Himself; the latter miracles He did by the same Word incarnate, and for us made man.

As we wonder at the things which were done by the man Jesus, so let us wonder at the things which where done by Jesus God. By Jesus God were made heaven, and earth, and the sea, all the garniture of heaven, the abounding riches of the earth, and the fruitfulness of the sea;—all these things which lie within the reach of our eyes were made by Jesus God. And we look at these things, and if His own spirit is in us they in such manner please us, that we praise Him that contrived them.

Indeed.