Loud Love

In our many years of ministry, Robin and I have met many unforgettable people. Some are still with us, but others have gone on to glory, including a larger-than-life character named Gene Ball.  

At his memorial service, Gene was eulogized in various ways: colorful storyteller, master salesperson, veteran choir member. However, I especially appreciated the description from one family member: Gene was a guy who reached out to you with a “loud love”! I mean, there was nothing subtle about the devotion of Gene Ball! He enveloped you with acceptance and kindness. He didn’t just deliver caring words; he incarnated compassion, giving you his very life in Christ.

Consider 1 Thessalonians 2:1-12; “loud love” reverberates throughout this text. As Paul clarifies in verse 8, “Because we loved you so much, we were delighted to share not only the gospel of God but our lives as well.” Not surprisingly, our Scripture is filled with intimacy, as Paul refers to those in Thessalonica as “brothers and sisters” (vv. 1, 9) and beloved “children” (v. 11), and describes himself and the other apostles as a “nursing mother” (v. 7). What we’re encountering, then, is not a mere sharing of information or ideas in this text; it’s a radical exchange of one’s very essence, as Paul, through the power of Jesus, gives his very life to the Thessalonians and, in turn, challenges them to give their very lives to each other.

I wonder if that kind of exchange is happening in our lives today. Beyond “the Gene Balls of the world,” are we exercising “loud love”—not just sharing the gospel of God, but also our very lives—enveloping one another in generous compassion, incarnating the tender care and kindness of the Savior?

Hope is our emphasis in this season, for hope changes everything! But hope is not nurtured without demonstrative, extravagant compassion. Have you noticed? Ours is a hostile, hopeless world that’s loud, for sure—but not with love, but with harshness and rancor. And so, to paraphrase the words of Scottish minister Ian MacLaren, we need to be enormously kind to each other, for “every man [or woman] in this room is fighting a hard battle.”

This is not just true regarding our personal struggles, but also our collective struggle as the body of Christ. Have you noticed? There’s a fierce battle between dominant culture and the Christian church—between the way of the world and the Way of Jesus. The world is filled with racism; Jesus is filled with equality. The world is consumed by lust; Jesus is consumed by holiness. The world is addicted to violence; Jesus is devoted to peace. The world is hooked on consumerism; Jesus is committed to simplicity. And so, if we’re attentive, we’re in a hard battle not just individually, but collectively, as we live in tension as Christ-followers within the broader culture.

But what else is new? A headline theme in 1 Thessalonians overall is the battle between the church and dominant culture. That’s inferred as Paul speaks of his suffering, outrageous treatment, and strong opposition encountered in Philippi in verse 2 of our text. But it’s especially pronounced in Acts 17, as Luke describes Paul’s first visit to Thessalonica. While there, Paul and Silas cause an uproar among the establishment—both secular and religious—because they declare that Jesus is Lord rather than Caesar. “These people who have been turning the world upside down have come here also,” the authorities complain. “They are all acting contrary to the decrees of the emperor, saying that there is another king named Jesus” (Acts 17:6–7).

Friends, don’t be surprised if we find ourselves in a similar situation someday. I’m not suggesting that we look for trouble or provoke it. However, I am saying that if we truly desire to turn the world upside down for Jesus, there will be, at some point, tension between us and the establishment—the dominant beliefs of our day. For if we truly believe Christ is Lord and not racism, consumerism, militarism, postmodernism, nationalism, or hedonism, we’re innately out of step with culture, proclaiming the narrow but liberating way of Jesus. And so, our goal as those entrusted with the Gospel, to quote Paul in verse 4, is not to “please people, but God who tests our hearts.”

John Lewis was a leader in the Civil Rights Movement of the 1960s and early 1970s. In that role, he and his companions—people like Andrew Young, Jesse Jackson, and Martin Luther King Jr.—sought to uplift the Way of Jesus in the face of rampant injustice and discrimination. In describing his calling amid such oppressive reality, Lewis said, “Sometimes in life, we’re called to get into ‘good trouble.’” I like that! So, what kind of “good trouble” are you called to engage in?

Again, I am not urging us to seek out trouble or provoke it, but I am asking that we not avoid the uncomfortable as we lift up Jesus as Lord. Perhaps it is addressing injustice, as John Lewis did, for injustice is an urgent, vital concern. But maybe it’s another societal need that Jesus lays on your heart. One prospect is the lack of reverence and holiness in our culture, a virtue Paul accentuates in verse 10 of our text. And so, here’s an idea to prime the pump—to get us started on the road of riskier faith. The next time you’re in a restaurant with family or friends, take a moment before or after your meal arrives and offer a spoken prayer of thanks at your table. Don’t strive to be showy, but don’t be shy either. Pray a meaningful prayer—not a quick one—out loud. I guarantee you a thoughtful spoken restaurant prayer will create a stir! And not everyone around you will be happy, including some folks at your table! But friends, it’s good trouble and a great way to begin growing in a willingness to be more uncomfortable for Christ.

Such risk empowers us both individually and corporately to intensify our witness for Jesus. Ironically, it’s our oddness, our peculiar, countercultural ways—our difference, our “loud love”—that grabs the attention of outsiders, prompting them to ponder, “Who are these people?” In 1436, a young cleric noticed the proprietor of a fish shop using leaves from an ancient book to wrap his product. Among the pages was a second-century letter written by an unknown Christian author to Diognetus, a seeker curious about the peculiar character of the early church amid the loud rancor of his day. The cleric retrieved the epistle, discovering a fascinating description of Christ-followers, the people of the Way (Acts 24:14). The letter’s author recounted to Diognetus that Christians have a “wonderful and confessedly striking method of life. They dwell in their own countries, but simply as sojourners… They are in the flesh, but they do not live after the flesh… They pass their days on earth, but they are citizens of heaven… They are reviled and blessed… they are insulted and repay the insult with honor… To sum up all in one word—what the soul is in the body, Christians are in the world.”

Friends, that’s what “loud love” ultimately does: it shapes us into the very soul of society. In a world filled with loud rancor, loud love stands out—becoming leaven in the loaf, salt to the earth, and hope to the world. It radiates another way of living, prompting curiosity in people and drawing many to the Savior, His people, and His cause.

You see, the “most evangelistic thing the church can do today,” in the words of Bryan Stone, “is to be the church—to be formed imaginatively by the Holy Spirit”—to be a contrast society to the dominant culture around us, nurturing hope. And so, not surprisingly, Paul ends our text today by urging the Thessalonians “to live lives worthy of God, who calls you into his kingdom and glory” (1 Thess. 2:12). 

And what is a life worthy of God? It’s the life, in part, that Paul and the apostles modeled to the Thessalonians, summarized throughout our Scripture text: a life that is “holy, righteous, and blameless” (v. 10); a life of sacrifice, seeking not to be a burden (v. 9); a life not asserting one’s authority (v. 6); a life not seeking to please people (v. 4); a life not full of error or impure motives (v. 3); a life that dares to tell the gospel despite strong opposition (v. 2). In sum, a life—you guessed it—of “loud love,” that not only shares the Gospel but gives its all, “our very lives,” totally, freely, and compassionately (v. 8).

It is my prayer that we will increasingly “give our all” to one another and our neighborhood, that we will get into “good trouble” locally and globally, radiating “loud love.” For in a culture torn apart by rancor, folks yearn for a people living out empathy, justice, holiness, kindness, and care—the fullness of compassion and love. Talk about nurturing and stoking hope! People are more expectant when another way of being—grounded in benevolence, not rancor—comes alive right before their eyes.

You know, I think Gene Ball would be pleased if we headed in that direction. But more importantly, I think Jesus would be immensely pleased. For Jesus is the epitome of the fullness of demonstrative, lavish compassion—not just giving us the Gospel, but giving us His all: His very incarnation, His very life, the totality of His empathy and care. 

And so, friends, be like Jesus. Share the Gospel, but also give your all—your very lives—enveloping people near and far with divine care, justice, holiness, and tenderness -- nurturing hope. Reach out and multiply the full compassion of the Savior, lavishing on everyone the “loud love” of Jesus.

Live on Tiptoe, Nevertheless!

This is a despairing time. Political rancor, economic fluctuation, and mounting violence weigh heavily, pulling us down. There’s not a lot to encourage us as we continue into a new year. 

Yet, God’s bias is a forward-look. Whenever God’s people encounter wilderness, exile, or any sort of bleakness, God, nevertheless, points to a Promised Land, a release from bondage, and a hope for the future.

This is evident in Romans 8, where the Apostle Paul pictures all of God’s creation in anticipation despite challenge. “This is how I work it out.” Paul writes. “The sufferings we go through in the present time are not worth putting in the scale alongside the glory that is going to be unveiled for us. Yes: creation itself is on tiptoe with expectation, eagerly awaiting the moment when God’s children will be revealed.” (Romans 8:18-19, NTFE).

Now the meaning of our “revealing” is varied, but fundamentally it is rooted in Paul’s additional conviction that “We know, in fact, that God works all things together for good with those who love him, who are called according to his purpose.” (Romans 8:28, NTFE).

Dr. Martyn Lloyd-Jones clarifies God’s workings (i.e., all things working together for good) through the workings of a fine watch. In examining a watch’s workings, you see wheels turning in opposite directions, springs pulling against each other, gears that seem to conflict or move chaotically. It looks like disorder and contradiction. But the expertise of a skilled watchmaker crafts every part— even those that appear opposed—into a precise instrument of purpose, keeping perfect time. In like manner, Lloyd-Jones concludes, the ultimate Maker of all things works everything (the beneficial, the taxing, the horrible) into a life-contribution, in His good time. Sheer suffering is often part of the process, but over time — God’s time — even the most disconcerting elements work together for a benevolent outcome; nothing is ever wasted.

Believing such truth is a corrective lens for a new year. Unless we believe that nothing is ever wasted, in Christ, that all of life is moving toward good (i.e., New Creation), it’s tough to see any hope in the months ahead.

But note our responsibility. In Romans 8:28, Paul indicates that God doesn’t work alone to meld life together; God works with those who love Him to bring reconciliation and healing. Though God is Sovereign, ultimately superintending outcomes, He chooses to partner with us, valuing our contribution. As patristic saint Augustine notes: “God made you without you….He doesn’t justify you without you.” Thus, vital to finding hope in the new year is recognizing our role in making all things new in Christ.

Biblical scholars call this necessity participation. For many, recovery, rescue, and salvation are a static one-time God-transaction that transports us to heaven. But the heart of the Gospel includes not just God’s initiative, but our daily contribution to righteous well-being – now! Sure, in Christ we live forever; there is life after death. But the Gospel’s emphasis is not life after death, but life after birth and our active role in actualizing it in Christ.

The biblical guidebook for such participation is the Sermon On The Mount (Matthew 5:1-7:28). These verses are grounded in God’s initiative (action) in Christ, but they emphasize the necessity of our response to God’s enterprise. For example: 

• Reconcile quickly — settle anger and disputes promptly, reconciling with others before offering gifts to God (Matthew 5:21–26). 
• Avoid lust — guard against internal adultery by controlling thoughts and taking radical steps if needed (Matthew 5:27 - 30). 
• Speak truthfully — Let your yes be yes and no be no, avoiding oaths and ensuring simple honesty (Matthew 5:33-37). 
• Seek God's kingdom first — Do not worry about material needs; prioritize God & kingdom and trust His provision (Matthew 6:25–34; cf. 6:19–24).

And so, want a happy New Year? Act on God’s Good News (Gospel) today, on earth -- rather than reducing the Gospel to a “ticket” to heaven. Though our works do not ultimately save us, they are nevertheless a crucial part of God’s design, His methodology, as He works with us, to work all things together for New Creation. 

Once, I visited a historical site where a classic loom was in action, creating a beautiful, large fabric. The process was a work of art and highly participatory, with a shuttle flying across the loom between two people, as they exhibited keen intentionality and skill. Only as the two worked together was beauty and artistry achieved. 

So too with the outcome of our life. Only as we act and participate with God, passing the “shuttle” back and forth, is New Creation shaped and formed. Though God is the designer and ultimately responsible for the results, our involvement is crucial to His overall plan for crafting life and well-being.

And so, anticipate a Happy New Year! Grasp the “shuttle” of health-focused initiative and work with God to create vital, flourishing new life in Christ. Participate with the Lord to work all things together for good. Believe nothing is ever wasted. Honor the Creator as Sovereign, the ultimate arbitrator of outcomes, but contribute to New Creation, with expectation. 

Sure, things look dire, no doubt. But another optic is available, the lens of Jesus. Through His perspective and person, we can be hopeful, forward-looking, anticipating the days, weeks, and months ahead, in Christ. Along with all of God’s creation, we can live on tiptoe -- nevertheless!

Junia

Do you have any odd habits? I have a few:  I always put-on my socks before any other piece of clothing in the morning. I always need to have a clock in view, even placing one in the bathroom, in a strategic spot. And I always begin a book by reading it backward. 

Regarding that last habit: I don't linger there long, but I usually read at least the acknowledgments and the last few pages. Sometimes, my curiosity ruins my reading, squashing the book's suspense. But in most cases, it helps frame and inform my reading, giving me overarching insight into the entire book, helping interpret everything in the pages ahead.

New Testament scholar Scott McKnight contends that the book of Romans, penned by the Apostle Paul, is a book that should be read backward. We often view Romans primarily as a book of heavy doctrinal thought unrelated to the daily demands of living.  But if read backward, Romans is amazingly relevant, very much related to real life and people -- including women. 

Now, that surprises some because the stereotype of the Apostle Paul is that he hates women, expecting them to be subservient, to submit and be silent. But if you read the book of Romans backward, women take on a whole new worth, both in terms of personhood and ministry. 

Why in Romans 16, for example, the last chapter in Romans, Paul greets twenty-nine individuals, including ten women, 34% of his “shout-outs.” And of the ten women, seven fulfill ministry functions within the fledging Roman church.  

Phoebe is a deacon and a patron (Romans 16:1), Priscilla is a co-worker and host of a house church (Romans 16:3+5), Mary, Tryphena, Tryphosa, and Persis are laborers (Romans 16:6; 12), and Junia is an Apostle (Romans 16:7). 

Now all these women have merit, but Junia stands out because Junia is identified as a major ministry leader, an apostle -- in fact – “outstanding among the apostles.” (Romans 16:7, NIV) Now some contend the correct translation is not Junia as an apostle, but Junia as one “well known to the apostles,” (Romans 16:7, ESV) -- but the majority of biblical scholars favor the former translation, indeed identifying Junia as an apostle.  

As an apostle, Junia served as an evangelist, one commissioned as a missionary to spread the faith. In the New Testament, there were two categories of apostles:  First, a small group of leaders commissioned personally by Jesus to spread the Gospel, such as Paul and Peter. But secondly, apostle also refers to a larger group of persons commissioned by the first apostles to be apostles, propagating the Christian faith. Junia was in this latter category, serving as a vital ambassador and missionary for the Gospel. 

It’s noteworthy that Junia doesn’t operate solo, but works as a team with Andronicus who’s also an apostle and probably her husband or brother. We don’t know a lot about the outreach of this pair. But we do know from Romans 16:7 that Junia and Andronicus were notable, distinguished apostles, 

1) outstanding among their peers -- 2) they were persecuted for their faith, imprisoned with the Apostle Paul, no less -- and that 3) they were veteran believers, giving their lives to the Lord, even before Paul, perhaps even knowing Jesus personally. 

Thus, Junia and Andronicus were not minor league but major league players in the early church, who undoubtedly had a marque role in advancing the Gospel in impactful ways. With that established, what's the significance of Junia, in particular, as a woman, being included as a major leader in the early church? 

For starters, Junia reminds us that...  

Women Are Equal To Men In Their Intrinsic Personhood And Worth. 

Though it’s controversial to say out loud, we live in a world where patriarchy still lives, that is, a belief system that purports that men have the edge over women, in terms of fundamental ability, personhood and worth.  

That was true in biblical culture, under both the old and new covenants. Why Jewish men throughout biblical history would regularly recite in their daily prayer the thanksgiving: “Praised be God that he has not created me a woman.” But Jesus exploded that ideology, resulting in the Apostle Paul concluding:  

“There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.” (Galatians 3:28, NIV). 

Thus, any scripture, in particular, that suggests that men have the edge over women -- or -- that women need to submit to men must be interpreted through the lens of this overarching, governing truth.   For Jesus, women are equal to men in their intrinsic ability, personhood and worth and must be respected accordingly. 

Matthew Henry, a 18th century British pastor best known for his devotional commentary on the Bible, reflected the patriarchy of his time.  But when he interpreted the making of male and female in Genesis 1, the Spirit of God hijacked his cultural bias: why men and women are equal, after all.  

“...Woman was made of a rib out of the side of Adam," Henry reflects in his commentary. "Not made out of his head to rule over him, nor out of his feet to be trampled upon by him, but out of his side to be equal with him, under his arm to be protected, and near his heart to be beloved.”  

I pray that we, like Henry, allow the Spirit of God to hijack our cultural bias. For there is no other biblical truth than this truth:  women and men are fully, totally, unequivocally equal. 

But there's more. Junia also reminds us that... 

Women Are Equal To Men In Their Ability And Role In Advancing The Gospel. 

As important as it is to affirm women's equality in terms of worth, it is similarly essential to establish the equality of women in terms of ministry role. Contrary to recent actions by the Southern Baptist Convention and other church bodies, women are called by God to all church leadership roles. This is startlingly clear in Romans 16 as Paul connects various women to various ministry functions, including Junia as an apostle.

Historically, the church has affirmed this. Bible scholar Eldon Jay Epp notes that Junia was almost universally translated in its feminine form until the 20th century, when it suddenly changed to the masculine form Junias found in translations like the Revised Standard Version and, most recently, the Living Bible. But if you consider the whole scope of church history and interpretation the consensus of the ages is conclusive: Junia is, in fact, a woman and not a man.  

“How great was the wisdom of this woman that she was thought worthy of being called an apostle!” church father John Chrysostom  celebrates.  

Thankfully, recent updates to most Bible translations have recognized this and given Junia her rightful place. 

But what evidence do we have beyond Romans 16:17 for the conclusion that women are equal to men in ministry role? For me, three texts stand out: Romans 12:6-8; 1 Corinthians 12: 4-11 and Ephesians 4:4-13. 

In all three cases, these scriptures list spiritual gifts and spiritual roles for ministry. But it’s striking that in each case, no preamble declares that the ministry gifts or roles listed are just for men. In each case, the text indicates that the gifts are for both men and women. 

For example, Romans 12:6 declares:  

“We have different gifts according to the grace given to each of us..." (Romans 12:6).  

Or consider 1 Corinthians 12:6 

"There are different kinds of working [that is expressions of spiritual gifts and service), but in all of them, and in everyone it is the same God at work.”  (1 Corinthians 12:6).  

And lastly, consider Ephesians 4:7 

"But to each one of us grace has been given as Christ apportioned it...So Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers to equip his people..."  (Ephesians 7; 11-12). 

It goes beyond the scope of this message to consider New Testament texts that seem to contradict this assertion, such as 1 Corinthians 14:34, which calls for women to be silent in the church, or Titus 1:5-9, which recognizes only husbands as elders/pastors. Suffice to say for now, these are isolated, unique, situational references that, if interpreted contextually, do not contradict the grand sweep of scripture that affirms that both men and women are called equally to all ministry roles.  

Well, lastly, Junia reminds us that... 

Whether Women Or Men, Gospel Ministry Requires Noteworthy Sacrifice.  

It’s significant that Paul describes Junia along with Andronicus as "outstanding among the apostles" (Romans 16:7). In part, their stature is because of their time in prison that represented noteworthy sacrifice for the Lord.  

It’s difficult for Western Christians, in particular, to identify faith with noteworthy sacrifice, let alone prison.  Frankly, most of us have never had to suffer any major inconvenience or suffering for our beliefs, let alone prison But in the early church, persecution and trouble with the status quo were a regular part of following Jesus.  Paul himself fueled this pattern before his conversion.  As Paul confessed in Acts 22:4, 

“I persecuted the followers of this Way to their death, arresting both men and women and throwing them into prison.” (Acts 22:4).  

It's important to underscore that prison in bible times was no joke.  As Bible scholar Nijay Gupta notes, prisons were deplorable, characterized by 

“Overcrowding, no fresh air, darkness, heavy and sharp metal shackles that often cut into the skin. On top of that, sounds of torture echoed through the hallways, and the reality of sexual violence would have been a constant fear for...incarcerated women.” 

Nevertheless, Junia and Andronicus preserved.  And so must we, in whatever way we are called to sacrifice for Jesus. 

Now in all probability, few of us will ever be imprisoned for our faith, or experience pronounced persecution.  But we’re called, nevertheless, to noteworthy sacrifice, inconveniencing ourselves, for the Lord. 

Once noted preacher Fred Craddock reflected on what such sacrifice looks like. We think that noteworthy sacrifice, giving all to Jesus, is akin to taking a $1,000 bill and laying it on the altar, ‘Here’s my life, Lord; I’m giving my all.’  But in actuality, God sends most of us to the bank to cash in our $1,000 for quarters, calling us to do our sacrifice in increments, 25 cents at a time. For example, you give your 25 cents when you listen to neighbor’s kid’s troubles instead of saying ‘Get lost.’  You give your 25 cents when you go to yet another church meeting, rather than staying home and watching Jeopardy.  You give your 25 cents when you give a cup of water to a shaky old man in a nursing home instead of going to the Orioles game.  Contrary to the stereotype, sacrificing for Jesus normally isn’t glorious, Craddock concludes.  Rather, “it’s done in... little acts of love, 25 cents at a time…”  

Sure, prison and persecution are still possibilities, especially as our culture shifts even farther from Christ.  But Craddock is right: noteworthy sacrifice for most of us, will be done 25 cents at a time.  It’s tempting to discount that currency, but please don’t.  You're incremental, sacrificial, daily, acts of justice, compassion, and advocacy for the Lord truly do add up.  

In light of our focus on Junia, may one of those acts of advocacy be advocacy for women and women in leadership.  For too long patriarchy has ruled when scripture in fact calls for equality in Christ to reign recognizing both women and men as full counterparts and peers! 

And so, I challenge us:  let’s not only greet Andronicus as outstanding among the apostles but Junia too, emulating their devotion, sacrifice and missionary spirit, witnessing to the Jesus who provides  equality and empowerment not just for men, but for all women as well! 

_____________

A resource sheet focusing on technical detail related to biblical exegesis and the claim for Junia being a woman and an apostle is available upon request.  If you'd like a copy, please email me at:  pmundey@gmail.com. 

A Cure For Loneliness

One of the oddities of the English language is all the words that mean group. For example, we refer to a crowd of people, a box of crayons, and a pad of paper. But the most notable group names are related to animals. We refer to an army of ants, a kindle of kittens, a charm of hummingbirds, a congress of baboons a knot of toads, a movement of moles, and my favorite, a murder of crows!

We see a similar trend concerning the church as we enter into Scripture. Multiple names are used to describe us as the people of God. We're called "the assembly of the upright" in Psalm 111:1, "the branch of God's planting" in Isaiah 60:21, "the flock of God" in Ezekiel 34:15, "the fold of Christ" in John 10:16, "the congregation of the Lord's poor" in Psalm 74:19, "the pillar and ground of truth" in 1 Timothy 3:15, and "the lot of God's inheritance" in Deuteronomy 32:9. 

But my favorite is in Ephesians 2:19, where we are referred to as "God's household" or, more literally, God's family, for fundamentally, that's who we really are. Sure, the church is an organization, a gathering, a congregation. But at its core, the church is kinfolk related through the blood of Jesus. Once, we were not family—we were estranged. 

"But now in Christ Jesus," Paul goes on to clarify in Ephesians 2, "you who once were far away have been brought near through the blood of Christ" (Ephesians 2:13).

Such nearness and community are vital as we live in an alienated, lonely world. Last month, Vice Admiral Vivek Murthy, the U.S. Surgeon General, declared that we are now experiencing an epidemic of loneliness in this country. In 2021, 49% of adults reported having only three or fewer friends, compared to 27% in 1990. But loneliness is even more severe among young people. For persons ages 15-24, time spent in-person with friends fell from 150 minutes per day in 2003 to only 40 minutes per day in 2020, a drop of almost 70%. Facebook and other communication tools are valuable, but facetime is vital. In this fractured, lonely society, we've got to get closer, discovering a greater sense of family and community in Jesus.

Togetherness in the Lord contrasts with togetherness in the larger society. In the public realm, you're connected, you've got community because you are "somebody" or related to somebody. But in the church, you're connected, you've got community because of Jesus. Paul makes this clear in Colossians 3: 

"Here [in the church] there is no Greek or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all and is in all" (Colossians 3:11).

 In the church, there are no categories or classes, just oneness in Jesus. No black or white, old Frederick or new Frederick, educated or uneducated, rich or poor, just oneness in Jesus.

But it's tough because we categorize and label people—getting close to them or staying away from them because of how they look, who they know, and where they live. I grew up in the poorer section of Hagerstown, Maryland—the south end. The richer neighborhood was the north end, characterized by the more affluent folks who lived there. Growing up, I felt alienated from the north-enders, as we called them, typecasting them as snobs who belonged to the fancy country club, drove the big Buick Rivieras, and ate at the pricey restaurants. But then, one day, our family joined the Hagerstown Church of the Brethren, and everything changed. The Hagerstown Church of the Brethren not only had poor south-enders like me but rich north-enders, as well. And we ended up sitting together, worshipping, eating, and working together. We even danced together at one point because the first love of my life, in God's sense of humor, turned out to be a north-ender—a very rich north-ender, I might add, who I invited to my senior prom. But that's just like God; God loves to bring together folks who would never dream of dancing together, of being together. For as Paul reminds us in Ephesians 2, God in Christ... 

"has destroyed the…dividing wall of hostility" (Ephesians 2:14). "Consequentially, [we] are no longer foreigners and aliens [south-enders or north-enders, old Frederick, or new Frederick] but…members of God's household...with Christ Jesus himself, as the chief cornerstone" (Ephesians 2:19-20).

Becky Pippert tells of an upscale Oregon church marked by elitism and formality. One Sunday, their identity was challenged when an unkept young man with messy hair, a stained t-shirt, and holey jeans entered worship and walked down the center aisle just as the first hymn began. Apparently, there weren't any seats, so he walked down to the only place where there was space—on the floor right up front—where he sat. People were taken aback, but then things got tense. Immediately the head deacon, a very well-kept head deacon—starched shirt, well-groomed hair—started down the aisle. Persons were on the edge of their seats. Here comes the confrontation; he'll put the untidy kid in his place! But surprise, surprise, there was no confrontation. Instead, there was a transformation as the well-kept, starched, groomed deacon plopped beside the disheveled young man—the messy, stained young man—and sat with him for the rest of the worship service.

We, too, are to plop down and sit with each other, no matter the person, doing life together in Christ. The church is more than an organization or congregation. It is the people and kinfolk of God—a family—not based on appearance, status, position, or bearing, but a common acceptance, just as we are in Jesus, who is our Lord and wall-breaker. Such community is the best cure for loneliness, not just for us, but for all the disheveled, messy people everywhere who long to be embraced. 

Why Pray?

Wherever you’re reading this, two realities are present: what you can see, and what you can’t see. What you can see is pronounced: four walls, a ceiling, furniture, and beautiful people. If outside, trees, soil, roadways, and beautiful people.

But beyond what you can see is the unseen, and it’s plentiful, too. For example, wherever you are, countless frequencies are coming from television and radio stations, cell phone towers, and GPS satellites, and you can tune into them if you have the right device. Why, on my cell phone I have an app called WAZE that can access GPS satellites “just like that,” guiding me to my next destination skillfully. WAZE directs me around stranded vehicles, speed cameras, policemen, potholes, and even roadkill!

But there’s an unseen frequency even better than WAZE. It’s Yahweh, the one true God--the roaming Spirit of life--who’s also eager to guide our life as well. The problem: a lot of us don’t tune into Yahweh using spiritual devices or disciplines, like prayer. Oh, we might say a quickie petition, but we really don’t “dial in” to the divine. 

I think, in large measure, it’s because of all the other devices and frequencies. I mean, just the connection a smartphone provides seems to cover all the bases. The average iPhone not only has 100,000 times more power than the guidance computer used for the Apollo 11 moon mission, it also has access to almost 2 million apps covering any need. So, “why pray” when you can just Google it or access an app!

But then NFL star Damar Hamlin collapsed on January 2, 2023, during a Monday Night Football game, and our smartphones didn’t seem to be enough. Do you remember that incident? Almost immediately, we implored each other to tune into another frequency: God’s frequency, through prayer. But how ironic. Every other frequency, every other device, was immediately by Damar’s side: the best CPR, the best defibrillator, the best IVs, the best paramedics, the best doctors, the best ambulances. If you’re going to have a cardiac arrest, an NFL stadium is the place to be! But despite the availability of the best skill and technology, persons instinctively cried out for something else--the frequency of God, through prayer--for there are times when every other frequency is shaky and not enough. And so, why pray? Because we need access to a frequency, a resource, that never fails.

We need to acknowledge this truth not only when an NFL football player collapses but at every moment. For every day is a life-or-death struggle, if we’re candid, needing a dependable frequency and a surefire resource.

To that end, we turn now to the Lord’s Prayer (Matthew 6:9-13), the model prayer, coaching us on how to approach prayer and to tune into God’s frequency--God’s resources--most effectively. For starters...

Think Us, Not Just Me 

It’s striking that the Lord’s Prayer begins with community language, not individual language. It’s not my father, but “our father in heaven, hallowed be your name” (Matthew 6:9 NIV, emphasis added). And so, prayer is not so much getting my needs met, but focusing on the needs of others. 

Sure, our needs are part of the equation; the Lord’s Prayer encourages us to petition, “Give us today our daily bread” (Matthew 6:11 NIV). But even that petition is in the plural; "our" daily bread, not "my" daily bread.  Thus, even individual concerns are to be in the context of the concerns of the people of God. Thus, a prime way to “tune in” to the Divine through prayer is to pray not only for our needs but also for the needs of others.

A practical way of doing just that is compiling a prayer list that includes both our needs and the needs of others. In my formative years, I met a patriarch of the evangelical church, Harold J. Ockenga, founder of two theological seminaries and veteran pastor of Park Street Church in Boston. As a number of us gathered around him, we quizzed him on his prayer life. Ockenga pulled out his prayer notebook, showing us a page or two. Listed in one column were the names of the various persons Ockenga was praying for. In the second column, he listed the answers he had received from the Lord for each prayer request. True, some names still had a blank space in the second column; the answer had not yet come. In other cases, an answer was there, not necessarily what was desired by Ockenga or the person being prayed for, but some response from Yahweh had become manifest. I have a modified version of Ockenga’s approach in Evernote, an app on my phone and computer. 

In whatever way works for you, compile a prayer list, leaving room for answers. Again, don’t look necessarily for what you want for yourself or others, but for God’s unfolding promise as we pray the next part of the Lord’s Prayer: “your kingdom come, your will be done, on earth as it is in heaven” (Matthew 6:10 NIV, emphasis added). 

The outcome of praying in such a surrendered way is one of great benefit and blessing. As we pray in this manner, author and pastor Tim Keller notes:

“God will either give us what we ask [for] or give us what we would have asked [for] if we knew everything he knows.”

We tune into God’s frequency through prayer next as we...

Practice Forgiveness and Pardon

Though seldom acknowledged, the heart of the Lord’s Prayer encourages a spirit of clemency and mercy. “And forgive us our debts, as we also have forgiven our debtors” (Matthew 6:12 NIV), or in more accessible language, 

“Forgive us the ways we have wronged you [God], just as we also forgive those who have wronged us.” (Matthew 6:12 CEB)

This requirement is so important that immediately after the Lord’s Prayer, in the very next verse, it’s repeated, as Jesus once again calls us to forgive other people when they sin against us (Matthew 6:14-15). 
 

In placing this admonition at the heart of the Lord’s Prayer, God seems to imply that a major roadblock to connecting with Him through prayer is the resentment we often hold toward each other. And so, “why pray?” Because prayer, at least the Lord’s Prayer, compels us to face a critical requirement for a flourishing life: granting forgiveness. 

Currently, the British monarchy is far from flourishing. In part, it’s because of the grudge match between Prince Harry and others within the royal family. The interest in the feud is huge, as sales of Harry’s recent “tell all” book, Spare, have smashed the Guinness World Record for book sales, becoming the fastest-selling nonfiction book ever with over 1.4 million copies sold on the first day of publication. But God doesn’t want us to set records with tales of brokenness and grudges, but with tales of pardon and forgiveness.
 

It's critical, however, to stress what forgiveness is not. 

• First -- Forgiveness is not forgetting; wrongdoing brings pain, and pain lingers. 
• Second -- Forgiveness is not a one-time event. Normally, forgiveness is incremental, as we forgive a little more each day.  
• Third -- Forgiveness is not always a happy ending. Sadly, despite forgiving, reconciliation and restoration are not always possible. 

But then, what is forgiveness? In the New Testament, forgiveness is the Greek word aphiemi, which means to "send away." And what do we send away? We send away bitterness. We send away resentment. We send away hatred. We send away any notion of revenge. 

Actually, the earliest meaning of aphiemi is even more graphic: it means to throw or hurl something. That reminds me of recent excursions with our grandkids to Little Tuscarora Creek, near our home. The grandkids just love to pick up rocks and hurl them into the creek; why, they could stand there all day and just hurl rocks! 

It occurred to me I could benefit by spending some time hurling rocks into Little Tuscarora Creek. Not just any rocks, but rocks I label with my resentments--the pain and bitterness I still carry.  

Where could you benefit from hurling some rocks...some resentments? Where are you still carrying some heavy hurts? When we pray the Jesus way, the Lord’s Prayer way, we are not being asked to forget the injustice, the sin done against us. But we are being asked to hurl, to “send away” the resentment that is consuming us. Send it away! Send it away!
 
Lastly, we tune into God’s frequency through prayer as we... 

Move From Worldly To Godly Sight

It’s striking--the last part of the Lord’s Prayer revolves around two action verbs. “And lead us not into temptation, but deliver us from the evil one” (Matthew 6:13 NIV, emphasis added). The feel is one of movement away from tempting and evil worldly perspectives toward the perspective of God through the power of God.  

In the thought of St. Ignatius, such transit is referred to as the movement from desolation to consolation. When one is caught up in desolation, we’re eyeing things other than God to lead us, deliver us--things like money, sex, and power. The result is restlessness, guilt, and brokenness. When we’re caught up in consolation, we’re eyeing God alone to deliver us, to lead us. The result is peace, cleansing, and wholeness. Authentic prayer moves us from worldly to Godly sight -- from desolation to consolation.

 

We activate this movement when we keep our prayers straightforward--not simplistic, but simple. The Lord's Prayer is our model, the ideal simple prayer coming in at sixty-six words. But sometimes even sixty-six words are too much, given the pain and panic of life. And so, writer Anne Lamont provides a stop-gap prayer, a three-word petition, especially for urgent moments: “Help! Thanks! Wow!”  

• First, pray “Help!” Pray a raw prayer of need, believing there’s a God who’s out there...eager and available to help. 
• Next, pray “Thanks!” Pray a vulnerable prayer of trust, believing there’s a God who’s faithful...eager and tender to give grace.  
• Lastly, pray “Wow!” Pray a bold prayer of awe, believing there’s a God who’s Almighty...eager and sufficient to demonstrate power, wonder-working power.

“Help! Thanks! Wow!” Three simple prayers, able to move us from worldly sight to Godly sight, from desolation to consolation, especially during 911 times. Sure, eventually use more words--including the words of the Lord’s Prayer.  But use “Help! Thanks! Wow!” to prime the pump, especially when life gets to be just too much. 

Last September, my wife Robin and I participated in Grandparents Day at the Catholic kindergarten where our oldest grandson John attends. I'd never been in the school before and was surprised when the principal came on the intercom and began the school day with a personalized prayer. But then I was really startled. Immediately after the principal’s prayer, John’s entire class began praying the Lord’s Prayer, in unison, without any prompting. It’s hard to describe the experience, but I was lifted by a wave of consolation -- of holiness -- of goodness -- of reverence -- of encouragement -- of godliness -- that just swept over the classroom. It was especially powerful because the kids added the doxology of the Lord’s Prayer--not officially in Scripture but added later by a manuscript scribe--that’s traditionally prayed: “for yours is the kingdom and the power and the glory forever. Amen.”

As I recall that experience in John’s class in light of the question before us, "Why pray?" a definitive answer is more apparent. It's because a lot of us need to be lifted. Because a lot of us, not just Damar Hamlin, have fallen and are hurting. 

Friends, I don’t know precisely how prayer works, but I do know this much: prayer elevates, bringing a new wave of consolation and godliness.

We acknowledge, even celebrate, there are so many frequencies around us: powerful frequencies, valuable frequencies, popular frequencies, useful frequencies. But let’s also acknowledge there’s only one frequency that will never fail, that is utterly dependable, that never goes down: the frequency of God.  

And prayer is the prime means to dial into it, the best way to access its incredible bandwidth of Divine deliverance, rescue, and salvation!