Showing posts with label Lord's Prayer. Show all posts
Showing posts with label Lord's Prayer. Show all posts
Monday, November 4, 2013
Living Like An Orphan
"Can I help you," I ask my son.
He hears me but doesn't even look up. "No. I've got it."
I raise an eyebrow and shrug but back away without further comment. He doesn't have it, of that I'm sure.
The floor surrounding him is covered with a confetti bomb of magazine clippings and torn out pages yet to be attacked by the snub-nosed black and white zebra scissors. Emerson works diligently to cut out another tiny picture for his collage, but his brute force approach is no match for the delicate twists and turns needed to cut out the golden tamarin monkey's thin, winding tail.
Sure enough, I'm standing elbow-deep in dishes at the sink when he finally gives up and asks for my help.
The problem is he's not the only one in my household dead-set against accepting assistance. My other two children and almost forty-year-old husband all suffer from the same I-don't-need-help malady, an illness usually stemming from a belief that the project "isn't that hard" or that they'll "be a burden or inconvenience" to someone else.
Some days, it's maddening to live with these people. It's when I'm ready to choke the stubborn lot of them that I realize I am guilty of much the same thing. Five years of raising twins has taught me well that I need to rely on others, to ask for help. I strongly believe God gave me twins to bring me to the end of my own self-reliance so that I could finally learn to be quick in asking others for help, even when it's something I could do myself but would be easier and quicker with more helping hands working alongside me.
The problem is I can't always say the same is true when it comes to my interactions with the heavenly Father.
All too often, I find myself living like an orphan with no Father, as one who "lacks support, supervision, or care" when nothing could be further from the truth
I work hard, trying to provide for my own needs, all the while forgetting to petition Him to "Give us this day our daily bread" (Matt. 6:11).
I struggle against various temptations in my own strength, pulling myself up by the bootstraps and forging ahead despite my constant failures, forgetting to simply ask "And do not lead us into temptation, but deliver us from evil" (Matt. 6:13).
The story of the Prodigal Son is a tale of a self-declared orphan living in his own self-imposed, wretched state.
Yes, the young man had acted sinfully. Yes, he had squandered all his material wealth. Yet, for a time, he chose to live as an orphan: "So he went and hired himself out to one of the citizens of that country, and he sent him into his fields to feed swine. And he would have gladly filled his stomach with the pods that the swine were eating, and no one was giving anything to him" (Lk. 15:15-16).
Perhaps he chose to live as an orphan because he was too ashamed to face his father. Or perhaps he feared his father's rejection were he to return. Whatever the reason, the Prodigal Son submitted to this life as an orphan, a sub-human life full of physical hunger, social rejection, and a corresponding emotional hunger to return home to the father.
Scripture records, "But when he came to his senses, he said, ‘How many of my father’s hired men have more than enough bread, but I am dying here with hunger! I will get up and go to my father, and will say to him, 'Father, I have sinned against heaven, and in your sight; I am no longer worthy to be called your son; make me as one of your hired men.'' So he got up and came to his father" (v. 17-20).
Whether or not his father chose to accept him back as his son would be his father's choice, but this young man made a decision to leave the life of an orphan and return home. The words "he came to his senses" could not be any clearer concerning how totally idiotic it is to wallow in the mire of our unrepentant state, to struggle alone in the daily difficulties of this life, and to live as if there is no father to turn to.
The text could also not be clearer concerning the father's response to any child who returns home: "But while he was still a long way off, his father saw him and felt compassion for him, and ran and embraced him and kissed him" (v. 20).
This parable well demonstrates how God the Father is just waiting with open arms for His children to return home to Him, to realize there is no sin too great for God to forgive, no distance too great that He cannot bridge the gap to reconcile Himself to His child. In short, any self-labelled orphan need only repent and turn to the Father to be adopted into His kingdom as sons and daughters (Rom 8:17).
But I think this parable doesn't just speak to those far away from the grace of Christ. Instead, I believe it shows an image of what happens each and every time those of us who are already in Christ attempt to live as if we, too, are orphans.
Each time there is a difficulty, an illness, a concern. Each time there is a problem, an uncertainty about what to do, a hardship. Each time I attempt to tackle anything in my own power, I am as guilty of denying that I have a Father as the Prodigal Son lying in the slop with the swine.
Each day you and I live like we don't have a heavenly Father watching over us, waiting for us to turn to Him, extending His hand to help since He is just a prayer away--each moment we live like an orphan, we are doomed to utter failure, frustration, and heartache because to live like an orphan is to try and be someone we were never created to be.
God did not create us to stand on our own two feet. He never meant for you and me to live as orphans in no (or even "little") need of a Father's moment-by-moment guidance. He did not save our souls, give us a push toward the right path and say, "Good luck!"
We are sons. We are daughters. Moment by moment, may we reject this notion that we are independent, self-sufficient orphans and choose, instead, to be the child wholly and irrevocably dependent on the Father... just as we were created to be.
Sunday, May 19, 2013
What to Do With Peter Pan Christians in Your Church
If you were to ask me who I am, I would respond easily that I am Jennifer Roseanne Bush Dorhauer; wife of Douglas Dorhauer; daughter of John and Karen Bush; mother of Wyatt, Amelia, and Emerson; servant of Jesus Christ; online English Composition professor....and the list goes on...
In my mind, I am an I before I am a we.
The times I feel the most inconsolable are when I find myself losing the I of my identity in the daily grind of we as a wife and mother. I fear losing my individual identity within the collective identity of family. Some weeks, months, and years, I've found myself shelving the I because the we is all consuming.
But constantly trying to see myself as not part of a collective identity is faulty as well. I am not a lone individual. Never have been. To act or think in that manner is only a deluded fantasy. Blindly focusing solely on myself as an individual is like standing in narcissistic quicksand.
When it comes to the church fellowship of other Christian believers, I have become more comfortable being a we, seeing myself as part of a whole that embraces my individual identity in the larger collective. Still, there are times when I fail to see how my presence or absence in worship affects anyone but me. In that instance, I forget about my collective identity and focus just on myself.
This is a key difference I note between Judaism and the modern-day church in America. Whereas Judaism has a distinct sense of collective identity, Christianity does not. Scripture clearly identifies the New Testament church as the "body of Christ" (1 Cor. 12). Still, American Christians as a whole lean towards individualism versus a collective identity. Their actions demonstrate this belief regularly, even if their words say otherwise.
Two weeks ago in this space, we looked at the Feast of Trumpets (Rosh Hashanah). During this Feast and the following Day of Atonement (Yom Kippur), the Jewish people sing a prayer of repentance entitled the Avinu Malkeinu, or "Our Father, Our King." The last few lines are loosely translated as:
"Our Father, our Father, our King.
No good deeds do we bring.
Hear us and answer, be gracious to us, Lord, we pray.
And make for us
Grace and righteousness.
And make please for us loving kindness
and your salvation bring, and your salvation bring."1
Note the pronouns repeatedly used in this prayer--Our, we, and us.
The Feasts of Israel, in themselves, are collective celebrations of God's chosen people. They are "we" activities wherein every Jew is to come together as one. This song, though, goes further, explaining that Rosh Hashanah (and by extension, the other feasts as well) is not just a shared collective activity but a shared collective, sin and repentance, too.
The pronouns denote an acknowledgment that your sin affects me as much as your righteousness affects me. Although I am individually accountable for my own soul, here on earth, I am bound to you in good and in bad. As such, this sung prayer expresses that God's people must pray for the collective community of God.
Consider two other examples of prayer in Scripture that also emphasize this viewing oneself as part of a collective whole in God versus as a Lone Ranger type individual.
When Daniel prayed, he used the pronoun our, expressing his sense of collective identity: "we have sinned and done wrong and acted wickedly and rebelled, turning aside from your commandments and rules. We have not listened to your servants the prophets, who spoke in your name to our kings, our princes, and our fathers, and to all the people of the land" (Dan. 9:5-6).
Daniel understood firsthand how connected he was to Israel as a community, in a collective identity, and to that nation's sin as a whole. He prayed not from an ivory tower reserved for the most holy and dedicated to God but from the center of exile in Babylon. He knew what it was to be bound together a community in good and in bad. And so, when he prayed, he prayed for the community of Israel, the children of God as a whole.
Even Jesus taught His disciples to pray with a collective identity in mind. The Lord's prayer reads, "Our Father in heaven, hallowed be your name. Your kingdom come, your will be done, on earth as it is in heaven. Give us this day our daily bread, and forgive us our debts, as we also have forgiven our debtors. And lead us not into temptation, but deliver us from evil" (Matt. 6:9-13).
Too many times, I look at fellow Christians and fail to perceive how their spiritual state affects my own. I would rather see myself as a island unaffected by the rest of the Christian community. It's easier to live within the myth that says if my soul is right with God, nothing else matters.
Yet, if God's people are going to have an impact on this world, we must consider ourselves, truly, as a living entity, one that doesn't function effectively if even a single nerve is malfunctioning. As Paul says, "If one member suffers, all suffer together; if one member is honored, all rejoice together" (1 Cor. 12:26).
To that end, we must pray for the "we" and the "our," recognizing that the weakest link in Christ's body affects us as much as the strongest cord. If someone is weak in the Lord, a Christian still living on milk with a Peter Pan "I'll Never Grow Up" mentality, we must not turn up our nose or roll our eyes at his immaturity, no matter how long he's spent in the spiritual nursery. Instead, we must strive to strengthen that individual, to strengthen that part of our community in the Lord.
The church seeing itself as a community of believers bound together in a collective identity is of vital importance for unity and effectiveness in a lost and dying world.
Other Articles in this Jewish Feasts Series:
A One Hundred Trumpet Blast Wake-Up Call
Positioning Passover Pronouns
Preparation Day: 'Go to Church' or Worship
Reorienting Our Lives: 50 Days From the Cross
Understanding the Jewish-ness of Jesus
The Truth About Passover
1. Leman, Derek. Feast: Finding Your Place at the Table of Tradition. Nashville: Lifeway P, 2008: p. 64-65.
In my mind, I am an I before I am a we.
The times I feel the most inconsolable are when I find myself losing the I of my identity in the daily grind of we as a wife and mother. I fear losing my individual identity within the collective identity of family. Some weeks, months, and years, I've found myself shelving the I because the we is all consuming.
But constantly trying to see myself as not part of a collective identity is faulty as well. I am not a lone individual. Never have been. To act or think in that manner is only a deluded fantasy. Blindly focusing solely on myself as an individual is like standing in narcissistic quicksand.
When it comes to the church fellowship of other Christian believers, I have become more comfortable being a we, seeing myself as part of a whole that embraces my individual identity in the larger collective. Still, there are times when I fail to see how my presence or absence in worship affects anyone but me. In that instance, I forget about my collective identity and focus just on myself.
This is a key difference I note between Judaism and the modern-day church in America. Whereas Judaism has a distinct sense of collective identity, Christianity does not. Scripture clearly identifies the New Testament church as the "body of Christ" (1 Cor. 12). Still, American Christians as a whole lean towards individualism versus a collective identity. Their actions demonstrate this belief regularly, even if their words say otherwise.
Two weeks ago in this space, we looked at the Feast of Trumpets (Rosh Hashanah). During this Feast and the following Day of Atonement (Yom Kippur), the Jewish people sing a prayer of repentance entitled the Avinu Malkeinu, or "Our Father, Our King." The last few lines are loosely translated as:
"Our Father, our Father, our King.
No good deeds do we bring.
Hear us and answer, be gracious to us, Lord, we pray.
And make for us
Grace and righteousness.
And make please for us loving kindness
and your salvation bring, and your salvation bring."1
Note the pronouns repeatedly used in this prayer--Our, we, and us.
The Feasts of Israel, in themselves, are collective celebrations of God's chosen people. They are "we" activities wherein every Jew is to come together as one. This song, though, goes further, explaining that Rosh Hashanah (and by extension, the other feasts as well) is not just a shared collective activity but a shared collective, sin and repentance, too.
The pronouns denote an acknowledgment that your sin affects me as much as your righteousness affects me. Although I am individually accountable for my own soul, here on earth, I am bound to you in good and in bad. As such, this sung prayer expresses that God's people must pray for the collective community of God.
Consider two other examples of prayer in Scripture that also emphasize this viewing oneself as part of a collective whole in God versus as a Lone Ranger type individual.
When Daniel prayed, he used the pronoun our, expressing his sense of collective identity: "we have sinned and done wrong and acted wickedly and rebelled, turning aside from your commandments and rules. We have not listened to your servants the prophets, who spoke in your name to our kings, our princes, and our fathers, and to all the people of the land" (Dan. 9:5-6).
Daniel understood firsthand how connected he was to Israel as a community, in a collective identity, and to that nation's sin as a whole. He prayed not from an ivory tower reserved for the most holy and dedicated to God but from the center of exile in Babylon. He knew what it was to be bound together a community in good and in bad. And so, when he prayed, he prayed for the community of Israel, the children of God as a whole.
Even Jesus taught His disciples to pray with a collective identity in mind. The Lord's prayer reads, "Our Father in heaven, hallowed be your name. Your kingdom come, your will be done, on earth as it is in heaven. Give us this day our daily bread, and forgive us our debts, as we also have forgiven our debtors. And lead us not into temptation, but deliver us from evil" (Matt. 6:9-13).
Too many times, I look at fellow Christians and fail to perceive how their spiritual state affects my own. I would rather see myself as a island unaffected by the rest of the Christian community. It's easier to live within the myth that says if my soul is right with God, nothing else matters.
Yet, if God's people are going to have an impact on this world, we must consider ourselves, truly, as a living entity, one that doesn't function effectively if even a single nerve is malfunctioning. As Paul says, "If one member suffers, all suffer together; if one member is honored, all rejoice together" (1 Cor. 12:26).
To that end, we must pray for the "we" and the "our," recognizing that the weakest link in Christ's body affects us as much as the strongest cord. If someone is weak in the Lord, a Christian still living on milk with a Peter Pan "I'll Never Grow Up" mentality, we must not turn up our nose or roll our eyes at his immaturity, no matter how long he's spent in the spiritual nursery. Instead, we must strive to strengthen that individual, to strengthen that part of our community in the Lord.
The church seeing itself as a community of believers bound together in a collective identity is of vital importance for unity and effectiveness in a lost and dying world.
Other Articles in this Jewish Feasts Series:
A One Hundred Trumpet Blast Wake-Up Call
Positioning Passover Pronouns
Preparation Day: 'Go to Church' or Worship
Reorienting Our Lives: 50 Days From the Cross
Understanding the Jewish-ness of Jesus
The Truth About Passover
1. Leman, Derek. Feast: Finding Your Place at the Table of Tradition. Nashville: Lifeway P, 2008: p. 64-65.
Labels:
Daniel,
Feast of Trumpets,
Jewish Feasts,
Lord's Prayer,
Peter Pan,
Rosh Hashanah
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