Stephen W. Hiemstra's Blog, page 4

Visions: Monday Monologues (podcast), September 1, 2025

 By Stephen W. Hiemstra

This morning I will share a prayer and reflect on the Visions of the Church. After listening, please click here to take a brief listener survey (10 questions).

To listen, click on this link.

Hear the words; Walk the steps; Experience the joy!

Visions: Monday Monologues (podcast), September 1, 2025
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com





Newsletter at:  https://bit.ly/Sum_end_25 ,  Signup

 

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Continuity Prayer

By Stephen W. Hiemstra

Almighty Father, 

All praise and honor, power and dominion, truth and justice are yours because you guide us through the deserts of life to bring us closer to yourself and protect us amidst much strife (Ps 91:2-7).

Forgive us when we try to go it alone, ignoring your council and pretending that we are able to manage on our own (Num 20:7-12). Do not leaves us at the mercy of our own desires.

Thank you for the many blessings given to Israel (Deut 28:2-14) and conveyed to the faithful of the church (Rom 11), especially the blessing of your presence.

In the power the Holy Spirit, draw us to yourself. Open our hearts, illumine our thoughts, and strengthen our hands in your service.

In Jesus’ precious name, Amen.

Continuity Prayer
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com


Newsletter at:  https://bit.ly/Sum_end_25 ,  Signup

 

 

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Oración de la Continuidad

Padre todopoderoso,

Tuyos son toda la alabanza y el honor, el poder y el dominio, la verdad y la justicia, porque nos guías por los desiertos de la vida para acercarnos a ti y protegernos en medio de muchas luchas (Sal 91:2-7).

Perdónanos cuando tratamos de actuar solos, ignorando tu consejo y pretendiendo que podemos arreglárnoslas por nuestra cuenta (Núm. 20:7-12). No nos dejes a merced de nuestros propios deseos.

Gracias por las muchas bendiciones dadas a Israel (Deut 28:2-14) y transmitidas a los fieles de la Iglesia (Rom 11), especialmente la bendición de tu presencia.

Con el poder del Espíritu Santo, atráenos hacia ti. Abre nuestros corazones, ilumina nuestros pensamientos y fortalece nuestras manos en tu servicio.

En el precioso nombre de Jesús, Amén.

Oración de la Continuidad
Vea También:
Una Guía Cristiana a la Espiritualidad
Vida en Tensión
Otras Formas de Interactuar en Línea:



Sitio Web del Autor:  http://www.StephenWHiemstra.net
Sitio Web del Editor:  http://www.T2Pneuma.com






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Visions of the Church

To all those in Rome who are loved by God  and called to be saints… 

First, I thank my God through Jesus Christ for all of you, 

because your faith is proclaimed in all the world. 

(Rom 1:7-8)

By Stephen W. Hiemstra

The Apostle Paul “writes pastoral letters to Christian communities, not evangelistic or apologetic treatises.” (Hays 1989, 86) Paul’s focus is on Christian formation. “Paul does not speak of ethics as such, but of how to walk, the primary term for ethical conduct.” (Thompson 2011, 1, 61). This suggests that telos (Greek for an end or a future goal), not identity or duty, drives Pauline ethics, but it also directs our attention to the Holy Spirit. When one is on a journey, one elicits the services of a guide—no guide is needed to sit and passively observe.

The Journey

At the core of Christian faith is the observation that the universe was created at a point in time (Gen 1:1) and will one day come to an end. In Revelation, this point is made explicit: “Fear God and give him glory, because the hour of his judgment has come, and worship him who made heaven and earth, the sea and the springs of water.” (Rev 14:7) The Christian faith starts and ends in historical time, not seasonal or mythical time.

Hence, we are collectively in the church on a journey through time where formation matters and a guide is needed if things are to end well. The Apostle Paul is accordingly an instrument of the Holy Spirit in the general sense attributed to all canonical scripture and in the specific sense that he focuses on Christian formation. Paul’s pastoral letters are straightforward mentoring of the churches that he helped establish.

This simple insight responds to a key problem facing postmodern people: A lost sense of history. Being stuck in a moment implies no history, no duty, and no future—life has no meaning. People anesthetize themselves with activities, media, drugs, pets, and so on. It’s like floating in space like an accidental speck of meaningless dust. Because everything depends on expending energy, exhaustion is a constant companion. Nothing changes so our mistakes, our weakness, and our sin haunt us forever. Thanks be to God for our creation, our redemption, and our future in Christ.

Vision for the Church

Richard Hays (1989, 88-91) studied Paul’s use of scripture in Second Corinthians 8:15 reaching an interesting conclusion. In Paul’s discussion of raising money to support the Jerusalem church, he cites the wilderness experience: “whoever gathered much had nothing left over, and whoever gathered little had no lack.” (Exod 16:18) 

While Paul uses this passage to argue for equality between the two churches, implicitly he compares the church’s journey of faith to Israel’s wilderness experience. By inference, he sees the church not so much replacing as continuing the Nation of Israel, which Paul makes explicit in his grafting analogy in Romans 11 (Hays 1989, 90, 96). This makes perfect sense if faith is primarily a relationship rather than a membership in any particular community. The formalities of faith, as suggested by the Apostle Peter’s sermon on Pentecost (Acts 2:38), primarily serve to confirm the relationship. Even in Paul’s own writing, however, there is tension between faith as relationship and the formalities of faith, which he also does not eschew (1 Cor 11:23-26).

The Church as Grafted Branch

The continuity of the church with Israel is made most explicitly in Paul’s analogy of the grafting of new believers onto an olive tree, his analogy for Israel:

“For if you were cut from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these, the natural branches, be grafted back into their own olive tree.” (Rom 11:24)

In grafting, one tree does not replace another because they become one tree. Hays (1989, 96-97) observes: “Paul never uses expressions such as the ’new Israel’ or ‘spiritual Israel.’ There always has been always will be only one Israel.”

This discussion of olive trees may sound casual or incidental to modern readers, but for Jews this is a serious issue because it implies that the blessings bestowed on Israel continue in the church. This includes the mentorship of the Holy Spirit. The wilderness experience of Israel and the temple with the Shekinah cloud continue in the church.

References

Hays, Richard B. 1989. Echoes of Scripture in the Letters of Paul. New Haven: Yale University Press.

Thompson, James W. 2011. Moral Formation according to Paul. Grand Rapids: Baker Academic.

Visions of the Church

Also see:

The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com


Newsletter at:  https://bit.ly/Sum_end_25 ,  Signup

 

 

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Visiones de la Iglesia

 

A todos los amados de Dios que están en Roma, llamados a ser santos …

En primer lugar, doy gracias a mi Dios por medio de Jesucristo por todos ustedes, 

porque por todo el mundo (se da a conocer) se habla de su fe.

(Rom 1:7-8)

Por Stephen W. Hiemstra

El apóstol Pablo “escribe cartas pastorales a las comunidades cristianas, no tratados evangelísticos o apologéticos” (Hays 1989, 86). El enfoque de Pablo está en la formación cristiana. “Pablo no habla de ética como tal, sino de cómo caminar, el término principal para la conducta ética” (Thompson 2011, 1, 61). Esto sugiere que el telos (del griego fin o objetivo futuro), no la identidad o el deber, impulsa la ética paulina, pero también dirige nuestra atención al Espíritu Santo. Cuando uno está de viaje, necesita los servicios de un guía; no es necesario que un guía se siente y observe pasivamente.

El Viaje

En el centro de la fe cristiana está la observación de que el universo fue creado en un punto en el tiempo (Génesis 1:1) y un día llegará a su fin (Niehaus 2017, 4). En Apocalipsis, este punto se hace explícito: “Teman (Reverencien) a Dios y den a el gloria, porque la hora de su juicio ha llegado. Adoren al que hizo el cielo y la tierra, el mar y las fuentes de las aguas.¨ (Rev 14:7) La fe cristiana comienza y termina en el tiempo histórico, no en el tiempo estacional o mítico.

En la Iglesia, estamos colectivamente en un viaje a través del tiempo donde la formación importa y se necesita un guía para que las cosas terminen bien. En un sentido general, el apóstol Pablo actuó como instrumento del Espíritu Santo, habiendo contribuido a la Escritura canónica. En sentido específico, se centró en la formación cristiana, al igual que el Espíritu Santo. Las cartas pastorales de Pablo son una guía directa para las iglesias que él ayudó a establecer.

Esta sencilla idea responde a un problema clave que enfrenta la gente posmoderna: la pérdida del sentido de la historia. La vida estancada en un momento no implica historia, ni deber, ni futuro; por lo tanto, no tiene sentido. La gente se anestesia con actividades, medios de comunicación, drogas, mascotas, y todos. Es como si uno flotase en el espacio como una mota accidental de polvo sin sentido.

Como todo depende del gasto de energía, el agotamiento es un compañero constante. Nada cambia, por lo que nuestros errores, nuestras debilidades y nuestros pecados nos persiguen para siempre. Gracias a Dios por nuestra creación, nuestra redención y nuestro futuro en Cristo.

Vision para la Iglesia 

Richard Hays (1989, 88-91) estudió el uso que Pablo hace de las escrituras en 2 Corintios 8:15 y llegó a una conclusión interesante. En la discusión de Pablo sobre la recaudación de dinero para apoyar a la iglesia de Jerusalén, cita la experiencia en el desierto: ¨Al que había recogido mucho no le sobró, ni le faltó al que había recogido poco.¨ (Exodo 16:18) Aunque Pablo usa este pasaje para defender la igualdad entre las dos iglesias, implícitamente compara el camino de fe de la iglesia con la experiencia de Israel en el desierto. Por inferencia, él ve a la iglesia no tanto reemplazando sino continuando al pueblo de Israel, lo que Pablo hace explícito en su analogía del injerto en Romanos 11 (Hays 1989, 90, 96).

Esto tiene mucho sentido si la fe es fundamentalmente una relación y no una membresía en alguna comunidad en particular. Las formalidades de la fe, como lo sugiere el sermón del apóstol Pedro en Pentecostés (Hechos 2:38), sirven principalmente para confirmar la relación. Sin embargo, incluso en los propios escritos de Pablo, hay tensión entre la fe como relación y las formalidades de la fe (1 Co 11:23-26).

La Iglesia como Rama Injertada

La continuidad de la iglesia con Israel se hace más explícita en la analogía de Pablo del injerto de los nuevos creyentes en un olivo, su analogía para Israel:

¨Porque si tú fuiste cortado de lo que por naturaleza es un olivo silvestre, y contra lo que es natural fuiste injertado en un olivo cultivado, ¿cuánto más éstos, que son las ramas naturales, serán injertados en su propio olivo?¨ (Rom 11:24)

En el injerto, un árbol no reemplaza a otro porque se convierten en un solo árbol. Hays (1989, 96-97) observa: “Pablo nunca usa expresiones como el nuevo Israel o el Israel espiritual. Siempre ha habido un solo Israel.”

Esta discusión sobre los olivos puede parecer casual o incidental para los lectores modernos, pero para los judíos es un tema serio porque implica que las bendiciones otorgadas a Israel continúan en la iglesia. Esto incluye la mentoría del Espíritu Santo. 

La experiencia del desierto de Israel y el templo con la nube Shekinah continúan en la iglesia.

Visiones de la Iglesia
Vea También:
Una Guía Cristiana a la Espiritualidad
Vida en Tensión
Otras Formas de Interactuar en Línea:



Sitio Web del Autor:  http://www.StephenWHiemstra.net
Sitio Web del Editor:  http://www.T2Pneuma.com





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Sedniev Teaches Improv to Speakers

Andreii Sedniew. 2013. Magic of Impromptu Speaking: Create a Speech that Will Be Remembered for Years in Under 30 Seconds. Santa Clara: Andreii Sedniev.

Review by Stephen W. Hiemstra

Confession time. Analysis paralysis is my default setting. I write out my sermons and generally over-prepare for presentations. As I tell my colleagues, I don’t do spontaneous. When I notice Andrii Sedniev’s book, Magic of Impromptu Speaking, I knew that I needed a copy.

Introduction

In his book, Sedniev presents a how-to guide on extemporaneous (or improvisational) speaking. He writes:

“During the last 10 years, I collected tips, techniques, and strategies that can dramatically raise the level of any speaker in impromptu speaking. My goal was to create the most comprehensive system, which will make anyone a world class impromptu speaker within a very short time. The Magic of Impromptu Speaking system was based on the analysis of thousands of impromptu speaking contests, interviews, debates, and Q&A sessions.” (3)

The book is deceptively short (100 pages) and Sedniev writes in a breezy, conversational style organized into 28 chapters. Sedniev is a speaking coach from the Ukraine trained as an MBA.

What is Impromptu Speaking?

For Sedniev, an impromptu speech is a talk one to three minutes long (64; and no more than five minutes long) that one cannot prepare for in advance. A job interview question or a party invitation to speak are examples of impromptu speeches (7).

A key starting point in successful impromptu speaking for Sedniev comes from his training in karate: “Think about the impromptu speech as a game.” (10). Attitude matters because time is short. There is no time to think analytically about the talk. He describes impromptu speaking as drawing primarily on right brain (subconscious mind) not left brain (conscious mind) processing (16)—this is the magic part of his system. Therefore, Sedniev advises the speaker to hold two beliefs: “I will definitely answer the question and I will not always have a stellar answer” (17).

Basketball Mindset

Understanding the above paragraph is important in processing Sedniev’s method. Think of the basketball player’s mindset. If you are standing under the basket and your teammate throws the ball, there is not time to thinking about what to do—you reflexively take the shot. That reflex becomes automatic, but only after many hours of practice and training with your team. This is what Sedniev is saying when he talks about right brain thinking. Later in the book, Sedniev talks about the need to practice and mentions, for example, that he joined seven toastmaster’s clubs and offers visualization (a Zen Buddhist technique) as a technique to enhance speaking performance (75, 82).

In my own experience, for years I advised young professionals to practice taking job interviews, even when the job is not a perfect fit, so that when the dream job comes along you will understand the process and can interview well. Sedniev’s method provides a more focused way to get this practice without the stress and need to dress up.

Once you understand Sedniev’s basic approach, he provides advice on structuring your talk and handling the particular problems that come up in extemporaneous speaking.

Rules of Thumb

Several elements are critical in structuring an impromptu talk, which Sedniev outlines as rules of thumb in speaking:

Going back the right brain, reflexive response idea, he writes: “Once you hear a question, begin answering it based on the first idea that pops up in your head.” (21)“The best time for thinking is while you are talking because it is not limited.” (23) By limited, Sedniev means that it is not limited like the problem of remaining silent until an idea pops up and makes analytical sense.When someone asks a question, you have several choices to make in responding. You can answer the question directly, answer in part, transition to another topic, refuse comment, or answer later (28). You can also pick a word from the question to focus on, seek clarification, or redefine the question (30-31).In an impromptu speech, you talk about one idea for a couple minutes, transition to a second idea, then transition to a series of other ideas. Transitions are hugely important to bringing your audience along with you. One way to transition is a synthesis (this idea is a part of a larger class of ideas, as in cups to dishes) or an analysis (this idea can be broken into subclasses of ideas, as in cups to tea cups), which Sedniev calls linguistic pyramids (32-33). Another way to transition is to use associations, as in a table and a donkey are similar in that they both have four legs (34-35).An impromptu speech is still a speech, having three parts: an opening, a body, and a closing (36-38).Impromptu speeches generally have three basic frameworks. You can tell a story, a PEEP (point, explanation, example, and reiteration of point), and a PAB (position, action, and benefit) (40-45).

 The PAB is an approach often used in a business context to propose a solution to a problem, an action that needs to be taken, and a benefit likely to result.

Proficiency in Impromptu Speaking

Sedniev sees four levels of proficiency in impromptu speaking. At the first level, you acquire the ability to talk for two minutes about an random topic without discomfort. At the second level, you add an introduction, body, and conclusion to your two minute talk. At the third level, you begin to pay attention the audience, gesturing, using dramatic pauses, establishing eye contact, and vary your voice. At the fourth level, you mix things up—using slant—a bit to make your talk more interesting (69-71).

Assessment

Andreii Sedniew’s book, Magic of Impromptu Speaking, is a helpful and interesting book focused on extemporaneous presentations. For people unaccustomed to speaking on short notice on random topics, like myself, this book fills a unique void in the speaking literature. In my case, I must have twenty books on preaching and speaking, but none address the question of improvisational speaking. Seminary students, pastors, business leaders, and politicians may all find this book beneficial.

Footnotes

@AndriiSedniev, http://www.MagicOfPublicSpeaking.com

Sedniev Teaches Improv to SpeakersAlso see:Books, Films, and MinistryOther ways to engage online:Author site: http://www.StephenWHiemstra.net Publisher site: http://www.T2Pneuma.com Newsletter at:  https://bit.ly/Sum_end_25 ,  Signup

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Luke’s Paraclete: Monday Monologues (podcast), August 25, 2025

 By Stephen W. Hiemstra

This morning I will share a prayer and reflect on the Luke’s Paraclete. After listening, please click here to take a brief listener survey (10 questions).

To listen, click on this link.

Hear the words; Walk the steps; Experience the joy!

Luke’s Paraclete: Monday Monologues (podcast), August 25, 2025
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com






Newsletter at:  https://bit.ly/Sum_end_25 ,  Signup

 
 

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Paraclete’s Prayer

By Stephen W. Hiemstra

Gracious Father,

All praise and honor, power and dominion, truth and justice are yours because at just the right time you sent Christ to die for our sins, sent evangelists into our world so that we might learn about it, and sent mentors into our lives that we might carry the word to others.

Forgive us our myopic vision, our grasping hands, and our empty hearts. Teach us to love the things that you love.

Thank you for the life and ministry of Barnabas. Help us to emulate his strength, vision, and willingness to serve.

In the power of your Holy Spirit, make us Paracletes to those around us. 

In Jesus’s name and for your glory, Amen.

Paraclete’s Prayer
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com

Newsletter at: https://bit.ly/jog_0725, Signup
 

 

 

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Oración del Paráclito

Por Stephen W. Hiemstra

Padre Gracioso, 

Toda la alabanza y el honor, el poder y el dominio, la verdad y la justicia son tuyos, porque en el momento justo enviaste a Cristo a morir por nuestros pecados, enviaste evangelistas a nuestro mundo para que pudiéramos aprender acerca de él y enviaste mentores a nuestras vidas para que pudiéramos llevar la palabra a otros.

Perdónanos nuestra visión miope, nuestras manos avariciosas y nuestros corazones vacíos. Enséñanos a amar lo que tú amas.

Gracias por la vida y el ministerio de Bernabé. Ayúdanos a emular su fuerza, su visión y su voluntad de servir.

Con el poder de tu Espíritu Santo, haznos Paráclitos para quienes nos rodean.

En el nombre de Jesús y para tu gloria, Amén.

Oración del Paráclito
Vea También:
Una Guía Cristiana a la Espiritualidad
Vida en Tensión
Otras Formas de Interactuar en Línea:



Sitio Web del Autor:  http://www.StephenWHiemstra.net
Sitio Web del Editor:  http://www.T2Pneuma.com





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Luke’s Paraclete

But the Helper [Paraclete], the Holy Spirit, 

whom the Father will send in my name, 

he will teach you all things and bring to your remembrance 

all that I have said to you. 

(John 14:26)

By Stephen W. Hiemstra

The Paraclete in John’s Gospel is a messenger, teacher, and memory-jogger. The Paraclete serves as a divine mentor requested by Jesus himself and sent by the Father (John 14:16; 15:26). Luke does not mention the Paraclete in either his Gospel or the Book of Acts, but he introduces us to Joseph of Cyprus whose mentoring played a critically important role in the early church.

Barnabas the Mentor

Joseph of Cyprus, a Levite, is better known to Christians as Barnabas, a nickname given him by the Apostles. In Hebrew, Barnabas literally means son of the prophet, but Luke tells us that it means son of encouragement, a metaphorical inference or gleiche (Acts 4:36).

The nickname was likely given because Joseph made a substantial donation to the early church (Acts 4:37), which no doubt demonstrated serious encouragement. But the second time that Barnabas is mentioned his encouragement takes an entirely different turn:

“And when he [the Apostle Paul] had come to Jerusalem, he attempted to join the disciples. And they were all afraid of him, for they did not believe that he was a disciple. But Barnabas took him and brought him to the apostles and declared to them how on the road he had seen the Lord, who spoke to him, and how at Damascus he had preached boldly in the name of Jesus.” (Acts 9:26-27)

Bringing Paul to the Apostles took moxy—Paul had previously been a persecutor “ravaging the church” (Acts 8:3) and, out of fear, the Apostles shunned him.

Mentoring Beyond Words

But Barnabas did not stop with introductions—he actively mentored him in ministry. When the Apostles heard that the Antioch Church was growing, they sent Barnabas to investigate. Barnabas worked with the Antioch Church and his ministry helped them grow. But Barnabas saw more potential:

“So Barnabas went to Tarsus to look for Saul, and when he had found him, he brought him to Antioch. For a whole year they met with the church and taught a great many people. And in Antioch the disciples were first called Christians.” (Acts 11:25-26)

Antioch was one of the first century’s most important churches, but more importantly this was where—thanks to Barnabas—Paul learned to be an evangelist. This after previously have been more-or-less exiled by the Apostles to his hometown in Tarsus.

It was in Antioch that Paul received his gentile commission:

“The Holy Spirit said, Set apart for me Barnabas and Saul [Paul] for the work to which I have called them. Then after fasting and praying they laid their hands on them and sent them off. (Acts 13:2-3)

Note that the commission is attributed the Holy Spirit and that Barnabas continued his work of mentoring Paul even during his first missionary trip.

Fruit of Mentoring?

Petty, self-serving, and weak leadership is more typical than good mentoring in most organizations, not just the church. Just today I learned of a pastoral colleague and friend who has been taken offline because of an accusation of just one individual. One-strike-you-are-out behavior is an all-too-typical employment practice in our competitive world.

What if Barnabas had just tooted his own horn, ignored Paul’s talents and shunned him like everyone else?

Paul’s evangelism established churches throughout Asia Minor into Greece all the way to Rome. He also personally wrote more than half the books of the New Testament (NT) and likely motivated authors to write most of the other NT books. These accomplished helped form the foundation of the early church. None of them would have been done (or at least would have been delayed) had Barnabas not mentored Paul. This is why it is fair to describe Barnabas as Luke’s Paraclete.

Luke’s Paraclete

Also see:

The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com


Newsletter at:  https://bit.ly/Sum_end_25 ,  Signup

 

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