Stephen W. Hiemstra's Blog, page 58

Temple: Monday Monologues (podcast), September 25, 2023

 By Stephen W. Hiemstra

This morning I will share a prayer and reflect on the Temple Abandonment. 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!

Temple: Monday Monologues (podcast), September 25, 2023
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/Back_Sep23, Signup
 

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Hopeful Prayer

By Stephen W. Hiemstra

Almighty Father,

All praise and honor, power and dominion, truth and justice are yours because you tabernacle with us, offering your presence, guidance, and strength.

Forgive our hardened hearts, closed minds, and grasping fingers. Lead us where you would want us to go.

Thank you for your everlasting spirit, the hope of our future with you, and every imageable blessing.

In the power of your Holy Spirit, teach us your ways, remind us of your word, and help us to be fully present to those around us.

In Jesus’ precious name, Amen.

Hopeful 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/Back_Sep23, Signup

 

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Temple Abandonment

Jesus answered them, Destroy this temple, 

and in three days I will raise it up.

The Jews then said, It has taken forty-six years to build this temple, 

and will you raise it up in three days?” 

(John 2:19-20)

By Stephen W. Hiemstra

The Holy Spirit is the presence of God among us. For the Jew, God’s presence was associated with the Shekinah cloud found presumably in the Jerusalem Temple. This is why temple sacrifices were important—the sacrifices were presented directly to God. When Jesus spoke about destroying the Jerusalem Temple, the Jewish people would think about the Shekinah cloud and the sacrifices.

Religious and Economic Conflict

For the Sadducees (the high priestly class), it was a threat to their livelihood and the livelihood of the many people in and around Jerusalem providing animals for sacrifice. It would be like threatening to shutdown Wall Street in New York City or the casinos in Las Vegas. Some scholars have suggested that Jesus was crucified, not so much for claiming to the Son of God, as for clearing the temple marketplace (e.g. Luke 19:45) and threatening to destroy the temple (e.g. John 2:19-20).

Yoder (1994, 60) would add that Jesus’ life was treated because he advocated Jubilee, an important reference of which was found in Isaiah 61:2—the text referenced in Jesus’ call sermon (Luke 4:19). Jubilee implied: “Four prescriptions: 1. Leaving the soil fallow; 2. The remission of debts; 3. The liberation of slaves, 4. The return of each individual of his family’s property.” Three out of the four prescriptions would sound highly contentious to the ruling class in Jerusalem. Think about the stir created recently in Washington as the President has advocated forgiving (remitting) student loan debt.

Temple Abandonment

Temple abandonment is a phrase that implies that God is withdrawing his presence, a sort of divine curse or “dark night of the soul.” King David spoke of this same concept when he wrote: “Cast me not away from your presence, and take not your Holy Spirit from me.” (Ps 51:11) David had witnessed first hand how withdrawing God’s presence from King Saul had left him a tormented individual and how he had eventually lost his kingship (e.g. 1 Sam 16:1).

In Luke’s writing, temple abandonment is hinted at many times, but let me focus on just two: The tearing of the curtain in the temple during the crucifixion (Luke 23:45) and the stoning of Stephen (Acts 7:58) that was precipitated by the accusation that he repeated Jesus’ statement about destroying the temple (Acts 6:14).

Strictly speaking, the tearing of the curtain in the temple was temple abandonment because access to God no longer was restricted by priests in the temple, but it was not abandonment of the faithful. It was more of a change in access to the Holy Spirit much like when Jesus declared people’s sins to be forgiven. Forgiveness of sins was previously only available via temple sacrifice (e.g. Lev 4:35). Nevertheless, access to God could no longer be rationed out by temple priests.

Absolute destruction of the temple was the ultimate threat to Jewish priests, not only because it put them out of a job, but because the Jewish faith required sacrifices that could no longer be made and because the temple was an enduring reminder of the Davidinic kingdom. How could God’s messiah restore the Jewish kingdom if its most important symbol were destroyed? Even Jesus’ own disciples asked the Risen Christ: “Lord, will you at this time restore the kingdom to Israel?” (Acts 1:6)

Dark Night of the Soul

The phrase, dark night of the soul, is attributed to Saint John of the Cross (1542-1591), who was a Spanish mystic and Carmelite priest writing during the counter-reformation period. This dark night of the soul presumably arises when God cloaks his presence from us as a test to see if we truly love him, not just seek after his blessings. Zimmerman writes: “The purpose of these trials is, however, not to throw the soul into despair but to wean it from all comfort so as to leave it with no other support than God himself.” (Saint John, 2006, xxi). In the context of discussing temple abandonment, God’s withdrawal from the temple should be seen as a teaching moment, not total abandonment, much like the period of the wilderness pilgrimage (Num 14:26-35).

Your Body God’s Temple

Obviously, when the Apostle Paul wrote—“Your body is a temple of the Holy Spirit within you” (1 Cor 6:19), his comment suggests that the Jerusalem temple was no longer the symbol of God’s presence that it once was. If your body is designed to be a temple of the Holy Spirit, then failing to invite the Holy Spirit in is tantamount to inviting demonic possession—a practical result of temple abandonment (Niehaus 2014, 130-131).

The ultimate statement of temple abandonment arose in Jesus’ prophecy on the Mount of Olives (Luke 19:41-44) that anticipated the destruction of Jerusalem and its temple by the Romans, which took place in AD 70. The temple was never rebuilt, which denied biblical Judaism adherents the ability to perform required sacrifices. Rabbinic Judaism, which was formalized about four hundred years after Christ, was an attempt to fill in this gap.

References

Niehaus, Jeffrey J. 2014. Biblical Theology: Volume 1: The Common Grace Covenants. Bellingham, WA: Lexham Press.

Saint John of the Cross. 2006, The Dark Night of the Soul. London: Baronius Press.

Yoder, John Howard. 1994. The Politics of Jesus. Grand Rapids: Eerdmans.

Temple Abandonment

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/Back_Sep23, Signup

 

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Hernandez: A Spiritual Biography of Henri Nouwen, Part 3

Hernandez, Wil. 2006. Henri Nouwen: A Spirituality of Imperfection. New York: Paulist Press. (Goto Part 2; goto Part 1)

Review by Stephen W. Hiemstra

Over time I find myself losing Henri Nouwen’s books. Some get lost because I lend them to friends. I forget who and they forget to return them. Others get lost because I read them at a particular stage in life and they get mixed in with other books from that stage. Still others get lost in the sense that I mix Nouwen’s ideas with my own and I forget where I got them. Writing reviews helps me sort out better what Nouwen really said and what I thought about it at the time.

In the second half of his book, Henri Nouwen: A Spirituality of Imperfection, Wil Hernandez focuses on 2 things: explaining Nouwen’s spirituality and describing Nouwen himself.

Spirituality of Imperfection

While the Bible describes sin as a basic human characteristic; a less judgmental pastoral response to sin interprets sin as brokenness.  The first observation is a theological statement; the second is an ethical statement that points the sinner to God in the role as Great Physician. Nouwen helped me to find this integration.

Hernandez writes:

“Henri Nouwen’s proclivity for integration represented a major step towards wholeness. On a much deeper analysis, his commitment to pursuing integrity spoke more about his heightened awareness of his fractured human condition than an obsessive drive for perfection. Nouwen’s integrative pursuit of the spiritual life never obviated but instead incorporated facets of psychological, ministerial, and theological imperfections.“(75).

One cannot be whole until one understands one’s self which implies seeing both the good and the bad. Imperfections, which typically hold us back interpersonally and professionally, are hard to look at objectively. Peering at our imperfections from different points of view aids this task of integration and clarifies our vision.  We learn more from failure than from success because failure forces us to admit and deal with our brokenness—our imperfections.

The Eucharist

Nouwen saw the Eucharist as a symbol reminding us of Christ’s physical brokenness on the cross that helps us to deal with our own brokenness (78). Once again faithful to his Catholic roots, Nouwen viewed the cross as “the compelling symbol of authentic Christian experience”. Without the suffering of Christ, the victory of Christ in resurrection is devoid of meaning (81). Suffering forces us to ask ourselves the tough questions about our own brokenness. Thus, on the road to Emmaus, Jesus asks: “Was it not necessary that the Christ should suffer these things and enter into his glory?” (Luke 24:26 ESV) (86)

Hernandez observes:

“the spiritual journey for Nouwen was never about perfection, but about struggling to live in a deep and meaningful relationship with God that would bear fruit in the lives of others.” (92).

Here we hear an echo of God’s blessing of Abraham:

“Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.” (Gen. 12:1-3 ESV)

In other words, leave your comfort zone for my sake and I will bless you so that you can bless others. Facing brokenness and imperfection to minister to others quickly leads away from comfort, but also leads towards communion with Christ.

A Perfect Example of Imperfection

Why do we cheer for athletes who overcome physical handicaps to compete and win?  For me, the answer is that overcoming physical handicaps is inspiring not only to other special needs individuals but also to those of us who, in spite of having no handicaps, struggle to overcome everyday challenges of inertia and personal limitations.

Hernandez sees Nouwen as a “perfect paradigm of imperfection” for at least 3 reasons.  Nouwen was:

“a restless seeker”,
“a wounded healer”, and
“faithful struggler” (95).

Restless seeker

Nouwen continuously tried to resolve his loneliness (96).  He tried different experiences, such as spending seven months in the Abbey of Genesee, a Trappist monastery (97). He tried to distract his restlessness with busyness.  Hernandez writes:

Nouwen continuously tried to resolve his loneliness (96).  He tried different experiences, such as spending seven months in the Abbey of Genesee, a Trappist monastery (97). He tried to distract his restlessness with busyness.  Hernandez writes:

“Nouwen’s penchant for spreading himself thin, along with his obsessive-compulsive behavior and ‘workaholic’ drive, all seemed to conspire in bringing out the unhealthy side of his restless maneuvers.” (98)

Nouwen was ultimately restless seeking after God (99).  According to Augustine, our restlessness is planted in us by God himself—its resolution can be found therefore only in God (101).

Wounded Healer

Nouwen used his incompleteness to become a place of hospitality for others. Hernandez observes:

“Only the bruised, wounded minister can powerfully connect with those who are badly wounded” (116).

One of my first ministries, even before I had even thought of seminary, was to victims of breast cancer. My wife, Maryam, was twice afflicted with breast cancer and we both suffered miserably. Not only were we victimized by the disease, we were victimized with depression and the inability of those around us to provide any meaningful support.  My sister, Diane, later died needlessly from breast cancer because of similar issues.  My wounds gave me knowledge and street credibility for reaching out to others suffering in this same journey.  The book, Wounded Healer, was an early exposure to Nouwen which provided comfort even though I scarcely understood what it said.

Faithful Struggler

Nouwen understood implicitly the role of suffering in discipleship (118). Nouwen also understood the role of leadership as providing an example to those around us (119).  After Reaching Out, I would have to say that Nouwen’s book, In the Name of Jesus, is the most cited in my work because it centers on the temptations of Christ.  Nouwen (1989, 7-8) sees these tests as common leadership temptations. Namely, the temptations are to be relevant (turn stone into bread), powerful (become my vassal and rule the world), and spectacular (throw yourself down and prove who you are) (Luke 4:4, 7, 9).

Assessment

Hernandez pictures Nouwen as faithfully struggling with his demons to become a Christ-figure to modern society. His commitment to celibacy (126) and service to L’Arche (viii) scream authenticity in a world more used to leaning into pain than leaning on Christ.  As in Gethsemane where Jesus said:

“My soul is very sorrowful, even to death; remain here, and watch with me. And going a little farther he fell on his face and prayed, saying, My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will.”  (Matt 26:38-39 ESV)

Nouwen was faithful in turning to God instead of yield to his pain.

May we all learn to follow his example.

References

Nouwen, Henri J. M. 1975. Reaching Out: The Three Movements of the Spiritual Life. New York: DoubleDay.

Nouwen, Henri J. M. 1989. In the Name of Jesus: Reflections on Christian Leadership. New York: Crossroad Publishing Company. (Review: http://wp.me/p3Xeut-148).

Nouwen, Henri J.M.  2010.  Wounded Healer:  Ministry in Contemporary Society (Orig pub 1972). New York:  Image Doubleday. (Review: http://wp.me/p3Xeut-ZJ)

 

Hernandez: A Spiritual Biography of Henri Nouwen, Part 3
Also see:
Books, Films, and Ministry
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/Back_Sep23, Signup

 

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Luke’s Paraclete: Monday Monologues (podcast), September 18, 2023

 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), September 18, 2023
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/Back_Sep23, 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/Back_Sep23, Signup

 

 

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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/Ready_Ag23 ,  Signup

 

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Hernandez: A Spiritual Biography of Henri Nouwen, Part 2

Hernandez, Wil. 2006. Henri Nouwen: A Spirituality of Imperfection. New York: Paulist Press. (Goto part 1, goto part 3)

Review by Stephen W. Hiemstra

Spirituality is a squishy word.

At one point when I was teaching adult Sunday school, I began to wonder what people really meant when they used the word, spiritual.

For some people, the word substituted as a new word for religious, which has, in many respects, become anachronistic.
For other people, spiritual means being in touch with the numinous—hearing voices, seeing visions, and interpreting the spirit world primarily from a non-Christian, non-western perspective.
For still others, spiritual is used as a synonym for relational—someone able to establish rapport with just about anyone or a passage in scripture offering relational insight.

Henri Nouwen’s writing on spirituality differed from the usual fare, in part, because he took spirituality seriously and, being a priest, wrote from a Christian perspective.

In his book, Henri Nouwen: A Spirituality of Imperfection, Wil Hernandez focuses the first half of his book reviewing Nouwen’s 3 movements of the spirit: The Journey Inward, The Journey Outward, and The Journey Upward (v). These movements follow directly from Nouwen’s analysis in Reaching Out. The second half of his book divides into a chapter interpreting Nouwen’s spirituality as a Spirituality of Imperfection and a chapter on Nouwen himself, A Perfect Example of Imperfection (v). Let me focus a bit on each of these chapters.

The Journey Inward

For Nouwen, the journey inward consists of “reaching out to our innermost self” moving from “loneliness to solitude” (Nouwen 1975, 21). The objective here is self-knowledge, but more importantly being comfortable in one’s own skin.  A devote Christian, like Martin Luther, might wonder if all of one’s sins had been confessed (Bainton 1995, 35), but Nouwen’s interest in self-knowledge gravitated more towards how one relates to oneself.

In the psyche ward, for example, we might caution a patient from engaging in negative self-talk—an obvious example of relating to one’s self poorly.  Comfort in solitude consists of ease in spending time alone with ourselves.  This peace with ourselves makes it more likely that we can extend this hospitality others and find a place also in our hearts for God.

Hernandez finds Nouwen’s comfort in healing with the inward journey informed by his training as a psychologist.  He writes:

“As a newly trained psychological and theologian with a concern for melding psychology and theology, Nouwen’s cultural timing could not have been better.” (9)

All knowledge is God’s knowledge. Nouwen’s “pastoral bilingualism” (16) helped him seemly integrate his training and apply it without the usual academic veneer that usually poses a barrier to common understanding.  Hernandez sees this as a “search for wholeness” which does not preclude the church’s historical focus on holiness (25).

The Journey Outward

For Nouwen, the journey outward is “reaching out to our fellow human beings” moving from “hostility to hospitality” (Nouwen 1975, 63).  Here we find ourselves engaged in ministry. Hernandez sees Nouwen combining “the ministerial tasks of healing, sustaining, and guiding” (45) and 3 shepherding functions:

“Into the overlapping roles of a pastor (one who heals the wounds of the past), a priest (one who sustains life in the present), and a prophet (one who guides others in the future)” (45).

The definitions here are clearly Nouwen’s because one normally thinks of the 3 roles anointed in the Old Testament were—the king, the priest, and the prophet—not normally defined as above.

In this context, hospitality is thought of as a metaphorical virtual of being open, inviting, and warm with ourselves, others, and God—a spirit of healing and welcome (Nouwen 1975, 67).  Nouwen’s use of hospitality shares a lot in common with the Hebrew concept of shalom (שָׁל֙וֹם).  In Hebrew, shalom means “completeness, soundness, welfare, peace” (BDB 10001).  Nouwen (1975, 71) writes that: “Hospitality, therefore, means primarily the creation of free space where the stranger can enter and become a friend instead of an enemy.”

Ministry in the context of Nouwen’s writing flows out of his embrace of communion both as a sacrament (participation directly in the divine presence) and as a paradigm for community. This was the heart of Nouwen’s own sense of spirituality (26-27). Nouwen is a Catholic priest for whom the daily mass centers on the Eucharist. Table-fellowship involves a higher level of intimacy and mysticism than is usually found in protestant circles. The movement from hostility to hospitality may ironically involve traveling a greater distance for Nouwen than for many others because it starts with a deeper spiritual starting point.

Nouwen (2006) found great meaning in Jesus’ words: “Are you able to drink the cup that I am to drink?” (Matt. 20:22 ESV) This is because he interpreted Jesus to mean, can you accept the suffering which my ministry requires?

The Journey Upward

For Nouwen, the journey upwards is “reaching out to our God” which involves a movement “from illusion to prayer” (Nouwen 1975, 111) [2].   Part of this illusion is the illusion of immortality (Nouwen 1975, 116).  Related is the illusion of control. Prayer becomes a destination—communion with an immortal being—which as morals we cannot travel.  God must grant prayer to us as gift (Nouwen 1975, 123).

Hernandez observes:  “we all experience a gap between what we say we believe and how we live out our belief” (58).  Nouwen sees theological reflection focused on bridging this gap, saying: “a life that is not reflected upon isn’t worth living.” (59)  Elsewhere he writes that “the original meaning of the word Theology is ‘union with God in prayer’” (67).  From this perspective, the journey from illusion most obviously begins and ends with prayer.

Hernandez sees Nouwen as integrating three things in his spirituality: psychology, ministry, and theology which then correspond to movements in solitude, ministry, and prayer. This he refers to as Nouwen’s trilogy of coinherence (71).

Assessment

Wil Hernandez’s book, Henri Nouwen: A Spirituality of Imperfection is a helpful guide to Henri Nouwen’s many books and other writings. His focus is clearly on Nouwen’s spirituality and writing, but he also talks about Nouwen as a person. Hernandez’ work is of obvious interest to Nouwen readings, especially seminarians and pastors.

In part 3 of this review I will examine the second half of Hernandez’s book which outline Nouwen’s spirituality of imperfect and a bit of his personal history.

Footnotes

The king defended the nation; the priest served primarily in the temple, and the prophet reminded the nation of obligations under the covenant—not really a forecasting idea.

[2] A Calvinist would see the movement starting with God, not us.  However, Nouwen does see prayer as a gift.

REFERENCES

Bainton, Roland H.  1995. Here I Stand:  A Life of Martin Luther. New York; Meridan.

BibleWorks. 2011. Norfolk, VA: BibleWorks, LLC. .

Brown-Driver-Briggs-Gesenius (BDB). 1905.  Hebrew-English Lexicon, unabridged (Bibleworks).

Nouwen, Henri J. M. 1975. Reaching Out: The Three Movements of the Spiritual Life. New York: DoubleDay.

Henri J. M. Nouwen.  2006.  Can You Drink the Cup?  Notre Dame:  Ave Maria Press.  Review (http://wp.me/p3Xeut-1c)

Hernandez: A Spiritual Biography of Henri Nouwen, Part 2
Also see:
Books, Films, and Ministry
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/Ready_Ag23 ,  Signup

 

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Church Life: Monday Monologues (podcast), September 11, 2023

 By Stephen W. Hiemstra

This morning I will share a prayer and reflect on the Church Life. 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!

Church Life: Monday Monologues (podcast), September 11, 2023
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/Ready_Ag23 ,  Signup

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Church Life Prayer

By Stephen W. Hiemstra

Merciful Father,

All praise and honor, power and dominion, truth and justice are yours because you come to us through the faithful witness of churches of all shapes and sizes.

Forgive us when we failed ourselves and others in our work and family life.

Thank you for the gift of fellowship, Christian community, and spiritual friends.

In the power of your Holy Spirit, draw us to yourself in good times and not so good times, open our hearts to each other, illumine our thoughts and decisions to your will for our lives, and strengthen our hands in your service.

In Jesus’ precious name, Amen.

Church Life 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/Ready_Ag23 ,  Signup

 

 

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