All posts by Michael O'Neil

About Michael O'Neil

Hi, thanks for stopping by! A couple of months ago a student gave me a cap embroidered with the words "Theology Matters." And so it does. I fervently believe that theology must not be an arcane academic pursuit reserved only for a few super-nerdy types. Rather, theology exists for the sake of the church and its mission. It exists to assist ordinary believers read and enact Scripture in authentic ways, together, and in their own locale, as a local body of faithful disciples of Jesus Christ. I love the way reading and studying Scripture and theology has deepened my faith, broadened my vision, enriched my ministry and changed my life. I hope that what you find here might help you along a similar path. A bit about me: I have been married to Monica for over thirty years now and we have served in various pastoral, teaching, missions and leadership roles for the whole of our lives together. We have three incredible adult children who with their partners, are the delight of our lives. For the last few years I have taught theology and overseen the research degrees programme at Vose Seminary in Perth, Western Australia. I also assist Monica in a new church planting endeavour in our city. In 2013 my first book was published: Church as Moral Community: Karl Barth’s Vision of Christian Life, 1915-1922 (Milton Keynes: Paternoster). I can say that without a doubt, it is the very best book I have ever written and well worth a read!

Progress in Perfection

Books,

The Desert FathersI read a few excerpts last night before bed from The Desert Fathers: Sayings of the Early Christian Monks. The first chapter is entitled “Progress in Perfection” and perhaps summarises some of the main concerns of the early desert fathers, though I guess the rest of the collection will either confirm or disconfirm that.

The sayings reflect the asceticism of the early fathers but it is not an extreme asceticism, although a couple of the sayings are certainly idealistic. The main concerns are with humility and detachment from material possessions, or more generally, with self-control. Here are a few sayings that struck me, and which require me to put a big F against my name in measuring up to their spiritual concerns:

2. Pambo said to Antony, “What shall I do?’ Antony said, ‘Do not trust in your own righteousness. Do not go on sorrowing over a deed that is past. Keep your tongue and your belly under control.’

3. Gregory said, ‘God asks three things of anyone who is baptized: to keep the true faith with all his soul and all his might; to control his tongue; to be chaste in his body.’

But a couple of other sayings also proved encouraging:

10. Cassian told this story about John, who was the father of a community because he was great in his way of life. When he was dying, he was cheerful, and his mind was set upon the Lord; his brothers stood around him and asked for a sentence that would sum up the way to salvation, which he could give them as a legacy by which they might rise to the perfection that is in Christ. With a sigh he said, ‘I have never obeyed my own will, and I never taught anyone to do anything which I did not do myself first.’

11. A brother asked a hermit, ‘Tell me something good that I may do it and live by it.’ The hermit said, ‘God alone knows what is good. But I have heard that one of the hermits asked the great Nesteros, who was a friend of Antony, ‘What good work shall I do?’ and he replied, ‘Surely all works please God equally? Scripture says, Abraham was hospitable and God was with him; Elijah loved quiet and God was with him; David was humble and God was with him.’ So whatever you find you are drawn to in following God’s will, do it and let your heart be at peace.’

And so one more to finish with a challenge:

15. Poemen said, ‘If a monk hates two things, he can be free of this world.’ A brother inquired, ‘What are they?’ He said, ‘Bodily comfort and conceit.’

Now let me sit back with a drink and a chocolate biscuit and see how many hits and comments this post receives…

“The Humanity of God”

Theology, , , ,

God-and-AdamThis lecture, delivered by Karl Barth on September 25, 1956 at a Swiss Reformed Ministers Association meeting, is the second lecture in a little collection of three lectures bearing the same name. Barth begins the lecture with an opening statement that defines what he means by this intriguing and provocative title:

The humanity of God! Rightly understood that is bound to mean God’s relation to and turning toward man. It signifies the God who speaks with man in promise and command. It represents God’s existence, intercession, and activity for man, the intercourse God holds with him, and the free grace in which He wills to be and is nothing other than the God of man (Barth, The Humanity of God, 37).

That is, Barth’s ascription of humanity to God is a metaphor intended to emphasise the utter grace of God in God’s relation towards humanity. Barth is not saying that God is actually “human,” as though he were humanity writ large, or as though he were actually human with no remainder.

The introduction and first section of the lecture function as a kind of “retraction,” or more accurately, a correction. Barth recalls the fundamental shift, the 180o change of theological direction whereby forty years earlier he and his companions repudiated the major features of nineteenth-century theology and struck out on a new course. What they sought was a mighty reaffirmation of God’s deity, the “godness” of God over against what they understood as the anthropocentric theology of their forebears. Now Barth confesses, “We were wrong exactly where we were right” (44). It is not that Barth wants to lose this emphasis on divine sovereignty—far from it! But in and of itself, it is insufficient for it does not convey with necessary precision the full truth of who God is:

See the moon in yonder sky?
’Tis only half that meets the eye.

The fulsome emphasis on God’s transcendent deity meant that God’s “humanity” was left undeveloped. Barth still wants to assert the godness of God, though now with an emphasis also on God’s humanity.

The second section of the lecture then insists that the humanity of God is seen and known only in the place where God—in his deity—has given himself to be known; that is, in Jesus Christ. There is no abstract God just as there is no abstract humanity: here, in Christ, both true deity and true humanity are revealed. Nevertheless, Barth resolutely maintains the ordering of God’s deity vis-à-vis his humanity, but just as resolutely insists on his real, actual and genuine humanity. All this comes together in what I call a “purple passage”:

In Jesus Christ there is no isolation of man from God or of God from man. Rather, in him we encounter the history, the dialogue, in which God and man meet together and are together, the reality of the covenant mutually contracted, preserved, and fulfilled by them. Jesus Christ is in his one person, as true God, man’s loyal partner, and as true man, God’s. He is the Lord humbled for communion with man and likewise the Servant exalted to communion with God. He is the Word spoken from the loftiest, most luminous transcendence and likewise the Word heard in the deepest, darkest immanence. He is both, without their being confused but also without their being divided; He is wholly one and wholly the other. Thus in this oneness Jesus Christ is the Mediator, the Reconciler, between God and man. Thus he comes forward to man on behalf of God calling for and awakening faith, love, and hope, and to God on behalf of man, representing man, making satisfaction and interceding. Thus he attests and guarantees to man God’s free grace and at the same time attests and guarantees to God man’s free gratitude.  Thus he establishes in his person the justice of God vis-à-vis man and also the justice of man before God. Thus he is in his person the covenant in its fullness, the Kingdom of heaven which is at hand, in which God speaks and man hears, God gives and man receives, God commands and man obeys, God’s glory shines in the heights and thence into the depths, and peace on earth comes to pass among men in whom he is well pleased. Moreover, exactly in this way Jesus Christ, as this Mediator and Reconciler between God and man, is also the Revealer of them both. We do not need to engage in a free-ranging investigation to seek out and construct who and what God truly is, and who and what man truly is, but only to read the truth about both where it resides, namely, in the fullness of their togetherness, their covenant which proclaims itself in Jesus Christ. …

Beyond doubt God’s deity is the first and fundamental fact that strikes us when we look at the existence of Jesus Christ as attested in the Holy Scripture. … In the existence of Jesus Christ, the fact that God speaks, gives, orders, comes absolutely first—that man hears, receives, obeys, can and must only follow this first act. In Jesus Christ man’s freedom is wholly enclosed in the freedom of God (46-48).

God does not exist in majestic isolation in and for himself, utterly free from all that is not God. God’s freedom is freedom to love (48). God is free not only to be God, mighty, majestic and exalted but also lowly, a servant, human. The mystery of God includes God’s determination not to be without humanity, but with them; not to be against humanity, but for them. God determines to love us, to be our God, our Lord, our Preserver and Saviour, and as such, God is human (50-51). “His free affirmation of man, his free concern for him, his free substitution for him—this is God’s humanity” (51).

The final section of the lecture develops some implications of the humanity of God, including:

  1. A real distinction is bestowed on every human person, entirely on the basis of grace. Every person is loved of God who is their father. Their humanity is God’s gift, and so must issue in the practical acknowledgement of every person’s human rights and dignity (53).
  2. Theology finds its focus and message in the humanity of God, for theology is determined by its object. Theology is not about God in himself, nor human existence in and of itself, but about the “history, dialogue and communion” of God with humanity and humanity with God—and in this order.
  3. Because the covenant is “history, dialogue and communion” theology also finds its character and form: that is, theology exists as prayer and proclamation, as responsive address to God, and as the address of the great news of God’s love to all others.
  4. The message of the church is the joyful, positive announcement of God’s affirmation of humanity. Certainly God’s No is inevitable, but it has been borne by Jesus Christ. Barth refuses to deny or confirm the idea of universalism, but trenchantly insists that “this much is certain, that we have no theological right to set any sort of limits to the loving-kindness of God which has appeared in Jesus Christ” (62).
  5. Finally, God’s turn toward humanity calls forth and awakens a company of people who respond to God in worship, praise and service—the church.

We should be ashamed of Jesus Christ himself, were we willing to be ashamed of the church. What Jesus Christ is for God and for us, on earth and in time, he is as Lord of this community, as King of this people, as Head of this body and of all its members. … We believe the church as the place where the crown of humanity, namely, man’s fellow-humanity, may become visible in Christocratic brotherhood. Moreover, we believe it as the place where God’s glory wills to dwell upon earth, that is, where humanity—the humanity of God—wills to assume tangible form in time and here upon earth. Here we recognize the humanity of God. Here we delight in it. Here we celebrate and witness to it. Here we glory in the Immanuel… (64-65).

Scripture on Sunday – Proverbs 4:10-19

Scripture, ,

Wine__grape__bread_by_donnobruProverbs 4:14-19
Do not enter the path of the wicked, and do not proceed in the way of evil men. Avoid it, do not pass by it; turn away from it and pass on. For they cannot sleep unless they do evil; and they are robbed of sleep unless they make someone stumble. For they eat the bread of wickedness and drink the wine of violence. But the path of the righteous is like the light of dawn that shines brighter and brighter until the full day. The way of the wicked is like darkness; they do not know over what they stumble.

These few verses are taken from the slightly larger section of verses 10-19, which in turn are the central section of the fourth chapter of Proverbs. The chapter as a whole concerns the instruction given by a father to his children, the same instruction he received from parents who loved him (vv. 1-4, 10, 20). This is parenting, child-training, wisdom, guidance and instruction for life. And of course, its relevance is not limited to children. Or, alternatively, we might hear in these verses the exhortation of a heavenly Father, “My son, my daughter…”

Verses 10-19 contrast the two ways or the two paths, in a manner similar to Psalm 1. On the one hand is the way of wisdom, the path of the righteous. This is a broad and clear path, shining with light, and one in which a person may walk and even run without stumbling. On the other hand is the path of the wicked, a way filled with darkness and unseen hazards over which one will invariably stumble. The exhortation of the father is urgent; with respect to wisdom he says, “Take hold of instruction; do not let go. Guard her, for she is your life.” With respect to the path of the wicked he is equally as vigorous: “Do not enter…Avoid it, do not pass by it; turn away from it and pass on.” There are two paths and two ways, but only one leads to life.

In our text today, the wicked eat, drink and sleep wickedness. They cannot sleep unless they do evil. They look for opportunities to make others stumble. Wickedness is their bread and butter, their livelihood and means of profit (cf. Proverbs 1:10-19). They drink the wine of violence. There is, at least for some, something intoxicating about violence. It dulls our sense of right and wrong, while at the same time giving us a sense of power, perhaps even invincibility. Wickedness and violence dominate and subjugate their victims, robbing them of their dignity, stripping them of their rights, and exploiting them for benefit, pleasure or profit. There is no righteousness along this path, nor truth, goodness or beauty. There is, however, a kind of wisdom along this path, but it is not the wisdom which is from above, but that which is earthly, sensual and demonic (James 3:13-18).

Part of the difficulty Christians face is that our imaginations have been fed and shaped by violence. The stories we tell and the movies we watch often rely on violence for the resolution of difficulties, much of it entirely unwarranted. The violence of internet pornography tears at the fabric of our most intimate relations. Video games allow us to become virtual participants in worlds of violence. Our cultural narratives demand that we insist on our rights even at the expense of others, that we use whatever power we have to get our own way. State-sanctioned violence is justified by reasoning attuned to the cultural narrative, and slowly, steadily, incidents of violence increase even in our own communities.

For they eat the bread of wickedness and drink the wine of violence.

In the midst of a world of greed and violence, oppression, manipulation and abuse, Christians are called to envision and enact a different world. One of the primary tasks of discipleship involves the conversion of the imagination, and it for this that we gather week after week in worship, community, and instruction in the gospel. And central to this gathering is bread and wine of a different kind.

In his wonderful book Christ Plays in Ten Thousand Places, Eugene Peterson argues that in a world of death, death and more death, God has given his people the practice of Eucharist. The way of God in the broken world of history is the way of broken bread and shared wine, the culture of the table where all are welcomed and find a place, where hospitality is practiced, where the community lives and laughs and works and serves, a place where love may be practised, where peace may be found, where a community of grace might arise, and where the path of the righteous may be like the light of dawn that shines brighter and brighter until the full day.

Lord God, we beseech you, so work in our midst
that we may become such a community
in our time and in our place.
Feed us with the body and blood of your Son
and so replicate his life within and among us.
Transform our vision,
renew our imaginations,
fill us with your Holy Spirit
so that we may become servants of your kingdom
for the glory and honour of your name.
Amen.

Book Notes

Books,

Harris, Revisioning, Renewing, RediscoveringSome edited books from friends have recently hit the shelves:

Brian Harris is co-editor of a new book on Stanley Grenz’s legacy. I have just taken possession of Revisioning, Renewing, Rediscovering the Triune Center.

I was at the meetings in San Diego when the book was formally launched in November last year. I remember being a little intrigued at the discussion in the AAR meeting and realised that Stanley’s legacy is disputed, with some wanting to paint him as a bold progressive while others wanted to view him as bold and progressive, but still definitely within the tradition of evangelical pietism. In my view the latter are more correct. Nevertheless, I look forward to wading through the essays in the volume when I have a little more time.

Matt Malcolm’s All That The Prophets Have Declared on the way the New Testament uses the Old Testament is now out and available.

Rachel Held Evans expressed a little surprise and much gratitude for a fairly positive review from Gospel Coalition for her new work Searching for Sunday.

This looks like it may be an interesting read on the idea of “manhood.” See an initial publisher’s review here.

The prevalence of this cultural system on the pages of Scripture, in cultures around the world, and throughout history can easily lead to the assumption that patriarchy is divinely ordained. Patriarchy is not the Bible’s message. It is the fallen cultural backdrop to the problem of manhood, one which the gospel counters at every turn.

On Teaching and Learning Theology

Theology,

karl-barth in studyIn the semester which has just finished, my class read through much of the first book of Calvin’s Institutes, some enjoying the experience, others bemoaning it. Agree with, or disagree, it is instructive and salutary to engage with the best theological minds of previous generations as we learn to do theology for ourselves. I note that Karl Barth gave the following rationale for reading theological classics:

The fact that I devote six of the ten hours a week that I usually teach to these exercises stems from the growing conviction that what can be communicated to the student in this form is probably the most immediately fruitful part of academic instruction. The student should be learning, by means of important texts, to read: at first to become aware, quietly and completely, of the content of these texts, to understand what [they have] read in its historical context, and finally to adopt a critical attitude towards it. For this [they need] the stimulation, the guidance and the correction which is given … by a form of collaboration, in which on the one hand [they are] addressed and treated by the teacher as a regular fellow-researcher, and on the other [they have] to consider openly and carefully the attempts of [their] fellow students … It is a matter of preparing the student for teaching by [their] active participation in research. (Barth, cited in Busch, Karl Barth, 352-353.)

Next semester, in my Introduction to Systematic Theology class we will be reading Athanasius’ On the Incarnation of the Word, Luther’s The Freedom of the Christian, Barth’s Strange New World in the Bible, and LaCugna’s Living Trinitarian Faith. I hope it whets the students’ appetite for reading theological classics…

A Prayer for Sunday

Uncategorized
Girl at Prayer William Henry Hunt from Wikigallery.org
Girl at Prayer William Henry Hunt from Wikigallery.org

Dear Father,
Take this day’s life into your own keeping.
Lead and guide all my thoughts and feelings.
Direct all my energies. Instruct my mind. Sustain my will.
Take my hands and make them skilful to serve you.
Take my feet and make them swift to do your bidding.
Take my eyes and keep them fixed upon your everlasting beauty.
Take my mouth and make it eloquent in testimony to your love.
Make this day a day of obedience, a day of spiritual joy and peace.
Make this day’s work a little part of the work of the Kingdom of my Lord Christ,
in whose name these my prayers are said.

Amen.

(from: John Baillie, A Diary of Private Prayer, 41; updated and amended)

“Alive & Powerful” – The Old Testament as the Word of God?

Scripture, Theology, , ,

Bible Reading

The other day one of our students posted this on the student Facebook page:

Good quote from Keller: “God acts through his words, the Word is “alive and active” (Heb 4:12) and therefore the way to have God dynamically active in our lives is through the Bible. To understand the Scripture is not simply to get information about God. If attended to with trust and faith, the Bible is the way to actually hear God speaking and also to meet God himself.” (Timothy Keller, Prayer p 54)

Another student responded:

On what grounds do you claim that ‘word of God’ in Heb 4 refers to the Bible? … I don’t think that the writer of Hebrews can possibly be talking about the Bible. I have to say that I don’t know what it means to say that the Bible is alive and active. However I do believe that God is alive and active and that he speaks through the Bible.

I found this a very interesting question. Hebrews 1:1 sets the theme of the whole book: God has spoken in many ways, and has now done so decisively through his Son. Yet Hebrews 2:11-13 says that Jesus (implied subject) speaks – and then cites Psalms and Isaiah as Jesus’ words. Psalm 95 is counted as “it is said,” the Holy Spirit said, God said, David said (3:7; 3:15; 4:3; 4:7). All the way through the “it” that speaks seems to refer to the Bible. Jesus’ word is then cited as biblical texts. “God said” is applied to biblical texts. “The Holy Spirit said” again references a biblical text. Over and over the writer of Hebrews cites biblical texts as authoritative and in a number of places attributes it to God. So when we get to 4:12-13, it seems we must do two things:

(a) Read it in the light of this overarching theme or practice in the book, especially deriving from 1:1; and
(b) recognise that verse 13 then personifies the “word of God” – nothing is hidden from his sight.

Yes, 4:12-13 are a difficult text. No, it couldn’t mean the Bible as we have it today – it was not in existence at that time. But it is not beyond imagining that the author has the Old Testament scriptures – the Hebrew Bible – in mind when he uses the phrase, but the Hebrew Bible finding its goal, completion, climax in Jesus, and indeed being seen as the message of Jesus. It would be an interesting study in Hebrews to check every time it references a biblical text, the words “Word”, “says”, “message”, and any other term which signifies speech, proclamation, etc.

This is an outstanding example of theological interpretation and a christological reading of the Old Testament, already in the New Testament period, and an indication that historical-literary approaches, so dominant today (and not without good methodological warrant) are not the only way to read Scripture, and perhaps not the most “biblical” way to read Scripture. People in the Bible didn’t read the Bible the way we often insist on reading the Bible!

The second student continued the dialogue:

Right. As I understand it, the phrase “word of God” means a message from God. God spoke, “the word of God came to John, son of Zechariah, in the wilderness”. Michael – my understanding is that NT writers referring to the OT usually use phrases like “the law and the prophets” or “scripture” or “writings”. Is there another instance of an NT writer using this phrase to mean the OT?

Perhaps there are several. In Acts 17 Paul goes to Thessalonica and reasons with them “from the Scriptures” (v. 2). Verse 11 speaks of those, then, in Berea who “received the word” searching “the Scriptures” to affirm the proclamation. Then verse 13 says that the Thessalonians heard that “the word of God had been proclaimed in Berea also.” This narrative text appears to link your phrase directly with the Scriptures – the Hebrew Bible. Finally in 1 Thessalonians 2:13, Paul reflects on this experience and again says that his proclamation – “from the Scriptures” – was the word of God. (See also Paul’s proclamation in Acts 13:13-49 which includes the biblical narrative generally, specific biblical texts, the Jesus story – and which all is called “the word of God.”)

2 Timothy 3:14 – 4:2 links the terms “Scripture” and “Word.” 1 Peter 1:23-25 speaks of the “living and enduring word of God” which “endures forever,” and which was preached to the hearers. The question arises, how does this word perdure? Peter is citing Scripture and continues to do so into ch. 2, also speaking of those who are disobedient “to the Word.”

Perhaps Jesus’ words in Matthew 4:4 are also relevant where he speaks of every word which proceeds from the mouth of God – and in the entire incident is citing Deuteronomy. In Matthew 15:4-6 he refers to legal texts in Exodus as the word of God. In John 10:34-35 the “law” (actually the Psalms) are called the word of God, with the additional proviso that the “Scriptures” cannot be broken.

I wonder if Paul’s references to the “word of God” and his exposition concerning the Scriptures in 2 Cor 2:17 – 4:2 are relevant? Here he explicitly refers to Moses being read, though the reader is only “unveiled” in Christ. Then, they are beholding as in a mirror the glory of the Lord. Certainly the glory of God is in the face of Christ (4:6); but where is that face set forth for us?

There is no doubt that many NT references are to the proclamation of the gospel, but some do seem to refer to the written accounts where God’s prior words have been preserved for succeeding generations. Further, as already noted above, the author of Hebrews reads the Old Testament through a christological lens, as finding its goal, completion and climax in Jesus. It seems likely, too, that at least some of the New Testament authors referred to the Old Testament as “the Word of God.”

“Reading” an Audio Book

Books

a-game-of-thrones-picI have listened to audio books a few times in the past, including a novel or two, a biography, and one or two popular theology books. Recently I started listening to A Game of Thrones. I had the first volume of the book on the shelf and wanted to read it, but hesitated due to its length, and the minimal time I get to read novels while semester is on. Then a friend told me that if I was going to read it, I should read all the books together. That, I knew, would never happen. And so I got a copy of the audio book.

I am up to about page 700 now. The large scale epic makes a very compelling tale. I “read” it while driving or cycling or doing housework. Sometimes I grab the copy off the shelf and read along for a bit. If I were trying to read the paper copy I might have made it to page 50. I find I keep up with the dialogue and drama as much as I would reading the paper copy, even on the bike. If I get distracted and miss a section I can always rewind.

I’m afraid I might be hooked…

Scripture on Sunday – Proverbs 10:4

Scripture, ,

??????????????Proverbs 10:4
A slack hand causes poverty, but the hand of the diligent makes rich.

Proverbs 10:22
The blessing of the Lord makes rich, and he adds no sorrow with it.

Matthew 6:24
No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.

In the early days of my Christian experience I attended a church that was part of the “faith message,”—health and wealth, prosperity, etc.—and so these verses in Proverbs were well known to me. Jesus’ teaching in Matthew was not unknown; because one could not serve money we were to give it, to our church and its leaders, and to other “reputable” ministries in the same movement. Of course, in giving we would receive, for as the verse says, “the blessing of the Lord, it maketh rich” (KJV).

Thus we have an Old Testament promise of prosperity, or at least, an acknowledgement of diligence leading to success and riches, and a New Testament teaching condemning the pursuit of wealth. The problem, of course, is that I am wealthy. Exceedingly so, when considered with a global perspective. Even when I struggle to pay the bills, the truth is, I am rich.

Old Testament wisdom literature, based on observations of life, advises the reader to work diligently, to gather and store up their wealth, and thus to see accumulation as a reward. The gospels on the other hand, routinely condemn such a pursuit of wealth, and surely the gospels and the teaching of Jesus must trump the Old Testament?

So, then… I am already rich, loaded down with possessions, and still I accumulate. Especially books! But not only books. I hunger for success and acclaim. I hate not having enough money to do some of the things I would love to do, like travel and holiday whenever I like. I don’t seem to hate not having enough money to give… It would appear that in some ways, then, that I am hopelessly compromised by mammon.

Some years ago when I was wrestling with these matters I put pen to paper in my journal and wrote the following:

Resolved – Yet Still Listening!

I will not live for success but to serve God faithfully,
in obedience to Jesus Christ and for the glory of God;
I am a servant of his name, his kingdom, and his will.

Yet nor will I despise success if God graciously gives it.
Nor will I avoid success or sabotage its possibility
through indolence, laziness, false ideological commitments or lack of courage.

I will labour diligently in the gospel and in pastoral leadership
with all the skilfulness and integrity I can muster;
I will prayerfully and humbly trust God for fruitfulness from my labour;
I will gratefully accept what God gives:
whether smallness, with perseverance;
whether hardness, with endurance;
whether success, with gratitude.

Help me, Lord!
Grant me wisdom to know your way,
and courage to live and walk it.
(January 11, 2008)

I wish I could say that in the intervening years I have followed through on this pious expression of devotion. Sometimes I have. Often I have failed. Yet God is good, and God’s blessing has enriched my life in more ways than I enumerate. The richest blessings are those everyday provisions of grace we often take for granted: an opportunity to work, the love of a faithful spouse, the delight of a healthy grandchild, friends who care, a few moments of peace to write a blog post, food on the table, food in the cupboard, a bed to sleep in and a roof overhead, friendship, the respect and encouragement of peers. The list goes on.

But!

“No one can serve two masters! … You cannot serve God and money.”

Everyone to whom much was given, of him much will be required.
(Luke 12:48).

But God said to him, “Fool! This night your soul is required of you, and the things you have prepared, whose will they be? So is the one who lays up treasure for himself and is not rich toward God.”
(Luke 12:20-21).

And so we return to the central question: what am I to do with all this grace? It is not enough just to be rich; how can I be rich toward God?