http://www.youtube.com/watch?v=v4KsU_Lok9I

This desert wanderer thinks he's alive and has some hope, until...he meets the incarnation.

T

Post Edited (PotOnWheel) : 7/20/2007 4:26:59 PM (GMT-5)

All Christianity exalts humility. It should therefore not be a surprise if monastic and ascetical spirituality focus on humility. In the Gospel of St. Matthew (18:4) our Lord proclaims that "he who therefore will humble himself as this little child, he is greatest in the kingdom of heaven." Elsewhere (23:12) our Lord says that "whoever exalts himself will be humbled, and whoever humbles himself will be exalted." The emphasis on humility may appear self-evident. Behind it, however, lies a reality of the nature of God to which few pay much attention. In the Incarnation two very core elements of any spirituality are clearly evidenced—the love and humility of God. The idea that humility is rooted in God may appear astonishing. The humility of God cannot, of course, be considered in the same light as ascetical humility, or any human form of humility. However, the human forms of humility are derived from the very nature of God, just as the commandment to love is rooted in God’s love for mankind God’s humility is precisely that being God he desires, he wills to be in communion with everything and everything is inferior to God. This has great theological significance, for it reveals the value of all created things, a value willed by God. There is even a parallel here with the saints who loved animals and flowers. And from this idea, an idea intrinsically derived from the Incarnation and kenosis of God the Son, one can clearly see the real Divine origin in action of Christ’s teaching about "others." In the very notion of a vertical spirituality a concern for others is presupposed. And while one is ascending to God—an abomination for Nygren—his fellow man must be included in the dimensions of spirituality. Through the Incarnation all forms of human existence are sanctified. Through the Incarnation both the love and the humility of God are made known. And man is to love God and fellow mankind because love contains absolute, positive value, a value derived because love is the very nature of God. And man is to experience humility, to become inflamed by humility precisely because humility belongs also to God and hence its value is derived from God. But to become filled innerly with love and humility is not easy. It demands not a mere acknowledgement of the fact that God is love and humility is Divine. Rather, it demands the complete purification of our inner nature by God. And this is the struggle, the spiritual warfare that must be waged to enter and maintain the reality of love and humility. The path of monasticism and asceticism is an authentic path, a path also ordained by our Lord.

http://www.romanity.org/htm/flo.01.en.the_ascetic_ideal_and_the_new_testament.01.htm

 

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All Christianity exalts humility. It should therefore not be a surprise if monastic and ascetical spirituality focus on humility. In the Gospel of St. Matthew (18:4) our Lord proclaims that "he who therefore will humble himself as this little child, he is greatest in the kingdom of heaven." Elsewhere (23:12) our Lord says that "whoever exalts himself will be humbled, and whoever humbles himself will be exalted." The emphasis on humility may appear self-evident. Behind it, however, lies a reality of the nature of God to which few pay much attention. In the Incarnation two very core elements of any spirituality are clearly evidenced—the love and humility of God. The idea that humility is rooted in God may appear astonishing. The humility of God cannot, of course, be considered in the same light as ascetical humility, or any human form of humility. However, the human forms of humility are derived from the very nature of God, just as the commandment to love is rooted in God’s love for mankind God’s humility is precisely that being God he desires, he wills to be in communion with everything and everything is inferior to God. This has great theological significance, for it reveals the value of all created things, a value willed by God. There is even a parallel here with the saints who loved animals and flowers. And from this idea, an idea intrinsically derived from the Incarnation and kenosis of God the Son, one can clearly see the real Divine origin in action of Christ’s teaching about "others." In the very notion of a vertical spirituality a concern for others is presupposed. And while one is ascending to God—an abomination for Nygren—his fellow man must be included in the dimensions of spirituality. Through the Incarnation all forms of human existence are sanctified. Through the Incarnation both the love and the humility of God are made known. And man is to love God and fellow mankind because love contains absolute, positive value, a value derived because love is the very nature of God. And man is to experience humility, to become inflamed by humility precisely because humility belongs also to God and hence its value is derived from God. But to become filled innerly with love and humility is not easy. It demands not a mere acknowledgement of the fact that God is love and humility is Divine. Rather, it demands the complete purification of our inner nature by God. And this is the struggle, the spiritual warfare that must be waged to enter and maintain the reality of love and humility. The path of monasticism and asceticism is an authentic path, a path also ordained by our Lord.

Post Edited (Theoria) : 7/21/2007 6:39:34 AM (GMT-5)

LORD'S DAY 15

37  Q.  What do you understand
        by the word "suffered"?

    A.  That during his whole life on earth,
        but especially at the end,
        Christ sustained
          in body and soul
          the anger[zeal] of God against the sin of the whole human race.^1

        This he did in order that,
          by his suffering as the only atoning sacrifice,^2
          he might set us free, body and soul,
            from eternal condemnation,^3
          and gain for us
            God's grace,
            righteousness,
            and eternal life.^4

    ^1  Isa. 53; 1 Pet. 2:24; 3:18
    ^2  Rom. 3:25; Heb. 10:14; 1 John 2:2; 4:10
    ^3  Rom. 8:1-4; Gal. 3:13
    ^4  John 3:16; Rom. 3:24-26

GOD: Essence and Energies

Posted Sunday, July 22, 2007

In this program, Steve and Kevin conduct this fascinating interview with professor and author Dr. David Bradshaw--professor of Philosophy and the Philosophy of Religion at the University of Kentucky. Dr. Bradshaw explains for us the distinction between God’s “Essence and Energies”. Understanding this distinction is the key to a major difference between eastern and western Christianity. You should listen to this two or three times--trust us!

http://audio.ancientfaithradio.com/illuminedheart/IH23-DBradshawEssEn_072207.mp3