A Prayer of D. Bonhoeffer

O God, Early in the morning do I cry unto Thee.
Help me to pray
And to think only of Thee.
I cannot pray alone.
In me there is darkness,
But with Thee, there is light.
I am lonely, but Thou leavest me not.
I am restless, but with Thee there is peace.
In me, there is bitterness, but with Thee there is patience;
Thy ways are past understanding but
Thou knowest the way for me.

Harvesters at Evangel

Finally finished another video project.

Harvesters at Evangel from Kaitlyn Rockrohr on Vimeo.

No greater death than waiting

"There is no greater death than waiting, which is at the very heart of priestliness. Priests did not commence their priestly meeting until seven days of waiting were fulfilled. Seven is the number of completion, and the completion was the final death of their well-meaning intentions to do for God. Until that dies, there is not true priestly service, and if it is not priestly it is not apostolic. Jesus is the High Priest and Apostle of our confession. The first must precede the last. Impatience, self-will, religious ambition, the necessity to do and be seen doing, to be recognized and acknowledged is death to the purposes of God."

Apostolic Foundations, Arthur Katz

Releasing the Glory of God

from The Shape of Things to Come, Innovation and Mission for the 21st-Century Church by Michael Frost and Alan Hirsch


"One of the most wonderful metaphors in Jewish mysticism is the rabbinical teaching on the Shekinah ("God's glory"). In the typical playful way Jewish theology was presented, the Shekinah gains a personality and usually takes the form of a woman. She is metaphorically portrayed as God's wife, but she is in exile, i.e., God and his glory have been tragically separated through the fall. The separation is one of a cosmic crash in which God's glory was scattered into myriad sparks and caught up in all created matter. The holy sparks are now imprisoned in all things. Even the lowest of created things have the holy sparks in them.

The remarkable aspect of this Jewish teaching is the view that it is our holy action- that is, action filled with holy intent and directed toward God- that that actually free the holy sparks ensnared in all things allowing the exiled Shekinah to journey back to her Husband, namely, God. God and his glory are joined together again when people act in holiness. Says Martin Buber, 'The Shekinah is banished into concealment; it lies tied, at the bottom of every thing, and is redeemed in every thing by man, who, by his own vision or his deed liberates the thing's soul.' Isaac Bashevis Singer, the Nobel laureate who wrote marvelous novels exploring aspects of Jewish mysticism, said that "when man chooses virtue, he strengthens all the dimensions of life. Angels...look forward to a man doing a good deed, since this brings joy and strength to the entire world. A good deed helps God and the Divine Presence to unite. A sin, on the other hand, evokes all the gloom in the world.'

Now, without taking the teaching as literal truth (most of the rabbis don't!), this is a very helpful way of viewing the mission of God's people in the world. When we act redemptively and in holiness, we fan into flames the creational purpose that lies at the heart of all tings in God's world- we liberate God's glory that lies in it. And in doing so we bring God's glory. Again the post-Jesus Jewish mysticism perspective brings the focus of faithfulness to the whole of life in all its concreteness- the very element missing in so much Christendom proclamation and action. All things have elements of the sacred in them and should be respected- people, animals, the environment, even our technologies. The founder of Hassidism, Rabbi Israel Ball Shem Tov, said that 'one should even have mercy on his tools and all he possesses because one should have mercy on the holy sparks.'

There's a story about  a certain Rabbi Jacob, a deeply godly and zealous but somewhat ascetic man. One day he has a vision where he meets a woman who symbolizes the exiled glory of God, trying to make her way back to God. The woman is covered from head to ankles in a long black veil. Only her feet are bare and they are caked with dust and blood from long traveling on harsh roads in her exile.

The woman addresses the rabbi, saying, 'I am weary unto death, for people have hunted me down. I am sick unto death, for they have tormented me. I am ashamed, for they have denied me. You, [you humans] are the tyrants who keep me in exile. When you are hostile to one another, you hunt me down. When you plot evil against each other, you torment me. When you slander each other, you deny me. In doing these things you send your fellow humans into exile and so you send me into exile. And for you Rabbi Jacob, do you realize that while you intend to follow me with your religious rituals you in fact estrange yourself from me all the more? One cannot love me [The Shekinah] and abandon people.'

And she concludes, "Dream not that my forehead radiates heavenly beams. And has haloes all around it. My face is that of the created being.'

She then raises her veil from her face, and he recognizes the face as that of a neighbor."

Thoughts on Christian Movies

Here are some thoughts from Steve Taylor, the director of the soon premiering Blue Like Jazz movie on the "Christian movie" genre:


"But over the last five years or so, 'Christian Movie' has calcified in the public consciousness into a genre where:

• Sentimentality trumps substance
• Good intentions trump artistry
• All conflict must be tidily resolved
• “Safe for the whole family” is a de facto requirement

I’m not saying this critique is always fair or justified. In the case of the best known movies in this genre – Facing The Giants, Fireproof, etc., by the Kendricks Brothers – I’ve given them props in the past for being good visual storytellers and actually getting movies made with the resources at hand. But they’ve also contributed to (and possibly cemented) the aforementioned stereotypes." 


I recently saw their latest movie, Courageous, not having seen the some of their earlier movies. I have been told that they improved with each film but I found myself with the same sort of feelings about it as Taylor's. I am not necessarily supporting the BLJ film. I enjoyed the book but the trailers honestly don't look promising. 

I'm ready for some new good movies to be made-- good in every sense of the word. 

What do you think?

Here, He Comes.

"Wait on Me in silence; I will come to you in spring,"
the whisper echo resonates on the breeze's wing.

 Open me soundly; pass me not by.
I cannot resist You. I won't even try.

 Dark and lovely and slightly afraid,
cut off the dead shell with Your tongue as a blade.

 Hope has been planted
 You're coming, I see.

Yes; come have Your portion.
Come have all of me.

Bridegroom Song

I really enjoyed this guy's music, from SEU where I went to school in FL. I love this song.

Josh Garrels: The Sea In Between - Trailer from Mason Jar Music on Vimeo.

Not in So Many Words

Ecc. 5:1-7
Guard your steps as you go to the house of God and draw near to listen rather than to offer the sacrifice of fools ; for they do not know they are doing evil. Do not be hasty in word or impulsive in thought to bring up a matter in the presence of God. For God is in heaven and you are on the earth; therefore let your words be few. For the dream comes through much effort and the voice of a fool through many words. When you make a vow to God, do not be late in paying it; for He takes no delight in fools. Pay what you vow! It is better that you should not vow than that you should vow and not pay. Do not let your speech cause you to sin and do not say in the presence of the messenger of God that it was a mistake. Why should God be angry on account of your voice and destroy thework of your hands? For in many dreams and in many words there is emptiness. Rather, fear God.




I have come to the conclusion that we, as people, and I, myself, say too much. There are many words that are spoken, few of which are notable, meaningful or memorable. Words must be used for utility, communicating logistics for everyday life. These words can't be avoided; they simplify and improve efficiency. "Since you're going to the store, could you pick such-and-such up for me?" This just saved time and gas-- just one example.


Other than that, a lot of what we communicate is not necessary and takes too many words. We talk about other people and it typically digresses into the realm of negativity, the result of which is not life-giving to us or the people we're talking about. We say too much to each other, that which we should say to the Lord. Yet, I find that when I bring my comments to the Lord they are not necessarily things I would say to the Lord. 


I asked the Lord for a focus for the year-- an over-arching theme. He spoke "reverence." How, then, do I live a reverent life? To revere Him, I must remember to whom I am speaking when I am praying. The One God, Master of the Universe, creator and sustainer of all things, and the one rightly judges me and all people. Therefore, may I let my words be few.


I blogged on this verse before: "For in many dreams and many words there is emptiness. Rather, fear God." I don't want my words use to lead to emptiness; I don't want to give into the need to fill the silence for no good reason. I don't want to give into day dreaming about what my life could be, into fantasies of what I wish my life would be. Rather, may I fear God. Here. Now. May I be content in waiting on Him in the silence, focusing my attention on Him, giving Him reverence and letting my words be few. May I be content with His presence, here in the present that I may be present in this moment to the great I AM.


 I heard once that the English language has hundreds of thousands of words whereas Hebrew has tens of thousands, each one rich with layered meaning and significance. Every word which God has spoken in the Biblical text was supremely purposeful, each phrase could be studied for years without excavating a fraction of its depths. Each word was perfectly placed, a transcendent expression of divine intent. How often do I say things that I regret? Usually when I start talking without thinking. Just talking. "Hasty in word" and "impulsive in thought." And, as we learned in elementary school, the toothpaste is nearly impossible to put back inside the tube. May I become more like the Lord, with purposeful words and less verbal regret.


So at the risk of violating my new resolve to try to speak fewer words with more intention and reverence, may the Lord bless you with nearness and profundity this year, in waiting on Him in silence. He is always speaking.