THE RELIGION OF JESUS AND THE TESTS OF CHRISTIAN LEADERSHIP (LUKE 9.46-56)

• The disciples of Jesus were confused to hear their Guru twice announcing his miserable departure (suffering and death; Lk 9.22-27; 43b-45). Both announcements were delivered only within days. As we know from the Gospels, Jesus and his disciples were not members of a solid organization with established rules and system. The only requirement for group recruitment was a willingness to leave all things behind and to step forward following Jesus with loyalty. The age of the group was also relatively young. If Jesus started his ministry at around 30, the disciples had been with Jesus for approximately only three years.

• The confusion was leading towards psychological stress and depression for the twelve. Jesus was undoubtedly a charismatic leader. Though his leadership was not approved by the academy and religious authorities, Jesus was so powerful and authoritative. Jesus healed the sick, casted away demons, performed extraordinary miraculous works and preached the Kingdom with authority. The 'little,' young and inexperience disciples enjoyed fancy security to be with Jesus. Though they were not rich, they were happy to always be with such a celebrity like Jesus. The twelve were very proud to be the followers of the most phenomenal and influential individual of the time.

• The security however would soon depart. The two times (not counting the third) proclamation of his suffering and death signifies that Jesus was serious about what he was saying. The disciples unfortunately did not clearly comprehend the statements of Jesus (Lk 9.45). More likely, they were not willing to embrace the realities they did not want to face. On one hand it is surprising to see the closest people around Jesus were blind concerning the mission of their own master. On the other hand, the attitude of the disciples was psychologically justified. They certainly wanted to stay secure with Jesus forever and to enjoy the celebrity life style with him as long as possible (look at Peter's response in Mat 16.22). 'Don't leave us too fast Master!' cried the twelve. 'We are now on the top state of our ministry, why don't you expand the business and make it bigger Teacher?' asked the disciples. 'Why has the comfort zone be broken abruptly Sir?' protested Jesus' disciples.

• In that period of confusion, and as natural and spontaneous responses towards recent situation, the disciples took initiatives to solve the issue. First, they began a discussion concerning on who was the greatest among them. The purpose of the discussion was to seek the most capable individual to be appointed as the next leader after the departure of Jesus. Jesus' response shows us that he might not be too happy with the question of his own disciples. At least Jesus' response was not ordinary and beyond what the disciples could think on the issue. Jesus did not place Peter, John or James to sit on his side, but a little child (Lk 9.46-48). Alas! Jesus identified himself with this most insignificant little child. This picture was blatantly against the disciples' recommendation. In other words, the original proposal of the twelve regarding the election of the next most capable leader was refused.

• Second, the disciple wanted to maintain the group stay exclusive. No outsiders were allowed, even if they acknowledged Jesus' powerful name. Some time later, John saw an exorcist casting away demons in the name of Jesus. John's natural response was to stop him from doing what he did. Confidently, John reported the 'accident' to Jesus: 'Someone, who is not one of us casting away demons in your name, and I stopped him' (Lk 9.49-50). Humanly speaking, there was nothing wrong with John. John was trying to protect the group pure. As I mentioned above, the age of the group was very young, and the charismatic leader of the group will soon depart. John felt that he was responsible to keep the group from any teaching contamination. John correctly remembered the warning in Mat 7.22. Casting away demons in the name of Jesus is no guarantee that the actor is righteous. In addition to that, John understood that the name of Jesus was owned exclusively by the twelve: one has to pay the copyright if one wants to use that powerful name. John's view was very narrow and unfortunately not precise. The beloved disciple was no question expecting Jesus to validate his heroic action. Jesus' perspective however was completely different from John's. Jesus said to his beloved, 'Do not stop him from casting away demons in my name!' (in a more precise expression: Let he continue what he is doing - Don't bother him!). The warning was strong and enough to show that Jesus was not happy with the exclusivity and narrow minded mentality of one of his closest disciples.

• Third, the disciples wanted to protect the group from outsiders who stood against them (the enemies). Few days later, Jesus was ready to start his final journey to Jerusalem. Jesus was approaching his final stage of life before the curse of the cross. The disciples were walking in front of him preparing the way to Jerusalem. As the disciples passed a Samaritan village, they found out that the people of the village did not welcome Jesus. The sons of thunder, James and John were so upset concerning the situation. Both of them were emotionally reporting to Jesus about the refusal of the Samaritans. With the legendary story of Elijah in mind, they asked Jesus if it was necessary to call fire from heaven to destroy the village (Lk 9.51-56). The two brothers were pretty sure, Jesus would endorse the idea. The Samaritans were not part of the Jews. They did not interact and talk with the Jews (Jn 4.9). The split between the Jews and the Samaritans has a long history since the Old Testament period. The Samaritans had their own Laws (different from the Jews' Torah). They worshiped their own god on a different mountain. We can conclude fairly enough that the Samaritans believed in different religion. In Paul's terminology, they were gentiles. Surprisingly, however, Jesus did not send his approval towards the brothers' proposal. Jesus even rebuked (a strong word indeed) them for what they had been thinking. Jesus was absolutely not happy with John and James on this issue.

• The religion of Jesus is radically different from the ordinary. Jesus identified himself with the most insignificant (the child - Lk 9.48). For Jesus, the greatest among you was the one who welcome the least and the most insignificant. The boundaries for the future leader were no longer set upon individual capability and group identity (who were significant and who were not). The boundaries were established upon an embracing the least-attitude. The leader after Jesus was neither necessarily elected from the twelve, nor the most talented and gifted person available. The true leader however should possess an embracing the least-mentality as what Jesus vividly showed to his disciples.

• The religion of Jesus is inclusive. Self or group identity is important, but it is less important when it is compared to the whole mission of Jesus (Lk 9.50). The real question is not the identity of the exorcist; the real question is what this person did and how he did it. This exorcist, like Jesus, casted away demons, and he did it in the precious name of Jesus. What John did to this gentleman was truly embarrassing, since the beloved and his colleagues in fact failed to cast away demons in Lk 9.37-43a. While John was concerned more with securing the identity of the group, Jesus was concerned more on how his earthly mission can be accomplished rightly. Copyright is unknown in the ministry of Jesus and in the service of God. Jesus' precious name is available for all servants of the Lord.

• The religion of Jesus is established on a loving and forgiving attitudes towards others, including the gentiles, while the religion of men is often founded on the ground of self judgmental and self righteous mentalities. In his famous Sermon on the Mount, Jesus indeed said to his audiences to pray for and to love even the enemies (Mat 5.44). The son of thunders were fueled with anger and hatred towards the Samaritans, but Jesus was fired with love and compassion for them. Our helping hands will not serve others unless first our loving heart and compassion reach them.

• What shall we learn from Luke 9.46-55? The greatest among you is the one who is willing to welcome the smallest and the least. The greatest among you is the one who is willing to welcome and acknowledge others' successes and accomplishment, even though if he or she comes from a different pole. The greatest among you is the one who is willing to love and embrace the undeserved ones, including the cruelest enemies exist. These are three foundational tests of mature Christian leadership.

ATTAINING THE GREATEST LIFE'S PERFORMANCES

On my soccer play with Keiko, I made a beautiful 'ala David Beckham goal.' Immediately I shouted, 'This is the best shot of the year!' Keiko instantly replied, 'I will make a more best shot, daddy!' I tried to correct her grammar saying that there is no 'more best' in English. Arguably, she responded, 'Then I will make the bestest shot of the year!' Her spirit of excellence is too evident! She insisted to be the MVP (most valuable player) despite of her grammatical error.

• Eight things that may constrain us from best performances:

• (1) Stop singing to ourselves that we will and are able to do our best may result in a deception of low self esteem mindset. Conviction and determination distant authentic champion from a by accident winner.
• (2) A strong determination with no discipline, with lack of preparation and with less skills are major characters of a purposeless life. A 10 minutes successful performance is indeed a result of years of discipline, training and learning. A mature and wise decision is a product of so many years in academy and of experiences. Your best achievement should simply be the glimpse apex of a huge mountain of labors and efforts.
• (3) The unwillingness to pay the appropriate price reduces the quality of the product. A Mercedes has a different price from a Honda. A first class seat costs a lot more money compared to an economy class. Our stars are shinning brighter in agreeable with the price we are willing to confer. This is not simply a matter of money, but sacrifice, suffering and pain. To bargain the price is simply to lower the grade of the expected output.
• (4) Premature contentment on our current achievement constraints us from attaining a higher level of success.
• (5) Too much learning from the past but no anticipation for the future is fatal. People are happy to recall their past experiences, especially the successful ones. Both successful and collapses in the past are helpful to prepare for a better race in the future. Unfortunately not so many people are aware of the rapidly changing contexts of our world today A success in the past may no longer be a success tomorrow. A glorification of the past is the major handicap of attaining a true glory in the future.
• (6) Self centered mentality blurs the vision of success. One tends to fight and labor for self interest, self exaltation, self fulfillment, self ambition, and self benefit. Publicly acknowledged achievement in one's life is actually not so much judged by its relation with the self, rather by how much the accomplishment benefits others.
• (7) Working alone reduces first significant power and energy of performing the best. One tends to labor alone because one is not willing others to take credit of his or her success. Friends are there but true friendship does not exist. Once, I read a beautiful words saying: 'None of us is smarter than all of us.' A teamwork is one of the most essential factors in producing great performances. A beautiful movie with less than ten main actors and actresses involves sometimes more than 500 very important people behind the scene. Our successes are often built on a foundation associating with so many people that we ourselves may not be aware of who they are.
• (8) Pride is a state of your own punishment. You may reach your top performance after a very hard works and difficult labors, hence, you will immediately fall to the ground when lowliness is absent. It is hard to reach the top, but it is harder to stay humbly on the top. The absence of humility results in self humiliation.

• For Keiko, the best is not the end yet. The next step are a 'more best' and the 'bestest.' There seems to be no limit in attaining and growing into excellence. The real question, as Keiko challenged me this evening is: 'Will you step in that level of life?'

FAMILY PICTURE (JANUARY 2011)

Most recent family picture (1/15/2011) taken in Hawthorne Park, Surrey, British Columbia. While viewing this picture, please do an at least one minute prayer for the Prasadjas (Ery, Esther, Princess Keiko and Charming Elliott). Thank you.

LESSONS FROM DRIVING IN BRITISH COLUMBIA

• Obey the traffic signs and rules, otherwise a ticket or a destructive accident is waiting for us! Obedience to God and His words will guard our path from things that will endanger and threaten us. We will stay safe as we live in a complete obedience. Obedience also leads us into a fullness and a blessed life. For some people, the word 'obedience' is abstract. The word however is very practical; it means as simple as following the rules. Do what we have to do and do not do what we are not allowed to do.

• Follow the GPS or Google map directions to make sure that we are on track! Many times we need to completely lean on God's direction instead of our own strength and wisdom. Read your Bible and you will not be lost. Why don't we do FB (Facing our Bible) with discipline? The Bible is our GPS, isn't it? No one knows what the end of our lives look like, we only need to ensure that the very next step of our path is right. What amazing is the fact that like GPS, when we do wrong, God will always redirect us to the right place. God is leading our lives according to His beautiful and merciful plan. Lean on God always!

• Do not speed our car, even when the road looks empty and our car seems to be powerful! We need to practice self control and patience. The empty road may symbolize a life without problems. To be honest with you, when our lives look easy and smooth, it is exactly the time when we need to practice self control the most. In addition to that, be patient! Often we want instant results. God seems to appreciate the process more than simply the result. Eventually, the ultimate goal of our lives is to have a Christ-like-character. We are not judged by our possession, profession, ambition, achievement and even physical appearance. Our highest achievement (Leistung) in this ephemeral earthly life is the Christ-likeness of our character.

• Do not forget to put on safety-belt regardless whether a policeman is there or not! Don't you believe that safety belt is our best friend while driving a car. Safety belt sometimes may bother us. Like my own father, we may feel less comfortable with it. However, in unexpected disaster, it may be very helpful to save our very lives. We may feel that our lives are secure, especially since we live in a country with a good social security system. The truth is there is no real security on earth. Life is fragile. Many kinds of calamity can happen to anyone at any time and place. In that unwanted situation, our 'safety belt' may reduce the damage we have to face. Who are our 'safety belt'? They may be our family, friends, colleagues, brothers and sisters in the church, pastors, teachers, etc. God sends them not to provide us a comfy life. Instead they are there to assist, to support and to help us finishing our race well and safe.

• Please use tires appropriately according to the season! Snowing requires winter tires to secure our driving experience. In many areas of life, applying proper resources, tools and methodology will result in higher performances. the quality of our lives' performances will be very much depend on the tools, resources and methods we adopt. Here are the keys for an effective and fruitful life: (1) Best resource is to live according to God's calling; (2) Best tool is to live by the gifts God has been bestowing in us; (3) Best methodology is to live in a spirit of excellence (we need to learn to avoid giving our second best).

• Please check your air care status, especially when you are driving an old vehicle! Older car may cause pollution that may jeopardize other people's lives. We are taught to love our neighbors as we love ourselves. When we love others and care for them, we show our love to God. I was taught in a post-graduate course concerning what we understand as public policy analysis. A process of a decision making that affects public has to consider first the need of the majority of people - not the minority elite and powerful group (unfortunately enough, in most cases this minority group possesses the power to execute the decision). When we 'drive' our lives, please consider not only us but also other living beings whom God graciously pours His eternal love. They are too precious in God's eyes. We are often angry at someone who broke our belongings? We sometimes feel the pain because of the wreck. God too is hurt when we damage His beautiful creation. The late Mother Theresa always said while she was washing the feet of a leper, 'I wash the feet of Jesus.' Do we see God in His creation? Do we see God in other people's lives?

• A stop sign requires us to do a complete stop. Wisdom says, 'time is money'; in fact time runs very fast and we cannot control it. We often race against time and money. A new term 'workaholic' points a work-addicted person. We often become a workaholic in the name of time, money, needs, career, ambition and even sometimes in the name of God. When our lives run like an automatic machine, a stop sign is needed. Please do a complete stop and ask God if this is a life God has planned for us. Even God himself did a rest and a complete stop on the seventh day of Sabbath. A complete stop for a while may provide us double or even triple energy to continue our bright challenging future victoriously.

• Do not buy gasoline in the US only because of the lower price! It sounds funny, doesn't it. We are certainly free to buy gasoline at any place. We only need to calculate on how many litters gasoline we have to spend to reach the nearest US gas station (return). In addition to that, I hope you agree with me that time is more precious than dollar. Cost analysis is important in an effective and efficient life. Remember that a mistake in setting up our lives' priority leads to a wrong spending of our resources.

PRAYER #7: INTERCESSORY PRAYERS

• Intercession is a term points to a specific type of prayer. Intercession is a prayer on behalf of others. In intercessory prayers, we do not pray for ourselves, but for others, for our church or other churches, for our country or for other countries, etc. Naming individuals, churches or countries in our prayers is actually not too difficult. Intercessory prayers however is more than merely naming other parties in our prayers. When we pray for others, we are actually taking their burden, the burden of our church and the burden of our country. A true prayer for the hungry is not as simple as shouting: 'God, give them food please!' A true prayer for the sicks is not as simple as crying: 'God, heal them please!' A true prayer on behalf of others is an action of taking part in their burden, disability and suffering.

• The true example of an intercessor is Jesus himself, especially when He performed the drama of the cross. He died on behalf of us to satisfy the wrath of God. Jesus was not responsible to die for us. Jesus loves, and He knew that He is the only one who can satisfy the wrath of God. His genuine love led Him faithfully to 'climb' the via Dolorosa. Someone who prays for others is standing before God on behalf of the one(s) he/she intercedes. The very price of interceding the hungry is to give them our food. The very price of interceding the sick is to trade our health over his/her sickness. The very price of interceding the jobless is to give them our job. The very price of loving others is to love them as we love ourselves (Mat 22.37-40). Those statements while are scary, are true. We are not playing in our prayers, aren't we? We pray for others because we truly love them, otherwise our prayers are simply lip-services. Are our prayers for others sincere? Please listen to one of the greatest theologian, John Calvin: 'Our prayer must not be self-centered. It must arise not only because we feel our own need as a burden we must lay upon God, but also because we are so bound up in love for our fellow men that we feel their need as acutely as our own. To make intercession for men is the most powerful and practical way in which we can express our love for them.'

• Thus, powerful intercessory prayer and loving others cannot be separated. Dick Eastman wrote a beautiful book of prayer called, Love on it's Knees. We cannot pray for others if we do not love them. We cannot pray for our church, if we do not love our church. We cannot pray for our country, if we do not love our country. We cannot pray for our leaders, if we do not love them. The tears in prayers are therefore far from a sentimental and emotional feeling. The tears in our prayers represent the pain and burden of those whom we pray for, and the love we have for them. When pain blends together with love, a powerful prayer is already there. Intercessory prayers are painful, but at the same time full of love. Are we ready for this challenging and glorious ministry of intercession? - a question that humbly invites all of us to longing for revivals through intercession.

PRAYER #6: PRAYER AND SPIRITUAL WARFARE

• Prayer is sometimes understood as spiritual warfare. The statement is correct but often is misleading. Since the saying says that prayer is a spiritual warfare, people tend to think that prayer is an exclusively spiritual activity. Prayer is spiritual warfare in the sense that while we are praying, we interact with God in spiritual realm. Through that spiritual conversation with God, we are attacking the evil spirits. Even a simple praise to God creates a big defeat to the power of darkness. 'Satan trembles when he sees the weakest Christian on his knees,' said William Cowper. The most fragile human being is so powerful in the presence of God. God's power and might are unrivaled. The closer the attachment we have with God the more victorious our lives will be. In this framework, we understand prayer as a spiritual warfare.

• For some people, spiritual warfare is understood differently. Spiritual warfare is often perceived as a direct attack against the evil spirits, namely exorcism (casting away/rebuking the devil). Off course exorcism can be done in prayer. Exorcism, I believe is one legitimate, important, needed and actual kind of Christian ministry. But I think a simple prayer in itself is already a spiritual warfare. To some others, spiritual warfare is understood as preparing the way of doing ministries. People do believe that the very key of success to a revival meeting, evangelism campaign, church services and other Christian ministries is prayer: a prayer that is preparing the way of the ministries by casting away all the disturbing evil forces. This kind of prayer is absolutely important. As E. M. Bounds pointed, 'Prayer is the greatest of all forces, because it honors God and brings him into active aid.' But again it is important to know that even a simple prayer in itself is already a spiritual warfare.

• There is one danger in saying that prayer is a spiritual warfare. Once we do locate prayer as merely spiritual activity, we will be trapped into a 'Platonist extreme dualism' of separating what is spiritual and what is not spiritual (secular/profane). If we are not careful enough, our perspective will be very narrow. The fact that prayer is a spiritual warfare does not allow us to ignore our 'not-spiritual' responsibilities. On that issue, we are familiar with Ora et Labora, a Latin phrase means 'Pray and Labor.' Our labors (efforts, works, lives) and our prayers should be congruent, consistent and in harmony. John Wesley once said, 'Prayer is where the action is.' There should not be discrepancies between our prayers and our labors. The whole lives of us including our prayer activities are indeed a spiritual warfare.

• Therefore, those who are faithful in prayer are those who are standing in the front line of Christian ministries. Those who cry behind the scene and pray in 'hidden places' (Mat 6) are indeed the true warriors of faith.

PRAYER #5: HOW DO WE PRAY?

• Some people sit when they are praying. Others are standing or kneeling. Some people close their eyes when they are praying, some others pray with open eyes. Some people say their prayer loud, others sing their prayer, others pray in lamentation, and still others pray in silent. Christians prayer does not have rules concerning the body postures, the voice and the volumes. Since Matthew 6 encourages us to pray in a hidden place, I feel strongly that the act of prayer is not justified too much from things that are seen, rather from things that are not seen. I am not arguing the discontinuity of what is unseen and what is seen. In most of the time what is seen elaborates what is unseen. Here are some unseen qualities required in effective prayers: humility and respect, purity, honesty, obedience, determination, and love.

• As we are approaching our mighty God and amazed at His Glory, we immediately realize that we are actually very small and insignificant. Humility and respect are threfore the first two attitudes essential in a healthy prayer life. Someone who likes to do what I call as self-appreciation is most likely a person who is not prayerful enough.

• The Beatitude in Matthew 5.8 says that only those who are pure can see God. Purity is another quality needed in a powerful prayer. God is holy. Sin has no place in the presence of God. When sin enters into the presence of God, the results are either wrath and judgment, or repentance and forgiveness. Can sinners pray to God? Off course they can (cf. Luk 18), the encounter with God, however, leads to repentance and forgiveness. The more often we come to God, the purer our heart will be. These words are true: people dislike prayer because they dislike holy living. John Bunyon once says, 'Prayer will make a man cease from sin, or sin will entice a man to cease from prayer.'

• The life of prayer is a journey of peeling our life nakedly before God. It is useless to offer God a prayer that is not honest. God knows all things about us, even if we do not mention them in our prayers. Transparency and integrity are characters directly attached to a prayer warrior. If we cannot be honest to God, how can we be honest to our spouse, family, friends and others?

• Why obedience is important? Prayer without obedience equals to rebellion. We come to God in our prayers, we listen to God in our prayers, and we know His will through our prayers. Disobedience theredore is an intentional act against God and His will.

• Some people pray because they want to pray. Others pray because they have to pray. Still others pray because they do not know what to do. A healthy life of prayer requires determination and self-discipline. We need God and we cannot live without Him. We are totally depend on Him, therefore prayer is not a matter of choice in our lives. We need to learn to seek His face in desperation and determination. None is more important in our lives than God Himself and His loving presence.

• Sincere prayers are built on our sincere love towards God and others. The quality our prayers is determined by the intimacy of our conversation with God in our prayers. And as we are drawing closer to God, we will experience His tender love not only for us, but also for the whole universe. Those who pray a lot love God and love those whom God loves a lot. Prayers certainly do not lead us into a self-centered life style. Prayers on the other hand help us to love others the way God loves them.

• It is not surprising to hear someone says that great Christians are great prayer warriors, because great Christians are those who stay close to God, as 'Mary has chosen what is better,' says the Lord (in Luk 10.42).

PRAYER #4: WHERE DO WE PRAY?

• In the Old Testament, the presence of God in most of the times took place in the Temple. People came to the Temple to worship God, to offer sacrifice, and to seek His face (i.e. praying). The holiest of the holy part of the Temple is approachable only by priests. Every religion normally has what we call a house of worship or a sacred place (Temple, Church, Mosque, etc.). Islamic prayers for example are directed toward Mecca. Off course people regardless of what their religious affiliation are are free to pray in any place. However, the presence of God is often understood in relation to sacred places of worship, where the shrine of God stays, governs and shines.

• In the New Testament, the temple is elaborately figured as our own body. Christians are the temple of God. Believers are the place of worship (cf. Rom 12.1-2). Believers therefore are (or should be) the place where God's presence is realized. Others should be able to see God in and through our lives. If God truly lives in us as our Lord, and we abide in Him, the glory of His shrine will be too bright to be covered.

• Since my most general definition of prayer is an intimacy conversation with God which absolutely requires His presence, a prayer is therefore not associated too much with certain sacred geographical places. A true prayer is rather an act of obedience toward the lordship of God in our very lives. Where should we pray is the question in this reflection. The very answer to that question is neither a church building nor a prayer mountain. A prayer finds its foundation in the presence of God. This glorious presence can be discovered only in the pure and obedient heart. Our obedience to the lordship of God is therefore the very right place where our prayer life should be built, practiced and nurtured.

PRAYER #3: WHEN DO WE PRAY?

• Some religions provide guidance and rules not only on how to pray, but also on when to pray. Generally speaking such rules do not exist in Christian faith (Protestantism so to speak). Since Christianity is not a ritual-based-faith, a prayer is completely different from a ritual responsibility. We cannot count the number of words in our prayers to determine the weight of our prayers. Prayers cannot be measured by how many hours we spend in speaking to and listening from God. Our spirituality cannot be scored based on the frequency of our prayers. One minute prayer or one hour prayer costs the whole life of us. Prayers are not simply tiny part of our lives. Prayers are our very whole lives. When a prayer stands simply as a little part of our lives, our prayers become ceremonial; therefore our faith will be a ritual-faith.

• When should we pray then? Ritually, it is up to us. God is open 24 Hours 7 Days a week. How many times should we pray in a day? Ritually, it is up to us. As stated above, our spirituality is not determined by the number of minutes we spend in our prayers. Again, however, a prayer is neither ritual nor ceremonial programmatic activity in Christian faith. Even the shortest prayer of us costs the whole life of us. The life of the faithful is therefore the life of prayer. Things that are seen in our activities and our speeches therefore represent things that are unseen in our intimacy with God in our prayers. Do remember that the quality of our lives will never exceed the quality of our prayers. One said, 'The secret of all failure is our failure in secret prayer' (the Kneeling Christian). Allow me subsequently to add to that quote, 'The secret of all victory is our victory in secret prayer' (Prasadja, January 2011).

PRAYER #2: WHY DO WE PRAY?

• Why do we pray? There are plenty reasons why do we approach God in prayers. We may want to give thanks for what God has done in us. We may pray to praise God for who God is. We may want to ask God for forgiveness upon our sinful behavior. We may want to ask God for some directions and wisdom in the process of making a tough decision. We may want to request God to satisfy our needs. We may come to God to offer intercessory prayers on behalf of others (family, relatives, friends, church, etc.). We may approach God for healing upon our weaknesses. We may come to God for a spiritual warfare. We also may pray simply because we want to keep in touch with God; because we miss God; because we love God, etc. The list of reasons is again endless.

• There is however one reason that should always be there: We pray because we trust in God. We do not deliver or share important data and information to someone we cannot trust. We do not address specific issues to a wrong party. The intimacy with God results in a relationship that is full of trust. It is not wrong therefore to conclude that prayer in itself symbolizes our dependence on God. In prayers we show that we depend on God whom we can trust in. One who is self sufficient will not earnestly seek the Lord in prayers. Whatever the contents of our prayers are, make sure that as we are seeking God, we come to him because of an urgent need of Him. Do not pray when you do not need God! In most of the time true and honest prayers are not a matter of time and choice. We approach God because we desperately, urgently and earnestly in need of Him - seconds of delay results in fatality. That is a true prayer.

PRAYER #1: WHAT IS A PRAYER?

A prayer is an intimate conversation with God. When the partner of the conversation is no longer God, then it is no longer a prayer to God. How many times do we offer prayers, but not to God? How many times in our prayers do we focus on our problems and miseries instead of God? How many times do we view prayer as a request list of our desire? How many times do we view prayer simply as a ritual responsibility? And how many times do we feel a need of prayers after a guilt? Is there still a conversation with God in our prayers? Is there still an intimacy with God in our prayers? The means of the conversation is not always verbal, but the intimacy should always be there. Though God is the most holy and righteous one, He loves and is ready to embrace such sinful human being like us. We may speak, cry or even be silent. At the same time, God may speak to us according to His own creative way. A prayer is a glorious mystery. A single precise definition for prayer is therefore impossible. There is no rules or laws concerning prayers. The unchangeable aspects of prayers are a conversation and an intimacy with God. The strongest invitation for us to pray is indeed the very fact that God loves us always.

PAIN AND PRAISE IN PSALM 146

• God's favor for the marginalized is not a question. Both the Old and the New Testament testify that God is always on the side of the oppressed, the hungry, the prisoners, the blind, those who are bowed down, the alien, the fatherless and the widow (vv. 7, 8ab, 9ab). If God loves these unfortunate people, will His love to the fortunate ones less?

• God loves the righteous and frustrates the wicked (vv. 8c, 9c). Are the unfortunate people always righteous? Are the wicked always fortunate? And what are the roles of the princes? (v. 3a). Are these princes righteous or wicked? Are these princes, like God, love the marginalized? It is not easy to find the answers for all of the questions above. In fact, there are more fundamental questions as we dig the chapter deeper.

• Psalm 146 begins and ends with an invitation to praise God (vv. 1-2, 10). How should we praise Him? The Psalmist seemed to do what we now understand as 'self-talk' (v. 1). The Psalmist said to his own soul: 'Praise the Lord.' Such an inner self-talk may not be too popular in communication theories. However, the self-communication between the Psalmist and his own soul carries a very significant message to us. Many times we praise God because others (e.g. worship leaders in the church) invite us to join them in praising Him. In other times we may praise God because we see and experience the wonder of His works. Seldom, however, we praise God voluntarily in time of pain and hardship. In those difficult situation, often we find no ground for praising God - it is for us even not unnatural to blame on and to condemn Him as the cause of all difficulties so to speak.

• Psalm 146 was written not in an ideal phase of life. The Psalmist seemed to identify himself as someone who is oppressed, hungry, a prisoner, blind, bowed down, an alien, fatherless and widow. In those uneasy circumstances, when there is no virtual foundation to praise God, the Psalmist did a self-talk. He encouraged and motivated his own soul to praise the Lord. Though his mouth might not be powerful enough to sing praises, the Psalmist said to his soul to continue in offering praises to God. The inner praises from the heart are often more sincere, honest, frank and powerful. Such a praise pictures our whole being nakedly before God.

• This self-talk factually illustrates two related truths. First, God is worthy to be praised because of who He is and what He has been doing in relation to His own creation. All praises belong to Him alone. The Psalmist knew that human (even worst) condition does not change this truth. Worshiping God is therefore creatures' main and core responsibility towards their wonderful Creator. Second, the Psalmist showed his strong commitment to worship God regardless of his unfortunate situation. When the body said 'No,' and when the external circumstances seemed to be less supportive, the Psalmist commanded his soul to continue praising to the Lord as long as he lives: what a strong commitment!

• The self-talk is continued with a warning not to trust in princes and mortal men (v. 3). The point of this warning is not on human powerlessness and disability. Indeed, a prince was an able and powerful figure with authority. The word 'prince' in Psalm 146 does not represent a negative figure. The Psalmist, however, wanted to make it clear that even a powerful prince is a mortal human being. Human being regardless how strong, how rich, how powerful, how beautiful, and how good they are are mortal and limited. When death comes, all plans (even the most beautiful plans of the most powerful prince) come to nothing (v. 4). In contrast, God reigns forever for all generations (v. 10). God is eternal, while human being is mortal. This contrast tells us that in all circumstances we need to trust our very lives only in God (v. 5-6).

• Only when we trust in the Lord, comes the blessed and meaningful life, because God is all powerful and faithful (vv. 5-6). Power is worst in the hand of the wicked, but amazingly beautiful in the hand of the faithful God. The Lord is powerful and wonderful in creating the universe. God is amazingly great and wonderfully awesome, yet at the same time, He remains faithful to us. The great and mighty God is not far from the least of us.

• The messages of verses 7-9 are therefore: It is better to be oppressed when God is there rather than being free but without God; It is better to be hungry when God is there rather than being satisfied but without God; It is better to be a prisoner when God is there rather than enjoying freedom but without God; It is better to be blind when God is there rather than being able to see but without God; It is better to be bowed down when God is there rather than being lifted up but without God; It is better to be an alien when God is there rather than being a citizen but without God; And it is better to be fatherless and widow when God is there rather than having father and spouse but without God. What a powerful Psalm!

• Does this mean that God is glorifying marginality in Psalm 146? Does God glorify oppression, hunger, blindness, injustice, poverty, discrimination, etc.? The answer is a complete 'No.' There are two different qualities unrelated to the social marginality mentioned in verses 7-9. They are righteousness (v. 8c) and wickedness (v. 9c). The point of this chapter becomes now even clearer: Blessed are the righteous, even though they are oppressed, hungry, prisoners, blind, bowed down, alien, fatherless and widow; On the other hand, God's blessing is far away from the wicked, even if they are not oppressed, not hungry, not blind, not in the prison, not bowed down, not alien, not fatherless, and not widow.

• It is misleading to claim that God's love to the unfortunate people equals to the glorification of marginality. In fact, God is the agent of transformation. God transforms the situation (vv. 7-9). When God is there, positive transformation is happening, even if we do not see it is happening. It is not a mistake to say that pain often blinds us to see God's transforming power in or lives. God does not promise us to be good - always, but to be better - always.

• Brothers and sisters, I invite you to thank God for these principles: (1) God is worthy of our praise; Praise and worship belong to Him alone. (2) Our first core responsibility as believers therefore is to praise God regardless of how painful our situation is. (3) Subsequently, our second core responsibility as believers is to stay righteous before God, men and women, and again regardless of how painful our situation is. (4) When pain comes to our very lives, remember that God is wonderful and faithful. God is transforming our lives. He recreating and installing a more meaningful life in us (my free interpretation on 2 Cor 4. 16). (5) When pain comes, trust only in the Lord, since He is the only eternal, powerful and at the same time faithful God. (6) And we understand from Psalm 146 that when there is no external reason to praise the Lord, do a self-talk like what the Psalmist did: 'Praise the Lord oh my soul; I will praise the LORD all my life; I will sing praise to my God as long as I live' (Ps. 146.1-2). That commitment justifies us as the righteous ones.

A REFLECTION ON PSALM 145

As I am approaching the end of 2010, I read the book of Psalms. My reading two days ago was Psalm 145. One of the main messages from this chapter is that God is faithful to His promises. The chapter helps me to peacefully enter the bright new year of 2011. Psalm 145 begins (vv. 1-2) and ends (v. 21) with a strong commitment to praising and glorifying God, the King. The following paragraphs explain the reasons behind the commitment to praise God.

• God is praised because of who He is and for what He had done (vv. 3-7). God is great, majestic, splendid, glorious, abundantly good and righteous. No one can fathom God's greatness. God is above all (Gott is uber alles). God's deeds are mighty, wonderful, powerful, great and awesome. Therefore people from one generation will commend God's deeds to another generation by telling, speaking, celebrating and singing joyfully. These responses have their purpose not only to praise God wholeheartedly, but also to proclaim publicly that God is awesome. The Psalmist himself says that he will meditate on God's wonderful works (v. 5b) and proclaim God's great deeds (v. 6b).

• God is praised because He cares for His creation (vv. 8-13a). He is compassionate, rich in love, slow in anger, gracious and good to all. Unlike other religions, the God of the Bible cares for His own creation. God's act did not stop in creating the universe ex nihilo; God continues to care for His creation. The creatures (especially the righteous ones) respond by again worshiping and proclaiming God's glory publicly. His Kingdom is splendid, mighty, glorious, everlasting and endures through all generations.

• God is praised because He is faithful to His promises (vv. 13b-21). There are two kinds of God's promises: (1) Unconditional promises to all creatures (vv. 14-16). These promises include upholding all those who fall, lifting up all who are bowed down, giving food (to the hunger) at the proper time, opening hand (to the needy) and satisfying the desire of every living thing. (2) Conditional Promises to the righteous ones (vv. 17-20). God is loving towards His creatures, ..... but He is righteous, so: He is near to those who call on Him, ..... those who call on Him in truth; He fulfills their desires, ..... of those who live fear of Him; God hears their cry and saves them; He watches over them, ..... those who love Him. The responses of the righteous again are praises and verbal proclamation to declare the might of God. The Psalmist says, 'My mouth will speak in praise of the Lord, and let every creature praise His Holy Name for ever and ever' (v. 21).

What can we learn from Psalm 145?

• We praise God because of who He is (identity) and what He had done (deeds), subsequently also for what He is now doing and what He will do in the future

• God's deeds cannot be separated from His two main major characters, love and righteousness. He loves His creatures and He is righteous.

• Love and righteousness are relational words. Subject and object are required.

• Good News!!! The maker of us cares for us.

• God is faithful to His promises.

• The most important and immediate responses and commitments upon seeing the glorious splendor of God and His mighty deeds is to give Him glory and praise. According to the Psalmist however, a praise to God is not simply an act to please Him, but also an act to proclaim Him publicly. A genuine praise to God is a direct invitation for others to join the worship of a splendid glorious awesome God.

• Praising and proclaiming the greatness of God and His wonderful works are our endless daily task. Note: 'for ever and ever' (vv. 1, 2, 21), and 'every day' (v. 2).

May this simple reflection be a help to guide our path in 2011.

EVERLASTING LOVE

Last night, I asked Princess Keiko, 'How much do you love your daddy?' Her answer is 'Forever!' I asked her again, 'How much do you love your mommy?' Her answer is again 'Forever!' For the last time, I asked her, 'How much do you love your brother?' And the answer is still 'Forever!' The conversion from 'how much' to 'forever' is indeed more complicated than world currencies exchange rates. Looking deeper at her undoubtedly smart and deep response, however, helps me to understand that love is a decision requires commitment, loyalty and faithfulness. God himself said to his people in Jeremiah 31.3, 'I have loved you with an everlasting love.' No matter how much or big your love for your family, friends, and others, you have to deliver it consistently, endlessly and with a commitment.

LEADERSHIP PRINCIPLES FOR KID

A year ago, Keiko's teacher reported to her parents that among her peers, she has been very strong in leadership. Hours after the report, I committed to myself in assisting her to shape her strength. I then shared with her week after week five leadership principles. Things that are easy for her to remember. They are: 1. Good leaders show good examples - Great leaders show great examples 2. Good leaders always tell the truth - honesty 3. Good leaders obey God and listen to others - open minded but obedient 4. Good leaders are humble 5. Good leaders have God as their first priority (Matthew 6.33) May these principles help us in being good, better and great leaders.

KEIKO, JESUS AND THE POOR

I invite you to listen to my most recent conversation with Keiko as we were walking together few days ago:

Dad: Do you think Jesus has a lot of money?

Keiko: No way dad! No way!

Dad: Are you sure?

Keiko: Yes! Jesus does not have a lot of money, because He shared all of his money to the poor!

Dad: I am proud of you my little princess, because you know that Jesus loves the poor.

Keiko: I do love the poor too dad!

Honestly, I have never literally taught her about this very sound Christian value. The only thing I and Esther did has been to help her to see and to interact with the poor as much as possible.

THE DISCREPANCIES

The fact that we are putting on some soap and wiping the dishes does not say that we are making them clean, even if we use the best and most expensive detergent, and even if we use our best energy. Good resources and big efforts alone do not lead us to our destination. We need to stay focus on our goals in every single action we do. Remember to live out our life on glorious purposes! 

The fact that we are helping the poor does not say that we love them. Only God and we know exactly what is inside our heart. Our good actions alone may only be valuable to others. Do those actions please God? The answer to that question requires a thorough investigation on the motive behind the actions. Remember to live out our life with sincere motivation! 

The fact that we are watching and playing soccer does not say that we love soccer. Love requires high commitment and practice. To love someone is to committ ourselves to him or her with right and excellent deeds. We never give second quality presents to the one we love. Remember to live out our life with high commitment and great actions! 

The fact that we are doing spiritual businesses does not say that we are spiritual. Subsequently, we are not righteous because of saying the truths alone. We are righteous by presenting a righteous life before God and others. Remember to live out our life with character and integrity!

BOOK REVIEW: STORIES WITH INTENT

My Review of STORIES WITH INTENT: A Comprehensive Guide to the Parables of Jesus (Klyne R. Snodgrass). W. B. Eerdmans (Grand Rapids, 2008). 846pp.

Reading Klyne Snodgrass’ Stories with Intent brought wonderful memories of sitting some 13 years ago in an awesome evening lecture called ‘The Parable of Jesus’ given by the author at North Park Theological Seminary. It was announced then that Professor Snodgrass had been given a grant by the Pew Evangelical Scholars to undertake the writing of a book on the parables of Jesus. A look at Snodgrass' long career in the area of biblical studies will reveal that this project is not something new or unfamiliar to him. Snodgrass’ interest in the parables of Jesus is apparent when he first wrote his doctoral dissertation[1] under the supervision of Professor Matthew Black of St. Andrew. It can be claimed that this present work represents Professor Snodgrass’ magnus opus in the area of biblical studies. His love of the parables of Jesus can be read in the preface to his book: ‘This is unapologetically and quite consciously a selfishly motivated book.’

Snodgrass’ claim that his book is a ‘Comprehensive Guide to the Parables of Jesus’ is shown by the massive amount of information found in the book. With 31 pages of introduction and approximately another 30 pages of discussion on the parables from the ancient world, the work is unrivalled. The commentary on the parables alone takes up more than 500 pages. Snodgrass’ interpretation of the parables is written and presented in a consistent style. There are almost 200 pages of notes with more than 40 pages of bibliography on primary and secondary literature. The book also includes appendices and indexes which substantiates the book’s claim to be truly comprehensive.

Snodgrass makes the point that the parables did not exclusively belong to Jesus or to Christianity. Some of the materials in Jesus’ parables may not have originated from him. Jesus could have possibly taken the material from traditions which were widely used by local communities in first century Judaism or hundred years earlier as testified in the Old Testament. Snodgrass is right to say that as a story teller, Jesus took full control of his stories. He made the conscious choice to teach in the form of parables. Although we may not know where the stories come from, the parables of Jesus are still relevant today transcending cultures, localities, genders, and languages. However, the author’s claim that the parables of Jesus are the most influential stories in the world (p. 1) requires some caution. In some parts of the world where Christianity is not the main religion, Jesus and his teachings are not influential as claimed. Nevertheless, Snodgrass' assertion about the effectiveness of the use of story telling by Jesus to impart teaching is correct.

The author tells us that he is aiming to uncover the intent of Jesus (p. 3) while approaching and interpreting the parables. Snodgrass does not want to be trapped by subjective interpretations, which follow the intent (or the interest) of the church, the psychologist, the sociologist, the feminist, etc. Snodgrass shows that he is aware of the dangers of allowing presuppositions to dominate one’s work. In this respect, he brings the true spirit of biblical studies into his work. He repeatedly makes this claim in the first chapter of the book. At the same time, he gives a sound suggestion in approaching Jesus’ parables: ‘the parables needs to be allowed to speak for themselves – there is no need for the parables to be theologized, domesticated,…’ This suggestion unfortunately has often been ignored by many who approach and interpret the Bible for the sake of their own self interests.

Stories with Intent is significantly helpful in providing readers with a history of interpretation of the parables, through which the readers are encouraged to learn from past scholars. This particular section helps the readers to avoid making the same mistakes of previous interpreters and to utilize sound principles while interpreting the parables of Jesus. The book also presents a detail explanation of the parables from the view of the Old Testament, Early and Later Jewish periods, and Greco-Roman and Early Church setting (pp. 37-60). This information is invaluable as other works on the parables of Jesus seldom touch on the area. Other sections that are important in this work are the discussion on the definition of the parable (pp. 7-9), the classification of the parables of Jesus (pp. 9-15), and the discussion on allegory and allegorizing, from St. Augustine to Adolf Julicher to recent modern scholarship (pp. 15-17).

The author provides a detail description of the parables of Jesus (pp. 17-22). Snodgrass suggests that there are 11 characteristics of the parables, for example, the first characteristic is that most of the parables of Jesus are brief while the second characteristic is that most of Jesus' teachings in parables are made up of simple stories. Paradoxically, these simple and brief stories require substantial elaboration in numerous publications such as Stories with Intent.

In pages 31-35, Snodgrass asserts the superiority of the teachings of Jesus (especially in his parables) above the local contexts of the individual gospel, though he sensitively does not ignore the role of those contexts in shaping the final form of the parables. By agreeing with James D. G. Dunn,[2] the author accords validity to the teachings of Jesus as recorded in the gospels (p. 35). This position is important for evangelical readers, although some readers express doubt about the author’s theological position.[3]

In his lengthy interpretation of the parables, Snodgrass is surprisingly consistent. He diligently questions each parable. Key issues like the type of parable, subject matter requiring further attention, primary source material, comparison of the accounts, notable textual features, cultural information, explanation, adaptation, and a list of significant references are discussed and analyzed. Snodgrass helps his readers to understand the meaning of each parable and also to provide guidelines for them to make independent and satisfactory interpretation of the parables. Snodgrass intends to provide the adequate tools for those who seriously want to dig and uncover Jesus’ parables.

As the most comprehensive text-book on the parables of Jesus, Stories with Intent is specially written by a seasoned lecturer and expert for pastors and students. Seminary students will certainly benefit from the book’s comprehensiveness. Readers will also be able to search for topics related to the parables of Jesus from a single text-book. The usefulness of the book will be long lasting.

As most pastors will not have the time to read though the details of the book, they can still appreciate the ‘explanation’ and ‘adaptation’ sections of the parables’ interpretation. In these two sections, the author is appreciated for providing vivid and relevant examples and illustrations, for example, the story of Albert Schweitzer (p. 433) in responding to Luke 16.19-31 is an interesting case. The choice of Schweitzer shows how the author brilliantly brings the real testimony of a great Christian into the context of Jesus’ parable. It shows that the parables are relevant for all ages. It also shows the depth of the author’s thinking and reflection, not only in the area of biblical studies, but also in the area of the history of Christian mission.

In the final part of this preview, let me speak as someone whose background and setting are different from Professor Snodgrass. Because of the thickness and density of the book, I believe very few students and pastors in Indonesia will ever read Stories with Intent. As a lecturer in the area of biblical studies for the last ten years, I foresee that less than five percent of seminary students in Indonesia will read (or enjoy reading) Stories with Intent. Firstly, there is the language barrier as most of the Indonesians have difficulties in reading English. Secondly, there is the financial barrier as the book is beyond the means of the ordinary reader or theological student. Thirdly, there is the mindset barrier as many students and pastors may feel that the book is not an important resource to help them in the areas of teaching and preaching. These comments do not impinge on the qualities of the author and the book. They imply that the book (in its original form) may not find a rousing welcome as it should. It is sad especially when the author declares that the parables of Jesus are the most influential stories on earth.

I make two suggestions. Firstly, because the book is intended to be a comprehensive work, the thickness of the book is unavoidable. However, the presentation style of the book can be improved as it is presently rather dense. The book seems to be written to benefit mostly the academia rather than the practitioners. The use of footnotes is preferred for the reading comfort of the students, pastors, and lecturers (at least in the Third World). This will relegate lesser important material to the margin while keeping the more important stuff in the main body.

Secondly, because of the lower level of comprehension, most theological students and pastors will not be able to digest all information provided by the book. While they can certainly attempt to read the whole book, most of them will be continuously challenged by the constraints of time, study, and work. Professor Snodgrass may be interested to publish a condensed version of Stories with Intent which will certainly allow his work to impact more readers in this part of the world.

I am very positive about the far-reaching contributions of Stories with Intent. I offer my deepest respect to Professor Klyne Snodgrass for being my favorite teacher and a very good friend. I owe him a great debt for bringing me to see the beauty and riches of biblical studies. More than anybody else, he is responsible in leading and guiding me to love the Bible and especially the parables of Jesus.

[1] Published as The Parable of the Wicked Tenants. 1983. WUNT 27. Tubingen: J. C. B. Mohr. [2] ‘The only Jesus accessible to us is the remembered Jesus, Jesus as he impacted the disciples…’ James D. G. Dunn. Jesus Remembered - Christianity in the Making. Vol 1. 2003. Grand Rapids: Eerdmans. [3] The conversations and discussions in blogs and e-mails indicate that not all American readers know Snodgrass’ theological position. For some readers, this issue seems to be very critical.

WHAT IS YOUR FOOTPRINTS?

Yesterday evening, I met a person who is now facing a very difficult situation. Because of some delicate issues, he is forced to leave his present job in the next few months. And you know what, he started to work for this company only six months ago. He loves his job, his co workers, the challenges, the leadership, the mission of the company and everything related with his job. 'Though problems are everywhere and everytime, I feel that I am in the ideal place right now,' he commented on his present job. He has not yet discovered what to do for the next stage of his life. His future is undecided. He knows already that his time is very short to find a new job. He is responsible not only to himself, but also for his family. He understands that the global crisis may prevent him to get a job he likes to do. In short, he is stress and feeling under heavy pressure. My prompt guess: He must be worrying about his uncertain future.

As a ‘half-pastor,’ I asked him to share what has been the cause of his stress, with the hope that I may be a little help to him. He said that his awareness of time is now escalating. ‘Oh, my time is short,’ he sighed. My mouth automatically opens bombing him with sermon. I cut his sentence by encouraging and suggesting him to apply for jobs as many as possible. ‘God will open doors or at least one door for you,’ I said. ‘No, No, No!’ he replied immediately. ‘Yes, I am worrying about my unknown future, but that is not the real disturbing issue,’ he continued ‘What I am truly worrying is the fact that my left time to work with this company is becoming shorter and shorter – and I am feeling with a great fear of leaving this company without leaving any positive footprints.’

‘You know Ery,’ he said, ‘Finding a new job in the crisis situation is absolutely not easy, but being forced to leave something that you fall in love with and you feel that God has called you to do is a big horror.’ He continued, ‘My main and first focus is now not to find a new job, but to express my love dedicatedly to my present job in this company as part of my accountability to God in the left short available time.’ ‘I want to make sure that my presence in this company whatever short it is contributes something significant and positive whatever small it is,’ he gently said. ‘Have I? Am I? Will I? Can I?’ he asked, begging a possible possibility.

I went home without peace in mind, questioning myself if there is any good I left to my family, my friends, my place of work, and to this world. As I approaching 40, my sense of time is escalating: my left available time to live in this world is becoming shorter and shorter – and I am accountable to God for the life He grants me to live.

Inspiring Words from Rudyard Kipling

Few days ago, I was with LDP (Leadership Development Program) students, having fellowship with them in their annual retreat. One of the speakers cited inspiring words from Rudyard Kipling, saying:

'If you don’t get what you want, it’s a sign either that you did not seriously want it, or that you tried to bargain over the price.’

At one point, these words seem to place all responsibilities on us. We are responsible to decide what desire we desire. We are also responsible to test whether the desire we desire is truly a desire of us. Lastly, any desire we true have is not free, and we are fully responsible to pay the price. Only by fulfilling those three responsibilities, we will transform our true desire into reality. God seems to work only behind the scene.

At the other point, however, these words convey the truth and the reality of most of us. Often what we perceive as our desire springs only from our lips - not from our heart. Desire that comes merely from lips gives birth to a frustration. On the contrary, desire that comes from our heart gives (or should give) birth to a deep commitment at whatever cost it will take.

May this saying transform and challenge the way we live this precious life God has given us.

Rudyard Kipling (1865-1936) was an English author and poet. He was awarded Nobel Prize in literature in 1907.