Archives by: Gary Hoag

Then they came to Jericho. As Jesus and his disciples, together with a large crowd, were leaving the city, a blind man, Bartimaeus (which means “son of Timaeus”), was sitting by the roadside begging. When he heard that it was Jesus of Nazareth, he began to shout, “Jesus, Son of David, have mercy on me!” Many rebuked him and told him to be quiet, but he shouted all the more, “Son of David, have mercy on me!” Jesus stopped and said, “Call him.” So they called to the blind man, “Cheer up! On your feet! He’s calling you.” Throwing his cloak aside, he jumped to his feet and came to Jesus. “What do you want me to do for you?” Jesus asked him. The blind man said, “Rabbi, I want to see.” “Go,” said Jesus, “your faith has healed you.” Immediately he received his sight and followed Jesus along the road. Mark 10:46-52

“So we have said who we must ask for things from, who we are that must do the asking, what we must ask for. But we too are asked for things. We are God’s beggars, remember; for him to take notice of his beggars, we in our turn must take notice of ours. In this case too we should consider, when we are asked for something, who they are that are doing the asking, from whom they are asking for it, what they are asking for. Who are doing the asking? Human beings. From whom are they asking for it? From human beings. Who are doing the asking? Mortals. From whom are they asking for it. From mortals. Who are doing the asking? Fragile creatures. From who are they asking for it? From fragile creatures. Who are doing the asking? Poor wretches. From who are they asking for it? From poor wretches.

Apart from the extent of their assets, those who are doing the asking are exactly like those who are being asked. How can you have the face to ask your God for something, if you do not take notice of your equal? “I’m not like him,” he says, “heaven preseve me from being like him!” Some puffed-up poodle swatched in silk speaks like that about the fellow in rags. But I’m asking questions about you both when you are naked. I’m not asking what you are like in your clothes, but what you were like when you were born. You were both naked, both feeble, both beginning a miserable life, and so both crying.”

Augustine of Hippo (354-430) in Sermon 61.8, excerpt entitled, “We are God’s beggars,” in Essential Sermons, edited by Daniel Doyle and translated by Edmund Hill (New York: New City Press) 99.

We’ve shifted from the Apostolic Fathers to the Church Fathers and will start with the Doctors of the Western Church. Augustine of Hippo, whose sermons rank among my favorite of all time, offers us this insight today in Sermon 61.

We are God’s beggars. How does this statement resonate with you? What stirs within you? Augustine, as is his custom, uses shocking language to get our attention and to grasp what is true about ourselves and God.

As we venture into Lent, let’s join Bartimaeus and take the humble posture of a beggar today. Remember this: We are God’s beggars. And when people seek help from us, we must see ourselves as equals and hear them as Christ did.

Jesus calls to the one who cries out for mercy. That’s what the whole world needs, what every person needs, what you and I need. We are human beings, mortals, fragile creatures, and poor wretches. Our lives are but a vapor and gone.

What do each of us need every minute of every day? It’s not justice. Those who call for justice seek the wrong thing. Why don’t we see a call for justice in the New Testament? If we got justice from God, we’d all get a sentence of death.

Instead, what does the world need for hope and healing? Mercy. Jesus say that those who extend mercy will receive it (Matthew 5:7). Remember we are God’s beggars. And there’s bad news for those who don’t extend mercy and forgiveness (Matthew 6:15).

This Lent, before we ask anything of God, let us together make sure we are extending whatever we seek to those who call for help from us. Let us aid others and then ask God for aid. Extend mercy and then call for it. We are God’s beggars.

Then John’s disciples came and asked him, “How is it that we and the Pharisees fast often, but your disciples do not fast?” Jesus answered, “How can the guests of the bridegroom mourn while he is with them? The time will come when the bridegroom will be taken from them; then they will fast. No one sews a patch of unshrunk cloth on an old garment, for the patch will pull away from the garment, making the tear worse. Neither do people pour new wine into old wineskins. If they do, the skins will burst; the wine will run out and the wineskins will be ruined. No, they pour new wine into new wineskins, and both are preserved.” Matthew 9:14-17

“Nature herself will plainly tell with what qualities she is ever wont to find us endowed when she sets us, before taking food and drink, with our saliva still in a virgin state, to the transaction of matters, by the sense especially whereby things divine are, handled; whether (it be not) with a mind much more vigorous, with a heart much more alive, than when that whole habitation of our interior man, stuffed with meats, inundated with wines, fermenting for the purpose of excremental secretion, is already being turned into a premeditatory of privies, (a premeditatory) where, plainly, nothing is so proximately supersequent as the savouring of lasciviousness. “The people did eat and drink, and they arose to play” [Exodus 32:6; 1 Corinthians 10:7].

Understand the modest language of Holy Scripture: “play,” unless it had been immodest, it would not have reprehended. On the other hand, how many are there who are mindful of religion, when the seats of the memory are occupied, the limbs of wisdom impeded? No one will suitably, fitly, usefully, remember God at that time when it is customary for a man to forget his own self. All discipline food either slays or else wounds. I am a liar, if the Lord Himself, when upbraiding Israel with forgetfulness, does not impute the cause to “fulness:” ” beloved is waxen thick, and fat, and distent, and hath quite forsaken God, who made him, and hath gone away from the Lord his Saviour.”

In short, in the Self-same Deuteronomy, when bidding precaution to be taken against the self-same cause, He says: “Lest, when thou shalt have eaten, and drunken, and built excellent houses, thy sheep and oxen being multiplied, and (thy) silver and gold, thy heart be elated, and thou be forgetful of the Lord thy God” [Deuteronomy 8:12-14]. To the corrupting power of riches He made the enormity of edacity antecedent, for which riches themselves are the procuring agents. Through them, to wit, had “the heart of the People been made thick, lest they should see with the eyes, and hear with the ears, and understand with a heart” [Isaiah 6:10; John 12:40; Acts 28:26-27]. obstructed by the “fats” of which He had expressly forbidden the eating [Leviticus 3:17], teaching man not to be studious of the stomach [Deuteronomy 8:3; Matthew 4:4; Luke 4:4].

Tertullian of Carthage (c. 155-240) in On Fasting, chapter 6 (translated by Roberts and Donaldson).

There’s a lot here, and the Scriptures are gold, so my comments will be brief. The time to fast is now. The COVID season when everything is changing, and we need new wineskins for the new work God is doing globally.

And Tertullian would add, that it’s not a time for eat, drink, and play. Here fasting is linked to the activity that helps us to remember God when our proclivity is to forget Him and to pursue our own fleshly desires.

When Tertullian digs deeper into the Scriptures, he uncovers more keen insights. We cannot survive on food alone. We need to trust in God rather than the corrupting power of riches, and fasting marks the gateway.

If we have riches, we must shift from building “excellent houses” to growing God’s kingdom, lest we find ourselves among those who can no longer see, hear, or understand what God desires.

I’d suggest not to be studious of the stomach. The picture the dots of Scripture give us if we connect them is sobering. If we don’t set aside our desires, our desires will define, consume, and destroy us.

As a father has compassion on his children, so the Lord has compassion on those who fear him; for he knows how we are formed, he remembers that we are dust. Psalm 103:13-14

“Some rise up, saying that the Lord, by reason of the rod, and threatening, and fear, is not good; misapprehending, as appears, the Scripture which says, “And he that feareth the Lord will turn to his heart;” and most of all, oblivious of His love, in that for us He became man. For more suitably to Him, the prophet prays in these words: “Remember us, for we are dust;” that: is, sympathize with us; for Thou knowest from personal experience of suffering the weakness of the flesh.”

Clement of Alexandria (c. 150-215) in Paedagogus (The Instructor) 1.8.1 (translated by Roberts and Donaldson).

Coming off Ash Wednesday, when we start Lent in a posture of repentance, it’s a good reminder that we are dust. It is right for us to fear the Lord. He is awesome and to be treated with reverance. We get to participate in extending God’s generosity but sometimes we mistake ourselves for the Source.

God forgive us for acting as gods. Rebuke us for arrogant words. Discipline us for living like we are in control. Awake us for we are oblivious of your great love. Sympathize with us in our weakness. Meet us in our brokenness. Help us, by your Spirit, walk in the way of Jesus this Lent. Amen.

Need a guide for Lent? Visit this link to download my free daily devotional, Lent Companion. The instructor, Clement of Alexandria, would urge you not to misapprehend the life made possible by the work of Christ on the cross. In Lent, we learn how giving, prayer, and fasting combine to ignite generous living.

“There was a rich man who was dressed in purple and fine linen and lived in luxury every day. At his gate was laid a beggar named Lazarus, covered with sores and longing to eat what fell from the rich man’s table. Even the dogs came and licked his sores.

The time came when the beggar died and the angels carried him to Abraham’s side. The rich man also died and was buried. In Hades, where he was in torment, he looked up and saw Abraham far away, with Lazarus by his side. So he called to him, ‘Father Abraham, have pity on me and send Lazarus to dip the tip of his finger in water and cool my tongue, because I am in agony in this fire.’

But Abraham replied, ‘Son, remember that in your lifetime you received your good things, while Lazarus received bad things, but now he is comforted here and you are in agony. And besides all this, between us and you a great chasm has been set in place, so that those who want to go from here to you cannot, nor can anyone cross over from there to us.’

He answered, ‘Then I beg you, father, send Lazarus to my family, for I have five brothers. Let him warn them, so that they will not also come to this place of torment.’ “Abraham replied, ‘They have Moses and the Prophets; let them listen to them.’ “‘No, father Abraham,’ he said, ‘but if someone from the dead goes to them, they will repent.’ “He said to him, ‘If they do not listen to Moses and the Prophets, they will not be convinced even if someone rises from the dead.’” Luke 16:19-31

“The Lord has taught with very great fulness, that souls not only continue to exist, not by passing from body to body, but that they preserve the same form [in their separate state] as the body had to which they were adapted, and that they remember the deeds which they did in this state of existence, and from which they have now ceased,-in that narrative which is recorded respecting the rich man and that Lazarus who found repose in the bosom of Abraham.

In this account He states that [the rich man] knew Lazarus after death, and Abraham in like manner, and that each one of these persons continued in his own proper position, and that [the rich man] requested Lazarus to be sent to relieve him-[Lazarus], on whom he did not [formerly] bestow even the crumbs [which fell] from his table. [He tells us] also of the answer given by Abraham, who was acquainted not only with what respected himself, but [the rich man] also, and who enjoined those who did not wish to come into that place of torment to believe Moses and the prophets, and to receive the preaching of Him who was to rise again from the dead.

By these things, then, it is plainly declared that souls continue to exist that they do not pass from body to body, that they possess the form of a man, so that they may be recognised, and retain the memory of things in this world; moreover, that the gift of prophecy was possessed by Abraham, and that each class of souls] receives a habitation such as it has deserved, even before the judgment.”

Irenaus of Lyon (c. 130-202) in Against Heresies, 2.34.1 (translated by Roberts and Donaldson) and written c. A.D. 175-185.

As persecution was rising against the early church in the second century, and many were experiencing martyrdom, it prompted real questions for ordinary Christians. What happens when we pass from the body? 

Irenaeus, bishop of Lyon, directed them to today’s Scripture from Luke’s Gospel. This gives us a glimpse across the chasm as Jesus put it. We discover that we will “retain the memory of things in this world.”

If we listen closely to Jesus, we hear Him allude to His own resurrection and that people will not listen to Him. We also notice that Lazarus means “God has helped.” Consider the implications of this

God will help the needy whether we participate in sharing or not. If we don’t participate, we miss out on the chance to be a conduit of blessing. He does not force us, but He does show us the rich man’s regret.

How we live our lives matters for eternity. Too often, we miss the mark. For all of us this should bring us to a place of repentance. That’s the posture of the church today, Ash Wednesday.

Today Lent begins, It’s a season to focus on giving, prayer, and fasting: 47 days to Easter, 40 days of fasting that mirrors the time Jesus fasted in the wilderness and 7 feast day Sundays to teach us to rest and celebrate.

Join me in observing Lent. To give you a guide for the journey, click to download my latest book in digital form, Lent Companion. It’s free, so forward the link to your friends. Go through it together.

Yet you have a few people in Sardis who have not soiled their clothes. They will walk with me, dressed in white, for they are worthy. The one who is victorious will, like them, be dressed in white. I will never blot out the name of that person from the book of life, but will acknowledge that name before my Father and his angels. Revelation 3:4-5

“Believe in Him who is in reality God, and to Him lay open thy mind, and to Him commit thy soul, and He is able to give thee immortal life for ever, for everything is possible to Him; and let all other things be esteemed by thee just as they are-images as images, and sculptures as sculptures; and let not that which is only made be put by thee in the place of Him who is not made, but let Him, the ever-living God, be constantly present to thy mind. For thy mind itself is His likeness: for it too is invisible and impalpable, and not to be represented by any form, yet by its will is the whole bodily frame moved. Know, therefore, that, if thou constantly serve Him who is immoveable, even He exists for ever, so thou also, when thou shalt have put off this body, which is visible and corruptible, shall stand before Him for ever, endowed with life and knowledge, and thy works shall be to thee wealth inexhaustible and possessions unfailing. And know that the chief of thy good works is this: that thou know God, and serve Him.”

Melito of Sardis in Fragments of Melito of Sardis, I (translated by Roberts and Donaldson) dated around A.D. 165-175.

Want wealth inexhaustible and possessions unfailing?

If so, Melito, Bishop of Sardis, would echo Jesus and affirm that the only pathway to such abundance is to do good works. The first of which is to know and serve God.

Today’s Scripture cites the situation in Sardis in the late first century. Many had soiled their clothes. Their faith was stained by worldliness. Some 80 years later, it had only gotten worse.

Melito was writing in a time when persecution against Christians was increasing. He wanted people live out their faith, lay open their minds, and commit their souls to God.

All this sounds like the situation today. People idolize things rather than the invisible God. They put their trust in what they can see rather than in “Him who is immoveable.”

I want to invite you on a journey this Lent to grow in your knowledge and service of God regardless of what others are doing. Stretch yourself to grow in giving, prayer, and fasting. These disciplines require deep trust in God.

To aid you, click to download Lent Companion. It’s a free ebook I authored. Share this link with your friends. The Lenten journey endows seekers to stand before God having taken hold of “life and knowledge.”

The adventure begins tomorrow. Download Lent Companion today.

But in your hearts revere Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect. 1 Peter 3:15

“Then Trypho, after a little delay, said, ‘You see that it was not intentionally that we came to discuss these points. And I confess that I have been particularly pleased with the conference; and I think that these are of quite the same opinion as myself. For we have found more than we expected, and more than it was possible to have expected. And if we could do this more frequently, we should be much helped in the searching of the Scriptures themselves. But since,’ he said, ‘you are on the eve of departure, and expect daily to set sail, do not hesitate to remember us as friends when you are gone.’

‘For my part,’ I replied, ‘if I had remained, I would have wished to do the same thing daily. But now, since I expect, with God’s will and aid, to set sail, I exhort you to give all diligence in this very great struggle for your own salvation, and to be earnest in setting a higher value on the Christ of the Almighty God than on your own teachers.’ After this they left me, wishing me safety in my voyage, and from every misfortune. And I, praying for them, said, ‘I can wish no better thing for you, sirs, than this, that, recognising in this way that intelligence is given to every man, you may be of the same opinion as ourselves, and believe that Jesus is the Christ of God.'”

Dialogue with Trypho (c. 155-160) CXLII (translated by Roberts and Donaldson). Scholars locate the scene of this interchange between Justin Martyr and Trypho as Ephesus.

In today’s Scripture, the generosity in view relates to giving an answer and a reason with gentleness and respect. This is true in every generation. It is especially relevant in seasons of life when people are searching for answers and looking for reasons. It is not easy for people like me. Perhaps you have the same challenge?

You know something is true so you try to convince people to believe it and so, in your well-intentioned zeal, you exhibit neither gentleness nor respect. The best form of generosity we can practice as we interact with searching people is a listening ear and a loving tone. God help us all.

Trypho is a Jew who has been influenced by the moral philosophers. Justin Martyr has come to faith in Jesus and ranks among the Christians. In their dialogue, Trypho cites many faults of Christians (and we hear this today, too). Justin replies to each one and points back to the Old Testament which Trypho knows.

As their conference concludes, Justin is departing from the harbor and urges him to give all diligence to further study for his own salvation because each one can discover that Jesus is the Christ (the Messiah) of God. His humility here is a example for me, and I hope a lesson to all readers today.

May each us give all diligence to searching the Scriptures for our own salvation!

Jesus, who is called Justus, also sends greetings. These are the only Jews among my co-workers for the kingdom of God, and they have proved a comfort to me. Epaphras, who is one of you and a servant of Christ Jesus, sends greetings. He is always wrestling in prayer for you, that you may stand firm in all the will of God, mature and fully assured. I vouch for him that he is working hard for you and for those at Laodicea and Hierapolis. Colossians 4:11-13

As I enjoy my exploration of the word “remember” in the Apostolic Fathers, I came upon some interesting reading today. The Fragment of the writings of Papias. But first, who is Papias of Hierapolis? He was likely brought to faith by the ministry of Paul and Epaphras and numberd among “those” in Hierapolis as noted in today’s Scripture.

Irenaeus of Lyons says this of Papias: “Now testimony is borne to these things in writing by Papias, an ancient man, who was a hearer of John, and a friend of Polycarp, in the fourth of his books; for five books were composed by him” (Fragment 1). So Papias was also directly touched by John’s teachings and friends with Polycarp.

We also learn that as times in the late first century A.D. were getting tough, and persecution against Christians was increasing, they were really looking forward to the millenial reign of Christ when “the wolf shall lie, down with the lamb” (Isaiah 11:6 cited in Fragment 4).

Papias received this word from Justus, likely one mentioned in today’s Scripture, who testifyied to this. “Amongst these [Justus] says that there will be a millennium after the resurrection from the dead, when the personal reign of Christ will be established on this earth” (Fragment 6).

So, for all those out there who hold amillenial views or think the book of Revelation is just figurative, pay close attention. Ancient sources like Papias reinforce biblical references that a future personal reign of Christ will be established on the earth (Revelation 20).

But something else also caught my attention. The early church thought Jesus would return in their lifetime. While they waited, so that generations after them would know about Jesus, we get the backstory on how both Mark’s Gospel and Matthew’s Gospel were written in the late first century.

Other sources, like Eusebius of Caesarea, will corroborate this later. Anyway, notice how the word remember appears twice in past tense. I will italicize it for emphasis.

“A tradition regarding Mark who wrote the Gospel, which he [Papias] has given in the following words]: And the presbyter said this. Mark having become the interpreter of Peter, wrote down accurately whatsoever he remembered. It was not, however, in exact order that he related the sayings or deeds of Christ. For he neither heard the Lord nor accompanied Him. But afterwards, as I said, he accompanied Peter, who accommodated his instructions to the necessities [of his hearers], but with no intention of giving a regular narrative of the Lord’s sayings. Wherefore Mark made no mistake in thus writing some things as he remembered them. For of one thing he took especial care, not to omit anything he had heard, and not to put anything fictitious into the statements. [This is what is related by Papias regarding Mark; but with regard to Matthew he has made the following statements]: Matthew put together the oracles [of the Lord] in the Hebrew language, and each one interpreted them as best he could” (Fragment 6).

This is ancient evidence that shows us the generous contribution of Mark to all of church history. He aimed not to give us a chronological account of the sayings and deeds of Jesus, but rather, an accurate account from Peter himself. “Mark made no mistake.” We can trust the reliability of Mark’s Gospel from ancient sources.

It also reveals to us that Matthew’s generous contribution was to help Hebrew readers connect the dots that Jesus was the fulfillment of Old Testament prophecies and promises. No wonder “fulfilled” appears so many times throughout that Gospel. All that said, from Papias we learn that in hard times, God’s people did two things.

Firstly, they celebrated Jesus as the hope in the present. They wanted everyone to know exactly what He said and did so they could follow Him as faithful disciples. Secondly, as opposition to Christianity was increasing, they looked forward to the future fulfillment of His eternal promises. Someday He will return and reign.

Friends, let’s do the same as we begin our journey to Easter this week called Lent. Let’s be people of hope who study and sayings and deeds of Jesus and follow them. Perhaps read Mark’s Gospel? Give thanks for this trustworthy account. While the world may be unraveling, let’s live in anticipation of the personal reign of Jesus on the earth. Someday.

Live as free people, but do not use your freedom as a cover-up for evil; live as God’s slaves. 1 Peter 2:16

“Come then, clear thyself of all the prepossessions which occupy thy mind, and throw off the habit which leadeth thee astray, and become a new man, as it were, from the beginning, as one who would listen to a new story, even as thou thyself didst confess. See not only with thine eyes, but with thine intellect also, of what substance or of what form they chance to be whom ye call and regard as gods…

Could not these things which are now worshipped by you, by human hands again be made vessels like the rest? Are not they all deaf and blind, are they not soul-less, senseless, motionless? Do they not all rot and decay? These things ye call gods, to these ye are slaves, these ye worship; and ye end by becoming altogether like unto them.”

Epistle of Mathetes to Diognetus 2.1,4-5 (translated by J.B. Lightfoot and dated to the second century A.D.).

In the second century, the discipline of fasting was encouraged to “throw off the habit” and become a new person. Why is this important for all disciples for all time?

We are slaves to whatever we idolize and to whatever we think we own. While people may not worship graven images, we treat things as gods and they lead us astray.

Let us prepare our heart for Lent. God wants you us become a new people. Fast from whatever leads you astray. Could be food? Might be social media? Or, something else.

To find freedom from whatever captivates you, “throw off the habit” and “listen to a new story” to become a new person. Lent is coming. Are you ready?

There is a way that appears to be right, but in the end it leads to death. Proverbs 14:12

“Wherefore, leaving the foolishness of the crowd, and their false teaching, let us turn back to the Word which was delivered to us in the beginning, “watching unto prayer” and persevering in fasting, beseeching the all-seeing God in our supplications “to lead us not into temptation,” even as the Lord said, “The spirit is willing, but the flesh is weak.”

Polycarp (A.D. 65-155) in his letter To The Philippians 7:2 (translated by J.B. Lightfoot).

Daily we are tempted to follow the world rather than the Word. The disciplines of prayer, fasting, and giving, help us learn to combat fleshly desires and the foolishness of the crowd.

Polycarp was discipled by John. His words to the Philippians give us a glimpse into the mind and heart of some of the earliest disciples. Though he lived nearly 2,000 years ago his counsel is both fresh and relevant.

Since the spirit is willing but the flesh is weak, the early church started to practice the disciplines of prayer, fasting, and giving in the days leading up to Easter. The season called Lent.

Lent starts on Ash Wednesday, which is 17 February 2021. On Tuesday, I plan to release a free devotional called Lent Companion. I pray it will be a blessing to you. It will be available for PDF download and sharing.

For now, start thinking about how you will journey through Lent. How does the world tempt your flesh? What is the crowd doing that catches your attention? Why might it be time to turn back to the Word?

Think on these questions. The aim of Lent is to create margin in our hearts, our daily schedules, and our budgets. So, we fast, pray, and give with intentionality to help us grow.

Abandon the crowd this year. Do Lent! Or, as Polycarp put it at his martyrdom, “Be strong and play the man!”

For I am already being poured out like a drink offering, and the time for my departure is near. I have fought the good fight, I have finished the race, I have kept the faith. Now there is in store for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day—and not only to me, but also to all who have longed for His appearing. 2 Timothy 4:6-8

“I write to the Churches, and impress on them all, that I shall willingly die for God, unless ye hinder me. I beseech of you not to show an unseasonable good-will towards me. Suffer me to become food for the wild beasts, through whose instrumentality it will be granted me to attain to God. I am the wheat of God, and let me be ground by the teeth of the wild beasts, that I may be found the pure bread of Christ. Rather entice the wild beasts, that they may become my tomb, and may leave nothing of my body; so that when I have fallen asleep [in death], I may be no trouble to any one. Then shall I truly be a disciple of Christ, when the world shall not see so much as my body. Entreat Christ for me, that by these instruments I may be found a sacrifice [to God]. I do not, as Peter and Paul, issue commandments unto you. They were apostles; I am but a condemned man: they were free, while I am, even until now, a servant. But when I suffer, I shall be the freed-man of Jesus, and shall rise again emancipated in Him. And now, being a prisoner, I learn not to desire anything worldly or vain.”

Ignatius of Antioch in his letter To the Romans 4 (c. A.D. 110). Ignatius, Bishop of Antioch was arrested and taken to Rome at the beginning of the second century.

Along the way he wrote seven short letters which remain to this day: to Polycarp, to the Smyrnaeans, to the Trallians, to the Magnesians, to the Ephesians, to the Philadelphians, and to the Romans.

His tone is similar to that of Paul in today’s Scripture. Ignatius proclaimed that he would willingly die for God. He would give his life as a sacrifice to God. So what does this have to do with generosity?

My word for the year is remember. What did Ignatius want the Christians to remember as he was about to give his life as a sacrifice? He impressed on them that he wanted finish his course as a true disciples of Christ. And notice, while remaining on earth, Ignatius adds, “I learn not to desire anything worldly or vain.”

Time was short for Ignatius, but in reality, it is limited for all of us. May we learn not to desire anything world or vain, and give our lives as living sacrifices for Jesus in the times in which we find ourselves.