Meditations

“Stewardship is defined as “the careful and responsible management of something entrusted to one’s care.” A steward is one entrusted with managing the property of another. He [or She] is only a manager or caretaker, not the owner…Good stewardship leads to surplus, bad stewardship results in debt. When people are assigned to manage resources, they are expected to bring about increase, not decrease. Applied to money, the good steward must ensure that income is greater than expenses…

I believe that God wants believers to practice but stewardship and generosity. These two are linked together. If one is a faithful, competent steward, he will generate surplus. A major part of this surplus can then be given away…To be a good steward, a person must be frugal and wise in this lifestyle so that he [or she] can engage in a lot of good works. The theologian John R. W. Stott wrote, “We should travel light and live simply. Our enemy is not possessions but excess.”

Rene Resurreccion in “Practical Applications of Stewardship” article in The Earth is the Lord’s: Reflections on Stewardship in the Asian Context (Quezon City/Manila: Asian Theological Seminary/OMF Literature, 2011) 146-150.

Yesterday a Canadian urged us to teach and preach stewardship, and today a Filipino urges is to practice stewardship and generosity. When we live within our means and put God’s resources to work, it results in surplus for sharing. What about you? Does your stewardship result in surplus or are you enslaved to debt? Are you engaging in good works or overcome by excess? Resolve today to travel light and live simply so you can be found both faithful and generous.

Jenni and I are heading home from San Diego today. Since Sophie loves coffee and often studies at her favorite coffee shop, we left her with a gift card. Her response blessed us. She said, “Thanks,” and added, “And I hope it’s okay, since I am living within my budget, every chance I get, I buy coffee for my friends, just like you guys taught me.” Priceless! Good stewardship leads to surplus and generous sharing!

“Although wealth and sharing are two of the major issues addressed in Scripture, and Jesus spoke about giving more than about any other single issue, most pastors are reluctant to preach on the subject regularly. Theological schools also do not deal with this subject and have had no required course on it in their curriculum. As a result, financial giving for Christian ministry is still minimal in most churches and Christian organizations. Sermons, seminars, courses, and lectures on topics such as Biblical Stewardship, Giving and Sharing, and Christian Fundraising, should be mandatory for every church and theological school. Only if the theological school and the local church begin to teach and preach with conviction that everything—all that we are and all that we have—belongs to God and not to human beings will there be sufficient resources and finances for future Christian ministry, including theological education.”

Manfred Kohl in his “Biblical Stewardship” article in The Earth is the Lord’s: Reflections on Stewardship in the Asian Context (Quezon City/Manila: Asian Theological Seminary/OMF Literature, 2011) 134.

Preach it Manfred! If you feel there are inadequate resources for mission in the church or ministry where you serve, assess what you are doing to teach biblical stewardship principles and how you are modeling obedience to the teachings of Jesus!

It’s great to see that Sophie is flourishing at San Diego Christian College. She’s found a great church, she’s living within her means, and she’s doing her best in school. Jenni and I are praising God as we see her living, giving, serving, and loving generously.

“Each of us contributes to the current garbage crisis; therefore, we must share the responsibility of resolving it. This means we are to change our worldview and be willing to accept our stewardship assignment from God. In so doing, we expose the strongholds of consumerism first in our churches, and prompt others and remind ourselves to live simply. This, in turn, will form a counter-culture against the current economic and social system that destroys creation.

You and I need to reduce, reuse, and recycle waste. If we love God’s creation the way God loves it, and if we want to leave for future generations a planet that is both livable and reflective of the beauty and greatness of its Creator, then as God’s people we should undertake the needed action. We should also teach and share with the members of our churches the underlying principles and practices of creation care, and advocate these principles and practices in wider society.”

Peter Nitschke, adjunct faculty and CTUL director at Asian Theological Seminary in his “Theology for the Garbage Bin” article in The Earth is the Lord’s: Reflections on Stewardship in the Asian Context (Quezon City/Manila: Asian Theological Seminary/OMF Literature, 2011) 83.

This article rightly speaks to the impact of the self-indulgent lifestyle: it leaves a mess. Let’s resolve to taking intentional steps to live simply and steward God’s creation with care. This is yet another way we can live generously!

“The Lord will demand from us an account of our help to the needy according to what we have and not according to what we have not (cf. 2 Corinthians 8:12).”

Diadochos of Photiki (c. 450-500) in “On Spiritual Knowledge and Discrimination” 66, in The Philokalia: The Complete Text, compiled by St. Nikodimos of the Holy Mountain and St. Makarius of Corinth, Volume 1 (London: Faber & Faber, 1979) 274.

Today’s post seems like a fitting one to wrap up my recent exploration of the Orthodox Church Fathers. Helping the poor is not optional! Someday we will have to give an account of what we did with what we had. What account will you give?

Tomorrow, I will shift to exploring generosity in the thinking of contemporary voices from around the world. That’s the focus of my reading now as I arrived safely in San Diego late last night. My wife came in earlier yesterday. We are here to visit our daughter, Sophie, at San Diego Christian College.

“The Law figuratively commands men to work for six days and on the seventh day to rest (cf. Exodus 20:9-10). The term ‘work’ when applied to the soul signifies acts of kindness and generosity by means of our possession — that is, through material things. But the soul’s rest and repose is to sell everything and ‘give to the poor’ (Matthew 19:21), as Christ Himself said; so through its lack of possessions it will rest from its work and devote itself to spiritual hope. Such is the rest into which Paul also exhorts us to enter, saying: ‘Let us strive therefore to enter that rest’ (Hebrews 4:11).”

Mark the Faster (fifth century) was also discipled of John Chyrsostom (as was Neilos of Sinai cited yesterday). His works are recounted in The Philokalia: The Complete Text, compiled by St. Nikodimos of the Holy Mountain and St. Makarius of Corinth, Volume 1 (London: Faber & Faber, 1979) 137.

God made us to work and rest. He also gave us instructions about what to do with the fruit of work. We are to enjoy it and deploy it to those in need. When we hoard it for ourselves we actually fail to experience the rest God intends for us (think: we are a slave to whatever we think we own, as God owns everything). But that’s not all we miss out on. With this reading, the wise student of one of the most famous preachers in the early church deciphers a deeper spiritual truth.

People who fail to follow God’s design for work and handling possessions do not enter “rest” — that is, these souls miss out on grasping the “spiritual hope” offered to them. So worrying about what they have stockpiled distracts them from seeking God first and experiencing the hope they have in Him. Pray with me as I talk about the integration of faith and work in God’s economy with a group of pastors and lay leaders in Arkansas today that they will grasp this profound truth.

“Detachment is the mark of a perfect soul, whereas it is characteristic of an imperfect soul to be worn down with anxiety about material things. The perfect soul is called a ‘lily among thorns’ (Song of Solomon 2:2), meaning that it lives with detachment in the midst of those who are troubled by such anxiety. For in the Gospel the lily signifies the soul that is detached from worldly care: ‘They do not toil or spin . . . yet Solomon in all his glory was not arrayed like one of them’ (Matthew 6:28-29).

But of those who devote much anxious thought to bodily things, it is said: ‘All the life of the ungodly is spent in anxiety’ (Job 15:20, LXX). It is indeed ungodly to pass one’s whole life worrying about bodily things and to give no thought to the blessings of the age to come — to spend all one’s time on the body, though it does not need much attention, and not to devote even a passing moment to the soul, though the journey before it is so great that a whole lifetime is too short to bring it to perfection. Even if we do seem to allot a certain amount of time to it, we do this carelessly and lazily, for we are always being attracted by visible things.”

Neilos of Sinai (died c. 430) in The Philokalia: The Complete Text, compiled by St. Nikodimos of the Holy Mountain and St. Makarius of Corinth, Volume 1 (London: Faber & Faber, 1979) 244-245.

Feeling warn down? Anxious about bodily things? Attracted by visible things? Don’t be careless and lazy! It’s time to press on to perfection. Remember, “perfect” in the ancient Mediterranean mind means “mature” and “imperfect” means “immature” so don’t let the language confuse you.

I returned safely last night from Milwaukee, WI, and tonight am flying to Little Rock, AR, to teach at an Anglican Mission Clergy Retreat. Father, give me strength and wisdom to point those I serve to “perfection” by your Holy Spirit. Do this I ask in the name of Jesus. Amen!

“Light is the property of a star, as simplicity and humility are the property of a holy and God-fearing [person]. Nothing distinguishes more clearly the disciples of Christ than a humble spirit and a simple way of life. The four Gospels should shout this aloud.”

Hesychios the Priest (c. eighth century) in “On Watchfulness and Holiness” 83, in The Philokalia: The Complete Text, compiled by St. Nikodimos of the Holy Mountain and St. Makarius of Corinth, Volume 1 (London: Faber & Faber, 1979) 176.

Thanks for your prayers. The teaching time went well in Milwaukee yesterday. Before flying home tonight I will spend the day with Tim Dittloff and other fellow disciples of Christ to encourage their simplicity and humility, for without these traits, our lives cannot reflect generosity.

“The more they place their hope in the Lord with regard to all things that concern them, whether of soul or body, the more they will find that the Lord provides for them. In the end they will regard themselves as lower than all other creatures because of God’s many gifts, visible and invisible, bestowed on both soul and body . . . The more they give thanks to Him and try forcibly to exert themselves for the sake of His love, the more God draws them through His gifts and longs to fill them with peace.”

Peter of Damascus (twelfth century) Christian monk and theologian in “The Classification of Prayer” in The Philokalia: The Complete Text, compiled by St. Nikodimos of the Holy Mountain and St. Makarius of Corinth, Volume 3 (London: Faber & Faber, 1984) 146.

Today I am teaching on “Extravagant and Impactful Generosity” in Wisconsin, and I picked this meditation from my reading of the Orthodox Church Fathers as it indirectly relates to my topic. Conference attendees are coming today because they want to see extravagant and impactful generosity unleashed in their lives and among those they serve.

Peter of Damascus would suggest that it will happen when God’s people “place their hope in the Lord” in prayer. In so doing, they will be transformed to see the generosity of God, which causes them to live into the power of His love, experience His peace, and subsequently serve as conduits of His blessings as recipients of “God’s many gifts” both visible and invisible. Join me in praying that each hearer today, as well as each reader of these meditations, will grasp that such generosity is rooted in truth, lived out by faith, and empowered by God’s love!

“He who forsakes all worldly desires sets himself above all worldly distress. He who loves God will certainly love his neighbor as well. Such a person cannot hoard money, but distributes it in a way befitting God, being generous to everyone in need. He who gives alms in imitation of God does not discriminate between the wicked and the virtuous, the just and the unjust…He gives equally to all according to their need.”

Maximus the Confessor (580-662) Christian monk, theologian, and scholar, in “Four Hundred Texts on Love” in The Philokalia: The Complete Text, compiled by St. Nikodimos of the Holy Mountain and St. Makarius of Corinth, Volume 2 (London: Faber & Faber, 1981) 55. Of the 400 texts, these are numbered 22-24.

Many people say we should only give to those who are deserving of our assistance. Alternatively, Maximus calls us to imitate God and give as God gives, generously to everyone. How will you and I give? Before we answer, let us reflect on this profound truth recounted by Paul in Romans 5:8. But God showed his great love for us by sending Christ to die for us while we were still sinners.

I am flying to Milwaukee tonight to speak at a conference tomorrow. Pray for safe travel and good rest tonight. Also please pray that God would show each of us avenues for serving both noble neighbors as well as the most undeserving people we know, and that He will fill us with His love to bless each of them according to their need, so as to imitate the generosity of God.

“Accepting the task of hospitality, the patriarch used to sit at the entrance to his tent (cf. Genesis 18:1), inviting all who passed by, and his table was laden for all comers including the impious and barbarians, without distinction. Hence he was found worthy of that wonderful banquet when he received angels and the Master of all as his guests.

We too, then should actively and eagerly cultivate hospitality, so that we may receive not only angels, but also God Himself. For ‘inasmuch’, says the Lord, ‘as you have done it to one of the least of these My brethren you have done it to Me’ (Matthew 25:40). It is good to be generous to all, especially those who cannot repay you.”

Theodore of Edessa (9th century) monk from the monastery of St. Sabas near Jerusalem in “A Century of Spiritual Texts” in The Philokalia: The Complete Text, compiled by St. Nikodimos of the Holy Mountain and St. Makarius of Corinth, Volume 2 (London: Faber & Faber, 1981) 32-33. These days I am reading from the four volumes of the writings of the Orthodox Church Fathers. Fascinating stuff.

Yesterday we hosted a Connecticut couple here in Colorado, Mark and Kate Whitsitt. They are considering moving here as Mark may study at Denver Seminary. We met them at Camp Spofford in New Hampshire when I taught there this past summer.

What a joy to go for a walk with them near our home, to drive to Idaho Springs to get pizza at Beau Jo’s, and to pray over them regarding their future. Hospitality is a facet of generosity. On the surface it costs you something, but in God’s economy the blessing you receive far outweighs any expense.