1.28.2009
farewell
So, after a conversation yesterday, I realized, I ended this blog a while back. No time for it right now. If you want to chat about any of these themes. let me know. peace, Daniel
12.06.2007
This I believe...
I have been wondering what I believe. Not that I don't have ideas, I simply haven't written it out extensively. Part of this is out of my commitment to change and evolution of my understanding as I continue to grow and change. But I am faced with an assignment for a class in which I am required to write a page on what I believe on certain topics. So I believe that over the next few weeks (months, years, decades) I will be posting some of my working definitions of what I believe.
Here are some of the categories I hope to address:
God- God as Triune, community of God, Nature of God
Jesus- Incarnation, redemption, humanity and divinity, revelation of God
Kingdom of God- church, discipleship, mission, eschatology
Relationships- love, war, peace, marriage, family, evangelism
Ethics- justice, society, interaction with empire
I'd love to hear from others about these issues.
Peace,
Daniel
Here are some of the categories I hope to address:
God- God as Triune, community of God, Nature of God
Jesus- Incarnation, redemption, humanity and divinity, revelation of God
Kingdom of God- church, discipleship, mission, eschatology
Relationships- love, war, peace, marriage, family, evangelism
Ethics- justice, society, interaction with empire
I'd love to hear from others about these issues.
Peace,
Daniel
11.15.2007
Some reflections on my experience of grace
Grace is…
…free
…transformational
…surprising
…costly
…grossly inefficient
…beautiful
…God’s overtures of justice
…humbling
…unwavering
…bold
…impractical
…relentless
…without prejudice
...fully informed
…an invitation into a dance with God
…mysterious
…compelling me to action
…re-incarnational
…stunning
…alarming
…disarming
…active
…groaning as in the pains of childbirth
…expectant
…courageous
…
Please feel free and add your own reflections
11.01.2007
Neighbors and Enemies
In an increasingly global world, we continue to have our understanding changed. When the drought plaguing the southeastern United States causes the city of Atlanta to develop a water usage plan, there is outcry from neighboring cities and states downstream, demanding that their voices be heard. This is their water too.
When we buy food from our local grocer, we are not just paying her bills, but we are putting bread on the table of the truck driver who brought it in, the distribution plant workers, we even contribute in a tiny way to the farmer in New Zealand who grew our apples and kiwi.
So who is our neighbor? How am I to love my neighbor as myself? Do neighbors speak hte same language? Are they members of the same ethnic group? I live in Washington state. Can I have neighbors across the Canadian border? Across the Pacific ocean? Across the planet?
So what makes an enemy? If someone wrongs me? Okay, my sister wrongs me, is she my enemy? No, I forgive her. My neighbor downstairs smokes pot with his windows open, forcing me to either get buzzed, or close my windows. Should I go to war with him? I don't think so, he's my neighbor. I disagree with his choices. They even limit my choice, they infringe on my rights, they can even damage my body. What should I do?
Okay, so you get the idea. We forgive our neighbors and bomb our enemies. But what makes someone an enemy instead of a neighbor?
Neighbors wrong us and get forgiven, so why when someone I don't know--someone I don't have a face and voice and story for--why when they wrong me, do I get angry and say, "No, I will not forgive them!"?
I think it is just that--I don't know their face. If I did, I wouldn't blow them up.
I just recently heard a story about the Catholic priest who blessed the plane that carried the bomb over Nagasaki in WWII. He talks about the number of Catholic children in Japan who were killed, the number of Catholic clergy, how many orders of nuns were killed in the genocide that took place. He asks why he didn't think of them. If he had been thinking of them, would he have blessed the mission?
How do we as Christians, believing that all humans are created in the image of God, endorse political systems and parties that are committed to killing other human beings? What makes the life of a man in Afghanistan less valuable than the life of a man in Seattle?
I say, nothing.
We are neighbors. What do national lines, religious affiliations, language, color, ideologies, citizenship, economic value, or geography have to do with defining who my neighbor is? Nothing.
I, next to any other human being on the planet, no matter how good or evil, am confronted in their face, with the face of God.
As a Christian I am called to something higher than the pursuit of national security. Moreover I am called to something higher than personal security. I am called to reconciliation. I am called to extend the welcoming, redemptive, and restorative love of God to all humanity. How do I do this immense task? With one person at a time.
I do this with my neighbor, the one downstairs who smokes pot, and the one across the world who believes I should die.
I am first a child of God, any alliance with country that asks me to be anything that would contradict this first calling must be abandoned. I see no other path for one who claims to follow Jesus Christ.
Peace,
Daniel
When we buy food from our local grocer, we are not just paying her bills, but we are putting bread on the table of the truck driver who brought it in, the distribution plant workers, we even contribute in a tiny way to the farmer in New Zealand who grew our apples and kiwi.
So who is our neighbor? How am I to love my neighbor as myself? Do neighbors speak hte same language? Are they members of the same ethnic group? I live in Washington state. Can I have neighbors across the Canadian border? Across the Pacific ocean? Across the planet?
So what makes an enemy? If someone wrongs me? Okay, my sister wrongs me, is she my enemy? No, I forgive her. My neighbor downstairs smokes pot with his windows open, forcing me to either get buzzed, or close my windows. Should I go to war with him? I don't think so, he's my neighbor. I disagree with his choices. They even limit my choice, they infringe on my rights, they can even damage my body. What should I do?
Okay, so you get the idea. We forgive our neighbors and bomb our enemies. But what makes someone an enemy instead of a neighbor?
Neighbors wrong us and get forgiven, so why when someone I don't know--someone I don't have a face and voice and story for--why when they wrong me, do I get angry and say, "No, I will not forgive them!"?
I think it is just that--I don't know their face. If I did, I wouldn't blow them up.
I just recently heard a story about the Catholic priest who blessed the plane that carried the bomb over Nagasaki in WWII. He talks about the number of Catholic children in Japan who were killed, the number of Catholic clergy, how many orders of nuns were killed in the genocide that took place. He asks why he didn't think of them. If he had been thinking of them, would he have blessed the mission?
How do we as Christians, believing that all humans are created in the image of God, endorse political systems and parties that are committed to killing other human beings? What makes the life of a man in Afghanistan less valuable than the life of a man in Seattle?
I say, nothing.
We are neighbors. What do national lines, religious affiliations, language, color, ideologies, citizenship, economic value, or geography have to do with defining who my neighbor is? Nothing.
I, next to any other human being on the planet, no matter how good or evil, am confronted in their face, with the face of God.
As a Christian I am called to something higher than the pursuit of national security. Moreover I am called to something higher than personal security. I am called to reconciliation. I am called to extend the welcoming, redemptive, and restorative love of God to all humanity. How do I do this immense task? With one person at a time.
I do this with my neighbor, the one downstairs who smokes pot, and the one across the world who believes I should die.
I am first a child of God, any alliance with country that asks me to be anything that would contradict this first calling must be abandoned. I see no other path for one who claims to follow Jesus Christ.
Peace,
Daniel
10.15.2007
Sabbath
So, this is far more personal reflections than deep theological consideration, but it's what's been rolling around my heart for a while.
As I look back at the creation narrative in Genesis (and here's where my theological lens will come in), I see it far less as a story of how the world came into being, and far more a story of how God is always manifesting in the world, and initiating relationship with each of us.
The original narrative of God's creating in our lives is one of goodness. It is not perfection. This is important. I don't see any implications in the text for a theology of original perfection. God creates us, and sees us as good.
God creates us in a context. There is a world going on around us. Specifically there is a world created out of the imagination of God, that is filled with wonder and excitement. Moreover, we are created for and in communion and community with other people, with God, and with nature.
The original story is one of hospitality. God invites us to celebrate in creation. We are born not perfect, but good. We are dependent on the hospitality of others to care for us in our deep neediness.
In the grander scale, we are to care for others, for creation, to give and receive in harmonic interdependence.
The challenge and struggle is in the breaking of community. The betrayal of our desire for acceptance and trust. In the Genesis story, there is a breakup of trust. Deception and isolation lead to shame that causes us to think we can care for ourselves.
I believe that In Christ, and indeed, from the beginning, God seeks to continually bring us into the tension of community (watch for more on this phrase "tension of community" and how it relates to a Contra Dancing metaphor for trinitarian theology in a later post). This restoration takes so much courage and pain. It involves God (and us, as extensions of God's body in the world) reaching out to speak honestly about the places of depravity that are in all of us.
God called to Adam and Eve in the Genesis story, asking deep questions that revealed their shame, and fear. Their return to relationship with God, and the continuing story of redemption in the whole Bible, was based on God deepening their sense of shame, through the dramatic loving-kindness of God's merciful justice. God spoke to their violation of community, set boundaries, and offered them reconciliation.
God invites us back into community. We are to invite others back into community. This is not supposed to happen through ignorance (ignoring what is in front of us) or through denial of the shame and great need for forgiveness. Instead, we are called to enter into the shame and brokenness that exists between us. This requires courage to enter into our own shame and deal with our own need and desire for community with God and one another. Only then can we press into the hurt, shame, and defensiveness of those who most need our hospitality and welcome back into community.
So, what does this have to do with Sabbath?
Great question. I think there is something here. Some connection. I am going to try to outline a few ways that I think these ideas are related, and then I'd like for some other folks to help me put flesh on these ideas.
1) I think that there is something important about God creating Sabbath as a part of the original model of hospitality, relationship, and community.
2) There seem to be elements of celebration and hope in Sabbath.
3) It seems that the theme of reconciliation pulls up the cyclical nature of God's establishing a pattern of creation and celebration/rest (rest-oration?), and this may be connected to the continual tension of the dance of community as moving in and out of the goodness and depravity of our humanity.
4) Sabbath seems to be a recognition and building in of the idea of our neediness. We need rest, celebration, hospitality, and communion with God, other people, and nature.
I'm sure there are more categories that you can identify, so please feel free to branch off of this.
I'm interested in fleshing these ideas out, and also in incarnating them. The difference being one of discussion vs. implementation. I think we need both.
I honestly don't participate very often in a Sabbath that looks anything like this. When was the last time your regular Sabbath was restful, restorative, brought you into true communion with God, nature, and other people, led you into an experience in which your shame was openly confronted with hospitality?
Just some thoughts.
Grace and Peace,
Daniel
As I look back at the creation narrative in Genesis (and here's where my theological lens will come in), I see it far less as a story of how the world came into being, and far more a story of how God is always manifesting in the world, and initiating relationship with each of us.
The original narrative of God's creating in our lives is one of goodness. It is not perfection. This is important. I don't see any implications in the text for a theology of original perfection. God creates us, and sees us as good.
God creates us in a context. There is a world going on around us. Specifically there is a world created out of the imagination of God, that is filled with wonder and excitement. Moreover, we are created for and in communion and community with other people, with God, and with nature.
The original story is one of hospitality. God invites us to celebrate in creation. We are born not perfect, but good. We are dependent on the hospitality of others to care for us in our deep neediness.
In the grander scale, we are to care for others, for creation, to give and receive in harmonic interdependence.
The challenge and struggle is in the breaking of community. The betrayal of our desire for acceptance and trust. In the Genesis story, there is a breakup of trust. Deception and isolation lead to shame that causes us to think we can care for ourselves.
I believe that In Christ, and indeed, from the beginning, God seeks to continually bring us into the tension of community (watch for more on this phrase "tension of community" and how it relates to a Contra Dancing metaphor for trinitarian theology in a later post). This restoration takes so much courage and pain. It involves God (and us, as extensions of God's body in the world) reaching out to speak honestly about the places of depravity that are in all of us.
God called to Adam and Eve in the Genesis story, asking deep questions that revealed their shame, and fear. Their return to relationship with God, and the continuing story of redemption in the whole Bible, was based on God deepening their sense of shame, through the dramatic loving-kindness of God's merciful justice. God spoke to their violation of community, set boundaries, and offered them reconciliation.
God invites us back into community. We are to invite others back into community. This is not supposed to happen through ignorance (ignoring what is in front of us) or through denial of the shame and great need for forgiveness. Instead, we are called to enter into the shame and brokenness that exists between us. This requires courage to enter into our own shame and deal with our own need and desire for community with God and one another. Only then can we press into the hurt, shame, and defensiveness of those who most need our hospitality and welcome back into community.
So, what does this have to do with Sabbath?
Great question. I think there is something here. Some connection. I am going to try to outline a few ways that I think these ideas are related, and then I'd like for some other folks to help me put flesh on these ideas.
1) I think that there is something important about God creating Sabbath as a part of the original model of hospitality, relationship, and community.
2) There seem to be elements of celebration and hope in Sabbath.
3) It seems that the theme of reconciliation pulls up the cyclical nature of God's establishing a pattern of creation and celebration/rest (rest-oration?), and this may be connected to the continual tension of the dance of community as moving in and out of the goodness and depravity of our humanity.
4) Sabbath seems to be a recognition and building in of the idea of our neediness. We need rest, celebration, hospitality, and communion with God, other people, and nature.
I'm sure there are more categories that you can identify, so please feel free to branch off of this.
I'm interested in fleshing these ideas out, and also in incarnating them. The difference being one of discussion vs. implementation. I think we need both.
I honestly don't participate very often in a Sabbath that looks anything like this. When was the last time your regular Sabbath was restful, restorative, brought you into true communion with God, nature, and other people, led you into an experience in which your shame was openly confronted with hospitality?
Just some thoughts.
Grace and Peace,
Daniel
10.02.2007
October is Domestic Violence Awareness Month
As we move into this month, let us not just remember and be aware of the problem of domestic violence, but I invite us to contemplate how our values, beliefs, and action work together to conspire against victims of abuse by silencing them, and denying them voice and options to free them from their situation.
Please take a moment to follow the link below, or click on the title of this post. It is a statement drafted by the Faith Trust Institute, that I believe is valuable for people of all faiths.
http://www.faithtrustinstitute.org/petition/petition.php
Grace and Peace,
Daniel
Please take a moment to follow the link below, or click on the title of this post. It is a statement drafted by the Faith Trust Institute, that I believe is valuable for people of all faiths.
http://www.faithtrustinstitute.org/petition/petition.php
Grace and Peace,
Daniel
10.01.2007
Go in peace...
For about the past year, I have become consumed with a few central ideas. These things have taken hold of me, wrestled me to the ground, and in the process, I have come to find some new names for myself...(borrowing on the theme of Jacob as he wrestled with the angel). A few of these themes that have become central in my life are listed below. I feel like they are being expanded, exploded, and put to the test as I wrestle through what life means in the context of marriage, grad school and so much more.
These aren't in a particular order, they are just in the order that I happen to be writing them down.
1) Grace.
I can't seem to shake this. God's grace is overwhelming. As of yet, I have no idea the extent of it, or the implications on my theology, but I know for certain that God's lovingkindness, compassion, and grace are becoming/must become the centerpiece of my understanding of God, and thus my relationship to God and others.
2) Incarnation.
Beyond my own experience, beyond what I have heard, beyond the words written in scripture, I cling to the person of Jesus Christ as God's self-disclosure to us. I do not want to worship a book, a community, a religion, or any number of other idolatries that I commit daily. I seek a relationship with the God who takes on flesh.
I am convinced that God continues to create and incarnate among us and in us every day. As a community of believers we are, and are becoming, the body of Christ in the world. The incarnation, like the creation, was not a one time event. Instead it is in the nature of God to create, to reconcile, and to take on flesh.
3) Communion/community
I cannot sort these two words out. They are linked. There is something essential to the nature of the Eucharist (communion) that demands serving one another the elements that represent the body of Christ. If the incarnation today is found in the living people who compose the body of Christ, perhaps communion is found in the offering of this body of people in service to the world.
The church has held many positions on what "happens" at communion. Most of the divergence of opinions centers on the physical properties of the elements of bread and wine (or juice for some). The problem is that people have trouble with Jesus' words: "this is my body broken for you... this is my blood poured out for you." If we look at this passage in light of Jesus calling us to be the body of Christ in the world, then perhaps it has very little or even nothing to do with the bread and wine, which happened to be the simplest, least ceremonial elements at a very elaborate religious feast. Maybe this means that the very simplest among us can go forth in the the grace of God and embody the love of Christ in a real way to the world.
Further, the church has long held that communion is a certain means of grace. That is to say, various groups in the church believe, to differing degrees, that participating in communion is a way to receive an impartation of the rescuing grace of God.
So then, if we are the body of God in the world, broken and offer in service and community to those who need God's grace, then we are able, through loving others, to embody the love of Christ and participate in and with God in the act of redeeming the world.
That is to say, we can, through yielding to the work of Christ in us, become the incarnational body of Christ, and not through proselytizing, but through loving and extending community, we offer the redeeming grace of God through the means of inclusion in the community of God.
4) Peace.
This one has been building in me for a long time. I cannot shake the notion that if God is about grace, redemption, and love; that if God loves all equally; that if we are all created by God; that if Christ came to reconcile all, then we must work and strain and hope for peace.
I am so tired of trying to defend this to others. I believe wholeheartedly that if we are to immerse ourselves in the gospel of Christ and truly be people who live the difficult life of sacrifice in order to love well, then we must conclude that no one is more worthy of love than another. Beyond this we must let go of the desire for possessions that weighs so heavily on us that it drives us to live beyond our means, to horde, to deny the rights of others, and to kill for what we think should be ours at the cost of another's life.
Peace and pacifism do not equate with doing nothing. That is absurd. There is a spectrum. Imagine an arc. The at the base of the arc is the word "active" at the peak of the arc is the word "passive." These two words mark two opposite poles which influence the spectrum. On one end of the arc is violence. As you travel up the arc, at the very peak you find passivity (nearest the "passive" pole) and traveling down the other side of the arc, back toward the active pole, you find pacifism, or, a term I am more fond of, Peace-activism.
You see then, that the opposite of violence is not passivity, but the active pursuit of peace. It is indeed reprehensible to do nothing in the face of violence, but it is even worse to perpetuate more violence.
5) A Gospel-centric reading of scripture
As you might have guessed from the other 4 categories, this has probably been the source of most of my new ways of thinking/being. I have absolutely no problem whatsoever prioritizing the gospel accounts and reading them as the primary interpretive lens for scripture as a whole. There is a lot in scripture that cannot be explained, that contradicts the message of God's grace and redemption, and that points away from the positions that I have outlined. I have no problem embracing this.
As I said before, I do not worship the text of the Bible. It is not God. Period. I have committed that idolatry far too much already in my life. No, if God could be nailed down to what is in scriptures, then God would not be alive, powerful, or graceful enough to be given even a second thought. Instead, the scriptures are a collection of really wonderful accounts of how some men have understood God in specific contexts in history. But that is not who God is.
No, God reveals who God is to many people throughout history. We could combine all humanity's encounters with God and compile them into the most sophisticated matrix of a text imaginable, and it would still not amount to who God is.
I believe that God is essentially creating and incarnating. We see life continually in a process of creation and renewal all around us. The most important act of God's incarnational nature is in the person of Jesus Christ. It is in taking on flesh and walking around and living with us, that God reveals the most of who God is. In the life and death and resurrection of Jesus, we see the God that we should worship.
All the problems I have with the scriptures as a whole, do they disappear when it comes to the gospels? Certainly not, but I hold that the gospels are the closest written account in scriptures to who Christ is and continues to be among us. I believe in the text of the gospels because I believe in the God who has been alive in the community that compiled and preserves those texts as living accounts of the ongoing living God who is personally and transformationally at work in our community today.
Some might question my view of the text. I say that I have the highest view of the text that I could possibly hold. It is alive, and breathing among us, and should never be studied as a concrete document from which propositional truth can be drawn and applied in a way that isolates and excludes. Instead it is a living text that must be wrestled with and seen for what it is, a text, and a testimony about, but ultimately not, God.
SO..... that's where I find myself in the past year or so. I find so many of these ideas captured in a song performed by Derek Webb. I have included it below.
These aren't in a particular order, they are just in the order that I happen to be writing them down.
1) Grace.
I can't seem to shake this. God's grace is overwhelming. As of yet, I have no idea the extent of it, or the implications on my theology, but I know for certain that God's lovingkindness, compassion, and grace are becoming/must become the centerpiece of my understanding of God, and thus my relationship to God and others.
2) Incarnation.
Beyond my own experience, beyond what I have heard, beyond the words written in scripture, I cling to the person of Jesus Christ as God's self-disclosure to us. I do not want to worship a book, a community, a religion, or any number of other idolatries that I commit daily. I seek a relationship with the God who takes on flesh.
I am convinced that God continues to create and incarnate among us and in us every day. As a community of believers we are, and are becoming, the body of Christ in the world. The incarnation, like the creation, was not a one time event. Instead it is in the nature of God to create, to reconcile, and to take on flesh.
3) Communion/community
I cannot sort these two words out. They are linked. There is something essential to the nature of the Eucharist (communion) that demands serving one another the elements that represent the body of Christ. If the incarnation today is found in the living people who compose the body of Christ, perhaps communion is found in the offering of this body of people in service to the world.
The church has held many positions on what "happens" at communion. Most of the divergence of opinions centers on the physical properties of the elements of bread and wine (or juice for some). The problem is that people have trouble with Jesus' words: "this is my body broken for you... this is my blood poured out for you." If we look at this passage in light of Jesus calling us to be the body of Christ in the world, then perhaps it has very little or even nothing to do with the bread and wine, which happened to be the simplest, least ceremonial elements at a very elaborate religious feast. Maybe this means that the very simplest among us can go forth in the the grace of God and embody the love of Christ in a real way to the world.
Further, the church has long held that communion is a certain means of grace. That is to say, various groups in the church believe, to differing degrees, that participating in communion is a way to receive an impartation of the rescuing grace of God.
So then, if we are the body of God in the world, broken and offer in service and community to those who need God's grace, then we are able, through loving others, to embody the love of Christ and participate in and with God in the act of redeeming the world.
That is to say, we can, through yielding to the work of Christ in us, become the incarnational body of Christ, and not through proselytizing, but through loving and extending community, we offer the redeeming grace of God through the means of inclusion in the community of God.
4) Peace.
This one has been building in me for a long time. I cannot shake the notion that if God is about grace, redemption, and love; that if God loves all equally; that if we are all created by God; that if Christ came to reconcile all, then we must work and strain and hope for peace.
I am so tired of trying to defend this to others. I believe wholeheartedly that if we are to immerse ourselves in the gospel of Christ and truly be people who live the difficult life of sacrifice in order to love well, then we must conclude that no one is more worthy of love than another. Beyond this we must let go of the desire for possessions that weighs so heavily on us that it drives us to live beyond our means, to horde, to deny the rights of others, and to kill for what we think should be ours at the cost of another's life.
Peace and pacifism do not equate with doing nothing. That is absurd. There is a spectrum. Imagine an arc. The at the base of the arc is the word "active" at the peak of the arc is the word "passive." These two words mark two opposite poles which influence the spectrum. On one end of the arc is violence. As you travel up the arc, at the very peak you find passivity (nearest the "passive" pole) and traveling down the other side of the arc, back toward the active pole, you find pacifism, or, a term I am more fond of, Peace-activism.
You see then, that the opposite of violence is not passivity, but the active pursuit of peace. It is indeed reprehensible to do nothing in the face of violence, but it is even worse to perpetuate more violence.
5) A Gospel-centric reading of scripture
As you might have guessed from the other 4 categories, this has probably been the source of most of my new ways of thinking/being. I have absolutely no problem whatsoever prioritizing the gospel accounts and reading them as the primary interpretive lens for scripture as a whole. There is a lot in scripture that cannot be explained, that contradicts the message of God's grace and redemption, and that points away from the positions that I have outlined. I have no problem embracing this.
As I said before, I do not worship the text of the Bible. It is not God. Period. I have committed that idolatry far too much already in my life. No, if God could be nailed down to what is in scriptures, then God would not be alive, powerful, or graceful enough to be given even a second thought. Instead, the scriptures are a collection of really wonderful accounts of how some men have understood God in specific contexts in history. But that is not who God is.
No, God reveals who God is to many people throughout history. We could combine all humanity's encounters with God and compile them into the most sophisticated matrix of a text imaginable, and it would still not amount to who God is.
I believe that God is essentially creating and incarnating. We see life continually in a process of creation and renewal all around us. The most important act of God's incarnational nature is in the person of Jesus Christ. It is in taking on flesh and walking around and living with us, that God reveals the most of who God is. In the life and death and resurrection of Jesus, we see the God that we should worship.
All the problems I have with the scriptures as a whole, do they disappear when it comes to the gospels? Certainly not, but I hold that the gospels are the closest written account in scriptures to who Christ is and continues to be among us. I believe in the text of the gospels because I believe in the God who has been alive in the community that compiled and preserves those texts as living accounts of the ongoing living God who is personally and transformationally at work in our community today.
Some might question my view of the text. I say that I have the highest view of the text that I could possibly hold. It is alive, and breathing among us, and should never be studied as a concrete document from which propositional truth can be drawn and applied in a way that isolates and excludes. Instead it is a living text that must be wrestled with and seen for what it is, a text, and a testimony about, but ultimately not, God.
SO..... that's where I find myself in the past year or so. I find so many of these ideas captured in a song performed by Derek Webb. I have included it below.
| "Take To The World" |
| words and music by Aaron Tate |
go in peace to love and to serve chorus go, and go far Grace and Peace, daniel |
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