|
"I will
not leave you as orphans."
John 14:18
The
relational work necessary in the process of following Jesus was
problematic for the early disciples while in his physical presence.
Even more so in his physical absence, this relational work becomes a
further struggle for discipleship formation when it is undertaken in
effect by oneself. Discipleship is a relational process that
by its nature is a cooperative effort--a reciprocal,
reflexive process that goes back and forth between us.
Discipleship, however, is often practiced basically as a unilateral
effort. And the person who is forgotten the most in the
process is the Holy Spirit, not necessarily in our beliefs or
rhetoric but functionally in this relational process. As
middle children often get overlooked in family dynamics, the Spirit
is commonly perceived as the middle person in the Godhead (triune,
not tritheism). If you have been similar to me in my past
practice of calling on the Spirit, we tend to use him only to do
things. This begs the question for our practice: was the
Spirit given for us to do something or be someone?
Relational Orphans
Our main
perceptions of the Spirit emerge from Pentecost and the activity of
the early church. Yet, our primary understanding of his
presence and purpose is gained from Jesus.
I suggest
that the single most significant verse related to the Spirit is
Jesus' promise: "I will not leave you as orphans' (Jn 14:18).
The word "leave' (Gk. aphiemi) means to let go from oneself,
essentially abandon to a condition deprived of one's parents, which
in the context of biblical times was an unprotected, helpless
position. This may not have much emotional identification for
you if you have parents. But the significance of the condition
is more relational than situational. In relational terms, the
condition of the relationship can be further described as distant,
disconnected, detached, separated. This has more general
significance. Whenever, for example, we feel distant from God,
disconnected or don't know where he is, we are experiencing the
condition of relational orphans. This relational
condition can exist even when we are busily doing things for God.
This is
an issue for all followers of Christ, which is compounded by his
bodily absence. Since Jesus was leaving physically, he would
continue to make connection with his followers through the person of
his Spirit ("I will come to you"). As Jesus requested of the
Father in the bond of their relationship, he "will give you another"
(Jn 14:16), "will send" (Jn 14:26; 15:26; 16:7) the Paraclete. "Another" (Gk.
allos) means another of equal quality, not another of
different quality (heteros). So, the Spirit is defined
by Jesus as equal to himself; in a relational sense they are
interchangeable (cf. Gal 4:6). "Paraclete" (Gk. parakletos)
is one who comes forward on behalf of and as the representative of
another in order to comfort, encourage, counsel, help.
Whatever title or role you want to give the Spirit, he serves a
relational function as Jesus' relational replacement.
The
Spirit's main purpose is relational:
to help us to be connected with God (Jn 14:26; 15:26) and to grow
in this relationship (Jn 16:13-15). With the departure of
Jesus, the Spirit is vitally necessary and important for us in order
to continue an intimate relational connection with Christ. He
is the extension of Jesus' person: "He will not speak on his own . . . only what he hears . . . will take from what is mine and
make it known to you." Furthermore, as Jesus' relational
replacement of equal quality, the Spirit extends and completes the
relational process that Jesus vulnerably established. He will
deepen the relationship and bring the relational progression to
wholeness and fulfill all that is involved in making it complete.
That's why Jesus said it was for our benefit (Gk. symphero)
that he went and the Spirit came (Jn 16:7).
Relational work is the fundamental function of the Spirit's presence
and purpose. The
perception of the Spirit as a helper to do something is inadequate.
As Jesus' relational replacement, the Spirit's presence in us
functions so we would not be separated from him and the Father in
any way as relational orphans. Everything the Spirit does goes
toward transforming us to the new in deeper intimate
relationship with the Father and his Son and building his family
together. Therefore, he is absolutely necessary for us in
discipleship. We must embrace the Spirit just as we embrace
Jesus, and count on his relational work to keep us intimately
connected with Christ and our Father. This is the vital
transition John's Gospel provides for us in the farewell narratives
of Jesus (Jn 13-17), which is foundational for the epistles.
Without
this relational understanding, the Spirit easily gets overlooked in
our everyday practice. Since he is present with us at least
for the rest of our earthly journey (Jn 14:17b), it is important
for us to examine how we relate to him. The Spirit is not a
force or a power but a person. As in all relational work by
its nature, the Spirit's relational work is not unilateral; he works
cooperatively with us such that he doesn't do all the work, nor do
we. Though he stirs in our hearts and convicts us, he does not
impose his work on us as a general rule. So, it is necessary
to engage the Spirit in ongoing relationship just as we engage the
other persons of the Godhead.
We can
constrain his person (cf. 1 Thes 5:19) and grieve him (cf.Eph.
4:30). We constrain his person when we only use him to help us
do something, even if it's serving and ministry (diakoneō
as noted in Jn 12:26). We grieve him when we ignore
his presence and relational function, which are inseparable.
While the Spirit does help us to serve, that involves helping us be someone in our relational responsibility--be it in
relationship with God or in relationship with others.
Likewise, the fruits of the Spirit basically involve relational work
(see Gal 5:22-23, and context). To be someone is
relationship-specific to the Creator's design and purpose and the
Father's desires for which we need to be ongoingly transformed in
order to experience. The Spirit works cooperatively with us
for this relational outcome so we will not be relational orphans. We
need to build relationship with the person of the Spirit.
Working the
Relational Progression
Jesus
defines the Spirit as the Spirit of truth (Jn 14:17; 15:26;
16:13). The Spirit's person is truth in the same way Jesus is
the Truth; this is the nature and character of the Trinity.
Yet, the Spirit of truth appears to be described in a subordinate
role of truth that defers to Jesus the Truth: "The Spirit of truth .
. . will testify [Gk. martyreo, bear witness] about me" (Jn 15:26), "the Holy Spirit . . . will remind you of everything I have
said to you" (Jn 14:26). As the Spirit of truth guides us
into all truth, "he will not speak on his own . . . only what he
hears . . . he will bring glory to me by taking from what is mine
and making it known to you" (Jn 16:13,14). In this sense, we
can say that the Spirit is all about the Son.
But the
Spirit's truth is not for more information about Jesus, nor to
better formulate doctrine and statements of faith. From our
discussion in the last chapter, the purpose and function of truth is
for quality relationship. The Truth, in particular, is for
relationship with the Father. As the Spirit is about the Son,
the Son is all about the Father. The Spirit of truth is for
relationship in the relational progression; this is the only
function the Spirit has. Though the Spirit may guide us,
convict us, teach us, empower us, comfort us, it is all for the
purpose and function of relationship.
Reductionism of the Spirit's person (e.g., to a power, helper,
comforter) and his function (merely to do something) contradicts
this truth and reinforces relational distance. The Spirit of
truth will continue to lead us into deeper intimate relationship by
taking what belongs to Jesus and to the Father and "make it known to
you" (Jn 16:15). "Make known" (Gk. anangello) means to
tell freely and openly. Here the Spirit of truth is engaged in
the relational work of developing the relational progression from an
indentured servant (not privy to secrets) to a deep friend (shared
intimacies, Jn 15:15). Relational distance is a barrier to
the vital transmission of the intimate substance belonging to Jesus
and the Father.
The
relational progression, furthermore, does not stop at friend.
Yet, this relational process for still deeper relationship at the
same time requires our transformation of heart, mind and will. Jesus
asks the Father to sanctify (Gk. hagiazo, make holy with the
fundamental idea of separating from ordinary or common usage --e.g.,
from the prevailing, established way to define ourselves) us by the
truth (Jn 17:17). Paul identifies this as the Spirit's
relational work (Rom 15:16). While Paul reinforces the interchangeable
relational sense of Christ and the Spirit (2 Cor 3:17a; Gal 4:6),
he also extends the Spirit's relational work to transformation
(2 Cor 3:18, Gk. metamorphoo, to change from inside-out).
The Spirit of transformation takes us functionally to the next
level of relationship in the relational progression.
The
Spirit of transformation includes the crucial process of freedom (2
Cor 3:17b, Gk. eleutheria), which essentially involves being
able to be oneself without the control of something else. This
freedom takes in what Christ saved us from but in practice it
is often separated from what he also saved us to.
Consequently, alternative change in our life is substituted and
settled for in place of the relational work of the Spirit of truth
and transformation. Yet, metamorphoo is always
qualitatively distinct from mere outward changes (metaschematizo).
The Spirit is here as Jesus' relational replacement to functionally
accomplish the process of our transformation to what Christ saved us
to, so that we will live relationship-specific to the
Father's desires.
This
process is further indicated by Paul in the most relationally
significant chapter of the epistles (see Rom 8) when he described
the differences in relationship of those who aren't really free
(like those in enslavement) and those who truly are (like
functioning sons and daughters). A person is basically
condemned because they are not justified by Christ and thus are not
redeemed, set free (8:3). In contrast, a son or daughter is
not condemned because they are (8:1-4). Paul's strong
contrast here flips back and forth, leading to the ultimate
relational outcome. But let's reflect on this distinction as
if both were Christians. While we know the implications of
this theological truth, the relational reality of being his intimate
child is often not our practical experience. The constraints
on our person and barriers in our relationship created by
condemnation or fear affect us all in one way or another. This
directly involves the issue for all Christians of how are we going
to live--as a free person or a virtual slave?
The
dominant influence of our old self develops a mind-set (Gk.
phroneo) on matters which constrain our person and limit our
relationships, especially with God (8:5a). Besides the obvious
sins of rebellion Paul discussed, which are hostile to God (8:7),
the more subtle areas of our inner person directly relate to the
issue of "how we define ourselves." Essentially, the question
of "how are we going to live?" becomes (often unknowingly) the issue
of trying to measure up, establish our self-worth and, in terms of
relationships, be accepted and loved. Yet, as Jesus earlier
revealed in the Sermon on the Mount, this effort actually leads to
greater distance in relationships (8:7,8), even broken relationships
("death," 8:6a), not to mention its controlling effects on our
person from pressure and fear (8:15a). This is not surprising
because Satan creates many lies about this effort for us to live by,
which are in subtle conflict with the truth.
The
presence and relational work of the Spirit of transformation are
strongly contrasted with this old self and this effort essentially
of self-determination (including discipleship practiced as a
unilateral effort). Initially, the overlap work of the Spirit
of truth with the Spirit of transformation redeems us ("set free")
from the old (8:2) and ongoingly transforms us to the new
(8:5b). His transforming work restores us to intimate
relational connection (reconciliation, "life," zoe) and to
wholeness, well-being, deep satisfaction (" peace," 8:6b).
Eventually, the Spirit's relational function in cooperative effort
with us makes it possible for us to fulfill God's purpose and
desires underlying his law: relationships and intimate connections
of the heart which express agape involvement. Whereas
any disciple influenced or controlled by the old is unable to
please God, a disciple being transformed to the new by the
Spirit (thus, metamorphoo, not metaschematizo) lives
in relational significance to the Father and relationship-specific
to the Father's desires (8:7,8).
The
transformation of the Spirit is comprehensive for any Christian
cooperatively engaged in this process. That disciple has a
different and opposite mind-set than, for example, those disciples
doing it alone (8:5-8). Yet, this mind-set is not merely about
perspective and a paradigm shift but about functioning in
relationship. Paul said we have "an obligation" (Gk.
opheiletes, a debtor, one indebted for favors, 8:12) to define
ourselves and do our relationships (two critical issues in
discipleship) according to the grace and truth (unfailing love and
faithfulness) of Christ's relational work (and relational
righteousness) as well as the relational reality of his Spirit's
presence and function in us (8:9-13).
What
exactly is this obligation or debt? Jesus is all about the
Father, so what he saved us to is first and ultimately for the
Father. He redeemed us (paid for our release) from the
condition of enslavement in order that the Father could adopt us as
his own children for his family. This payment and adoption now
obligate us relationally to function intimately as his son or
daughter (8:15), to represent our Father in his qualitative
substance (8:17) and extend his family to all of creation (8:19,29).
This is not an obligation to do something but the privilege
and relational responsibility to be someone, so that the
Father can have those who are rightfully his. Likewise, the
Spirit comes "from the Father . . . goes out from the Father" (Jn.
15:26) and brings us who intimately belong to the Father (Jn
16:15), not to constrain us or enslave us again to fear. He
functions as the Spirit of adoption by whom we can intimately
connect with "Abba, Father" (Rom 8:15), be assured of our family
relational position (8:16) and our heir rights, as well as our
responsibilities (8:17). Thus, the Spirit's relational work in
the relational progression, like Jesus', is truly all about and for
the Father.
To
function as his son or daughter involves a choice by our person
but it is not a relational reality we can experience merely by our
will. We may be able to outwardly appear as such (metaschematizo)
but not from the inside out (metamorphoo). This is the
relational outcome only from ongoing cooperative relational work
with the Spirit of adoption. Yet, as the Spirit works to bring
the relational progression to completion as the Father's family, our
part of the relational work could still be problematic, even a
struggle. Despite the Spirit's presence as a further
expression of God's favor
(cf. Heb 10:29, the Spirit of grace), we constrain his
function by remaining influenced by the old mind-set
(specifically by still defining ourselves by what we do and have,
and doing relationship with the Spirit in that mind-set); we also
grieve the Spirit by our unilateral efforts (particularly by trying
to measure up to the Father or the Son, and to feel worthy as his
family member).
This
underscores the Spirit's total relational work in the relational
progression that functionally in our everyday practice is usually
not linear but reflexive. We ongoingly need the Spirit of
truth which overlaps with the Spirit of transformation in order to
free us from our enslavements, heal us from their effects and change
us from the inside-out to the wholeness of the new person--who ongoingly then is reconciled and restored to the Father to
function in his family by the Spirit of adoption. Furthermore,
even in our weakness and limitations in this relational work to make
intimate connection with our Father at times, the Spirit's
relational work functions with us to help us make that connection
especially at those moments in our end points (8:26,27).
This
reflects the cooperative and reflexive nature of this relational
process that goes back and forth between us. As the Spirit
works the relational progression to complete our function as our
Father's very own child in his family, we need to build relationship
with the Spirit and work together to make this progression an
experiential reality. I think the single most significant
issue that interferes with this working relationship is fear.
That's why Paul contrasts being controlled by fear with the intimate
relational experience of his son and daughter (8:15). Fear, in
one form or another (from doubt to distrust), to one degree or
another (from hesitation to panic), is the dominant motivating force
for human action and a formidable barrier to quality relationships.
Fear can
dominate our lives, even unknowing to us. As bold as Peter
appeared, fear controlled his life at times and deeply affected his
relationships. For example, circumstances brought out Peter's
fear (Gk. phobeomai) while he was walking on the water in
relational response to Jesus (Mt 14:27-30)--fear which
disconnected him from Jesus in that intimate moment of trust (v.31).
Another example had broader relational repercussions when Peter
discriminated against the Gentiles because he was afraid (phobeomai)
and thus compromised the truth of the gospel, as we discussed
previously (Gal 2:11-14). Whether he was aware of it or not,
fear controlled Peter's life in various ways. I suspect he was
made aware of this in retrospect (and in cooperative work with the
Spirit of truth), particularly in his earthly relationship with
Jesus. In any case, he later certainly understood (probably
from personal experience also) the direct link between control and
enslavement when he spoke about a false sense of freedom: "For you
are a slave to whatever controls you"
(2 Pet 2:19b, NLT).
Whatever
its form or degree, fear prevents our heart from being vulnerable,
and distances us in our relationships (especially from the
inside-out with God) if left unattended. Throughout Scripture
we are encouraged not to let fear control us. In varied
interactions Jesus identifies fear as the barrier to deeper trust
and intimacy with him (Mt 8:26; 10:31; 14:27; 17:7; Mk 5:36).
The Spirit's presence and function are critical to help us in all
aspects of this relational process (Jn 14:26-27; Rom. 8:6).
The
Spirit only serves the relational purpose of bringing to completion
the relational progression Jesus incarnated and the Father ordained
(Rom 8:29; Eph 1:5). The Spirit of adoption must be
functionally connected to Jesus' saying "I will not leave you as
orphans" (Jn 14:18). We cannot reduce, distort or obscure the
absolute relational function involved between Jesus' promise, the
Father's fulfillment and the Spirit's purpose--which clearly
involves our relationship to our Father as his sons and daughters,
and the experiential reality and responsibility which the Spirit
serves to help us complete.
Only the
Spirit can ensure the ongoing intimate relational connection between
the Father and his daughters and sons. The Spirit is the only one
who will bring those relationships to completion, transforming us to
be like Jesus as his family, just as the Father desires
(Rom 8:29). This is the relational outcome we confidently know in
our hearts (oida) and thus can expect, as those deeply
involved with the Father (agape) and relationally responding
to his purpose (prothesis, 8:28).
The
presence and function of the Spirit's person guarantees this, of
course, when not constrained nor grieved. As we engage the
Spirit with our relational work, the Spirit also effectively serves
as the Spirit of down payment guaranteeing the completion of
the relational progression (2 Cor 5:5; 1:22; Eph 1:13,14).
Only in an experiential sense is the Spirit the initial payment (Gk.
arrobon) for our redemption and adoption because the reality
of the full payment has already been accomplished by Christ.
Nevertheless, the Spirit provides us with the experiential reality
of this irrevocable relational act of adoption. We are the
Father's and the Father is ours. But without the Spirit this
only remains a fact of truth in our minds, while seeking for the
Father with our hearts as relational orphans.
The Misused Person
Without
the Spirit's active presence and function, discipleship becomes the
unilateral effort in effect of such relational orphans. Besides
being the forgotten person, however, the Spirit is often the
misused person. When not forgotten, the Spirit still can
be misused--in two major ways in particular.
The first misuse of the Spirit involves what is represented in
spiritual gifts and what we do. The matter of spiritual
gifts seems to be making a relative resurgence in some Christian
contexts during recent years; there is a strong push to find your
particular spiritual gift. But a reductionist view of these
gifts perceives them with a different mind-set--a mind-set which
defines our self by what we have and thus can do. In some
Christian subcultures, having a spiritual gift has become the main
ingredient to Christian identity. Invariably, when this gift
essentially defines what one can do, the comparative system of what
we have and do leads to subtle stratification in the church (based
on the gift you have) and to implicit differentiation of status
(based on what you do). This can be illustrated, for example,
if you asked in Christian circles who has charisma, only a select
few would be identified and thus be assigned a higher role and
status. Gender function in the church also further illustrates
this.
A
reductionist mind-set (that reduces the definition of a person and
the top priority of relationships) that can influence us to
relationally forget the Spirit, can also influence us to misuse the
Spirit. But we need to understand the contrary mind-set of the
Spirit who gives out all the spiritual gifts (1 Cor 12:11).
As the
Spirit's presence is the expression of God's grace, every spiritual
gift by definition (Gk. charisma) means a gift of God's grace
(1 Cor 1:4-7). Anyone in Christ has that grace and is not
without charisma, thus is never lacking of a spiritual gift.
Along with the gift of God's grace in the incarnation which we all
received, there are specific gifts further distributed by the Spirit
(Heb 2:4). The term for "distribute" (Gk. merimos)
comes from the word merizo which means to divide into parts.
This implies a whole from which the parts come and which they
make up together. From this whole, only the Spirit determines
(Gk. boulomai, designating an inner decision) who gets what
part and "gives them to each one" (1 Cor 12:11). "Gives" (Gk.
diaireo) means to take one
part from another (i.e., a whole), again describing the mind-set of
how the Spirit works in contrast to a reductionist mind-set.
The
distribution of the parts is not uniform (1 Cor 12:8-10; Rom
12:6-8; Eph 4:11). Different gifts are given to different
persons (1 Cor 12:4), yet every person is given a spiritual gift
which is manifested by the Spirit (Gk. phonerosis, make
visible or observable, 12:7). The emphasis, however, is not on
differences but on their commonality to the whole: different
gifts but the same Spirit (v.4), different ministries, service (diakonia)
but the same Lord (v.5), different effects of exercising these
("working," energema) but the same result because of the same
God's underlying work (energeo) in all the different gifts in
all the different persons (v.6,10a).
When we
define ourselves by what we have and do, we will overemphasize
spiritual gifts, and other related efforts. This imbalance
inevitably focuses on differences, which become manifested in our
relationships. The need and purpose for spiritual gifts are
not minor issues. They get us back to the initial question
raised at the beginning of the chapter: was the Spirit given for us
to do something or be someone? and now its variation,
are spiritual gifts given to us to do something or be
someone?
As the
Spirit determines who gets what gift by his inner decision (boulomai),
it always reflects conformity to his purpose and function as the
Spirit of truth. Distributing spiritual gifts is not an
independent function or auxiliary duty but directly related to the
purpose of the Spirit's presence. That purpose is completely
relational and all about and for the Father and his family.
The Spirit does not give spiritual gifts for any other purpose,
therefore they are not given for individual benefit but "for the
common good"
(1 Cor 12:7, Gk. symphero, to bring together
for the benefit of others). More specifically, these gifts are
for building up God's family (Eph 4:12,13). This is the whole of the Father's desires and his favor fulfilled in the
incarnation, and further extended in the Spirit--the whole from
which the Spirit of adoption works and distributes gifts.
In other
words, spiritual gifts are designed and given only to serve toward
fulfilling our responsibility as his adopted sons and daughters to
represent our Father and extend his family. This is the someone Jesus made it possible for us to
be, this is who our Father wants us to be, this is
what the
Spirit of adoption will help us be, and this is how
spiritual gifts serve to be this someone. When these
gifts of God's grace become reduced in function (if not also in
perception) to merely do something, however sincere in
practice or with good intention for God, then we effectively misuse
the Spirit.
This
overlaps into the second misuse of the Spirit. How we
define ourselves always translates into how our relationships will
be. The influence of reductionism on our identity consistently
emerges, for example, in negative patterns of relationships from
indifference to obsession. Whatever the extent of the effect,
we can be certain that relationships will be shaped by how we define
ourselves.
The
pressure, need or responsibility to perform, to produce, to measure
up, to justify (e.g., God's love, grace, promises, and so on) are
the established ways of reductionism and individualism. This
creates an ongoing tension and conflict with the Spirit. Since
the Spirit is all about the Father, relationships as his children
and his family, the Spirit is not here for the individual. The Spirit works the relational progression to completion in order
that we won't stop or get stuck in the process. The Spirit
is not here to assist in self-determination, but only for
relationship together as his family.
Reductionism and individualism resist the relational purpose of the
Spirit and try to change the Spirit's function. In their
mind-set and process, the Spirit is reduced to serve the individual
and to assist the individual basically to do something; thus
spiritual gifts, for example, become more self-serving than the
relational means to represent the qualitative difference of the
Father and to build his family. If the Spirit of truth and
transformation is not forgotten in the process,
the Spirit of adoption is misused to
help merely the individual.
It's About
Relationship
While
freedom, individualism and relativism are prevailing practices in
Western cultures, the reductionist mind-set is ongoingly confronted
by the Spirit as Jesus' relational replacement. This conflict
is not about doctrinal purity nor about the battle for truth but
totally for relationship--its implication, its restoration, its
repercussion (Jn 16:8-11). The Truth (along with the Way and
the Life) is always about relationship and the Spirit of truth works
with us to not get stuck at the individual position in the
relational progression. Relationships always suffer from the
individual's efforts to define oneself by what one does or has.
Addressing this crucial relational issue, Paul identifies the most
important quality by which any and all individual gifts and function
need to be exercised: love (1 Cor 12:31ff). This qualifies
all that we do. Yet, love (agape), as the ultimate
practice for the individual is not about what to do. Love, as Jesus practiced and taught (especially in the Sermon on the
Mount), is about how to be involved in relationships--especially as his family (the church).
Agape
involvement in relationships is the fruit of the Spirit's relational
work with us (Gal 5:22). Building relationships defines the
Spirit's presence. And the Spirit of adoption establishes us
in the Father's family through his relational work (which includes
signs and wonders) and by providing us with the means for our
relational work (which may or may not include signs and wonders).
As parts of this whole, the vital understanding we need to
embrace for practice is that we don't find our place in the body of
Christ by what we do but only by relationship-involvement as his son
or daughter (Jn 8:35). Relying on one's part in the body to
establish one's place and belonging is not the purpose of Paul's
metaphor of the church (1 Cor 12:12ff). Such individual
effort is the mind-set and approach of reductionism, the practice of
which becomes controlling and thus enslaving--with the relational
consequence of an inability to intimately function as son or
daughter.
Authentic
discipleship cannot survive forgetting the Spirit, nor develop
misusing the Spirit's presence and function.
Consider
Theology
in general and a theology of discipleship in particular suffer a
lack of coherence, thus inadequate formulations of wholeness, when
the presence of the Spirit is absent or the function of the Spirit
is misperceived.
The whole of God, of whose being the Spirit is an ontological part
(not separate), is what (and whose sovereign desires) the Spirit
fulfills relationally by his presence and function in bringing us to
completion in the relational progression of God's eschatological
plan.
Without
this trinitarian understanding of who and what God is, along with
experiencing how God is, we are only left with reductionist
alternatives, with substitutes for the qualitative substance and
difference of God and his mystery. As followers of the Word, can we
justifiably continue to settle for less?
©2004 T. Dave Matsuo
Home
top of page
|