马擎的蒙特利尔博客

source: http://xrysostom.blogspot.com/2006/03/fear-or-love.html

Q: The Bible tells us to fear God and keep His commandments; it goes on to tell us to love God and keep His Commandments. The Bible also says “There is no fear in love. (1 John 4:18)” Should we fear or love?


A: Both fear and love are part of our relationship with God. Fear, in a religious context, means more than emotional terror or dread. It also includes great respect and awe. As I child, I feared my father, but not only because he could punish me. He was bigger, older, wiser, faster, and so many other things than I was. Yet this fear did not exclude love, rather they went hand-in-hand with each other. When I did wrong, the terror of punishment was foremost. However, I also knew that Dad would use his strength, wisdom, and other abilities to protect and defend me, to put food on our table, and to keep scary things away. Thus, I deeply loved him.

How much more can such things be said and thought about our Father in heaven! Surely, as sinful creatures, we should dread God’s presence, His holiness, His might. No person who has lived, save Adam and Eve before the Fall and Jesus Christ throughout His never-ending life, can look upon God and live because of the impurity of our sin. God judges and pours out His wrath. Yet He is also the God who is strong to save, who commits Himself to people, and who will never leave nor forsake His children.

As you note, Scripture gives both fear and love as proper reasons for following God“s Word. Deuteronomy includes passages mentioning each. “So you shall keep the commandments of the Lord your God by walking in his ways and by fearing him, (8:6)” is one of the verses mentioning fear. Meanwhile, in 11:1, we read, “You shall therefore love the Lord your God and keep his charge, his statutes, his rules, and his commandments always.”

In the Small Catechism, Martin Luther paired “fear” with “love” in each explanation of the Ten Commandments. With the First, “You shall have no other gods,” the Catechism says, “We should fear, love, and trust in God above all things.” The beginning of the explanation of each of the next nine is constant: “We should fear and love God so that ....”

The Catechism continues the explanation for the keeping of each commandment: God commands us to do no bad and, out of loving response to God’s love, to seek to find a positive way of acting. For example, under “You shall not bear false witness against your neighbor,” we read, “We should fear and love God so that we do not tell lies about our neighbor, betray him, slander him, or hurt his reputation, but defend him, speak well of him, and explain everything in the kindest way.”

In other words, the sinner fears the wrath of God while the saint loves His presence and wants to be with Him all the time. Since each Christian is both saint and sinner (simil iustus et peccator), both fear and love are part of our relationship with God. Remember that the Bible also that “perfect love casts out fear. For fear has to do with punishment, and whoever fears has not been perfected in love.” As we grow closer to God, we pray that our terror of His wrath would be taken away. However, completion of this perfection will happen only in eternity.

Even in the bliss of heaven, there may be a certain degree of “fear.” However, it will not be because of terror over sin, but as part of only an absolute and righteous awe because of God’s holiness, His power, and His abiding love.

source: http://sojournhuntsville.org/blogs/ericmorgan/2007/03/27/the_danger_of_consumerism_3#comments

Consumerism is the belief by many Christians that the church exists to serve them.

Too many Christians in America believe that the church exists for its members rather than for mission. “We try to woo people to come and keep coming. What we end up with is an audience of consumers shopping for the best ‘services.’ We cater to this sort of thinking by trying to compete with other churches with a better show.”[1]

Consumerism is the biggest obstacle to missional activity!

Milfred Minatrea describes the consumer mentality of many Christians. “Just as they count on Wal-Mart meeting their material needs, they expect their churches to provide religious goods and services.”[2] John MacArthur adds this insight, “It is easy for Christians to get to the point where they expect things to be done for them. They show up for church only if they think they will get something out of it.”[3]

There is a whole generation of church shoppers and hoppers who decide where to worship based on getting their needs met. Mark Atteberry describes it like this:

Church A might have an awesome worship band, while Church B has a preacher you love to listen to. But then one of your buddies who attends Church C ask you to play on their softball team. Is this a problem? Of course not! You just do what any good consumer would do. You hop back and forth between the three churches.[4]

One evidence of consumerism is the “Pareto Principle.” Eighty percent of the people allow the remaining twenty percent to do eighty percent of the ministry. There are a lot of spectators watching the show.

In Stop Dating the Church!, Josh Harris identifies a “me-centered” attitude at the core of many church attenders. He identifies the driving question to be: “What can church do for me?” and suggests that they “treat church with a consumer mentality – looking for the best product for the price of our Sunday morning. As a result, we’re fickle and not invested for the long-term, like a lover with a wandering eye, always on the hunt for something better.” [5] This expectation that “church is for me” and “I’ll just go to the church that serves me best” is fostered by low expectations of commitment, and programs that cater to needs. “Consumer or maintenance-minded churches tend to design most of their events for members.”[6]

This consumer mindset is typical of many of the larger churches in America. David Garrison notes, “Not all is healthy in these large mega-churches that can typically only account for one-third of their members on any given Sunday. For too many, church membership has become a spectator sport rather than a vital part of daily life.”[7]

Thom Rainer’s research reveals, “For most of the generations born before 1950, church is a place where you serve, sacrifice, and give. For most of the generations born after 1950, the question is not ‘What can I do to serve the church?’ but ‘What has the church done for me lately?’”[8]

Since we live in such a consumer-driven culture, the church must face the reality that many people who visit their churches have a consumer-mindset. However, this doesn’t mean that they need to accommodate theses desires and wishes just to get people to come (beware of another danger: attractionalism).

So many pastors and their families are facing burn-out because they try to satisfy the wishes and expectations of consumer Christians. It is unhealthy for the church leaders to allow this to continue, and it is unhealthy for those who attend to consume.

Dan Kimball understands that this needs to change. “There is no way a missional church that understands her place in God’s story can produce consumer Christians. It would go against its very nature.” He urges churches to resist “the tendency to become consumer-oriented by keeping the mission at the forefront of all we do.”[9]

Here’s what consumer Christians and consumer churches fail to understand:
Your life is much bigger than a good job, an understanding spouse, and non-delinquent kids. It is bigger than beautiful gardens, nice vacations, and fashionable clothes. In reality, you are part of something immense, something that began before you were born and will continue after you die. God is rescuing fallen humanity, transporting them into his kingdom, and progressively shaping them into his likeness – and he wants you to be a part of it.[10] When churches stop catering to consumers and Christians stop behaving like consumers, then the Kingdom will begin to advance in local communities.

some notes on love as activity

source: Art of Loving  by Erich Fromm

Activity:
an action which brings about a change in an existing situation by means of expenditure of energy.

What is love is dependent on the motivation of the activity

1. ambition, greed, sense of deep insecurity and loneliness---> not love, rather slave of passion

2. Although the person is alone, but he is free, experiencing himself and oneness with the world---> love

Love is giving, not receiving

Giving is the highest expression of potency. I experience myself as overflowing, spending, alive, hence as joyous. It is more joyous as receiving not because it is a deprivation, but because in the act of giving lies the expression of my aliveness.

Gives his life---> he gives him of his joy his intererest, his understanding, his knowledge..., of his humor his sadness...what is alive in him

If you love without calling forth love, if your love does not produce love, you do not make of yourself a loved person. then your love is impotent.


Love and poverty

What a person considers the minimal possession depends on much on his character as it depends on his actual possession.

Poverty beyond a certain point may make it impossible to give, and is so degrading, not because of the suffering it causes directly but because of the fact that it deprives the poor of the joy of giving.

Source: http://www.allaboutgod.com/church-fund-raising.htm

Church Fund Raising - Does God Need Our Money?
Church fund raising may seem paradoxical. After all, if the Church belongs to the omnipotent God of the universe, why would it have any need? Yet the fact remains that many legitimate Christian ministries are in need of financial support. And what about the controversy surrounding ministries that have extorted millions from non-suspecting givers? What are we to make of these shameful acts? This article will briefly explore some Biblical guidelines for fundraising, and discuss how they apply to the individual Christian.

Church Fund Raising - A Biblical Case Study?
Church fund raising may refer to a wide gamut of things. In our 21st century world of radio slogans, TV images, and televangelists that tug (and sometimes manipulate) at our hearts to pledge our support, it may seem confusing at times to know when it is appropriate to give and how much. Thankfully, God has shown us through His Word an example of proper "church fund raising."

We find the first instance of fundraising in the early church at Acts 11:29-30. The Jerusalem Church had fallen into dire financial straits and was thus made the focus of a special relief project. The reason for the church's impoverished state is traced back to its birth. The original church was mainly comprised of Jews and Jewish pilgrims that traveled from all around the Roman Empire to celebrate Pentecost in Jerusalem. Recorded in Acts 2, these Jewish "Christians" were among the 3,000 that miraculously became followers of Christ at one time. They stayed and formed the first congregation of believers in Jerusalem. Their acceptance of Jesus Christ as Messiah brought shame, persecution, and rejection from other Jews. Unable to make a living, these Jewish converts relied on one another for housing and resources. The believers of the Jerusalem church were true givers. Knowing that everything they had belonged to God, these believers sold all they had in order to help one another.

"And all that believed were together, and had all things common; and sold their possessions and goods, and parted them to all men, as every man had need." (Acts 2:44-45)

Their love and generosity sustained the church, but soon all their land and possessions were used up. The Jerusalem church was now in real need of help. To that end, Paul made the Jerusalem church the focus of a special relief project. A collection was made from all the other churches throughout the Mediterranean region. Paul's letter to the Corinthians gives us some insight into proper church fund raising.

"Now concerning the collection for the saints, as I have given orders to the churches of Galatia, so you must do also: On the first day of the week let each one of you lay something aside, storing up as he may prosper, that there be no collections when I come. And when I come, whomever you approve by your letters I will send to bear your gift to Jerusalem. But if it is fitting that I go also, they will go with me." (1 Corinthians 16:1-4)

Church Fund Raising - The Biblical Principles
From Paul's letters we see that "fundraising" is not only legitimate for the church, but it's also a corporate undertaking. Paul says "let everyone" contribute. Once a true need arises, it is part of every believer's responsibility to help. Poverty does not exempt a believer from giving. As revealed by the poor widow who gave her two "insignificant" coins, it's the heart that God is concerned about, not the amount (see Mark 12:40-44).

Paul further answers the question "How much do we give?" Believers should give "as God has prospered him." The Bible does not command believers to give a fixed amount; rather, it is up to us to decide how much. What matters most to God is that we give with a genuine cheerful heart (see 2 Corinthians 9:7).

We also learn that it's fitting for believers to save up so that they are able to give. Paul tells the Corinthians to "lay by him in store" on a weekly basis. Giving involves planning and sacrifice; personal wants must be put aside. We give to God what is valuable, not what's left after we have fulfilled our own wants and desires. Furthermore, Paul adds that when money is involved, it is the congregation's responsibility to "approve" of trustworthy men to be in charge of overseeing the funds. Acts 6:2-3 also highlights the importance of electing Godly men to oversee money collection in the church.

The call to help the church in Jerusalem was made specifically towards believers. Though not explicitly stated, one can infer that church fund raising is restricted to the church. Many legitimate teachers may disagree on this point. However, asking non-believers for money seems very stumbling. Finally, we read that believers have a responsibility to commit to supporting a fundraising effort to completion. In another passage, Paul encourages the Corinthian church to remember the commitment they made and to follow it through to completion (see 2 Corinthians 8:11).

Church Fund Raising: Fundraising Involves Discernment
Church fund raising is biblical and necessary. As Christians, we should give, and give generously. However, giving also involves a great deal of discernment and wisdom. The Bible tells us to "Test everything, hold on to the good" (1 Thess 5:21). This certainly applies to our responsibility in giving to churches and other Christian ministries. Any type of fundraising activity needs to be tested against the scriptures:

New Testament giving should always be voluntary. Christians are exhorted to give as part of their spiritual growth, but never forced to give in any amount or way. Ministries that demand a certain amount, or condemn members for not supporting a certain project, are violating biblical principles (see 2 Corinthians 9:6-7).

Biblical giving should be proportional to one's income. Giving beyond one's ability or to the point of debt is unbiblical and can lead to financial bondage. This is not to say that God won't test our faith and ask us to give more than usual, but scripture clearly instructs us to give out of what God has already given to us (see 2 Corinthians 8:11-12).

Biblical giving entails accountability. It is important to know how His money will be used to benefit the Kingdom. One should be wary of any fundraising program that will not willingly disclose its financial activities. Paul made sure the churches appointed Godly men from their congregation to oversee the distribution of the funds, so no one could doubt the integrity of the projects (see 2 Corinthians 8:18-21).

Biblical giving is always motivated by love - love for God and love for others. Giving must never be motivated by selfish gain or recognition. Love was the primary motivation for the collection made by the early church. Any fundraising activity that promises material blessings or says "give this and God will do this for you" should be heavily scrutinized (see 2 Corinthians 8:24).

Church Fundraising- More Blessed to Give
At the beginning of this piece we asked the question, "Why would an omnipotent God need anything from us?" The answer is simple. God doesn't need anything from us. A cheerful giver will realize that biblical giving is an exercise of love, faith and obedience. Our ability to give freely, and without regard for what we will get back, reflects our heart condition. Do we merely profess love for God and others, or do we show it in tangible ways?

"But whoever has this world's goods, and sees his brother in need, and shuts up his heart from him, how does the love of God abide in him?" (1 John 3:17)

Giving also demands great faith. Giving of our resources reflects our trust in God's provision. Our faith and reliance on God is increased when we are able to give and see God's faithfulness. God wants us to put our total trust in Him and not find our security in money and possessions. God is indeed all-powerful, and He needs nothing from us. However, He helps us grow in spiritual maturity by inviting us to play a part in His plans and purposes through our giving. As Christians, we give not out of guilt or coercion. We give out of a profound sense of wanting to share in the love and blessing God has already bestowed on us. Whether the amount is great or small, our obedience in giving brings forth joy and enlarges our faith.

Source: Art of Loving by Erich Fromm

Question: It is a widespread belief that, while it is virtuous to love others, it is sinful to love oneself.  Is self-Love equal to selfishness?

Answer: If it is a virtue to love my neighbor as a human being, it must be a virtue and not a vice to love myself since I'm a human being,too. There is no concept of man in which I myself am not included. The idea expressed in the Biblical "Love thy neighbor as thyself!" implies that respect for one's own integrity and uniqueness, love for and understanding of one's own self, cannot be separated from respect and love and understanding for another individual.The love for my own self is inseparably connected with the love for any other being.

My own self must be as much an object of my love as another person. The affirmation of one's own life, happiness, growth, freedom is rooted in one's capacity to love i.e. in care, respect, responsibility, and knowledge. If an individual is able to love productively, he loves himself too; if he can love only others, he cannot love at all.

Selfish person:

Selfishness and self-love, are actually opposites. The selfish person does not love himself too much but too little; in fact he hates himself. This lack of fondness and care for himself, which is only one expression of his lack of productiveness, leaves him empty and frustrated. He seems to care too much for himself, but actually he only makes an unsuccessful attempt to cover up and compensate for his failure to care for his real self.

Neurotic unselfish person:

He does not want anything for himself; he lives only for others. He is puzzled to find that in spite of his unselfishness he is unhappy, and that his relationship to those closest to him are unsatisfactory.

Analytic work shows that he is paralyzed in his capacity to love or to enjoy anything; that he is pervaded by hostility toward life and that behind the facade of unselfishness a subtle but not less intense self-centeredness is hidden.

eg. "Unselfish" mother. She believes that by her unselfishness her children will experience what it means to be loved and to learn, in turn, what it means to love. However, often the children do not show the happiness of persons who are convinced that they are loved; they are anxious, tense, afraid of the mother's disapproval. Altogether, the effect of the "unselfish" mother is not too different from that of the selfish one; indeed, it is often worse; They are put under the obligation not to disappoint her; They are taught under the mask of virtue, dislike for life.

Self-love can best be summarized by Meister Eckhart:"  If you love yourself, you love everybody else as you do yourself. As long as you love another person  less than you love yourself, you will not really succeed in loving yourself, but if you love all alike, including yourself, you will love them as one person and that person is both God and man. Thus he is a great and righteous person who, loving himself, loves all others equally."