Christians nowadays have become bored with the routinely repetitive and medieval liturgical services, and seek change or a new spark to reignite their faith. Modern Christians have birthed a obsession to claim the worship is “fun” - fun is basically the summary of joyful and lively- and prove that Christians know how to party in church. While I advocate the idea and stand for having “fun,” I find the reality hard to grasp: to be lively and joyful should not be our primary motive when we leave to worship God. Our main goal is worship God in reverence and awe, and thank him for his mercies in Jesus Christ. There is no reason why celebration cannot be included in that, but worship in God is a time to be silent, reflect on your life and pray for help of others.
The earthly preaching life of Jesus Christ serves as a good example. Without him, not so many people and nations on earth might have learnt/learned about Christian faith or even heard about God, Jehovah. His whole life on earth was on a divine mission of sacrificing himself to redeem the human sin with a firm faith in his heavenly father, while proclaiming the good news to people on earth about the righteous heavenly kingdom. Some authors, like Zig Ziglar, stated that “anything worth doing is worth doing poorly until you learn to do it well”. It infers to us that one of the prerequisites of obtaining a goal is insights about the thing that is being done, which can be obtained along the way on the journey.
Jessica Driggers Poetic Books 4-8-11 Exegesis of Psalm 63 Introduction Unfortunately, in today’s society, worship of God is seldom pursued by Christians with spiritual fervor and intensity. We have matched our thinking with that of the culture around us. We have become so accustomed to comfort and safety that our spiritual walks are marred by apathetic indifference. Should it take a crisis for a believer to earnestly seek after God? Should passion be visible only in the new converts?
To use univocal or universal language for God raises the problem being that if we argue God is ‘all loving,’ we would also be able to describe a loved one as such, thus demining his almighty status as a supreme being, so how can we use words to accurately describe God? And Given that God is unlike anything or anyone that we can actually experience? Hence, if language applied to God is univocal, it has the effect of bringing God down to an anthropomorphic level. In contrast with this, to use equivocal language, the problem raised here is that God is ‘holy,’ it means that when applying to something else, so I can never know what a word means when it is applied to God. Using these different types of language demonstrates a difficulty; assuming that when we speak of God, we are speaking cognitively- assuming that our statement is something that is either true or false and that it is able to describe an extinct being, God.
Why Is There Evil And Suffering In The World? The curious as well as the critics of Christianity ask this question. If God is all-powerful and all loving, then why does He permit evil and suffering in the world? Various answers have been given but permanently settling the issue is impossible because so many of our answers raise further questions. Nevertheless, our lack of ability to answer the question perfectly does not mean that we cannot offer solutions.
The attempt failed because the later Jews observed the letter and neglected the spirit; they attached more importance to the ceremonial than to the moral; and the result was a lapse into formalism. But in the writings of the Prophets it is clearly laid down that the value of worship in the eyes of God depends upon the personal character of the worshipper. Whether we like it or not, there is no avoiding the fact that we are called to be holy. It's not just an Old Testament concept that's swept away in the New Testament - the Old Testament tell us: take the way of holiness and be holy, for I am holy,(1) it is repeated and even amplified in Peter's letter. In Hebrews we read: Make every effort to live in peace with all men and to be holy, without holiness no one will see the Lord.
“So where does this leave thee philosophers, the scholars and the world’s brilliant debaters? God has made the wisdom of this world look foolish. Since God in his wisdom saw to it that the world would never know him through human wisdom, he has used our foolish preaching to save those who believe.” (1 Corinthians 1:20-21 New living Translation). In the following verses it is stated that God saw in his wisdom that the world would never know him through human wisdom. Human wisdom is limited, because its bases off of prior knowledge and instinct, the wisdom of the world from philosophers, scholars, Greeks, Jews, and Gentiles is foolish to God.
This is the faith the Lord commands me to teach in the Church; the faith that is directed at Him and not at His blessings. If we all truly believe in God and live by this faith, many people will not be sceptical of our motives for worshipping Him; many will not be critical of our conduct, teachings and practices and the Gospel of Christ will not be exposed to the kind of disrepute it is today. Living by faith is about total obedience to all God’s will and a lifestyle of total submission and this life is not possible without His grace and the Holy Spirit. It is self-sacrificial, self-denying and extremely painful, yet incredibly satisfying. It is humbling, yet exalting; impoverishing, yet enriching.
In the Dialogues of Concerning Natural Religion by David Hume, he explains his thoughts concerning God and the higher power that in his opinion should not be accepted. “There is no ground to suppose a plan of the world to be formed in the Divine mind…”(Hume, 714). From this we can concur Hume is no full hearted believer that he considers God knows and will know what has to come. From his distinctions, there is no good reason for a designer, and to think that God is an all-powerful being that also is subject to human like or materialistic traits should not be looked upon as valid. From his theories the only way we can know things for sure is through cause and effect.
By placing his faith in man rather than God, he does not receive "any more comfort" (Everyman 304). The same discouragement greets Everyman after his talks with Cousin and Kindred. After Kindred and Cousin leave him, Everyman realizes that "fair promises men to me make, / but when I have most need they me forsake" (Everyman 370-371). Since man will not help him, he turns to goods. Everyman realizes that the goods he has loved his whole life do nothing but hinder his eternal happiness.