Fully Alive in God

(From Diana Glyer's Clay in the Potter's Hands) M. Campbell-Langdell All Santos, Oxnard (Job 42:1–6, 10–17; Ps. 34:1–8, (19–22); Hebrews 7:23–28; St Mark 10:46–52) Today I want to talk about two hidden things and a question. The two hidden things reside in the scripture which we don’t hear today. The words between the dots, which are the humiliation of Job’s friends. God basically tells them off because, as it says in the scripture they have not spoken of him what is right. One Hebrew scholar actually says this is an incorrect translation. A better version “you have not spoken to me as you should have.” [1] God’s quibble is not so much of what Job’s friends said about God- namely that God would not have allowed such things to happen if Job hadn’t done something wrong – as much as the fact that rather than engaging in dialogue with God as Job did, they just leapt to conclusions and spoke to Job. Instead, Job talked to God, and yes God gave him what-for also, bu

(From Diana Glyer's Clay in the Potter's Hands ) M. Campbell-Langdell All Santos, Oxnard ( Job 42:1–6, 10–17; Salmo 34:1–8, (19–22); Hebreos 7:23–28; San Marcos 10:46–52) Hoy quiero hablar sobre dos cosas ocultas y una pregunta. Las dos cosas ocultas residen en la escritura que no escuchamos hoy. Las palabras en el espacio de la lectura de Job, que son de la humillación de los amigos de Job. Dios básicamente los reniegue porque, como dice en las escrituras no han hablado de él lo que es correcto. Un erudito hebreo dice que esto trata de una traducción incorrecta. Una mejor versión es "usted no me ha hablado como usted debe." [1] La objeción de Dios no es tanto lo que dijo los amigos de Job acerca de Dios- es decir, que Dios no habría permitido tales cosas a suceder si Job no hubiera hecho algo malo, tanto como el hecho de que en lugar de participar en el diálogo con Dios como hizo Job, simplemente saltó a conclusiones y habló a Job. En cambio, Job hab

M. Campbell-Langdell All Santos, Oxnard ( Job 1:1; 2:1–10; Ps 26; Hebrews 1:1–4; 2:5–12; St Mark 10:2–16) Although the Book of Job begins in the sky, the topic of Job is very definitely an earthly question. How is it that, though God cares for us, life on earth is difficult? How is it that, despite the many joyous things we experience, some of us appear to just get walloped with the most awful experiences while others emerge unscathed? How can our Indonesian brothers and sisters be knocked to and fro and smashed, with one catastrophe after another, and yet we have our relatively comfortable lives here? How can a good man like Job lose everything and not lose his relationship with God? Job is about the real realness of life. The book of Job is not a book for the faint-hearted or those who only like to talk about convenient faith. But it is a book for those who suffer and who see suffering and who like to actually engage in a conversation with God about that suffering.   To m

M. Campbell-Langdell All Santos, Oxnard ( Job 1:1; 2:1–10; Salmo 26; Hebreos 1:1–4; 2:5–12; San Marcos 10:2–16) Aunque el libro de Job empieza en el cielo, su tema es una cuestión terrenal. Como sucede que, aunque Dios nos recuerda y él preocupa por nosotros, ¿las cosas malas todavía nos pasan? ¿Cómo es que aunque abundan bendiciones en esta tierra, también hay algunos de nosotros que parecen recibir más de lo normal de aflicciones mientras algos parecen protegidos? ¿Cómo es que nuestros hermanos en Indonesia están atacados por varios catástrofes y nuestra vida parece más normal, a lo menos por ahora? How can some people have relatively easy lives and others just get slammed, even though we know God cares for all of us? Y ¿cómo es que un hombre bueno como Job puede perder todo de valor en su vida pero no pierde su relación con Dios por completo? El libro de Job se trata de las verdades de la vida – the real-realness of life. No es un libro para los que desean una fe conveni