Wilderness Wanderings

"Therefore, God exalted him [Jesus] to the highest place and gave him the name that is above every name…" (Philippians 2:9).

There are clearly undertones of our redemption in this hymn. However, as we have been suggesting, that is the counter melody. The major or dominate melody is the interaction between God and Christ Jesus. So, we continue to tread carefully, listening into the divine drama that is being played in this music.

Today's text is the turning point. We have seen Jesus letting go of his divine rights and status, humbling himself into human form and submitting to the cruelest form of human execution, the cross. Now we read, "Therefore". That is, because he willingly, freely, of his own accord did this, God acts, moves, intervenes. God lifts him up.

If we know God, we should have expected this. God has revealed himself as such a God. We saw it in the story of Abraham and Sarah waiting for a son. They tried rather unsuccessfully to get a son by way of Hagar. Reflecting on their journey towards trusting God, Paul offers this, "Against all hope, Abraham in hope believed and so became the father of many nations" (Romans 4:18). Only when all human hope was exhausted did God intervene.

A story with a similar melody is told of Israel in Egypt. When the Hebrews are reduced to pyramid building machines, God intervenes. We see it also in the life of Hannah (1 Samuel 1) and later with Zachariah and Elizabeth (Luke 1). David's rise to kingship tells this saga with more colour. Anointed the future king of Israel, he is given several opportunities to grasp the kingship while an outlaw, but he refuses. He reminds his men that it is God's responsibility to dethrone and to enthrone (1 Samuel 26:9-10). Later, in a psalm that likely came from this context, David sings, "You [God] save the humble but bring low those whose eyes are haughty" (Psalm 18:27).

This story, lived out so often in the Old Testament, is the central story of the New. Here, Paul tells it as the story between God and Jesus. And we find ourselves caught up in this profound, mysterious divine story. It is we who are the beneficiaries of this wondrous drama. Because Jesus humbled himself God exalted him, and we find ourselves redeemed.

Yet, if we jump too quickly to our redemption, we miss the point that Paul is making here. This is not primarily a story about our redemption. It is first a story about God, about his nature. Yes, it is about how God acted to redeem us, but we are meant to recognize he acted according to his own nature. And the application is: now that we are redeemed in Christ, we should live like he did. "Have the same mindset as Christ Jesus" (5) is Paul's point. Jesus humbled himself and trusted in God to lift him up. This is what we see so often in the biblical stories. This is how we are now invited to live.

We must listen to the melody. Jesus acts by humbling himself, God acts by exalting him. Jesus does not force God's hand, nor is the exaltation and granting of the name a payment for deeds performed. Instead, God initiated the exaltation of Jesus and "freely gave" to him the most superior of names.

This is where the application becomes so difficult. If we act humbly so that God will lift us up, that is not humility, that is not the mind of Christ. We tend to get impatient; we are only willing to be humble for a time; we expect God to help us. We believe that one act of humility deserves a reward. But this does not resonate with this story.

Even as Christians, we want our names to be exalted. But we are called to live for the sake of Christ. Only as we humble ourselves for his name's sake, only as we desire the exaltation of his name are we living into the calling of this hymn. We are called to live in humility towards others, especially fellow Christians, without expectation of reward. This is the way of the gospel.

…rather, [Jesus] made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death—even death on a cross! (Philippians 2:7-8)

It strikes me that this hymn that Paul quotes doesn't really say that Jesus humbled himself for us. It just says that Jesus humbled himself. If his humbling was before or for anyone: it was for God the Father, the only other actor mentioned in this set of verses. Jesus responded to the Father by giving up everything and making himself nothing.

There are a few downward steps that Jesus takes here in these first verses of the hymn. In yesterday's verse, Jesus lets go of his divine right to use his divine status and power. This is, as Pastor Michael noted yesterday, the very opposite move to that of Adam and Eve who grasped to achieve that status and power ("you'll be like God!" the serpent said).

Having let go of his rights to exercise the role, status, and power of God, Jesus instead turns in humility and makes himself nothing—a servant—a human—and eventually a crucified, humiliated, dead human.

He is born into this world a human. All of a sudden the face of God that no one can see and live becomes visible to all in the form of new, fragile, helpless human life. Jesus lives and teaches, every day suffering among a suffering people as he bears their burdens and has compassion on their needs. And then Jesus submits himself to death on a cross: he could have called a legion of angels to spare him from this fate, he could have crushed the Romans, he could have come down from the cross. But he didn't do that. He did not use the divine power and status that was his to use. He gave it up. He became nothing and humbled himself to death—became obedient even to this death on a cross.

It strikes me that this action resonates in harmony with some other strings we've been plucking over these past months. Like in Deuteronomy where the first and second commandment, together with the Shema say the same thing: submit yourself firstly, lovingly, and exclusively to God. Or in the Psalms where repeatedly, the action of the Psalmist is to submit themselves and their situation fully to God—seeking no recourse of their own. It is God who will have to vindicate their cause. God whose justice, power, and praise will be shown and known. Jesus does the same.

What might it mean for you to follow Jesus in this way of the cross in your relationships with one another? What might it mean to make yourself nothing, to humble yourself, to make yourself a servant? That is, to let go of all of your ability to control a situation, all of your roles and titles, all of your resources and assets, all of your relational capital in friends, family, and networks of acquaintances?

This is not the sort of humility that sheepishly denies having abilities, skills, relationships, or power that one does, in fact, have. This is the sort of humility that looks with a very clear and calculating eye at exactly what rights, skills, relationships, and privileges one has and resolutely chooses not to use them for one's own self—perhaps even chooses to give them up altogether.

It is someone who chooses not to seek another term. Who chooses not to step in and unduly influence an important decision being made. Who chooses not to purchase the expected property or possessions that one's social or economic peers might have. Who chooses not to exact retribution from one who it is their right to get it from. It is a person who chooses to forgive.

We face variations on any of these examples starting in grade school on, and given that, perhaps they sound much less radical than one might have expected from the lead up. Yes, there are times that the call is to give up everything one has. More often though I think, the invitation is to give these things up slowly across a lifetime in the seemingly smaller, daily decisions of life. So: how might you take one step in this humble direction of Christ, today?

"In your relationships with one another, have the same mindset as Christ Jesus: Who, being in very nature God, did not consider equality with God something to be used to his own advantage…" (Philippians 2:5,6).

Today, we begin our reflections on what is believed to be one of the first songs composed by the early church. After Pentecost, the Christians in Jerusalem continued to worship with the Jews at the temple, singing the psalms of the Old Testament and possibly other Jewish worship songs. But soon, these Christians began to add songs about Jesus. Historians believe that verses 6-11 is one of those songs. Paul quotes this song in his exhortation on relationships within the church.

With this hymn we are invited into the mystery of our God. It poses questions such as: Who is God? What is his nature? What is the relationship between the Father and the Son? Long ago, the church began giving answers to these questions. You can find them in the ancient Nicene and Athanasius creeds. It must be noted that the church has always added a caution to these creeds: this is our best effort to say something truthful about God. Our human minds and our human languages and our human philosophical concepts cannot give full expression to who God is. These things are only approximations, shadowy reflections of the reality that is our personal God.

And so, we tread carefully, cautiously, remembering that now we see only a reflection as in a mirror; later, we shall see face to face. Now we know in part; later we shall know fully… (cf. 1 Corinthians 13:12).

We are invited to overhear the thought process that preceded the divine incarnation. Further, there are hints that the opening words of the hymn draw a contrast between Jesus and the first humans in the Garden of Eden. It says there that the serpent tempted them with the words, 'you will be like God' (Genesis 3:5). And then it says, "When the woman saw that the fruit of the tree was good for food and pleasing to the eye, and also desirable for gaining wisdom, she took some and ate it" (6).

In contrast, Jesus, who was and is in very nature, God, choose not to hang onto this for his own advantage. Notice how the fruit in the Garden was seen as something that could be of benefit. It would give Adam and Eve something more. It would elevate. It didn't, of course, but that was the vision the tempter planted in their minds. In the hymn, we sing of Jesus, the second Adam, choosing not to hang on to his elevated status for his own sake or for his own promotion.

Commenting on this hymn, N.T. Wright, wrote, "Over against the standard picture of Oriental despots, who understand their position as something to be used for their own advantage, Jesus understands his position to mean self-negation." Does this mean that to be divine, as our God reveals it, does not mean getting but giving? Is divinity properly expressed in self-giving love? Was the hymn writer picturing Jesus with a towel around his waist, washing his disciple's feet? Does Jesus wash feet because this is who he is?

I think something like this is going on here. The Roman centurion might have seen this as Jesus died, causing him to cry out, "Surely this man was the son of God!"? (Mark 15:39). The Son of God, who from all eternity is equal with God the Father, understands that the best way to express being God is through a cradle, a towel, and a cross.

Again, N.T. Wright: "Against the age-old attempts of human beings to make God in their own arrogant, self-glorying image, Calvary reveals the truth about what it means to be God."

We will have more to say about this hymn. For today, if all this is true, if this is divinity and if we are made in the image of God, how does this impact how we should live? Is this how we should define what it means to be truly human? Are we closest to what we were created to be when we empty ourselves and take the form of a servant? Is this why the accumulation of stuff and status is so deeply unfulfilling? Do not those who lose themselves in creative self-giving appear so much happier and fulfilled?

In your relationships with one another, have the same mindset as Christ Jesus… (Philippians 2:5)

Jesus lays down for us the two greatest commandments: Love the Lord Your God with all you've got and love your neighbour as yourself. Jesus himself then goes on to define the love he's talking about through his own life, by dying for us on the cross. As he offers his life, he gives all his heart, soul, mind, and strength in an act of love for the Father and for us.

This is the crux of the Christian faith. Jesus and him crucified is the entire story. It tells us what Jesus has done for us. It tells us what to preach. It tells us how to live. Keep Jesus and his cross at the centre—as that thing that defines all else—and everything else will find its way. In fact, if you do this: others will see the life of Christ in you as you live it, bringing glory and praise to God!

So, when it comes to doing church together, Paul puts Jesus and his cross once again at the centre. He invites the Philippians to have this very same mindset as Jesus in their relationships with one another. That is, to have the mindset of Christ and him crucified. As Paul will go on to tell, and as we will cover in the days to come, to have the mindset of Christ means having an attitude and practice of humble, loving submission before God that allows one to give everything else up and so be a loving servant to others.

This command is at the very heart of the gospel. It resonates with Jesus' own commands to love one another and to take up our cross and follow him. By these things, the world will know we are his disciples.

It's not easy though. There are times when I'm right and the other person is wrong. Times when I want what someone else has. Times when I'm paralyzed by what someone else thinks of me. Times when I've been hurt by someone or when I want to hurt someone for what they have said or done to me. These are the very sort of small, sometimes even petty things that undercut loving relationships in the church and that can breed mistrust, fear, discord, malice, slander, and the sort of fights that lead to division.

What are we to do when we come to these moments and find that our motivations are less than wholesome or holy? Well, the invitation is to take on the mindset of Jesus and his cross. We are called, to humbly die to ourselves. In my own life, that has often looked like a prayer. "Dear God, forgive me for my anger towards so-and-so—I don't want to, but help me to love them instead." Asking forgiveness is a humbling action. It's a dying to ourselves. But in that action, we take on the mindset of Christ that frees us to love.

A Sunday Sermon edition of Wilderness Wanderings! The text is 1 Corinthians 12:31-14:1 from the New International Version of the Bible. Dive In discussion questions are below for further reflection!

To see this sermon in the context of the worship service it comes from, find it here on YouTube. Or, head to our website to connect with the worshiping community of Immanuel CRC: immanuelministries.ca

"Do nothing out of selfish ambition or vain conceit. Rather, in humility value others above yourselves, not looking to your own interests but each of you to the interests of the others" (Philippians 2:3,4).

Well, here it is. Both Pastor Anthony and I have more than hinted that this is the central message of the book. "Do nothing out of selfish ambition or vain conceit. Rather, in humility value others above yourselves, not looking to your own interests but each of you to the interests of the others."

But that is probably wrong. Paul is writing letters, not thesis statements. So, to make two verses stand in for the whole is likely the wrong way to read these books. However, I an earlier devotion, I suggested that Paul's opening words often hint at what is to come. In 1:3 he writes, "In all my prayers for all of you, I always pray with joy because of your partnership in the gospel from the first day until now, being confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus.

The idea of their 'partnership in the gospel', I think, is much closer to the heart of this letter. And here is the point we have been making: as God works out this partnership in their personal and communal lives, humility is the main application. The longer I live in the Christian community, the more I am convicted that this is true, and that we have neglected this key ingredient of the gospel living.

In many, at least Protestant Christian traditions, we have emphasized knowledge. To enter the community, we need to know the right stuff (usually, as opposed to those Christians over there). We build intellectual fences others need to climb over before they may belong. Yet, I keep hearing Jesus calling his disciples, "Come, follow me." When those same disciples tried to strong arm each other to the top, Jesus rebuked them with "whoever wants to be first must be slave of all" (Mark 10:43-44; cf. 9:35; Matt. 20:27; 23:11; Luke 22:26-27). Its as if Jesus is saying, 'how come you're not getting this?'

When I am convinced that I are right and that others are wrong, what happens? Church land becomes a battleground in which I give licence to ambition and conceit because I must win for God. An ancient dictionary defines selfish ambition as 'a greedy attempt to gain the upper hand through underhanded tactics.' Yes, this happens in Christian communities.

There is something spiritually insidious happening here as well. In this need to win the issue of the day, we are attempting to take the Spirit's role. I come to believe that "I must finish the good work" in this other person or persons. I must convince you I am right. But this is not the way the Bible speaks. Jesus loved the rich young ruler and watched him walk away. The wealthy father let his son go, then ra to embrace him when he wandered home. God is the one who sanctifies. I must partner with him in humility.

Years ago, Dallas Willard said, "State your case and sit down." He was talking about congregational meetings. When he said, 'sit down,' he was referencing this kind of stuff. If we keep talking, we elbow God out of the way. We believe our words must convict others, when in truth, God needs to do the convicting. The outcome of the meeting is not ours to control.

Why is this so important? Because it models Jesus' attitude towards us. It is the thing the disciples were to learn from him. It is the way of the Spirit. Paul does not imagine the church as a group of clones, walking in lockstep with one another. Instead, he sees it as a group of individuals who, despite their differences, are willing to show love for one another through putting the well-being of others first. This is what partnership with the gospel does in us.

Recently, a former professor of mine, after giving a lecture, said to his audience, "This is the way I read scripture now, but you need to know, I may be wrong." That is the attitude of humility that comes from the gospel. Its an illustration of what Paul means when he speaks of "being like-minded…being one in spirit and of one mind."

Therefore if you have any encouragement from being united with Christ, if any comfort from his love, if any common sharing in the Spirit, if any tenderness and compassion, then make my joy complete by being like-minded, having the same love, being one in spirit and of one mind. (Philippians 2:1-2)

Today is the completion of yesterday's phrase. As Pastor Michael noted yesterday, the Philippians have received many gifts from Christ: union with him, comfort from his love, a sharing in the one, single Holy Spirit that he gives, and the tenderness and compassion that he offers. What should they do with it?

"Make my joy complete" says Paul. That's what they should do with these gifts given by Christ. Now that may come off as rather selfish in our ears, but I do not think this is intended as emotional manipulation. Paul's joy (as he has alluded to a few times already in chapter 1) is to see Christ and to see Christ preached, even if that means his death. Paul's desire then, is to see Christ in the church at Philippi and for others to see the same. I would imagine Paul also believes the church's own joy will be found in this way.

When an outside world looks in at a church fighting against itself: they do not see a Christ who reconciles all the world to the Father through the putting to death of sin, flesh, and the devil. In fact, they don't see any good news at all: they see a train wreck that one does well to steer clear of. A quarreling church witnesses to a Christ who is just as ineffective as any other over-promised, under-delivered product on the market. It doesn't matter how good or correct the theology is if it cannot put on flesh and walk around in the neighbourhood of our real world lives.

So, says Paul—if you have received the gift of union with the One Lord Jesus Christ and the One Spirit he gives—and you have—then respond by being what Christ has made you! Be of that One Spirit, standing together in that union in Christ—of one mind, soul, and heart! If you have received the gift of Christ's comforting love—and you have—then respond by offering to one another what Christ has offered to you: his agape love.

Paul begins and ends this second phrase with a similar word: like-minded, of one mind. I have found in reflection on the letters of Paul that when he uses words that refer to "mind" (and there are a few different ones that he uses), often he is making reference to the cross of Christ. The mind/attitude of Christ, ultimately, was the cross. It was a mindset of humility: dying to self, emptying oneself, submitting oneself to God, and offering oneself for the sake of another.

In some ways I feel like a broken record player, repeating the same thing over and over and over and over again in most every devotion I write. But I think there's a lot of that in this letter. The cross of Christ is the way of Christ. It is the mindset of Christ. It is what Paul is attempting to live, and it is what Paul attempts to invite the Philippians to live, especially as an antidote to division.

So if any of us have any sharing in Christ or any receiving of his gifts—and we do—then this cross is ours as well. Paul's invitation everywhere and always is to make his joy and our own joy complete by taking up this cross and following Jesus. In doing so, we learn what it is to love and what it means to be united in Christ, even in our diversity. Is it a hard road? Sure. But Jesus walked it first. And: I believe that Jesus walks it still with every disciple who desires to respond in kind to him.

Our text is from Philippians 2:

"Therefore, if you have any encouragement from being united with Christ, if any comfort from his love, if any common sharing in the Spirit, if any tenderness and compassion…" (Philippians 2:1).

We now move into one of the great chapters of the New Testament. The poem about Jesus in verses 6-11, most likely a song already being sung in the church, is still well known among Christians today. It offers us a succinct summary of Christ's work while at the same time offering us the character of the Christian life: humility.

But to engage with this chapter, we need to draw out its connection to what Paul has already written. Our text begins with, 'Therefore', a word which always draws our attention to what has gone before. Earlier, Paul wrote, "I will know that you stand firm in the one Spirit, striving together as one for the faith of the gospel" (1:27). This 'standing firm in the one Spirit' and 'striving together as one' is applied to two areas of the Christian life.

At the end of chapter one, he commends the Philippians for standing with him in his imprisonment. They are standing firm against opposition to the gospel; they are not buckling under persecution against the church. In this aspect of the Christian life, standing strong against opposition from the outside, Paul commends their vigor for the gospel.

But now, in chapter 2, Paul turns their attention to matters within the church. Here, in this area of the Christian life, in the matter of Christian unity, they are not doing so well. There are lots of good spiritual things happening in the church in Philippi; she is a source of joy to the apostle. Still, their domestic affairs were not ideal.

One wonders, were they seeing too much of each other and getting on each others' nerves? Were they exaggerating weaknesses of certain brothers or minimizing the virtues of certain sisters? This chapter suggests that those inside the family were attacking or even belittling each other. This makes a sorry spectacle before the world. When we Christians fight with each other, our inner spiritual growth is hindered and our witness to the world is weakened.

Paul calls them to stand firm in the "One Spirit." This Spirit lavishes the Christians with gifts for the sake of the church. The Philippi Christians have received. As have we. Sometimes Christians even like to boast about the gifts they have received. The Christians in Corinth certainly did. Yet, these gifts do us and the church no good if we are not loving our brothers and sisters at home. Love is the greatest of the gifts.

Paul uses a rapid series of 'if' clauses to make a heart-felt appeal to the Philippians, as their friend and as their apostle. If you have any encouragement from being united with Christ, if any comfort from his love, if any common sharing in the Spirit, if any tenderness and compassion." Paul does not doubt that these things are present among the believers. The gifts are there. Now it is time to put them into practice, to learn how to use them.

That is the nature of spiritual gifts. After receiving them, we must learn how to use them. We must practice. A choir can sing in harmony only after considerable practice, even if it has gifted singers. This is what the whole chapter is about, how to sing in harmony under the direction of the Holy Spirit. Elsewhere, Paul tells the Galatian Christians "To walk in step with the Spirit" (5:25). Same point, different words.

To be Spirit led does not mean being passive. It means getting our hands dirty doing the things that bring unity to the fellowship, things like forgiving and sacrifice. Difficult things. Unity in the church is a gift God gives. But we only experience it, if we do the things it demands, putting the needs of others above ourselves. This is what Christ does. How is Christ drawing you towards this self-denial?

Whatever happens, conduct yourselves in a manner worthy of the gospel of Christ. Then, whether I come and see you or only hear about you in my absence, I will know that you stand firm in the one Spirit, striving together as one for the faith of the gospel without being frightened in any way by those who oppose you. This is a sign to them that they will be destroyed, but that you will be saved—and that by God. For it has been granted to you on behalf of Christ not only to believe in him, but also to suffer for him, since you are going through the same struggle you saw I had, and now hear that I still have. (Philippians 1:27-30)

Paul had just concluded in the previous verses that "he knew that he would remain and continue with them." Now he says something quite different. Now it's qualified, uncertain. "Whether or not I come," he says.

Paul is driving at something deeper here than travel plans. He does not desire that the faith of the Philippian church should be dependent upon him, but rather upon Christ. He desires that in the way they suffer and in the way that they contend for the faith of the gospel—as athletes working together side-by-side on one team—that in this, the society and even the persecutors around them might see Christ. When neighbours look at the Philippian Christians, their witness should not be to Paul or Paul's support, or Paul's strength of faith, but rather to Christ.

This will be the witness, the sign to these others that they might be destroyed. It's not that the church is to preach this destruction and it's not that the church is to seek to enact it by being cruel or retaliatory toward those that persecute them. Rather, in the way that these Christians bear their suffering in the same humble way of Christ, they are to witness to the fact that there is something they have in God through Christ that is greater than any threat of life or death that the state or the world around them could hang over them.

Older baptismal traditions have a beautiful way of symbolizing this. There's a old stone baptistry in Philippi where those being baptized would walk down steps into the waters of a running river. They would take off their old clothes as they descended into the water—a sign of dying to themselves and their old way of life in the death of Christ. Then, having been baptized, they would walk up the other side out of the water. On their ascent, they would be given a new white robe signifying the new life of Christ to which they had just been united.

It was a mystery to Caesar and his subjects as to why the Christians could stand and face martyrdom willingly, even with joy. But the thing is, you just can't scare dead people. These Christians were already dead in the death of Christ. They had nothing to fear. All that was on display within them was the life of Christ then: the joy, peace, patience, and persevering love—all the fruit of the Spirit.

We too are baptized saints: baptized into the death and resurrection of Jesus Christ. To those around us—whether we are suffering or living in relative peace and joy—do they see this clear witness to Christ within us? That we are a people who live without fear? That contend together as one for the faith of the gospel? That live in the fruit of the Spirit and the life of Christ no matter what we face? Paul's prayer and invitation is that we do.

"For to me, to live is Christ and to die is gain. If I am to go on living in the body, this will mean fruitful labor for me. Yet what shall I choose? I do not know! (Philippians 1:21-22).

Those of you keen on details will recognize that I reflected on this text last Friday. There is a pastoral matter that this text addresses which did not make it into my meditation. Rather than letting it go, I want to pick up that thread today. It may be helpful to some. But it needs introduction.

On our denomination's website, there is this statement, "the church condemn[s] "the wanton or arbitrary destruction of any human being at any stage of its development from the point of conception to the point of death."

Let me add to that a few thoughts found on the Evangelical Fellowship of Canada's website, "All human life is precious. Life is a gift from God for us to respect and protect through all its stages, from conception to natural death (Psalm 139). Each person is created by God, in his image, and loved by him. Each person's life has inherent worth and dignity (Gen. 1:26-27). This human dignity does not depend on our ability or circumstances; it flows from our creation in the image of God.

We must treat people as bearers of God's image, not as objects for our gratification. Our lives are not our own; they belong to God (1 Cor. 6:19-20). God calls us to care for those who are vulnerable. To love our neighbour is the second greatest commandment, after loving God. The people of Israel and followers of Jesus were commanded to care for the foreigner, the widow, the orphan, and the poor."

I agree with all these statements. I also believe that the Christian church needs to step up its game in loving its neighbour. I am not thinking of position statements or Synodical pronouncements. I mean that Christians need to get into their communities to love their neighbours actually and physically. This will be inconvenient and messy and costly. But it is the best way to restore some of our lost reputation in society. And it is a matter of obedience.

Our advocacy for human life needs to be holistic, including strong assistance to neighbours immersed in all sorts of poverty. There are already reports of Canadians seeking MAID (medical assistance in dying) because they cannot find medical care, food, or housing. Christians should stand opposed to MAID. But we should be just as concerned for those suffering from lack of essential resources.

But that is not the point I want to make. Our strong Christian pronouncements on the value and protection of human life sometimes leads to the misapplication that we must do everything possible to stay alive. Further, that we must do everything possible to ensure our loved ones stay alive. But this is not what is intended by this doctrine of the sanctity of human life.

In our text, Paul does not hang onto his life. He is quite willing to die. If he gets executed, he is good with that. "For to me, to live is Christ and to die is gain." It is okay for us to let go of living, to halt medical interventions and allow life to proceed to its natural conclusion, death.

This is a complex issue which this meditation cannot fully address. My desire is to point out that Paul gives us permission to do this. Like him, we do not need to hang on to life at all costs. Our value for human life does not mean that we must use every medical intervention available to us. This is a recognition of our human limitations. We must use the resources God has made available to us, including medical resources, but always in the recognition that these are not omnipotent. There are times when we literally give ourselves over into the hands of God.

Let me offer one piece of pastoral advice. Decisions regarding end-of-life matters should not be made in isolation. These should be made by family as a unit along with advice from wise Christians. It takes time to make such decisions. If you are faced with these matters, take your time. Let me leave you with paragraph 44 of the Contemporary Testimony: Our World Belongs to God:

"Life is a gift from God's hand, who created all things. Receiving this gift thankfully, with reverence for the Creator, we protest and resist all that harms, abuses, or diminishes the gift of life, whether by abortion, pollution, gluttony, addiction, or foolish risks. Because it is a sacred trust, we treat all life with awe and respect, especially when it is most vulnerable-whether growing in the womb, touched by disability or disease, or drawing a last breath. When forced to make decisions at life's raw edges, we seek wisdom in community, guided by God's Word and Spirit" (CT #44).