Becoming Zero

A Sermon on Our Value in Christ

(Note: Sermons can be heard in audio format at https://millersburgmennonite.org/worship/sermon-audio/)

Philippians 2:1–13

Introduction

There is a strange kind of math at the heart of Christian faith.

Most of us are taught to become something: successful, respected, secure, noticed. We want a place, a voice, a purpose. There is nothing wrong with wanting life to matter. There is nothing wrong with wanting to be seen and loved.

And today, as we honor our graduates, we give thanks for real accomplishment, for effort, growth, perseverance, and the doors that now open before them. But I also want to bless them with this deeper challenge: do not let the world’s calculations of what counts for success be the measure for your life.

The world often teaches us an anxious kind of success. It teaches us to add and add and add: accomplishments, things, recognition, possessions, influence, control, certainty, proof that we are right, evidence that we matter.

Then Paul gives us the mathematics of Jesus.
Jesus, who had equality with God, did not use it for his own advantage.
Jesus emptied himself.
Jesus took the form of a servant.
Jesus became obedient, even to death on a cross.

Jesus became zero.

Not worthless. Not meaningless. Not erased. But emptied of grasping for power. Emptied of the need to dominate. Emptied of the need to stand above others. Emptied so completely that the love of God could be witnessed without obstruction.

Let us pray:

Que las palabras de mi boca y las meditaciones de nuestros corazones sean agradables a tus ojos, oh Dios, roca nuestra y redentor nuestro. Amén.

Homily

Becoming zero does not mean believing we have no value. It does not mean allowing ourselves or others to be diminished or abused in the name of humility. That is not the way of Christ. The humility of Jesus does not protect oppression; it exposes it. The self-emptying of Christ is not self-destruction.

To become zero is not to become nothing.

To become zero is to become free.

I once wrote a short poem called “Becoming Zero,” subtitled “The Mathematics of the Divine.” It begins:

“It is where
I need to be
not past the center
into negativity
but more of others
and less of me”

That is the distinction we need. Becoming zero is not moving past the center into despair, shame, worthlessness, or self-hatred. It is the place where my needs, preferences, anxieties, opinions, and desires are no longer the measure of everything.

It is, as the poem says, “more of others / and less of me.”

And then the poem continues:

“What were gains
I now consider loss
for where the axes
meet at zero
they make a cross”

Where the axes meet at zero, they make a cross.

That is Philippians 2. The vertical line: love of God. The horizontal line: love of neighbor. And at the center: Christ, emptied, humbled, crucified, and yet revealing the very heart of God.

So when Paul says, “Value others above yourselves,” he is not asking us to wander into negativity. He is asking us to come to the cross-shaped center.

Paul writes:

No hagan nada por ambición egoísta ni por vanidad.

“Do nothing out of selfish ambition or vain conceit. Rather, in humility value others above yourselves.”

That sentence alone could transform the church.

Imagine if it became not just a verse we admire, but a practice we live. Imagine if every time we entered a room we asked, “Whose good am I seeking?” Imagine a disagreement where people asked, “How can I understand the interest of the other before defending my own?” Imagine life lived where the question was not, “How do I get my way?” but “How do we become more faithful to Christ together?”

That is the community Paul is describing.

“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 is appealing to what the church at Phillipi has already received. If Christ has encouraged us, if love has comforted us, if the Spirit has drawn us into fellowship, then those gifts should become visible in the way we treat one another.

La vida de la iglesia debe ser el desbordamiento de la gracia de Dios.

Church life should be the overflow of God’s grace.

If we have been comforted by Christ, we become comforting people.
If we have been forgiven by Christ, we become forgiving people.
If we have been welcomed by Christ, we become welcoming people.
If we have been served by Christ, we become servants of all.

Paul says, “Be like-minded, having the same love, being one in spirit and of one mind.”

That does not mean everyone in the church must have the same personality, opinions, politics, beliefs, preferences, background, or tastes. Christian unity is not sameness. The church is a body, not a wall of identical bricks.

La unidad significa que nuestras diferencias se reúnen bajo el señorío de Cristo.

Unity means our differences are gathered under the lordship of Christ.

We can disagree and still ask, “How do I love you?” We can see things differently and still ask, “How do I honor Christ in how I speak to you?” We can have strong convictions and still refuse selfish ambition and vain conceit.

That phrase “selfish ambition” matters. Paul is not condemning all ambition. There are holy ambitions: to serve well, love deeply, seek justice, create beauty, build peace, preach truth, care for the suffering.

He is naming the ambition that curves inward.

Selfish ambition says: I must win. I must be seen. I must be right. I must get credit. I must protect my place. I must not become less.

Then Paul names “vain conceit”: empty glory, hollow importance, the need to appear larger than we are.

Against all of that, Paul says: humility.

But humility is often misunderstood. Humility is not pretending our gifts are not real. Humility is not saying, “I am terrible at everything,” when God has given us abilities. True humility is living in the truth:

I am deeply loved, but I am not the center.
I have gifts, but they are not mine to hoard.
I have needs, but so do others.
I have a voice, but so does my neighbor.
I have interests, but they are not the only interests that matter.

Paul says:

“Not looking to your own interests but each of you to the interests of the others.”

He does not say we have no interests. He does not say our needs do not matter. He does not command a community where some are always sacrificed for the comfort of others. In a healthy body, every member matters. En un cuerpo sano, cada miembro importa.

This is where John the Baptist helps us.

In the Gospel of John, John’s disciples come to him worried. Jesus is baptizing. Crowds are going to Jesus. John’s influence is decreasing. His ministry is no longer at the center.

And John says:

“He must become greater; I must become less.”

That is becoming zero.

John does not say it with bitterness. He does not say, “Well, I guess I failed.”

John fundamentally understands his calling. John is not the bridegroom. He is the friend of the bridegroom. John is not the light. He bears witness to the light. John’s joy is not in being central. His joy is in pointing to Christ.

John is free because he knows who he is and whose he is. He can decrease because his identity is not threatened by Christ’s increase.

Ministry is not about us. It’s about Jesus. Our identity and value are rooted in Christ. Like John, we are free because we know who we are and whose we are. And that manifests itself in our relationships with others. As Paul says:

En vuestras relaciones entre vosotros, tened la misma mentalidad que Cristo Jesús.

“In your relationships with one another, have the same mindset as Christ Jesus.”

“In your relationships.” At home. At church. In disagreement. In conflict. In leadership. In service. In community. Have the mind of Christ there.

And what is the mind of Christ?

Jesus does not humble himself from a place of lowliness. He humbles himself from the highest place. He does not become servant because he has no power. He becomes servant because this is what divine love does with power.

The world uses power to dominate. Jesus uses power to serve.
The world uses status to separate. Jesus uses status to kneel.
The world uses authority to command attention. Jesus uses authority to wash feet.

This is why “Becoming Zero” is not just an individual spiritual idea. It is the shape of the church.

A zero-shaped church is a church where people make room.

It is where the strong do not use their strength to get their way, but to support the weak. It is where her members do not say, “This church belongs to us,” but, “How can we welcome those God is bringing among us?” It is where leaders do not ask, “How can I be important?” but, “How can I help others flourish?”

A zero-shaped church is where people in conflict do not rush to defend themselves first, but pause long enough to ask, “What burden, wound, hope, loss, care might my brother or sister be carrying?”

And this is where we must be honest: valuing others above ourselves is hard.

It sounds beautiful until someone else’s interests inconvenience us. It sounds holy until someone else’s needs require us to change. It sounds inspiring until valuing another person means listening longer than we wanted, apologizing more honestly than we planned, giving up a preference we cherished, or making room for a voice we would rather not hear.

There is a kind of mathematics that says: If someone else gains, I lose.

But Christ gives us different math. I call it The Geometry of Grace.

In Christ, another person’s dignity does not SUBTRACT from mine. Another person’s voice does not erase mine. Another person’s gift does not make mine meaningless.

God loved us 100% before we even learned to loved God 1%. My friends, that’s the Geometry of Grace.

Division disappears and the church grows like in Acts where people were ADDED to their number every day. That’s the Geometry of Grace.

The dignity of all of us is multiplied to become a sum greater than its parts. That’s the Geometry of Grace.

The first become last, the negative becomes positive, the least of these become Christ, and King of kings chooses to become zero….

“Therefore God exalted him to the highest place and gave him the name that is above every name…”

This is not a strategy for self-promotion. We do not humble ourselves in order to get applause later. We do not become servants as a clever way to become masters. That would just be selfish ambition wearing religious clothing.

But Paul wants us to know that self-emptying is not annihilation. The humbled Christ is exalted. The crucified one is Lord. God vindicates self-giving love.

Paul ends:

“Continue to work out your salvation with fear and trembling, for it is God who works in you to will and to act in order to fulfill his good purpose.”

Work out your salvation. Ocupaos de vuestra salvación.

Not work for your salvation because God is at work in you. The you here is plural. Do you believe that God is working in you? Do you believe that God is working in your sisters and brothers here? Do you believe that God is at work in our community, nation, and the world?

The mindset of Christ is being formed within us. God is working in us to will and to act according to God’s good purpose.

So yes, we practice. Yes, we choose. Yes, we repent. Yes, we listen. Yes, we serve. Yes, we learn to lay down selfish ambition and vain conceit.

But underneath our work is God’s work.

God is making us into the kind of people who can love like this. God is making us into the kind of church where people do not have to compete for worth. God is making us into a body where Christ is made visible more and more each and every day.

The text today is an invitation, but it also raises some hard questions. Let’s reflect on these together:

What do you need to let go? ¿Qué necesitas liberar?

Are you clinging to status, preference, control, resentment, recognition, or the need to be right?

Where is Christ inviting you to become less, not because you do not matter, but because Christ matters more?

Where is Christ inviting you to value another person’s interests above your own?

¿En qué momento te invita Cristo a valorar los intereses de otra persona por encima de los tuyos?

Maybe it is in your family. Maybe it is in this congregation. Maybe it is with someone you are avoiding. Maybe it is in a disagreement where you have been preparing your defense rather than your compassion. Maybe it is in a ministry where you need to rejoice that someone else is now carrying what you once carried. Maybe it is simply in the daily hidden work of making room.

John said, “He must increase, and I must decrease.”

Paul said, “Have the same mindset as Christ Jesus.”

Jesus said, “Whoever wants to become great among you must be your servant.”

This is the way of the kingdom.

Not upward grasping, but downward love.
Not selfish ambition, but shared joy.
Not vain conceit, but holy humility.
Not my interests alone, but the interests of others.
Not becoming nothing, but becoming free in everything.

So let us become zero.

Let us become empty enough for Christ to fill us.
Low enough for Christ to lift us.
Humble enough for Christ to be seen in and through us.
Free enough to value one another above ourselves.
Loving enough to make room for all God’s children.

And may the same mind be in us that is in Christ Jesus.

Let us pray:

Prayer (Less of Me by Glen Campbell)

Let me be a little kinder
Let me be a little blinder
To the faults of those about me
Let me praise a little more

Let me be when I am weary
Just a little bit more cheery
Think a little more of others
And a little less of me

Let me be a little braver
When temptation bids me waver
Let me strive a little harder
To be all that I should be

Let me be a little meeker
With the brother that is weaker
Let me think more of my neighbor
And a little less of me

May it be so

In the name of our Servant King, Jesus the Christ.

Amen

The Maranatha Empire

There is a prayer so holy that it should burn the tongue of every empire that tries to speak it.

Maranatha.

Come, Lord.

It is the cry of the small church under pressure. The cry of the persecuted and the patient. The cry of those who have no armies to summon, no throne to defend, no voting bloc sufficient to save them, no market share large enough to secure their future. It is the cry of those who wait because they know they are not God.

But in every age, there are those who take this prayer of waiting and turn it into a banner of possession.

They say, “Come, Lord,” but what they mean is, “Give us control.”

They say, “Thy kingdom come,” but what they mean is, “Let our faction rule.”

They say, “Prepare the way of the Lord,” but what they build are prisons, borders, propaganda machines, religious celebrity platforms, and monuments to their own fear.

This is the Maranatha Empire.

It is not one nation only, though nations may become its servants. It is not one denomination only, though denominations may become its chapels. It is not merely Rome, nor Geneva, nor Washington, nor Moscow, nor any other city that has mistaken power for providence. The Maranatha Empire is the recurring temptation of the religious heart: to stop waiting for Christ and begin replacing him.

It begins quietly.

It begins with concern.

The world is dangerous. The children are vulnerable. The church is shrinking. The enemies are multiplying. The culture is changing. The old certainties are crumbling. The people are afraid.

Fear, when baptized, often calls itself faithfulness.

So the frightened church begins to reach for tools Jesus refused.

A throne.

A sword.

A spectacle.

A scapegoat.

A strongman.

A law that can accomplish what love has not yet persuaded.

A state that can enforce what the Spirit has not yet formed.

A leader who promises to defend Christ, as though Christ ever asked Peter to keep swinging after Gethsemane.

This is how the prayer becomes an empire.

The early church cried, “Come, Lord Jesus,” because it knew that Caesar was not Lord. The Maranatha Empire cries, “Come, Lord Jesus,” because it wants Caesar to become useful.

The early church broke bread in homes. The Maranatha Empire builds platforms and calls them altars.

The early church welcomed the stranger. The Maranatha Empire sees the stranger as a threat.

The early church died rather than kill. The Maranatha Empire kills and calls the dead collateral damage in the defense of righteousness.

The early church believed the Lamb had conquered. The Maranatha Empire keeps looking for a beast strong enough to protect the Lamb.

And there is the blasphemy.

Not that empire rejects Christ outright. That would be too honest. The Maranatha Empire does something more dangerous. It uses Christ as decoration for a power that is fundamentally afraid of the cross.

It sings of the Lamb while trusting the dragon.

It preaches resurrection while organizing itself around survival.

It displays the cross while despising weakness.

It quotes Jesus while ignoring the people Jesus told us to notice: the poor, the imprisoned, the hungry, the foreigner, the enemy, the child, the wounded man beside the road.

The Maranatha Empire is not built by atheists. It is built by believers who have lost patience with the way of Jesus.

For the way of Jesus is slow.

It is seed, yeast, salt, light.

It is foot-washing.

It is forgiveness seventy times seven.

It is refusing the shortcut of domination even when domination appears efficient.

It is telling Peter to put away the sword when everything in Peter’s body screams that this is the moment for holy violence.

It is standing before Pilate and saying, “My kingdom is not from this world,” not because the kingdom has nothing to do with the world, but because it does not come by the world’s methods.

The Maranatha Empire cannot tolerate this.

It cannot tolerate a Messiah who will not seize power.

It cannot tolerate a church that would rather be faithful than influential.

It cannot tolerate a people whose politics begin at the basin and towel.

It cannot tolerate enemy-love, because enemy-love ruins the machinery. Empire requires enemies. It needs them. It feeds on them. Without enemies, the crowd might look too closely at the throne.

So, the Maranatha Empire manufactures urgency.

There is no time to love.

No time to listen.

No time to discern.

No time for reconciliation.

No time for peacemaking.

No time to ask whether the means resemble the Christ we claim to serve.

The hour is late, they say. The danger is great. The stakes are too high. We must act now. We must take control now. We must win now.

And somewhere beneath all that urgency is a terrible confession:

They do not actually believe the Lord is coming.

Or, if he is coming, they do not trust him to arrive in the right way.

So they build him an empire to inherit.

But Christ does not inherit empires.

He judges them.

He walks in alleyways, not palaces. He asks whether the churches have kept their first love. He warns those who are rich and comfortable and self-satisfied that they may be poor, blind, and naked. He stands at the door and knocks, not because he has been defeated by secularism, but because religious people have locked him outside while holding meetings in his name.

The Maranatha Empire is always shocked when Jesus is found outside the gate.

Outside the camp.

Outside respectability.

Outside the approved narrative.

Outside the walls with the crucified, the excluded, the unclean, the inconvenient, and the condemned.

The empire expected him in the capital.

But he is with the refugees.

The empire expected him in the cathedral of victory.

But he is with the mother of the disappeared.

The empire expected him on the reviewing stand.

But he is washing feet in the basement.

The empire expected him to bless the troops.

But he is asking why his followers are still carrying swords.

This is why Maranatha must remain a dangerous prayer.

It must never be allowed to become a slogan for conquest. It must never be printed on the banners of those who are unwilling to be converted by the One they summon. To pray “Come, Lord” is not to invite divine endorsement of our projects. It is to invite judgment upon them.

Come, Lord, and judge our churches.

Come, Lord, and judge our flags.

Come, Lord, and judge our markets.

Come, Lord, and judge our weapons.

Come, Lord, and judge our sermons.

Come, Lord, and judge our secret hatreds.

Come, Lord, and judge the ways we have used your name to avoid your way.

This is the prayer empire cannot honestly pray.

Because if the Lord comes, the first thing to fall may not be our enemies.

It may be our idols.

The algorithm.

The nation.

The party.

The brand.

The gun.

The strongman.

The myth of innocence.

The lie that we can harm others for a righteous cause and remain untouched by the harm.

The Maranatha Empire teaches us to fear the collapse of Christian influence.

Jesus teaches us to fear gaining the world and losing our soul.

The Maranatha Empire asks, “How do we take back the culture?”

Jesus asks, “Can you drink the cup that I drink?”

The Maranatha Empire says, “Blessed are the winners.”

Jesus says, “Blessed are the meek.”

The Maranatha Empire says, “Blessed are the forceful, for they shall secure the future.”

Jesus says, “Blessed are the peacemakers, for they shall be called children of God.”

And perhaps this is the word for us now:

The church does not need to become more powerful.

The church needs to become more faithful.

Not passive. Not silent. Not withdrawn into pious irrelevance. But faithful in the particular, cruciform, stubborn way of Jesus. Faithful enough to resist evil without becoming its mirror. Faithful enough to tell the truth without hatred. Faithful enough to protect the vulnerable without worshiping violence. Faithful enough to build communities of economic sharing, hospitality, forgiveness, courage, and joy. Faithful enough to be a people who can live without controlling the outcome.

That is the hard part.

Empire is attractive because it promises control.

Jesus offers communion.

Empire promises security.

Jesus offers peace.

Empire promises victory over enemies.

Jesus offers reconciliation that may begin with our repentance.

Empire promises to make us great.

Jesus invites us to become small enough to enter the kingdom.

So, let the Maranatha Empire fall.

Let it fall first in us.

Let it fall in every place where we have confused anxiety with zeal. Let it fall where we have preferred dominance to witness. Let it fall where we have wanted laws to do what discipleship would not. Let it fall where we have used the suffering of others as fuel for our own righteousness. Let it fall where we have asked Jesus to come only after we have arranged the throne to our liking.

And when it falls, may something older and more beautiful remain.

A table.

A basin.

A towel.

A loaf.

A cup.

A people gathered without illusion, without empire, without the need to be impressive, whispering the ancient prayer not as conquerors but as witnesses:

Maranatha.

Come, Lord Jesus.

Come not to crown our domination, but to free us from it.

Come not to baptize our fear, but to cast it out.

Come not to make our empire holy, but to teach us again that your kingdom comes like a seed, like yeast, like mercy, like a Lamb who was slain and yet lives.

And until you come, make us faithful.

Not imperial.

Not triumphant.

Not afraid.

Faithful.

Kingdom of God: More Than Words, It’s Power!

So many people talk about the 'kingdom,' but do they truly live it? It's frustrating when the language of God is used without truth or power. The Kingdom of God isn't just words; it's demonstration, signs, wonders, healings, and miracles. Where is the power in your church? #KingdomOfGod #SpiritualPower #ChristianLiving #FaithInAction #ChurchLife #DemonstrationOfTheGospel

https://reviverestorerepair.com/2026/05/kingdom-of-god-more-than-words-its-power/?utm_source=mastodon&utm_medium=jetpack_social

Sunday service 2026 May 3 Experiences of religion

Spring seemed to have arrived properly this last week.

It’s really lovely to have you all with us. Very lovely to have Jonathan and Rachel Edwards from Winton meeting, and Rachel will be talking to us, giving words of encouragement a bit later.

It’s so good, isn’t it, to be together as a family, a family in Christ, so that we can praise God and thank Him for His creation and for everything that He’s done for us. And of course, most importantly, to remember what Jesus has done and what he is still doing for us day by day. Because it’s because of him that we’re here now. And it’s because of his sacrifice that we have hope in the future.
And we know that he is here with us in this hall, because he said that whenever 2 or 3 people gather in his name, he’s there in the midst of us.

So he may have lived 2000 years ago, but he is alive today in this year 2026.

May our singing, may our meeting of the Bible and remembering Jesus in bread and wine give Jesus and his God the honour they deserve.

So, dear God, now we simply put this meeting into Your Hands. May we feel Your presence here with us today and throughout the week and always.
In the name of our loving lord Jesus, we offer this our service to You now, Amen.

Julian has had a stroke, which has affected his right arm. He is now at home with support from the family, coming to terms with his new situation. They are managing their change circumstance with fortitude, and they’re not doing too badly. Regular physiotherapy sessions at home, the care review is scheduled for next week. They send their love and best wishes to everyone.

Belanwa Methode from our Anderlecht ecclesia is feeling much better and recovering after a recent heart attack and spell in hospital. We do hope to have a service again on Saturday, 16 May at the house church in Anderlecht.

Jane reports that the family of her brother-in-law in Australia are facing a very difficult time; he is facing a major operation in May, which will be life-changing. Our thoughts and prayers are with the family.

John Launchbury from Portland, USA, had a major heart surgery last Monday. By Wednesday, he was sitting up in bed and had actually been out of bed moving around, having had most of the tubes removed. This weekend, they hope that he’ll be able to return home. – We pray for him and his family at this difficult time.

With our song “Give thanks” we gave thanks to our Most High God, from whom we all receive those blessings from Mother Earth.

Next, we listened to the reading talking of the time when Jacob, the 3rd patriarch, son of Isaac and Rebekah, went out from Beer-sheba to go to Haran.

Coming to a certain place, he made it his resting-place for the night, for the sun had gone down; and he took one of the stones which were there, and putting it under his head, he went to sleep in that place.

And he had a dream, and in his dream he saw steps stretching from earth to heaven, and the angels of God were going up and down on them. And he saw Jehovah by his side, saying that He is the Lord, the God of Abraham his Father, and the God of Isaac. This God said to Jacob:

“13 … I am Jehovah, the God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed; 14 and thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed. 15 And, behold, I am with thee, and will keep thee whithersoever thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of.” (Genesis 28:13-15 ASV)

And Jacob, awaking from his sleep, said,

“16 …Surely Jehovah is in this place; and I knew it not. 17 And he was afraid, and said, How dreadful is this place! this is none other than the house of God, and this is the gate of heaven.” (Genesis 28:16-17 ASV)

And early in the morning, Jacob took the stone which had been under his head, and put it up as a pillar and put oil on it. And he gave that place the name of Beth-el (house of God), but before that time the town was named Luz.  Then Jacob took an oath and said,

“20… If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, 21 so that I come again to my father’s house in peace, and Jehovah will be my God, 22 then this stone, which I have set up for a pillar, shall be God’s house: and of all that thou shalt give me I will surely give the tenth unto thee.” (Genesis 28:20-22 ASV)

Our speaker today wants to think about the experiences of religion,

 as I’m sure you know, means to tie fast. It’s a binding between God and man, and I want to try to explore how long or short that finding is.

We’re told God is in heaven. Isaiah chapter 66 begins:

Thus says the Lord, heaven is My throne, and the earth is My footstool. Where is the house that ye build unto Me? And where is the place of My rest? (Isaiah 66:1)

The first mention is in Genesis chapter one, quoting the authorised version.

“1  In the beginning God created the heaven and the earth. …

“6  And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. 7 And God made the firmament, and divided the waters which [were] under the firmament from the waters which [were] above the firmament: and it was so. 8 And God called the firmament Heaven. And the evening and the morning were the second day.” (Genesis 1:1, 6-8 AV)

I understand that the firmament was a word made up in the 17th century. The NIV uses the words “expanse ” and “sky,” and the NLT says it’s a space called “sky.”

In 2 Corinthians chapter 12 and verse 2, Paul talks about some caught up to the third heaven, and this is often explained as the first heaven being the atmosphere and the clouds at 1 to 3 miles above the surface of the earth.

Planes fly about 6 to 7 miles high. So, these days, it’s within touching distance.

The second head is the planets, stars and galaxies.

Abraham was promised that his descendants would be as numerous as the stars in the sky. He could probably see about 3.000 stars, so he was promised a huge family. In the universe in total, there are about 8.000 stars bright enough to be seen with the naked eye.
But there are actually thought to be 200 million trillion steps, 200.000 million, million, million stars in the universe. So he was promised an amazingly large family.

The third heaven is the final sphere, God’s dwelling place.

The Hebrew word means to be lofty. And looking at the Greek word for heaven, strong offers by explanation happiness, power, and eternity.

The physical space was finite, and beyond the material world was the spiritual space of God. The physical world was subject to death and decay, but the heavens were eternal, spiritual, and better than the earth. And the planets and stars were pointers to the religious heaven of God.

Up to the Middle Ages, the cosmos was believed to have had the Earth at the centre of everything, surrounded by concentric spheres of the moon, the sun, planets and stars.

Art aimed to represent the spiritual order beyond the material world and portrayed heaven in pictures comprising a light blue background with flat, out-of-proportion figures, often in gold, referencing the sky and the sun.

But art in the 13th century developed a new way of seeing heaven. And even a pope encouraged a change of style to incorporate linear perspective, which made a sort of medieval virtual reality. Which was thought to have the power to convert unbelievers to the Christian faith by making heaven more believable.

Science took up the reins of the shift a couple of hundred years later, with Copernicus, Galileo, and Newton, who were all on the side of God. To them, the new astronomy reflected the glory of God the Father, Whose power and order in the universe supported their faith in Christianity’s eternal salvation, whose domain is the Kingdom of heaven.

Firstly, Copernicus suggested that the Earth went round the sun so that the Earth, including us, was no longer at the centre of everything. Newton’s big idea was that gravity, the gravity that makes an apple fall to the ground, also keeps the moon orbiting the Earth and planets orbiting the sun. So space everywhere is ruled by the same physical laws. This continuity between terrestrial and celestial realms, by this continuity, Newton famously united the heavens and the earth. The physical space could go on forever. So there was no room left over for heaven as a superior alternative domain.

Newton tore a hole in the social fabric that we’ve been … we’re struggling to comprehend, and reverberate still in the war between science and religion.

Einstein replaced Newton’s cosmology with space-time, and this has been developed into hyperspace, which I don’t understand, but is described as nothing but space curled up into patterns.

At the start of our universe, space had no structure, formless and empty darkness, to quote Genesis chapter. It was simple and uniform, like a blank piece of paper. Then, as time proceeded, the paper crinkled up into ever more elaborate structures, eventually giving rise to the complexities of today. So, perhaps this is God as the origami artist.

The new understanding of space impacts on who we think we are in space today is an arena to be mapped and measured. If heaven isn’t special, are we special?

Are we in conglomeration with molecules?

Christadelphians and other fundamental Christians and even New Age proponents do not accept this poor, demoralising, reductionist world.

But, I don’t think there is a war between science and religion. Science has furthered our understanding of the physical world. And as we’ve mentioned, it greatly enhanced the promise of Abraham.

But God doesn’t need to live in heaven. He is everywhere. Acts chapter 17 verses 27 and 28 say He is not far from each one of us. For in Him we live and move and have our being.

Jesus often spoke about the Kingdom of heaven, or the Kingdom of God.

In the road spray, he taught us to ask

They Will be done on earth as it is in heaven.

Asking for the divide between God and man to be dissolved.

The Kingdom of heaven is still the domain of human salvation, the righteousness of God replacing the sin of the world through the life, death, and resurrection of Jesus.

Today, the expression “a thin place” is used to describe a place in time where space, the space between heaven and earth, grows thin and the sacred and the secular seem to meet.

This is what I mean by the experience of religion.

The Bible is full op people being touched by God, often in a vision or a dream. I picked a few examples showing how people felt about God drawing near to them. We’ve read about Jacob and his ladder experience in Genesis chapter 28. And his conclusion was

How awasome is this place?
This is none other than the House of God. This is the gate of heaven.

Then in the New Testament, I think of Mary.

My soul glorifies the Lord, and my spirit rejoices in God, my Saviour.

After Jesus’ resurrection, the couple on the road to Emmaus expressed their vivid feelings.

When are our hearts burning within us? While he talked with us on the road and opened the Scriptures to us.

In our 21st-century lives, a thin place offers a sense of peace or a feeling of awe, where we feel our connection with God more strongly.

Some people feel it in wonderful landscapes. Others in a quiet place, or listening to music, or appreciating a work of art, or a moment in daily life, like opening the door onto a sunny morning.

I expect lots of people find the giving of thanks and taking the bread and wine a thin place.

As we’re about to remember Jesus’ sacrifice, may you know Jesus, your saviour.

May I know Jesus, my saviour. Thank you.

Thank you, Rachel, for those lovely words. It’s almost impossible, isn’t it, to imagine the extent of the universe, the cosmos, and to think that God is both filling that. But also, as you said, so close to every one of us now. And you have brought us beautifully to the centre point of our meeting, to think about Jesus, who said about himself, and I’m doing this remembering Jesus would one day see the angels ascending on himself, the Son of man. So just as Jacob saw the connection between heaven and earth, wo we see heaven and earth coming together in Jesus, our lord.

Before we share the bread and wine, we’re going to sing another hymn. And this time it’s going to be ” Praise the Lord” 174, which reminds us of the depths of the love that has been poured out on us in the sacrifice of Jesus.

Who his love will not remember?
Who can cease to sing his praise?

He can never be forgotten, thoughout heav’n’s eternal days.

We thank You Father,
we come before You at this time to give our thanks and praise for all the blessings You bestow on us.

We thank You for the love that You show towards us because You loved us so much.
You gave your only son.
We come now to remember the love that Your son, our lord, showed not only to You, but to us and the whole world also, in that he fullfilled Your word to the very end.

As we pass these emblems of our lor’s love and great sacrifice to one another, we again give our thanks for the Plan that You have for all people that believe in You.

We ask that we may soon see the return of our lord and that we can therefore be brought closer to You, our eternal Father.

We ask that You be with us all and that You will hear this prayer through our lord and saviour’s name. Amen.

Together we sing a Christian hymn based on Joachim Neander’s German-language hymn “Lobe den Herren, den mächtigen König der Ehren”, published in 1680.: When we look down from a lofty mountain grandeur,

O Lord my God! when I in awesome wonder
consider all the works thy hand hath made,
I see the stars, I hear the mighty thunder,
thy power throughout the universe displayed:

Then sings my soul, my Saviour God, to thee,
how great thou art! How great thou art!
Then sings my soul, my Saviour God, to thee,
how great thou art! How great thou art!

*

*

We finish our Sunday service with prayer:

Let us pray, Lord God Heavenly Father,

we put oour minds to places where we just can’t comprehend Your dwelling place, the sky above the stars above the sun and moon, places You hold in the Palm of Your Hand.
Yeah, beyond our wildest imagination,

Yeah,

we come to You in prayer, whether we are gathered in this room, whether we are sat in our various homes across different countries worshipping and praising You now and we know You’re in our presence. You are hearing these very words now. That’s amazing and we are in such actual majesty and splendour and Your power and glory in our presence now.

It is humbling and we pray tha what we have done this morning just a litle bit goes towards chewing as a sweet smell. As pleasing and acceptable we are mindful of the clouds above. And in our lives, we feel the rains pouring down at us sometimes and the stresses and strains and struggles of life.
Oh, too much.
And there’s no sunshine, and there’sno brightness. There’s nothing to look forward to. Then the clouds break. And the blue sky above is always there. The sun is always there. And the same with You, that well, whatever our situation, whatever our circumstances, whatever our troubles and problems and strains and anxiety, You are therejust above it all. And we can come to You in our prayers, or we can seek strength and guidance. As we face another week we know that You are ina principle of hearts and minds. And You control everything, and You planeverything for us. So guide our ways. Help us take our hand and lead us as Yougo towards another week.
So we thank You for so much, we thank You for Your blessings, for Your kindness, for Your love.

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The Decisive Revolution

“Jesus is risen. The decisive revolution in world history has happened – a revolution of all-conquering love. If people would fully receive this revealed love into their own existence, into the reality of the ‘now’, then the logic of insanity could no longer continue.”

There are some lines that feel less like commentary and more like a struck bell. Rudi Dutschke’s Easter words are like that. They do not merely describe resurrection; they announce it as a historical detonation, a rupture in the order of things. They refuse to let Easter remain tucked away in pious sentiment, safe sanctuary ritual, or abstract doctrine. Instead, they cast resurrection as revolution. Not one revolution among many, but the decisive revolution in world history.

That is a breathtaking claim.

Read the rest of the essay at PeaceGrooves:

https://peacegrooves1.wordpress.com/2026/04/28/the-decisive-revolution/

A quotation from Brennan Manning

Brennan Manning (1934-2013) American author, laicized priest, theologian, speaker [Richard Francis Xavier Manning]
The Ragamuffin Gospel, ch. 1 “Something Is Radically Wrong” (1990)

More about this quote: wist.info/manning-brennan/8368…

#quote #quotes #quotation #qotd #brennanmanning #Christianity #Jesus #KingdomofGod #moralstruggle #salvation #selfrighteousness #sinner #snobbery #superiority

Prakasha, Ohr Ein Sof, Kingdom of Heaven

https://youtu.be/YHQ5904OdaQ

#Prakasha #OhrEinSof #KingdomofHeaven #KingdomofGod #KundaliniBaptismofFire

Holding the Line: The Strength of the Divine Stall

668 words, 4 minutes read time.

Wait for the Lord; be strong and take heart and wait for the Lord.
— Psalm 27:14 (NIV).

The core principle here is that spiritual endurance isn’t a stagnant pause; it is the tactical holding of a position while the Commander finishes the logistical work beyond your line of sight.

Finding Strength in the Waiting Room of God’s Timing

The air in the waiting room is stale, and your knuckles are white from gripping a steering wheel that isn’t moving. You’ve done the work, you’ve put in the sweat, and you’ve bled for the vision you believe God placed in your gut, yet the door remains bolted from the inside. It feels like a stall—like the engine of your life has cut out on a dead-end road while the rest of the world screams past you in the fast lane. You start to think God’s watch is broken, or worse, that He’s forgotten your coordinates. But a man of faith knows that the most vital, bone-deep growth happens in the dark, underneath the soil, long before the first sprout breaks the surface. In the kingdom of God, waiting isn’t a passive sentence; it’s a forge where the heat of delay burns off the dross of your arrogance and leaves behind the tempered resolve of your character. If God handed you the promotion, the marriage, or the breakthrough the second you demanded it, your ego would hijack the credit and your soul would be too soft to handle the weight of the blessing. Exegesis—the critical explanation of the text—reveals that David wasn’t writing Psalm 27 from a sun-drenched palace balcony; he was writing it while his enemies were breathing down his neck, proving that waiting for the Lord is an act of high-stakes courage, not a white flag of surrender. You aren’t being sidelined; you’re being prepared for a weight of glory that would crush the man you were yesterday. Stop looking at your watch and start looking at your foundation, because when the season shifts, you’ll need the roots you’re growing right now to keep you from being uprooted by the very success you’re praying for.

Taking Decisive Action in the Midst of the Stall

Identify one area of your life where you have been complaining about the delay and commit today to kill the “why me” narrative. Instead of asking God when the season will end, ask Him what specific piece of your character needs to be hardened or healed before you move forward, and execute the one small, disciplined task in front of you that you’ve been neglecting while waiting for the “big thing” to happen.

Prayer

Lord, I’m tired of the wait and the silence feels heavy against my chest. Give me the backbone to stand my ground and the wisdom to trust Your clock over my own. Strip away my impatience and forge a spirit in me that is ready for the heavy lifting ahead. Amen.

Reflection

• What is one discipline or habit you can sharpen today while the “big” answer is still over the horizon?
• What specific “closed door” are you currently trying to kick down instead of trusting the timing of the Architect?
• In what ways has your character grown during past seasons of waiting that you were too frustrated to notice at the time?
• Is your current anger born out of a desire for God’s will, or a desire for your own immediate comfort?

Call to Action

If this devotional encouraged you, don’t just scroll on. Subscribe for more devotionals, share a comment about what God is teaching you, or reach out and tell me what you’re reflecting on today. Let’s grow in faith together.

D. Bryan King

Sources

• Psalm 27:14 – Expect the Unexpected in God’s Timing
• God’s Timing is Always Right: Trusting God in Life’s Decisions
• The Strength of the Wait: A Study on Psalm 27
• Books I Recommend: Men and Masculinity – Tim Challies
• Popular Biblical Manhood Books – Goodreads
• What Does Psalm 27:14 Mean? – Knowing Jesus
• A Process Theology of Waiting and Masculine Endurance
• Understanding Grit-Lit: Brutal Terminology vs. Metaphor
• Focus on the Win, Not the When – Our Daily Bread Video Devotional
• One Minute with God for Men: Daily Devotions for Strength

Disclaimer:

The views and opinions expressed in this post are solely those of the author. The information provided is based on personal research, experience, and understanding of the subject matter at the time of writing. Readers should consult relevant experts or authorities for specific guidance related to their unique situations.

Grit and Grain: The Mustard Seed Mandate

846 words, 4 minutes read time.

He replied, ‘Because you have so little faith. Truly I tell you, if you have faith as small as a mustard seed, you can say to this mountain, “Move from here to there,” and it will move. Nothing will be impossible for you.’ Matthew 17:20 (NIV)

The principle is a punch to the jaw: God doesn’t need your swagger or your scripted certainty; He needs the microscopic scrap of grit you have left.

KILL THE DELUSION OF THE SPIRITUAL TITAN

You’re sitting in the dark at 4:00 AM, the house is silent, and you feel like a fraud. You’re looking at a bank account that’s hemorrhaging, a kid who won’t look you in the eye, or a bottle that’s calling your name, and you’re waiting for some lightning-bolt surge of “holy confidence” before you act. Stop waiting. It isn’t coming. You’ve been sold a lie that faith is some massive, unshakable slab of granite, but Christ says it’s a mustard seed—a piece of biological dust so small you’d lose it in the calluses of your palm. The world is a meat grinder, and it wants you to think that if you aren’t standing tall with a heart full of fire, you’re useless to the Kingdom. That’s garbage. Real faith isn’t the absence of terror; it’s the guy whose knees are knocking together who still decides to move his feet. A mustard seed doesn’t look like much when it’s sitting in the dirt, surrounded by shadows and cold earth, but it has the structural integrity to crack through pavement. You’ve been obsessing over the size of your belief like it’s a fuel gauge, terrified that you’re running on fumes. Get this through your head: the power isn’t in the seed; it’s in the Soil. Your job isn’t to manufacture a mountain of conviction. Your job is to take that tiny, trembling, “I’ve got nothing left” fragment of hope and shove it into the ground. God isn’t looking for a hero; He’s looking for a man who is exhausted enough to stop relying on his own pathetic strength and desperate enough to let the Creator of the universe handle the heavy lifting. If you’ve got enough faith to just breathe through the next ten seconds, you’ve got enough faith to move a mountain.

STOP ANALYZING THE DUST AND PLANT THE SEED

The action today is brutal and binary: identify the one thing you are most terrified to face and hit it head-on with a single, tactical move. Don’t wait for the fear to vanish—it won’t. Don’t wait for a sign written in the clouds. Take that one conversation you’re avoiding, that one debt you’re hiding from, or that one addiction you’re coddling, and make one move against it in the next hour. That single act of raw obedience is you planting the seed. Once it’s in the dirt, the outcome is out of your hands and in His. Move. Now.

Prayer

Lord, I’m done lying to myself that I need to be stronger before I can serve You. I’m empty, I’m tired, and my faith feels like a grain of sand. Take this scrap of grit I have left and do the impossible with it. I’m stepping out. You take it from here. Amen.

Reflection

• What is the one concrete, “no-turning-back” action you are going to take before the sun goes down today?
• What is the specific “mountain” that has you paralyzed because you think your faith is too small to face it?
• Where have you been faking a “strong” faith instead of being honest with God about how little you actually have?
• Looking back at your darkest moments, where did a tiny, seemingly insignificant choice actually save your life or your family?

Call to Action

If this devotional encouraged you, don’t just scroll on. Subscribe for more devotionals, share a comment about what God is teaching you, or reach out and tell me what you’re reflecting on today. Let’s grow in faith together.

D. Bryan King

Sources

• Matthew 17:20 NIV – Bible Gateway
• Faith as a Mustard Seed – Ligonier Ministries
• What does it mean to have faith as small as a mustard seed? – GotQuestions.org
• The Power of Little Faith – Desiring God
• How Can Faith Be Like a Mustard Seed? – The Gospel Coalition
• Matthew 17:20 Commentary – Bible Hub
• Meaning of the Parable of the Mustard Seed – Christianity.com
• Faith in the Midst of Struggle – Focus on the Family
• The Grit of Grace and Faith – Charisma Magazine
• What it Really Means to Have Mustard Seed Faith – Crosswalk
• Why is Faith Compared to a Mustard Seed? – Bible Study Tools
• Understanding the Context of Matthew 17:20 – Faithlife
• The Measure of Faith – Insight for Living
• The Size of Your Faith – Billy Graham Evangelistic Association
• The Power of a Small Start – The Navigators

Disclaimer:

The views and opinions expressed in this post are solely those of the author. The information provided is based on personal research, experience, and understanding of the subject matter at the time of writing. Readers should consult relevant experts or authorities for specific guidance related to their unique situations.