Flatlander Faith

Apologetics from an Anabaptist perspective

Tag Archives: time

Who is our master?

And he said also unto his disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods. And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward. Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed. I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses. So he called every one of his lord’s debtors unto him, and said unto the first, How much owest thou unto my lord? And he said, An hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty. Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore. (Luke 16:1-7)

And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light. And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations. He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much. If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? And if ye have not been faithful in that which is another man’s, who shall give you that which is your own? (Verses 7-12)

No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. (Verse 13)

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The parable of the unjust steward seems to mystify many of Christians. The conduct of this steward, in asking people to pay less than the original contract, seems contrary to our notion of good stewardship.

Our problem is a misunderstanding of the role of a steward. The owner of a large domain had many responsibilities and did not want to be troubled with arranging for the farming of his agricultural land. So he engaged a steward to handle that, on the proviso that the steward would provide the lord with his needs from the land. The steward would be remunerated by adding enough to each tenant’s payment to cover the needs of his own household. On a large estate, the second largest house was usually be the home of the steward.

In this parable, it appears that in some cases the steward was taking as much for himself as for his lord. The waste that he was accused of was in placing a burden on the tenant farmers that they could hardly bear. He is called unjust, not because of unfaithfulness to Mammon, but because of his close alliance with mammon, which itself is unrighteous (verses 9 and 11). As eventually happens to all who trust in Mammon, he finds himself betrayed.

The light now dawns and he turns around. Before, he had oppressed others in demanding payment to the maximum of their ability. Now, he administers grace to his master’s debtors in releasing them from a portion of their debts. It is within his power while still a steward to do this and it appears that he erased the portion that he was taking for himself. He now sees that in the long term it will be in his best interest to do what he can to lighten the burdens of others.

Verse 8 says “And the lord commended the unjust steward, because he had done wisely”. Jesus instructs us to take the conduct of the steward for our example. This interpretation may be problematic for Christians who see stewardship as being principally concerned with the gain and care of material wealth. We say that it is God’s will that we exercise good stewardship of our material possessions in order to be able to share with others and support mission programs. Is it possible that at times we are motivated more by the portion that we want for themselves than by the portion that we plan to give to God?

What place do the needs of others have in the minds of Christians who are  trying to be good stewards? How much room is there for compassion in this type of stewardship? It is convenient to decide that the poor are poor because they don’t want to work and don’t take care of what they do have. We make a distinction between the “deserving” poor and those not so “deserving”, which provides a neat way out when faced with those whose needs are very real, though self-inflicted.

The conclusion of this parable is found in verse 13: “No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.” This is integral to the explanation of the parable of the unjust steward. To separate it is to find the parable confusing and perhaps meaningless.

It seems to me that in order to be “good stewards of the manifold grace of God” (1 Peter 2:10) we need to consider the needs of others, not only in material things but also in the use of our time and talents.

A “Christian” Tall Tale

First posted on June 26, 2012

NASA’s computers have discovered a missing 24 hour period in the distant past that corresponds exactly to the 23 hours and 20 minutes that the sun stood still in Joshua 10:12-13 and the 40 minutes lost in Hezekiah’s day (2 Kings 20:11 and Isaiah 38:8). Or so we are told in the story which originated in the 1960’s, has been printed in numerous religious periodicals and is still circulating via the internet.

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Here are eleven reasons why Christians should not believe this story:

1.    No computer can discover whether there was a day missing in the distant past. To believe that a computer can search back in time to Joshua’s day and calculate that the “about a day” mentioned in the Bible came to exactly 23 hours and 20 minutes requires some magical thinking.

2.    The degrees of a circle have never been used to measure the passage of time. (The story claims that the ten degrees mentioned in 2 Kings amounts to the missing 40 minutes – 10/360 x 1440 minutes in a day.)

3.    The Babylonians developed the idea of dividing a circle into 360 degrees during the reign of King Nebuchadnezzar, 100 years or more after the account in 2 Kings.

4.    The Hebrew word translated degree in 2 Kings 20:11 means step.

5.    This is also the original meaning of degree.

6.    The Hebrew word translated dial in 2 Kings 20:11 is the same as the word translated degree. The meaning of the passage is that the shadow went 10 steps backwards on the steps of Ahaz.

7.    A dial is not necessarily circular. The word comes from dies, the Latin word for day and simply means a scale for measuring something and can be circular or linear.

8.    The account in 2 Kings 20:11 records that the shadow went 10 steps back.  There is no mention of the sun moving.

9.    Mechanical timepieces to accurately measure the passage of time are a recent invention. At some point, possibly through Babylonian influence, the Jews began dividing the day into 12 hours from sunrise to sunset. Since Jerusalem is 1,000 miles north of the equator, the length of a day, and therefore of an hour, varied with the seasons. The time measured by 10 steps will also have varied with the seasons. Thus it is impossible to know precisely how much time this was without knowing the precise date and how many steps there were in total.

10.    NASA denies the account, stating that they have no reason to use their computers to try to calculate time thousands of years into the future or into the past. Even if it were possible, such information would be completely irrelevant to their operations.

11.    The story originated with Mr. Harold Hill, president of the Curtis Engine Company, which had a contract with NASA to service and maintain electrical generators. He had no internal knowledge of the workings of NASA, was not a “consultant to the space program,” and did not witness the events he described.  He simply took an older “lost day” legend and embellished it a little more each time he spoke at a Sunday School convention. The whole story may be a sad attempt on his part to make himself seem more important than he really was.

The most probable interpretation of the account in 2 Kings 20 is that King Ahaz, Hezekiah’s father, had caused a monument to be built, consisting of steps ascending on both the east and west sides, with a pillar at the top. The height of the pillar was precisely calculated so that the shadow at dawn would touch the bottom on one side, ascend the steps until noon, then descend the steps on the other side in the afternoon. This was located in the courtyard of the palace where Hezekiah could see it from his bedroom window.

Others think it was a staircase adjacent to the palace, so aligned that time could be told by the afternoon shadow descending step by step. In either case, this was a personal sign for King Hezekiah. There is no mention of the sun moving backwards in the sky, or of others witnessing the sign.

Epilogue

That is the end of the story I set out to write, but not the end of the journey. We spent 15 years in Ontario, 5 in Québec and have been back in Saskatchewan for 20 years. We are living in the Swanson congregation, where I saw no hope of finding work 40 years ogo. Times have changed, there are many small businesses run by members of the congregation and other employment opportunities in the area. I work part time as a bookkeper now.

Michelle experienced a new birth at the age of 12 and was baptized December 6, 1984. In her late teens and into her twenties she worked several years in nursing homes, then as a teacher in the schools of congregations of the Church of God in Christ, Mennonite. She was an eastern girl, having spent most of her growing up years and her early working life in Eastern Canada.

She was teaching at Dumas, Arkansas when we moved back to Saskatchewan. We fully expected that her permanent home would be far away from us, but a young man at Swanson took note of her and proposed a year after we moved. We are very grateful to Ken Klassen, not only for bringing our daughter back to Saskatchewan, but for his kind and gentle ways as her husband and as father to their four children.

Tami Klassen, our oldest granddaughter was baptized earlier this year. The decisions we made many years ago are bearing fruit unto the third generation.

My mother visited us every year while we lived in the east, usually spending several weeks or a month at a time. She turned 90 in January of 1998 and we knew it was time to come back home to Saskatchewan. She lived with us for a few years and then spent her last years in a nursing home in Rosthern. She passed away December 31, 2006, just 18 days short of her 99th birthday.

Chris has had two bouts with cancer and is healthy and cancer free at this time. We will celebrate our 48th wedding anniversary this summer. Over the last few years we have both been working at developing writing skills to be able to share what God ha done for us and what He has taught us.

To know God without knowing our own wretchedness only makes for pride. Knowing our own wretchedness without knowing God makes only for despair. Knowing Jesus Christ provides the balance, because he shows us both God and our own wretchedness. – Blaise Pascal

Time shall be no more

Can you imagine an existence without time? I have tried, but I can’t. Does it mean that everything happens all at once, a state of super excitation with no ability to separate one event from another? Or does it mean a state of suspended animation where nothing happens at all? Neither of those states sounds appealing, so the Bible must mean something else when it speaks of eternity where there shall be no more time. Something that is beyond the scope of our present capacity to understand.

Our earthly existence is measured by the rhythms of the sun, moon and stars, the changing seasons, and by remarkable events. The prophet Amos was given a vision of the spiritual condition of Israel “two years before the earthquake.” The ancient Greeks believed that the position of the stars at our birth birth determined our character and the course of our life. Many people still set great store by such notions. In the Old Testament, the passage of time was marked by the weekly Sabbaths, the blowing of trumpets at the new moon and the seasonal holy days. I grew up with the ecclesiastical calendar of the Anglican Church in which every Sunday, and many other days, were given names to denote their significance. Thus we had days like Quinquagesima Sunday and Maundy Thursday. I understand there is an ongoing controversy among those who really care about such things concerning the origin and meaning of the word “maundy.”

The New Testament teaches that these markers of time should no longer govern our lives. The apostle Paul warned: “But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? Ye observe days, and months, and times, and years. I am afraid of you, lest I have bestowed upon you labour in vain” (Galatians 4:9-11). “Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: which are a shadow of things to come; but the body is of Christ” (Colossians 2:16-17).

The sun still rises and sets, the moon waxes and wanes, the changing seasons are accompanied by movements of the stars, but these are not to be the markers of our spiritual lives. When a person repents and is born again, that person enters into a continual spiritual Sabbath of rest from any labours to establish his or her own righteousness.

“Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. For he that is entered into his rest, he also hath ceased from his own works, as God did from his” (Hebrews 4:1,  3, 10).

It is still right and good to gather for worship on Sunday, to feed our spiritual hunger, to be refreshed in the company of the saints. But this is not the Sabbath, and being a Christian on Sunday only means that one is not a Christian at all. To this extent the times and seasons are no longer markers of our spiritual life, we have entered into a foretaste of eternity. Beyond that, we cannot tell just what eternity will be like.

FAME, part 2

Oh think not genius, with its hallowed light,
Can break the gloom of the eternal night;
For splendid talents often lead astray
The unguarded heart, and hide the narrow way,
While the unlearned and those of low estate,
With faith’s clear eyes behold the living gate,
Whose portals open on the shoreless sea
Where time’s strong ocean meets eternity.
Across the gulf that stretches far beneath
Lies the dark valley of the shade of death –
A land of deep forgetfulness, – a shore
Which all must traverse, but return no more
To this sad earth to dissipate our dread,
And tell the mighty secrets of the dead.
Enough for us that these drear realms were trod
By heavenly footsteps, that the Son of God
Passed the dark bourne and vanquished Death, to save
The weary wanderers of life’s stormy wave.

Why then should man thus cleave to things of earth?
Daily experience proves their little worth –
Or waste those noble qualities of mind,
For wise and better purposes designed,
In pursuit of trifles, which confer
No solid pleasure on their worshipper;
Or in the search of causes that are known
And guided by Omnipotence alone?
A height his finite reason cannot reach,
And all his boasted learning fails to teach?
While the bewildering thought overwhelms his brain,
Death comes to prove his speculations vain!

Is he deserving of a better doom
Who will not raise a hope beyond the tomb?
Who, quite enamoured with his fallen state,
Clings to the world and leaves the rest to fate;
Prefers corruption to his Maker’s smile,
“And shuns the light because his deeds are vile?”
The man who feels the value of his soul,
Presses unwearied towards a higher goal;
Leaving this earth, he seeks a brighter prize,
And claims a crown immortal in the skies.
The child of pleasure may despise his aim,
And heap reproach upon the Christian’s name,
May laugh his faith, as foolishness, to scorn: –
These by the man of God are meekly borne.
His glorious hope no infidel can shake;
Her suffers calmly for his Saviour’s sake.–

The world’s poor votary seeks in vain for peace:
He cannot bid the voice of conscience cease
Its dire upbraidings; in his heartless course
He meets at every turn the fiend Remorse,
Who glares upon him with his tearless eye,
That sears his heart – but mocks its agony.
He hears that voice, amid the festive throng,
Speak in the dance and murmur in the song,
A death-bell, pealing in the midnight chime,
Whose awful tones proclaim the lapse of time,
And e’er the winged moments as they fly
Seem to proclaim – “Rash mortal, thou must die!
Soon must thou tread the path thy fathers trod,
And stand before the judgment-seat of God!”–
He hears – but seeks in pleasure’s cup to drown
The dread that weighs his ardent spirit down;
Derides the warning voice in mercy sent;
Rejects the thought of after-punishment;
In folly’s vortex wastes the spring of youth,
Nor, till death summons, owns the awful truth;
Feels it too late to calm the agonies
Remorse has kindled – and despairing, dies!

But in the breast where true religion reigns
There is a balm for all these mental pains;
A sweet contentment, felt, but undefined,
A full and free surrender of the mind
To its divine original; a trust
Which lifts to heaven the dweller of the dust.
The pilgrim, glowing with a hope divine,
Counts not the distance to the heavenly shrine;
He meets with guardian spirits on the road,
Who cheer his steps and ease his heavy load.
Serenely journeying to a better clime
He does not shudder at the lapse of time;
But calmly drinks the cup of mortal woe,
And finds that peace the world cannot bestow;
That promised joy which brightens all beneath,
And smooths his pillow on the bed of death;
That perfect love which casteth out all fear;
And wafts his spirit to a happier sphere! –

Fame is a dream – the praise of man as brief
As morning dew upon the folded leaf;
The summer sun exhales the pearly tear,
And leaves no trace of his existence there.
Seek not for immortality below,
But fix your hopes beyond this vale of woe,
That when oblivion gathers round thy sod,
A lasting record may be found with God!

[This lengthy poem comes from a book by Susanna Moodie, Enthusiasm and Other Poems,  published in 1831, the year before she and her husband came to Canada.]

FAME

[This is the first half of a poem written by Susanna Moodie]

Oh ye! who all life’s energies combine
The fadeless laurel round your brows to twine,
Pause but one moment in your brief career,
Nor seek for glory in a mortal sphere.
Can figures traced upon the shifting sand
Washed by the mighty tide, its force withstand?
Time’s stern resistless torrent onward flows,
The restless waves above your labours close,
And He who bids the bounding billows roll
Sweeps out the feeble record from the soul.

The glorious hues that flush the evening sky
Melt into night, and on her bosom die;
Through the wide fields of heaven’s immensity
The gold-tipped billows of the crimson sea
Flash on the awe-struck gazer’s dazzled sight,
The rich out-gushings from the fount of light;
Yet oft, concealed beneath that splendid form,
We find the herald of the coming storm;
The fiery spirit over half a globe
Spreads the bright tissue of his beamy robe,
And, ere the day-king veils his glowing crest,
Shrouds the dark tempest in his burning vest;
O’er earth and heaven his gorgeous banner flings,
And gilds with borrowed light his sable wings –
And those who view with rapture-lifted eyes
The short-lived pageant of the summer skies,
Behold it vanish like a fearful dream,
And death and desolation mar its beam,
So when we seek above life’s sea of tears
To raise a monument for future years.
If built on earth the fabric will decay,
Oblivion’s hand will sweep the pile away;
The proudest trophies of the mightiest mind
Fade in her grasp, nor leave a wreck behind;
She o’er earth’s ruins spreads her misty pall,
And time’s unsparing ocean swallows all;
Hope for a moment gilds the spoiler’s shroud,
As parting sunbeams tinge the lucid cloud;
The transient glory cheats the gazer’s sight;
The storm rolls on – ’tis universal night

Say did not man inherit, at his birth,
A higher promise than the things of earth;
Views more exalted than this earth can give,
And hopes that, deathless as the soul, outlive
The wreck of nature, and the common doom
That hourly sweeps her myriads to the tomb?
His mental powers, unfettered by the clod,
Soar o’er time’s gulf, and reach the throne of God.
Oh what a privilege it is to know
That death claims not the immortal soul below!
Through the dark portals of the grave upborne,
Leaving the care-worn sons of earth to mourn,
On wings of light the newborn spirit flies
To seek a home and kindred in the skies.

Oh what are earthly crowns and earthly bliss,
And pride’s delusive dreams, compared with this?
Ambition’s laurel, purchased with a flood
Of human tears and stained with kindred blood.
Once gained, converted to a crown of thorns.
Pierces the aching temples it adorns –
Not Sappho’s lyre nor Raphael’s deathless art
Can twine the olive round the bleeding heart;
In heaven alone the promised blessing lies,
And those who seek – must seek it in the skies!
Seek it through Him who, humbling human pride,
Wept o’er man’s fall, and for his ransom died;
Poured out his blood on the accursed tree,
To break the chain and set the captive free.
Heaven bowed its glory on the cross to teach
That greatness man’s lost nature could not reach.
The true humility, which stoops to rise,
And, leaving earth, claims kindred with the skies.

How many pages have been blotted o’er
With heartfelt tears, that now are read no more;
And, like the eyes that long have ceased to weep,
In dust and darkness quite forgotten sleep!
Dead to the world as if they ne’er had been
The favoured actors in one little scene.
The scene is changed – and, like their fleeting-fame,
The fickle world adores another name.
They knew the price at which its fame was bought;
The glittering bauble was not worth a thought,
Yet, Esau-like, a better birthright sold,
And for base counterfeit exchanged the gold!

Ere man presumptuously his genius boasts,
Let him reflect upon the countless hosts,
The untold myriads, of each age and clime,
That sleep forgotten in the grave of time.
What were their names? Go ask the silent sod
Their deeds – their record lives but with their God!
At every step we tread on kindred earth,
Nor know the spot that gave our fathers birth.
Oh! could we call before our wondering eyes
All that have lived – and bid the dead arise,
From the first moment the Creator spoke
The word of power, and light through darkness broke,
And see earth covered with the mighty tide
Of all who on her bosom lived and died,
What a stupendous thought would fill the soul
Could we behold life’s breathing ocean roll
Its human billows onward – and this mass
The grave has swallowed, down from Adam, pass
In one unbroken stream – the brain would reel –
Lost in immensity, would cease to feel!
Whilst living, ah, how few were known to fame!
One in a million has not left a name, –
A single token, on life’s shifting scene,
To tell to other years that such has been.
Yet man, unaided by a hope sublime,
Thinks that his puny arm can cope with time;
That his vast genius can reverse the doom,
And shed a deathless light upon his tomb;
That distant ages shall his worth admire,
And young hearts kindle at the sacred fire
Of him whose fame no envious clouds o’ercast,
Yet died forgotten and unknown at last.

Time is NOT on my side

Minister Isaac Akinyombo of Nigeria, while preaching in a Canadian congregation, told the story of a lady in his country that got converted and wanted to be part of the Church of God in Christ, Mennonite.  There was a little problem, however: she intended to dance at her mother’s funeral and she was told that the church in Nigeria considered that to be a sin.

Her mother wasn’t dead yet, mind you, or anywhere near to being dead.  But in their culture it is terribly important to follow all the right procedures at a funeral so that the spirit of the departed one can find rest and not return to trouble the living.  It is not just dancing, but that is a major part and it involves serious non-Christian beliefs about death and the life hereafter.

This young lady could not face opting out of the tradition which her family would expect of her.  So she said, “OK, I will wait until my mother dies and I will dance at her funeral, then I will come to the church.”  Sounds like a plan, doesn’t it?  There would be lots of time, she was young, her mother was old.

Brother Isaac paused momentarily, then sadly added, “The poor lady died before her mother did.”   Time was not on her side after all.

I attended a small town school here in Saskatchewan, about an hour and a half from where I now live.   I graduated from high school at the age of 17.  Four of my fellow students died over the next four years.

One was driving way too fast in a snow storm and rear ended a semi.  He had been drinking, but even when we are sober it’s easy to make foolish choice in the reduced visibility of a snow storm.  I recall a time when I had been visiting my future wife and was making the return journey to the town where I worked.  The semi in front of me was driving way to slow and I pulled out to pass.  I got about halfway past when I saw headlights coming toward me through the swirling snow.  I hit the brakes, hard, and got back into my lane just in time to let the oncoming semi go by.  From there on I contentedly followed the semi  in front of me.

Another young man was helping his father dig trenches for water and sewer lines to their house.  They were digging deep trenches, entirely by hand,  a wall collapsed on him and his life was over.

Another boy wanted to escape the flat Canadian prairies and see the world, so he enlisted in the US Navy.  He went through training and specialized in radio communications.  The day finally came when he boarded an aircraft carrier and departed on his dream of seeing the world.  A day out from land an electrical problem caused a fire in the communications cabin and he died.

Then there was a young lady, only 9 or 10 days younger than me.    She was a slim, active, clean-living young lady, a preacher’s daughter.  There was no advance warning that anything was wrong, yet she suddenly died of a heart attack at the age of 21.

Nevertheless, we still tend to think that we have all the time in the world to consider God’s call and decide what to do about it.  Of course there are cases of people getting converted late in life.  One of those, a lady who was born again at the age of 90, was asked what was the greatest sin she ever committed.  Without hesitation she responded, “Refusing the call of God when I was 17.”

Seek ye the LORD while he may be found, call ye upon him while he is near: let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD, and he will have mercy upon him; and to our God, for he will abundantly pardon.  Isaiah 55:6-7

Should Christians tithe?

Some Christians firmly believe that the Old Testament 10% rule is still in force for Christians today.  They tell inspirational tales of someone who was struggling financially and could hardly find any spare change for the collection plate.  Then they began to give 10% off the top of their income and, as if by magic, all their financial needs were supplied.

There are quite convincing arguments against the 10% requirement for Christians in the new dispensation.  First, there is no command to tithe to be found anywhere in the New Testament.  Second, it is argued, the tribe of Levi was given no inheritance in the promised land, thus the tithe was a tax to support the Levitical priesthood and is not needed in the present dispensation.

I believe these are entirely valid arguments.  Does that leave Christians with no direction or guidelines on how much to give?  If we are looking for a hard and fast rule, I don’t believe we are going to find it.  What I read in the New Testament leads me to the gut-wrenching conclusion that God wants everything I have and everything I am.

The rich young ruler could not handle Jesus’ command to sell everything.  Most of the rest of us would like to squirm out of it, too.  We may blithely say, “Everything I have belongs to Jesus.”  Would an impartial bystander be likely to believe that from the way we use our time and the material things that come into our hands?

“For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it?”  (1 Corinthians 4:7).  If everything that we have comes from God and is only a loan to us, can we then give 10% back to God, use the other 90% selfishly, and consider ourselves free?

Here is how it looks to me — the most important thing is that God wants us to trust Him completely, not only for our eternal destiny, but for all aspects of our earthly life.  He wants us to trust Him for our material needs, to trust Him to care for our family, our health, and to lead us in a way that will bring true happiness.  “O LORD, I know that the way of man is not in himself: it is not in man that walketh to direct his steps” (Jeremiah 10:23).

When faced with decisions regarding any aspect of our life, our prayer should be, “Lord, what couldst thou have me to do?”  Asking that question, and waiting for the answer, will save us many heartaches.

I hope this doesn’t sound hopelessly idealistic.  I believe it is eminently practical, but we make lots of mistakes in living it.  I like the British expression of “muddling through.”  I’m afraid that’s all that I am capable of, yet I believe that with God’s help I will be able to muddle through somehow.  “ For he knoweth our frame; he remembereth that we are dust” (Psalm 103:14).

Back to the question in the title, I don’t believe that the New Testament Christian is obliged to give 10% of his income.  Many find it a useful guideline.  Some give much less, according to their circumstances and stage of life.  I know many who give several times 10%.  Is it OK to give 20% of our income and 0% of our time?  Perhaps the point is to never feel like we are doing God a favour by our giving.  It didn’t really belong to us in the first place.

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