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Dr. Eva Benevento

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There Is Neither . . . (Gal 3:28)

“What – me? Oh, no, I’m not a bigot. I’m not prejudiced. I’m okay with everybody.” It’s the quick caveat people make when attempting to discuss touchy “isms” like racism, sexism, ageism, able-ism, along with the sundry “human phobia” categories like homophobia and xenophobia. We like to think of ourselves as being egalitarian, tolerant, and open-minded. We want to be perceived as sophisticated and urbane, and politically correct enough to fit the social order of the day. But if raw honesty is admitted, everybody falls short and has some soul work to do—some more than others.

Think of the way people are sorted – by races, age, gender, ethnicity, sexual orientation, political persuasion, abilities and skills, marital status, citizenship, economic status, health, religious affiliations, education level—all of which have potential for exclusion of benefit by power brokers in various arenas. Bigotry is based on how people treat the “others” in the community, what opportunities are available, and what restrictions are imposed—socially, economically, politically.

How does that translate into ordinary lives that claim little to no political, social, or economic power? Is it possible to honestly assess how much we either ignore or participate in systems that deny equal access for an individual? And if we do, what are the options for correction? These questions are not only for society at large, they are for each of us in our spheres of influence.

Preference is often based on what we see in the mirror as compared with the outer community. Let’s face it, people tend to be more comfortable with the kind of image they see in the mirror. But in a world that is rapidly becoming exponentially multi-everything, the mirror needs to get bigger. Being tolerant does not mean you will fall in love with everyone. It means that your preferences are NOT based on stereotypes. It doesn’t say one is better than another, it simply means a personal preference. I like blue more than purple. That doesn’t mean purple is not a good or nice color. However, when preference is based on stereotypes and institutionalized “isms,” prejudice (prejudging based on stereotype) and bigotry become the basis of exclusionary interaction or worse, the added dimension of political, social, and economic power. For individuals, I think the deeper issue is to what degree popular stereotypes influence personal preference even when one is committed to inclusion. Soul searching is definitely required.

Exposure or representation is just the beginning of the process of replacing stereotypes with real inclusion. Mere numerical representation does not necessarily mean inclusion. Legal affirmative action policies were based on numerical representation in hiring practices. It did accomplish more representation of minorities and provide exposure of more diversity to employees, and no doubt did increase levels of trust and acceptance for many. However, it took a few decades to figure out the holes in the initiative. Taking it to a church setting, which interests me most, mere representation of various ethnicities, races, or other social groupings, is a start but it’s not enough. Intentional inclusion and integration in all aspects of church life means more.

Common worldview and interests are some of the building blocks of relationships. Having an annual international dinner is nice and good, but is just not enough. Real inclusion requires intentionality on the part of everyone interested in real integration. Take the time to get to know one another’s history, individually and collectively. That may require some in-depth reading of historical primary documents and scholarly works. It definitely requires us to have some honest and respectful conversations about one another’s worldviews and what formed them—face to face—and accept that they may not be the same as yours. Find common ground interests and pursue them. Appreciate one another hopes and aspirations, but furthermore, be a conduit of help to actualize those hopes and dreams wherever possible. How else can we take Galatians 3:28 seriously? “There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus (Gal 3:28).” Let’s love one another—for real.

 

Copyright 2017 by Eva Benevento. All rights reserved.

Photo by Joe Shillington

 

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On Impartation

Excerpt from:  The Power of Touch: Divine Impartation Through Touch, by Dr. Eva S. Benevento, 2015.

On Impartation

With the exception of the verb form in Romans 1:11 and Luke 3:11 in some translations, the word “impartation” (impart—metadidomi in Greek, meaning to share) is not found in Scripture, just as words like Sunday School, mysticism, church boards, and missionary are also not specifically found in Scripture. Nevertheless, biblical texts, church tradition, and theological grounding support the conceptual meaning and use of these words in church life. Impartation, a commonly used term in contemporary Charismatic, Pentecostal, and Third Wave circles, is relatively new and carries meaning more than simple sharing.

In recent years, “impartation” is a word commonly used in Charismatic circles used to describe such spiritual activity and Charismatic experiences as the receiving of healing, the Baptism of the Holy Spirit, receiving blessing, receiving spiritual gifts and anointings, prophetic experiences, and receiving commissioning for service or ordination.  Earlier groups were more likely to refer to the experience of impartation with words like visitation, blessing, baptism, filling, and encounter. Regardless of the term used, the concept is that the believer experiences God in a personal and distinct way that is different from how they communicate with the divine in their usual prayer and worship. It is an experience whereby from God to the person, sometimes through the ministry of another person whose prayer and imposition of hands act as a transfer agent.

In Hebrews 6:2, the writer of Hebrews specifically describes the “laying on of hands” as an elementary doctrine (translated as “teaching” in some versions). Although impartation per se is not listed as an elementary doctrine in Hebrews 6:2, impartation is inseparable from the laying on of hands doctrine. Impartation is the underlying motive and reason for the practice when hands are imposed, whether it is for blessing, sacramental impartation, empowerment, infilling, or healing. It is the release of the intended purpose in facilitating the transference of the anticipated blessing.

The laying on of hands is the physical action that involves humans interacting with each other; and the impartation is the spiritual action that involves the Holy Spirit interacting with humans at the same time. One may view this as an effective three-way participation among God, the person imposing hands, and the recipient. Impartation can occur with or without imposition of hands, but the laying on of hands serves God’s purpose when used, even if viewed as nothing more than symbolic of the transference.

For Christians, the words, deeds, and instructions of Jesus and the apostles under the inspiration of the Holy Spirit in Scripture are paramount. New Testament examples of the impartation of blessing, healing, and spiritual gifts in the life of Jesus and the apostles are numerous. Several events in the ministry of Jesus give examples of where Jesus imposed His hands to bless people or heal the sick. Jesus’ injunctions of Mark 16:15–18 that include the imposition of hands given just prior to His Ascension were not simply parting words of suggestion. They have clarity and intentionality to be taken seriously and literally. By the nature of the relationship, disciples follow the life examples and words of their master and teacher, and so we too lay hands on people for impartations of blessing and healing.

Copyright 2015 by Eva S. Benevento. All Rights Reserved.

Photo by: Ricardo Gomez Angel, unsplash.com

 

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Bunnies, Beans, and Baskets: Another Candy Holiday

Baskets filled with jellybeans, marshmallow chicks, chocolate bunnies, foil wrapped chocolate eggs, and more—yes, another sugar season is upon the American love of candy. We have chocolate santas, peppermint bark, and candy canes at Christmas; chocolate hearts on Valentine’s Day; boxed bon-bons on Mother’s Day, and Halloween is an epic sugar overdose – not to mention personal events like birthdays, anniversaries, and I’m-sorry-I-was-a-jerk offerings. We certainly keep the candy industry pumping out sweets.

According to Brandon Marketing Experts, Americans spend an average of $8 billion dollars a year on treats and the average American eats 25 pounds of candy every year (50% is chocolate). The sweet scent of chocolate, and the colorful mountain of goodies are seductive. It takes considerable fortitude to push the grocery cart past the specialty candy aisle. If you go down that aisle, you are doomed! Pink and yellow peeps and jellybeans are guaranteed to appear on the checkout belt and probably on my kitchen table before it’s over.

Can Easter/Resurrection Be Controversial? 

We all know that bunnies do not lay eggs. No controversy there. Bunnies, chicks, and eggs come from traditional symbols of newness of life in Spring, a time associated with the Easter/Resurrection holiday. These can be traced to European roots from which a large American population derives its origin. Instead of getting all uptight about having colored eggs and chocolate bunnies, can we just have some fun and enjoy the fact that these are special for a special time.

We can be so focused on familiar traditions that we assume the rest of the world scours the marketplace for the same goodies associated with a holiday. But no, not so. When it comes to Easter, Christians in other places have their traditional foods and activities as they celebrate the Resurrection. We have infused and integrated some of them into American culture, even forgetting their origins or meanings. How about we share them and enjoy one another’s culture and traditions instead of condemning them to paganism.

One of the controversies I find particularly annoying is the claim that the word Easter derives from the ancient goddess Ishtar, and therefore, we should not be calling the Resurrection by a pagan name. How ridiculous! English is essentially a Teutonic (ancient Germanic) language, (closely related to modern Germanic languages).

Okay, so follow this. The modern German word for resurrection is auferstehen. The ancient Teutonic words for first is ester and the word for stand is stehen. Combined it would be erstehen—the first rising. The German word for east is Ost, and for Easter it is Ostern — combination of rising in the east. It’s not hard to see that the word Easter morphed from these Teutonic forms. Personally, I don’t care what you call it so long as you understand what it is. We celebrate Easter (clearly an English word) in which we rejoice in the Resurrection of Jesus, who was the first raised from the dead, ascended, and who will return on the Day of the Lord east of Jerusalem. See—it’s really simple.

Happy Resurrection Day! Happy Easter! Frohe Ostern!

In a few days we will greet each other with a phrase where we wish one another happiness on such a special day of remembrance. That’s the real point. Have a wonderful holiday celebrating the Risen King, Jesus. Save some jellybeans and peeps for me.

 

Copyright 2017 by Eva S. Benevento. All rights reserved.

 

 

 

 

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The Chosen Fast

Fasting is one of those topics that surfaces every now and then. In some streams, Lent is a season where fasting something—food, sweets, an enjoyable activity—is considered sacrificial. I’m not sure to what end as it seems to be highly individual besides obedience to a traditional dogma.

Fasts even have trends. We’ve heard of “Daniel fasts” that involve anywhere from seven to twenty-one days of pretty much a vegan menu. More recently, I’m hearing of an “Esther fast,” but I can’t seem to figure out what that means either—too many interpretations out there. People seem to feel free to lift the word “fast” from biblical contexts and impose it on current contexts. I don’t necessarily think that it’s a bad thing to use a past event as a model, but I also don’t think we should be making new dogma out of it (eisegesis).

The point of these fasts differs. Is it to garner some favor with God? Is it to refocus on what should be important in life? Is it to follow the tradition of a religion? Is it to achieve some health benefit? Is it to use the time of eating to pray and hear from heaven? I particularly like the argument that fasting helps control the flesh so that we can focus on hearing from heaven, but I’m not willing to make a doctrine out of it. Having both spiritual and health personal benefits are reasonable and valid—no argument there.

The New Testament does not require fasting, but it does mention it as something Jesus, His disciples, and the early Church did. That being said, I do want to look at a fast mentioned in Scripture I don’t hear very often as an intentional fast—God’s Fast—the “Chosen Fast.”

[God speaking] Is this not the fast which I choose, to loosen the bonds of wickedness, to undo the bands of the yoke, and to let the oppressed go free and break every yoke? Is it not to divide your bread with the hungry and bring the homeless poor into the house; when you see the naked, to cover him; and not to hide yourself from your own flesh? (Isaiah 58:6–7, NASB).

To Loosen the Bonds of Wickedness

Have you ever had super glue bonded between your fingers? It’s a challenge to separate your fingers without ripping your skin, but you just don’t leave it alone. Scripture gives us the antidote for wicked glue in every circumstance and the imperative to use it.

Nothing is better in this life than living free—free from obstacles to fulfillment. Wickedness keeps people from living in liberty. The enemy of souls keeps dangling the prospect of satisfying whatever is lacking and keeping them preoccupied with their issues so that they don’t see the way of escape. The prisoner is trapped-bonded-glued, getting a little short-lived satisfaction, then becoming quickly disappointed and having to reach for the next happy fix. Jesus has given us the equipment-antidote to loosen prisoners from the bonds of wickedness in His Name and for His glory.

To Undo the Bands of the Yoke

The closet of evil has too many outfits to list, but this we can say without fail, it seeks to dress weaknesses and brokenness with its couture. God’s promises in His Word—the good news—the gospel—has the answer to every fashion of sin. Our amazing God has given His followers the power, the authority, and His Word to loosen the cincture of iniquity from wrecked lives so that they can put on a fresh wardrobe of God’s grace and love.

To Let the Oppressed Go Free

I’m reminded of the last scene in the film Braveheart, where the character William Wallace powerfully cries out “Freedom!” just before he is executed. Whether the oppression is from the outside or the inside, oppressed people want to be free. Always. Free from sickness, disease, oppression, depression. But sometimes they don’t know the path to freedom.

Followers of Christ are called to be the salt of the earth and the light of the world. Having been freed, they have the privilege and the responsibility to be the light and path to lead others. In the final words of Jesus, “These signs will accompany those who have believed: in My name they will cast out demons, they will speak with new tongues; they will pick up serpents, and if they drink any deadly poison, it will not hurt them; they will lay hands on the sick, and they will recover (Mark 16:15–18).”

To Break Every Yoke

Yes, the Word says EVERY. No name is higher than the name of Jesus, and that includes the name of every yoke of bondage known to humanity (Phil 2:10, Gal 5:1). A yoke is any device that is used to attach two things so that they cannot move independently (like bonding glue). Oxen are yoked to form a team of strength in plowing a field. People oppressed of evil beings are yoked so that they are unable to act independently. The Word of God spoken with the authority of the name of Jesus breaks the yoke. It does not only release from the yoke, it breaks the yoke. We are called to be yoke-breakers.

To Divide Your Bread with the Hungry

Ministry is twofold—bringing the Word of deliverance on the one hand, and then social action that brings relief to the natural condition on the other hand. It’s good to give the Word of God as food to the soul, but bellies need to be filled as well.

Jesus preached to the multitudes, and then He recognized that they needed to be fed. So he took a little boy’s lunch and miraculously fed 5,000. Can followers of the Master do less to bring food for the soul as well as the body to the hungry? Bringing the gospel feeds hungry souls, and bowls of food fills hungry bodies. They both count in the Kingdom.

To Cover the Naked

Sharing clothing is a good thing, but covering nakedness is not only about clothes. How hard is it to fill bags of clothing to donate from a culture that has over-stuffed closets, especially in response to a sudden catastrophe? Non-profits will even come to your door to pick up the bags. It’s not a hardship. In fact, it is a blessing to declutter.

Another kind of covering calls for much more. Besides clothing naked bodies, covering the naked is covering the shame of broken people and loving the unlovely. This kind of covering requires personal involvement.

To Not Hide Yourself from Your Own Flesh

Of all the imperatives of Isaiah’s chosen fast, this one is most peculiar. How do we hide from our own flesh? It speaks of self-examination—conviction, not condemnation. Self-condemnation serves no good purpose, but revisiting one’s convictions and decisions in light of the God’s Word is where growth takes place. Checking the beam in one’s own eye before a mote in another’s (Lk 6:42) helps to keep flesh under control.

And Finally

Isaiah 58:6–­­7 describes a fast that is not simply a time set aside for denial. Sacrificing food or some other thing has its place and benefits as an event that add to one’s spiritual growth, especially when joined with prayer. “But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy (James 3:17).”

The chosen fast has to do with a sacrificial lifestyle that looks beyond self and really begins to see. The underlying theme of the chosen fast reveals the heart of God as it describes compassion for humanity. It’s not just our job; it’s our joy.

 

Copyright 2017 by Eva S. Benevento. All rights reserved.

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To Shack or Not to Shack

What’s the big brouhaha over The Shack? If you like sappy heart-and-gut-wrenching movies and don’t mind compromising or suspending theology, you will probably go to see it and gush about how wonderful and life-changing it is, or how it confirms everything you know about God. I read the book—not impressed by it as a novel and certainly not as a depiction of the God of the Bible—and don’t plan on spending the price of a ticket to see it. But that’s my opinion, to which you need not agree. I’m okay with that and have no compulsion to detail all of the reasons why The Shack is thoroughly laced with heresy. There are enough sites you can access that do a good job of that.

Not too long ago I viewed Risen, a film having religious content, and also did not pay the price of ticket to see it, but I did watch it on television. I also watched the highly controversial DaVinci Code on television. I’m just not a big movie goer for any film. My take on religious movies is that they are, with some few exceptions, “cheesy” as some would say, not well made even with the resources of big movie companies. It’s my opinion, and I am not compelled to foist that opinion on somebody else.

It was really easy to note the inaccuracies, theories, and myths in DaVinci Code, but at least the film was honest in that it presented them as such. Risen has some inaccuracies and fictionalizing of true events, but I found the story compelling and actually enjoyable. The inaccuracies were not theological.

The difference for me is that Risen does not focus on the character and nature of God as does The Shack, but rather on the veracity of belief in the Resurrection with the underlying apologetic that it actually did happen. No subtlety there.  Because of the strong emotional context of the story line of The Shack—a parent’s worst nightmare, the theological underpinnings are subtle, but let’s not kid ourselves, they are there—not only unbiblical, but anti-biblical. Blatant heresy is easy to dismiss, but subtle ones snag people on a subliminal level. Oh, yes, I do believe that theology matters. I am convinced that studying to show “. . . thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth (2 Tim 2:15)” applies to everyone, not only scholars, and it makes a difference in everyday living.

I am very curious—and dare say amused, appalled, and even confounded all at the same time—by the influence of films on emotions and beliefs. As I read comments from people who have seen The Shack, every one of them primarily focuses on emotional responses including recommendations to bring tissues. On top of that, I read statements where individuals with full knowledge say they are willing to suspend their theology for the sake of a good story of forgiveness and the depiction of the Trinity in human form and terms. WOW!

Yes, God is love and forgives, and yes, we, because we are created in His image, we should forgive even in the worst of circumstances. And yes, He gives us grace and mercy for our transgressions and to forgive others. It’s not hard to find agreement there.

God is also just. Ultimate universalism is heresy and creating God in the image of man—well, read the second commandment on that. I’m reminded of Plato’s allegory of the cave where the former prisoner who has seen reality outside of the cave goes back to the other prisoners to tell them about it. When he does so, the prisoners gang up and clobber him. “’Nuf said,” as the saying goes.

The power of visual media cannot be understated when people are willing to suspend their beliefs and understanding about God for the sake of a good cry. I’m also concerned that media has such a high level of influence on the thinking of viewers when it comes to worldview and heavenview (I just made up this term) to the degree that Scripture takes second place. Are we so mesmerized by the sensual nature of film—the sights and sounds—that we allow ourselves to compromise what we know about God from His Word and give it full approval? I leave that for you to ponder—no arguments, no condemnation. I answer to my convictions and you to yours. I do, however, appreciate the reviews that at least acknowledge that The Shack does have theological issues so that those to whom it matters can find out for themselves.

 

Copyright 2017 by Eva S. Benevento. All rights reserved.

 

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Thanksgiving and Generosity: Twins

Today is Thanksgiving Day. Millions of turkeys have been stuffed and trussed, roasted or deep-fried. Traditional, non-traditional, and assorted ethnic fixings, trimmings, side dishes, pies, and more goodies than I can name are laid out for happy consumption by friends and family. Well, not for everybody – but more on that another day.

We perpetuate myths and so easily accept anachronisms about how Pilgrims and Native Peoples shared the first Thanksgiving feast to feel some sense of tradition—even when we know better. How about all those kindergartners, dressed in paper costumes that are not even remotely accurate, reciting their memorized lines before an adoring audience that delights in every line and gesture. Famous paintings like Brownscomb’s “Thanksgiving” immortalize a romanticized image completely inaccurate.

As I think about the holiday and its origins, it takes me to the beliefs of the early settlers in setting aside days for corporate giving of thanks within their congregations. It takes me to Scriptures regarding the giving of thanks to God as those early settlers did, but—for what.

“I urge, then, first of all, that petitions, prayers, intercession and thanksgiving be made for all people— (1 Timothy 2:1).” Yes, it says for ALL people. That includes family, friends, and people we like. It also includes people who we may find repulsive (let’s be honest—some people are a challenge), people who are different in thought and deed from us, people who do and say hateful and hurtful things (we may need to examine self on some of these things, seek forgiveness, and repentance), and the people we don’t know personally but we know they exist.

“We ought always to thank God for you, brothers and sisters, and rightly so, because your faith is growing more and more, and the love all of you have for one another is increasing (2 Thessalonians 1:3).” I am reminded of my own brothers and sisters in Christ both near and some very far. We have unique lives and customs, but the love of God binds us as one huge family. I’m very grateful for each one.

“Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God (Philippians 4:6).” Simply doing life brings about daily challenges—some minor and others insurmountable without the grace of God. Anxiety over them adds layers of negative effects. The antidote: Prayer with thanksgiving – not for the challenges, but for God’s answers, interventions, and peace even before they manifest. It gives the peace that “passes all understanding.”

“You will be enriched in every way so that you can be generous on every occasion, and through us your generosity will result in thanksgiving to God (2 Corinthians 9:11).” Generosity and thanksgiving are inseparable twins. Each provokes the other. When you are thankful, it prompts you to be generous. When you are generous, it prompts you to be thankful in all you have. My final thought on thankfulness and generosity is that they are like the ripples in a lake when a stone is dropped into it. “All this is for your benefit, so that the grace that is reaching more and more people may cause thanksgiving to overflow to the glory of God (2 Corinthians 4:15). Have an extraordinarily happy Thanksgiving Day!

 

Copyright 2016 by Eva S. Benevento. All rights reserved.

 

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Where Is God on Your Mystery Meter?

Who doesn’t love a good mystery? Mysterious people, places and things provoke the curious nature of humanity compelled to solve puzzles and unravel things that are hidden. Is God mysterious? Has the self-revealed God revealed all of Himself? Where is God on your mystery meter? A short answer is nowhere is sight.

First of all, God is not a thing or cosmic force. Contrary to Aristotle, Spinoza, and Tillich’s perspective that God is less than perfect by the idea of personhood, Emil Brunner would argue that God speaks, acts, is rational and sentient, all of which points to personhood. God is a person, a real person who interacts with people. However, belief in this personal God is laden with paradoxes, enigmas, and mysteries. The fuzzy borders of paradox can make you uncomfortable in the search for neatly tied up doctrine.

Limited language constructs do not have an appropriate pronoun for God and typically present God as “He,” but God, with deference to the male pronoun, is genderless. God acts fatherly, motherly, friendly, or not, in different contexts. In so doing, does God feel pain? Does this challenge to the impassibility of God challenge His holiness and perfection? Anselm and Thomas Aquinas hedged on this issue leaning toward the impassibility of God. Moltmann, Kitamori, and Luther would resoundingly say yes, God suffers. Their view points to Calvary as verifying that both Son and Father painfully suffered separation. We can weigh in on one side or another based on biblical persuasion, but honestly—a sense of mystery still looms over the issue. Who can know the depths of God?

God is an “omni” God (omnipotent, omniscient, omnipresent, omnibenevolent), yet paradoxes exist here too. God is omnipotent but chooses self-limitation, a concept advanced by theologians Forsyth, Gore, and Bonhoeffer. William Ockham distinguishes between the absolute and ordained power of God leading to the notion of “divine self-limitation.” God is also omniscient. He knows how our lives will proceed, yet God gave us free will. It begs the question of whether all the events in our lives are destiny or not. How are free will and God’s sovereignty reconciled? Deeply paradoxical is the issue of theodicy—how is it that a good God allows evil in the lives of believers? God is omnipresent and omnibenevolent, which means that the all-good God is also present in places where evil abounds and “grace does much more abound.” The Creator made all things good, but Lucifer’s becoming thoroughly evil still mystifies thinkers. Theologians have quibbled over this for millennia.

Believing in a good God who is intimately involved with His creation requires believers to have tolerance for enigmas and mysteries. I contend that they are only paradoxical to humans having limited view of the visible and invisible worlds, not God. Paradox distilled as incomprehensible requires believers to have faith in a supernatural existence that often supersedes human rationality, and to persistently believe in the goodness and faithfulness of God.

Humanity comes in contact with the supernatural and finds that earthly logic is insufficient to comprehend what makes God who He is and not what we create Him to be. Experiences with the supernatural power of God in the lives of people (signs, wonders, miracles, manifestations of supernatural gifts) affirm the existence of qualities beyond intellectual reasoning. Even so, faith does not require one to relinquish the capacity to think, reason, or question. Intellect is the gatekeeper “accurately handling” truth (2 Timothy 2:15). Knowledge and faith are not enemies.

Faith, therefore, is the only currency that reconciles the natural and supernatural worlds. “Now faith is the assurance of things hoped for, the conviction of things not seen (Hebrews 11:1).” Faith—that God-given, intangible, and mysterious substance—is the only currency that pleases God. “And without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him (Hebrews 11:6).”

At the end of the day, it seems that paradoxes are best put in the faith category of Deuteronomy 29:29. “The secret things belong to the Lord our God, but the things revealed belong to us and to our sons forever, that we may observe all the words of this law (Deuteronomy 29:29).” Quite frankly, I find the mysteriousness of God appealing. It not only affirms His personhood, it tells us that there is always more to discover.

 

Quotations are from the New American Standard Bible version.

Copyright 2016 by Eva Benevento. All rights reserved.

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That They May Be One

Who remembers the old Ken-L-Ration jingle, “My dog’s better than your dog”? It’s one of those commercials that becomes more than a classic in advertising. It has metaphoric application in other contexts. It sums up a competitive attitude that affirms one’s choice or situation. But is it a healthy attitude when it comes to how we view the Church (the universal Body of Christ)?

The early Church viewed the Church as a community of believers united in Christ with the charge of living a life of holiness together. Institutionalization and the creation of ecclesial hierarchy developed during Constantine’s rule. Rome eventually claimed highest authority through succession of Peter—at least until the time of the great schisms. Due to persecutions under Diocletian’s rule, some bishops recanted their beliefs. They submitted ecclesiastical objects and documents to satisfy Roman demands under threat of persecution. This resulted in major controversy and schism after the persecutions diminished.

What to do with bishops who wanted to return to the faith once the persecutions ended? Donatists believed that the purity and piety of ministers validated their ministry. They insisted that their recanting in the face of persecution invalided baptisms and ordinations they had officiated before they recanted. For Donatists, those church leaders were written off with no chance of restoration. Circumcillians, an extreme wing of the Donatist party, further complicated the controversy by committing violent acts against its opponents.

Augustine of Hippo, in opposition, saw holiness only in Jesus and viewed followers as spiritually diseased in process of being healed. Augustine also insisted that the Church remain unified even though it is imperfect. Ultimately, Roman intervention quelled the 4th century melee, but Circumcillians and Donatists did not totally disappear until the Islamic invasion of North Africa. Augustine’s position eventually became the official doctrine of the Church.

Four dimensions in the Apostles Creed (one, holy, catholic, apostolic) gave the Church some definition. A “transdenominational” approach seems to speak to the unity of the invisible Church under the banner of Jesus Christ through the work of the Holy Spirit. Holy—the universal church is holy because it is the Body of Christ even though its members may not exhibit consistent holy lives. Catholic in the Apostles Creed refers to the concept of universal wholeness, not denominations (i.e. Roman Catholic, National Catholic, Byzantine Catholic). It is the ekklesia (a called out assembly, the Church), both local and global. Finally, the Church is apostolic, beginning with the witness of the original Apostles of Christ.

In the ebb and flow of centuries, the Reformers rediscovered its early identity. The view shifted from an institution to an invisible and universal body, unified by the preaching of the gospel and administration of essential sacraments. Various movements leading to a multitude of denominations and persuasions dot the Christian landscape today. This can make it difficult to not only sort out the complexity of the Church, but to view it as one Body of Christ.

Despite the complexity of Christian denominations and groups, the mission of the universal church, to worship God in community and introduce the world to Jesus and His imperatives, has not changed over two thousand years. The empowerment of the Church by the Holy Spirit has also not changed. The Triune God is still at the center of faith and foremost in doctrine.

The “look and feel” of the Church has changed over the centuries in its response to the moves of the Spirit, institutional structure, social relevance, and cultural influence. But while the “look and feel” may change, Jesus’ high priestly prayer has not lost its effectiveness for the Church today. It has not lost its relevance or power. Jesus prayed, “I ask on their behalf; I do not ask on behalf of the world, but of those whom You have given Me; for they are Yours; and all things that are Mine are Yours, and Yours are Mine; and I have been glorified in them. I am no longer in the world; and yet they themselves are in the world, and I come to You. Holy Father, keep them in Your name, the name which You have given Me, that they may be one even as We are (John 17:9–11, NASB).”

In the face of the diverse issues and factions within the Church too numerable to list vying for attention, affirmation, and resources, the prayer of Jesus speaks truth that supersedes petty arguments over issues, traditions, and doctrines that are more peripheral than central. The Church that the Holy Spirit leads and guides is unified in the Spirit. As believers, we can choose to view the Church as He does—“that they may be one even as We are.” In so doing, we still have the opportunity to find our “tribe” while at the same time appreciate what various other traditions bring to the family. We learn to better love one another. In so doing, we compel one another to good works and display the character and nature of the God we love.

Copyright 2016 by Eva S. Benevento. All rights reserved.

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Travel Never Loses Its Glitz

You’ve done your homework – checked out the attractions, read about the weather patterns, memorized the names of exotic foods, and have convinced yourself that you know all about the cultural stuff that people find cute. You’ve schlepped the over-stuffed baggage, hauled your “clutterments” repeatedly through security machines, and endured the long lines of immigration clearance. Yes, you are zealously prepared to encounter life beyond your known world.

And then . . . you know you’re “not in Kansas anymore” when the people around you begin to rankle your exhausted brain. You’ve just spent fifteen hours cooped up in a plane with 300 strangers whose eating and sleeping habits are not always refined. The glamour of far-away travel has lost its glitz. Fear not. The frustration is only a temporary inconvenience. The sparkle comes back.

Realizing that culture is way more than tasting cuisine or watching traditional dance can be like the V-8 commercial slap on the head, especially when your travel is not on the typical tourist trail. Having an airline ticket does not prepare you for that, and to be sure, it is not in the brochure.

The need for physical space and patient queuing will probably be the first nip at your nervous system. Airlines typically organize boarding a plane in the U.S. by group numbers, but that is not the case in other places. I noticed that even though people have assigned seats on planes, boats, and trains, when it comes to boarding, a mob forms at the gate with a lot of elbowing and shoving—and nobody seems to mind. Perhaps somewhere underneath the mayhem of the urge to be first on line is mistrust that hails back to a time when things were not so dependable. If you don’t want to be the very last person to board, you just have to dive into the throng and let it carry you along. But do so with a smile because annoying people when you don’t speak their language is probably not a good thing.

Modes of transport and getting around cities and villages can be a challenge, especially concerning traffic laws. Taxicabs weave in and out of lanes within centimeters of other vehicles and often even create their own lanes. My public transportation over the last few weeks included stuffing myself into a motorcycle sidecar, sailing on an outrigger boat, and riding in an electric scooter with a seat in the back. Forget about wearing a helmet! I saw water buffaloes pulling carts; motorcycles holding five people with two squealing pigs tied on the back; and a crowded school bus with children sitting on the roof of the bus. To avoid cardiac arrest, it’s simply best to not look.

A real eye-opener, however, has to be encountering foreign plumbing, or often lack thereof. Staying at large Western hotels in major cities is pretty much standard fare, but once you venture out into tiny towns and remote villages, it’s an adventure like no other. Someone really needs to create an Internet-accessible animation on how to use a “squatty potty” and how to effectively take a bucket shower for wide-eyed newbies. The trick is to have strong legs and no inhibition.

Having phone and Internet access is serious business. If you are like me, just trying to understand things like sim cards, international phone plans, portable internet devices, virtual private networks (VPN), and buying “load” is a whole new language complete with acronyms that make no sense to those of us who went to school with typewriters. And even when you think you have it all together, be mentally prepared to have it not work in remote places. In reality, unless a dire emergency comes up, the phone call can usually wait.

Traveling in places where you look completely different from the locals can be unsettling if you are sensitive to having people point and stare at you. You may even encounter people following you in shops to see what you buy or ask you to have a picture taken with them. It’s not them being mean or rude; it’s about curiosity. I’ve had people touch my “yellow” hair and stare into my blue eyes because although they have heard of people like me, they had never actually seen one. A lot of pictures of me with perfect strangers are out there. Smiling and being friendly goes a very long way in breaking the awkwardness.

With all of the challenges of traveling in places that are so different from my home, the take-away is worth every discomfort and inconvenience. I’ve found the beauty and love of people who live so far away that if I traveled any farther, I would be closer to home. A great journey to remote places is about tapping into what makes us alike, appreciating what makes us unique, and having purpose for being there.

I just came home three days ago from a seven-week mission of teaching and ministry. The bags are unpacked and the laundry is done. Body aches and jet lag are over and I’m mentally visiting the sweet people I’ve met. That’s not in the brochure either.

 

Copyright 2016 by Eva Benevento. All rights reserved.

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What’s Your Story?

Everybody loves a good story—a spine-tingling mystery, a suspenseful adventure, a powerful biography, or even a sappy romance. Best of all, who doesn’t love a great story of a real overcomer—triumph of an ordinary soul least likely to succeed who does something stupendous against all odds. Sarah Breedlove’s story is one such story.

Sarah’s parents and siblings were enslaved and she, being the sixth child born in 1867, was the first in her family to be born free. Orphaned at seven years of age, the possibilities in her life were bleak. By ten, she worked as a domestic and married at age fourteen. Within the next six years, she had a daughter and her husband died. By the end of the next six years, she remarried and divorced. She married Charles J. Walker in 1906, but that marriage also ended in divorce in 1912. What prospects could an uneducated single mother, widowed once, divorced twice have had in an age when women had not even achieved the right to vote besides the challenges of national racial barriers?

During the 1880s Sarah found work doing laundry for a dollar a day to support herself and her child. On top of her misfortune, she suffered painful hair loss due to poor nutrition and harsh lye soaps. Life dealt her an impossible hand, but sometimes the very thing that brings hardship is the trigger event for a turnaround.

Sarah’s brothers were barbers and had knowledge about hair conditions. She learned from her brothers and developed hair care treatments that not only restored her own hair condition, but helped others as well. She sold the products that she developed from door to door under her married name, Madam C. J. Walker. She trained other women and by 1917, 20,000 women were selling her products door to door. Sadly, she died at age 51 in 1919, but by then her estate was worth $600,000, considered a fortune in its day.

Retelling stories like Sarah’s make a difference for several reasons. It tells us that what seems impossible can change. New possibilities appear when vision seems cloudy. It dispels the “I can’t do anything to make my life better” excuses. When people find a way to triumph in a tight spot, it affirms the notion that ordinary people do extraordinary things when they persevere.

Stories of victory both simple and spectacular are begging to be heard in every venue possible—electronic media, film, person-to-person, and most definitely in church and community contexts. Telling of a healing let’s the one in pain know that God cares about suffering and desires people to be whole. A simple testimony of provision gives hope to someone facing lack. Good stories tap into powerful emotions that move people to action.

When I was in college, my friends and I had a regular study group. We frequently gathered at my house to prepare for tests or do assignments. I remember that during our snack breaks, my mom would regale my friends with stories of growing up in Europe and navigating her way through WWII as a teenager. Sometimes they were funny, other times heart wrenching, but they always ended in hope and triumphs great and small. Every time we met they begged her to tell them more.

Beyond pure entertainment, storytelling holds a powerful place in human drama. Through the influence of a compelling story, we can be emotionally moved to tears, laughter, or outrage. Coerced by strong stories, we cheer for the underdog, support a cause, or even take some scary risks that are normally rejected.

What are your stories? Take the time to tell them in whatever mode is available. You can always start by retelling the abundant supply God’s Word gives (We own them because we are God’s family). You just never know whom you will touch and inspire. If you think you have no stories to tell, pay closer attention to your life and notice the smaller daily victories. And then tell them to yourself in a journal. Tell them to your family, friends, and even strangers. Tell them to anyone who gives you an ear to hear. It will bless the teller and the hearer.

 

Copyright 2016 by Eva Benevento. All rights reserved.

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