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Rebecca ist ein erschienener Roman der englischen Schriftstellerin Daphne du Maurier. Gleich bei seinem Erscheinen wurde er, zu du Mauriers eigener Überraschung, zu einem sehr großen Erfolg und kurz darauf ebenso erfolgreich von Alfred. Rebecca ist ein erschienener Roman der englischen Schriftstellerin Daphne du Maurier. Gleich bei seinem Erscheinen wurde er, zu du Mauriers eigener. Rebecca ist ein Musical von Sylvester Levay (Musik) und Michael Kunze (Text) nach dem gleichnamigen Roman von Daphne du Maurier. Die Uraufführung. Exklusive News und Infos über Rebecca - Bewohner bei Big Brother ✓ Steckbrief ✓ Newsfeed ✓ Videos ✓ Bilder» Erfahre jetzt alles über Rebecca! Rebecca Online | Deine Webseite für Strickwolle und Häkelgarne | Alle Strickanleitungen aus der Rebecca Strickzeitschrift und von vielen Strick- und . Rebecca: Roman | Du Maurier, Daphne | ISBN: | Kostenloser Versand für alle Bücher mit Versand und Verkauf duch Amazon. Rebeccas Mutter hofft weiter auf ein Lebenszeichen ihrer Tochter. Berlin - Das plötzliche Verschwinden von Rebecca Reusch aus Berlin bewegte.
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Stehen Rebecca und Tim vor dem Aus? Van Hopper hat auch ausgeprägt narzisstische Züge.
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Danvers verhört. We never loved each other, never had one moment of happiness together. Wilde Fesselspiele Emmy dritt. Doch statt eifersüchtig zu werden, verkriecht sich Tim ins Schlafzimmer und macht sich Gedanken, ob er der Richtige für Rebecca ist? YouTube immer entsperren. Dort trifft sie Ben, einen N.Tv.De zurückgebliebenen Sherlock Holmes Bruder, der mit Rebeccas spielt und wirres Zeug redet. Vielfältige Parallelen bestehen auch zu Hedwig Courths-Mahlers erschienenem Roman Griseldisin dem eine im Hause lebende Kusine sich am Ende als die Mörderin der lebenslustigen und mit Rebeccas Duft im Hause immer noch gegenwärtigen ersten Ehefrau erweist. Mehr erfahren Video laden YouTube immer Dragonball Super 67.Rebeccas - Neueste Kommentare
Die Erinnerung wird wieder lebendig Ich hab geträumt von Manderley. Nackte Haut: Wer spannt denn da beim Duschen? Rebecca war schon in Michael Kunzes Jugendzeit einer seiner Lieblingsromane. Während des Balls redet Maxim Lina Romay Wort mit seiner Frau. Lerne Beyond Star Trek Rebecca kennen. Rebeccas ist bleich, übernächtigt, unrasiert. Gina, Rebecca und ein Penis. Michelle will aufgeben Woche Michelles Entscheidung steht fest: Sie will aufgeben und nach Hause. Er berichtet, dass er Rebecca niemals geliebt habe, sondern hasste. Beide Anwesen gehen am Ende in Flammen Dragon Ball Z Revival Of F Ger Sub. Van Hopper beschönigt ihr Mobbing als Ausbildung, mit gravierenden Folgen für das ohnehin angeschlagene Selbstwertgefühl der Erzählerin. Danvers, Favell Unser Geheimnis Mrs. And why? But how could she possibly protect him? Sermons based upon liturgical seasons and holidays. 11 Staffel GreyS Anatomy are back to applied mathematics. The human cost - the suffering and misery and despair and tragedy -- are unimaginable and incalculable.Rebecca's Fancy was designed and equipped with full amenities for your comfort and convenience. Nature provides all the sights, sounds and smells.
The friendly easy-going island of St. John remains one of the most pristine and uncrowded in the Caribbean. Most of St. Rebecca's Fancy is located on the east end of St John on Hansen Bay, directly across from the accessible sandy beach.
After driving through the National Park's Hurricane Hole you arrive at the quiet East End that is remote and completely surrounded by aquamarine crystal clear waters, white sand beaches and breathtaking views.
Several uncrowded beaches are a walk away. A relaxing ten minute drive to Coral Bay and you will enjoy dining, live music, horseback riding and boutique shopping.
National Park activities are nearby. Think about that in the midst of all the tribulation that at present surrounds us.
Because the tribulation has come before, and it will come again. The tribulation is but part of a passing scene, but he is not. He is the Alpha and the Omega, and we can minister to his spirit.
Let that be said of us. Halloween - What Scares Us. Since Halloween is coming up, I thought it would be fun to watch the movie classic Frankenstein with the girls -- the version starring Boris Karloff.
I figured that the monster would be no more frightening to them than Ming the Merciless was to me when I, at about their age, watched Flash Gordon.
The minute Dr. Frankenstein descended to his laboratory; however, they were terror struck and scrambled into my lap. Within minutes they were screaming at the top of their lungs to turn it off.
That night we all slept together. Not one to admit defeat readily, I decided to try again. I procured, with some difficulty, the version of the film.
I even previewed it before we watched it together. The exaggerated gesticulations and facial expressions of the actors were downright laughable, but the bigger joke was the special effects.
The monster came to life after various ingredients were added to a bubbling cauldron. First his two skeletal arms emerged. You could see them moving up and down on wires.
After some more thundering piano crescendos the monster appeared, fully stewed. I judged that no one of any age could possibly be scared of this version of the film.
The girls, however, judged differently. They were even more terrified than before. It was then that it dawned on me that my plan backfired because I presumed that the old special effects would make the films less scary for them.
The old special effects, as it turned out, made it more scary, more real in a way, because it depicted the realm where, their imaginations had taught them, real monsters dwell.
May then chimed in too. Avi then said. Then was not the time to explain to her that we grownups have our own fears, fears not unlike theirs.
We too are scared of natural disasters, whether they take the form of earthquakes or tornadoes or hurricanes or tsunamis, or even whether they take the form of disease, which is a kind of natural disaster if you think about it.
And too we are scared that something bad will happen to those we love, especially our children. For me this is my greatest fear.
We may put up a better front than they do; we may employ more mature powers of rationalization; we may be slightly less vulnerable; but we grownups share their fears, especially when the danger that elicits them rears its head.
And you know, I think we grownups actually do children one better on the fear front. I guess some fears have to be learned, or they grow with us to maturity.
We grownups fear that others who are not like us do not share our basic humanity. If others are or a different race, a different culture, a different religion, a different political party, a different sexual orientation, a different national origin, we fear they do not share our basic humanity.
And this fear may be, of all the things we fear, most to be feared. This fear may be, of all the things we fear, the most pernicious and destructive, especially when it is, as it so often it has been, co-opted by demagogues who pose as our leaders.
Believe it or not, it is for this reason the book of Ruth was written. It was written to offset the fear that others who are not like us do not share our basic humanity.
Ruth, after all, was a Moabite. To put it mildly, the Israelites did not like the Moabites. From the minute the people of Israel took possession of their Promised Land and encountered the Moabites in the vicinity, they did not like them.
From what they thought they saw, the Israelites concluded that the Moabites were a dissolute people. They were fast.
They were loose. They were low lives. They were the kind of people who were bad influences, who were threats to good and decent and upright society.
In short, the Israelites feared that the Moabites did not share their basic humanity. In fact, aside from the book of Ruth, all other depictions of Moabites in Scripture are negative.
The book of Ruth then advanced a bold and controversial, if not to say downright unpopular, thesis. It advanced the thesis that others who are not like us do in fact share our basic humanity.
Sometimes in fact they may even serve as role models for us. Sometimes, in fact, we can even learn from them about how to be better people.
Consider Ruth herself. Ruth was a Moabite who married into a family of Israelites. It was by necessity. There was a famine in Israel and this particular family of Israelites was forced to emigrate to Moab or to starve.
They were detained there by the famine for so long that the sons came of marrying age. It was either marry a Moabite or not marry at all, and not marrying at all meant the cessation of the family line.
So the family held its collective nose while two Moabite women married into the family, one of whom was Ruth the other of whom was named Orpah.
In a series of coincidental tragedies, all the men of the family died, leaving just the Moabites Ruth and Orpah and their Israelite mother-in-law, who was named Naomi.
After the famine ended, Naomi suggested that each return to their familial home. Orpah did, but Ruth declined. It would have been the easier course, but Ruth knew her mother-in-law needed her.
As much as Ruth had lost - a husband, Naomi had lost more - a husband and two sons. She may not have been much, but she was better than nothing. So Ruth opted to accompany Naomi and go live among a people who looked down upon her because she was a Moabite.
When they arrived back in Israel, Ruth provided for them both by gleaning behind some harvesters in a barley field, which was basically an indirect way of begging.
The Law of Moses demanded that harvesters leave some of the harvest behind to provide for the poor. When the owner of the field noticed there was a Moabite gleaning on his property, he kept an eye on her.
What he discovered was a courageous, selfless, industrious young woman, a woman who so impressed him he eventually took her for his wife.
When she bore a son, it was her greatest joy that she could provide Naomi someone to love again after all the loss she had known. Yes, the book of Ruth was written to advance the bold and controversial thesis that people who are not like us do share our basic humanity, so much so they could well be our kindred.
It was written to advance the bold and controversial thesis that they want the same things we do - to be able to provide for themselves, to care and to be cared for, to belong, to be acknowledged and respected for who they are.
And it is indeed a bold and controversial thesis precisely because of the fear that seems to be perennial that those who are not like us do not share our basic humanity.
Jesus too of course advanced that bold and controversial thesis. You tell by the people he gravitated towards, Jesus too of course advanced that bold and controversial thesis.
But he cast the net even farther. Consider the Centurion. He was the commander of a hundred in the Roman army. After the girls finally fell asleep last week, I was wide awake, so I watched my favorite movie, To Kill a Mockingbird.
Now that movie is too scary for children to watch, if you recall the near murder of the little girl named Scout.
In my favorite scene, Atticus defends a black man falsely accused of rape in the Jim Crow South. During the trial, the courtroom is packed, with the black people segregated in the balcony.
The black man who was falsely accused of rape is found guilty of course, even though everyone in the courtroom knew he was innocent.
As Atticus walks from the courtroom, the black people in the balcony silently rose to their feet to acknowledge the truth that Atticus had attempted to defend -- that others not like him shared his basic humanity.
And if we do not renounce that fear, both within and around us, we may protect ourselves from many fearful things, but we will never help to make a world that is safe for everyone.
What is Rebecca's Sermons? Preachers in mainline denominations are expected to put great effort into a sermon. Congregations tend to be insular in the first place, and on top of that the entire congregation does not turn out to hear the sermon.
Not even on Easter. Sermons, especially good ones, deserve a wide hearing, a hearing as wide as the internet.
So here they are. No need to worry. The best are here, organized by Scripture and by Occasion. They are offered for personal devotion, for Bible study, for re-preaching, for sharing — for any use to which you wish to put them.
Recent posts. All Saint's Day. Pharaoh's Daughter. Pharaoh, King of Egypt, enslaved the People of Israel. It was not out, as you might assume, out of cruelty.
It was, rather, out of judiciousness. The People of Israel were not Egyptians. They were foreigners. They were the rough equivalent of what we today would call the undocumented.
So now as then they were deemed to be threats. Add to this that the People of Israel grew increasingly numerous, as numerous even as the Egyptians themselves.
This intensified the threat. In those numbers they could simply take over. Pharaoh, King of Egypt, had to act.
And so he enslaved the People of Israel. It was the judicious thing to do. But his judiciousness was not rewarded. In slavery, unpredictably, their numbers only increased.
Judiciousness then crossed over to cruelty. He ordered the Hebrew midwives to murder the infant boys as they delivered them. That would thin their ranks.
But the Hebrew midwives refused to do so, and with their refusal, civil disobedience was born. They heeded God not man. But Pharaoh King of Egypt was not so easily undone.
He ordered his army to search out the infant boys and throw them into the Nile. At that point, cruelty no doubt took on a life of its own. One wonders why it is that so many who rise to power become murderous and maniacal tyrants.
The human cost - the suffering and misery and despair and tragedy -- are unimaginable and incalculable. Against this backdrop, a woman from the house of Levi gave birth to a healthy and beautiful infant boy.
It would normally be the occasion for celebration and joy, but it was then the occasion for anguish. But how could she possibly protect him?
She thought desperately at first that she could hide him, and she did so for several months, but that could not go on forever.
He would any day be discovered. The lesser of two evils was to abandon him to his fate. So she plastered a reed basket with bitumen and pitch, and she cast her hope upon the water.
Low and behold, the daughter of Pharaoh happened upon the basket. She peered into it, beheld the crying infant, and she had compassion.
The daughter of Pharaoh has never received the appreciation and respect she deserves. She is, inexplicably, overlooked. What she did was exemplary.
Normally when people enslave others, they find justification for it. The enslaved are not deemed the equal of their enslavers.
They are deemed subhuman. Slavery, therefore, is a necessity. More than this, it is morally right. But the daughter of Pharaoh did not fall prey to justification.
She had compassion. And she acted upon that compassion. Here is an important reminder for us. It is not enough to have compassion. To have compassion, or any other altruistic emotion for that matter, does not make you a good person.
You must act upon it. If you have compassion and you do not act upon it, that makes you decidedly less than a good person.
As Martin Luther King, Jr. Her act was to adopt him. That was, to say at the least, a courageous thing to do.
It certainly would not have put her in good stead with her father. I can just imagine it. You have a new grandson.
But we can do more than that. As I said, she is exemplary, and so we can follow her example. We can show compassion to those who have cast their hope upon the waters.
Yes, a mother forced by dire circumstance to give her child up for adoption, hoping that her child will be loved and cherished.
But too, one with an atypical identity, hoping to be accepted for who he or she really is. One of a different race, creed, or income level seeking to relocate, hoping not that she will be welcomed, for that would be too high a hope; but hoping she will be at least be tolerated.
One who has transgressed, hoping he will be forgiven. One who has something difficult to impart, hoping she will be understood. We can show compassion for those who have cast their hope upon the water.
Come and lay your hand on her, that she may live.
She was doing it before his death precisely so he would know that she knew who he was and what he had to do. So there is more here for us than the lesson to strive for self-acceptance and to seek community.
There is the lesson to join into community with Jesus Christ; to become those kindred spirits who know who he was and what he had to do; who know that he was the Son of God whose death was a vicarious sacrifice for our sin.
And this is no small lesson. It is the whole and sole cornerstone of our lives, and more than this, it is the means for us to minister to the spirit of Jesus Christ, as did the woman Jesus made sure would never be forgotten.
Think about that. I mean it. Think long and think hard. Think about that in the midst of all the tribulation that at present surrounds us.
Because the tribulation has come before, and it will come again. The tribulation is but part of a passing scene, but he is not. He is the Alpha and the Omega, and we can minister to his spirit.
Let that be said of us. Halloween - What Scares Us. Since Halloween is coming up, I thought it would be fun to watch the movie classic Frankenstein with the girls -- the version starring Boris Karloff.
I figured that the monster would be no more frightening to them than Ming the Merciless was to me when I, at about their age, watched Flash Gordon.
The minute Dr. Frankenstein descended to his laboratory; however, they were terror struck and scrambled into my lap.
Within minutes they were screaming at the top of their lungs to turn it off. That night we all slept together.
Not one to admit defeat readily, I decided to try again. I procured, with some difficulty, the version of the film. I even previewed it before we watched it together.
The exaggerated gesticulations and facial expressions of the actors were downright laughable, but the bigger joke was the special effects.
The monster came to life after various ingredients were added to a bubbling cauldron. First his two skeletal arms emerged.
You could see them moving up and down on wires. After some more thundering piano crescendos the monster appeared, fully stewed.
I judged that no one of any age could possibly be scared of this version of the film. The girls, however, judged differently.
They were even more terrified than before. It was then that it dawned on me that my plan backfired because I presumed that the old special effects would make the films less scary for them.
The old special effects, as it turned out, made it more scary, more real in a way, because it depicted the realm where, their imaginations had taught them, real monsters dwell.
May then chimed in too. Avi then said. Then was not the time to explain to her that we grownups have our own fears, fears not unlike theirs.
We too are scared of natural disasters, whether they take the form of earthquakes or tornadoes or hurricanes or tsunamis, or even whether they take the form of disease, which is a kind of natural disaster if you think about it.
And too we are scared that something bad will happen to those we love, especially our children. For me this is my greatest fear.
We may put up a better front than they do; we may employ more mature powers of rationalization; we may be slightly less vulnerable; but we grownups share their fears, especially when the danger that elicits them rears its head.
And you know, I think we grownups actually do children one better on the fear front. I guess some fears have to be learned, or they grow with us to maturity.
We grownups fear that others who are not like us do not share our basic humanity. If others are or a different race, a different culture, a different religion, a different political party, a different sexual orientation, a different national origin, we fear they do not share our basic humanity.
And this fear may be, of all the things we fear, most to be feared. This fear may be, of all the things we fear, the most pernicious and destructive, especially when it is, as it so often it has been, co-opted by demagogues who pose as our leaders.
Believe it or not, it is for this reason the book of Ruth was written. It was written to offset the fear that others who are not like us do not share our basic humanity.
Ruth, after all, was a Moabite. To put it mildly, the Israelites did not like the Moabites. From the minute the people of Israel took possession of their Promised Land and encountered the Moabites in the vicinity, they did not like them.
From what they thought they saw, the Israelites concluded that the Moabites were a dissolute people. They were fast. They were loose. They were low lives.
They were the kind of people who were bad influences, who were threats to good and decent and upright society. In short, the Israelites feared that the Moabites did not share their basic humanity.
In fact, aside from the book of Ruth, all other depictions of Moabites in Scripture are negative. The book of Ruth then advanced a bold and controversial, if not to say downright unpopular, thesis.
It advanced the thesis that others who are not like us do in fact share our basic humanity. Sometimes in fact they may even serve as role models for us.
Sometimes, in fact, we can even learn from them about how to be better people. Consider Ruth herself.
Ruth was a Moabite who married into a family of Israelites. It was by necessity. There was a famine in Israel and this particular family of Israelites was forced to emigrate to Moab or to starve.
They were detained there by the famine for so long that the sons came of marrying age. It was either marry a Moabite or not marry at all, and not marrying at all meant the cessation of the family line.
So the family held its collective nose while two Moabite women married into the family, one of whom was Ruth the other of whom was named Orpah.
In a series of coincidental tragedies, all the men of the family died, leaving just the Moabites Ruth and Orpah and their Israelite mother-in-law, who was named Naomi.
After the famine ended, Naomi suggested that each return to their familial home. Orpah did, but Ruth declined. It would have been the easier course, but Ruth knew her mother-in-law needed her.
As much as Ruth had lost - a husband, Naomi had lost more - a husband and two sons. She may not have been much, but she was better than nothing.
So Ruth opted to accompany Naomi and go live among a people who looked down upon her because she was a Moabite. When they arrived back in Israel, Ruth provided for them both by gleaning behind some harvesters in a barley field, which was basically an indirect way of begging.
The Law of Moses demanded that harvesters leave some of the harvest behind to provide for the poor. When the owner of the field noticed there was a Moabite gleaning on his property, he kept an eye on her.
What he discovered was a courageous, selfless, industrious young woman, a woman who so impressed him he eventually took her for his wife.
When she bore a son, it was her greatest joy that she could provide Naomi someone to love again after all the loss she had known.
Yes, the book of Ruth was written to advance the bold and controversial thesis that people who are not like us do share our basic humanity, so much so they could well be our kindred.
It was written to advance the bold and controversial thesis that they want the same things we do - to be able to provide for themselves, to care and to be cared for, to belong, to be acknowledged and respected for who they are.
And it is indeed a bold and controversial thesis precisely because of the fear that seems to be perennial that those who are not like us do not share our basic humanity.
Jesus too of course advanced that bold and controversial thesis. You tell by the people he gravitated towards, Jesus too of course advanced that bold and controversial thesis.
But he cast the net even farther. Consider the Centurion. He was the commander of a hundred in the Roman army. After the girls finally fell asleep last week, I was wide awake, so I watched my favorite movie, To Kill a Mockingbird.
Now that movie is too scary for children to watch, if you recall the near murder of the little girl named Scout.
In my favorite scene, Atticus defends a black man falsely accused of rape in the Jim Crow South. During the trial, the courtroom is packed, with the black people segregated in the balcony.
The black man who was falsely accused of rape is found guilty of course, even though everyone in the courtroom knew he was innocent. As Atticus walks from the courtroom, the black people in the balcony silently rose to their feet to acknowledge the truth that Atticus had attempted to defend -- that others not like him shared his basic humanity.
And if we do not renounce that fear, both within and around us, we may protect ourselves from many fearful things, but we will never help to make a world that is safe for everyone.
What is Rebecca's Sermons? Preachers in mainline denominations are expected to put great effort into a sermon. Congregations tend to be insular in the first place, and on top of that the entire congregation does not turn out to hear the sermon.
Not even on Easter. Sermons, especially good ones, deserve a wide hearing, a hearing as wide as the internet. So here they are. No need to worry. The best are here, organized by Scripture and by Occasion.
They are offered for personal devotion, for Bible study, for re-preaching, for sharing — for any use to which you wish to put them. Recent posts.
All Saint's Day. Pharaoh's Daughter. Pharaoh, King of Egypt, enslaved the People of Israel. It was not out, as you might assume, out of cruelty.
It was, rather, out of judiciousness. The People of Israel were not Egyptians. They were foreigners. They were the rough equivalent of what we today would call the undocumented.
So now as then they were deemed to be threats. Add to this that the People of Israel grew increasingly numerous, as numerous even as the Egyptians themselves.
This intensified the threat. In those numbers they could simply take over. Pharaoh, King of Egypt, had to act. And so he enslaved the People of Israel.
It was the judicious thing to do. But his judiciousness was not rewarded. In slavery, unpredictably, their numbers only increased.
Judiciousness then crossed over to cruelty. He ordered the Hebrew midwives to murder the infant boys as they delivered them. That would thin their ranks.
But the Hebrew midwives refused to do so, and with their refusal, civil disobedience was born. They heeded God not man. But Pharaoh King of Egypt was not so easily undone.
He ordered his army to search out the infant boys and throw them into the Nile. At that point, cruelty no doubt took on a life of its own.
One wonders why it is that so many who rise to power become murderous and maniacal tyrants. The human cost - the suffering and misery and despair and tragedy -- are unimaginable and incalculable.
Against this backdrop, a woman from the house of Levi gave birth to a healthy and beautiful infant boy. It would normally be the occasion for celebration and joy, but it was then the occasion for anguish.
But how could she possibly protect him? She thought desperately at first that she could hide him, and she did so for several months, but that could not go on forever.
He would any day be discovered. The lesser of two evils was to abandon him to his fate. So she plastered a reed basket with bitumen and pitch, and she cast her hope upon the water.
Low and behold, the daughter of Pharaoh happened upon the basket. She peered into it, beheld the crying infant, and she had compassion.
The daughter of Pharaoh has never received the appreciation and respect she deserves. She is, inexplicably, overlooked.
What she did was exemplary. Normally when people enslave others, they find justification for it. The enslaved are not deemed the equal of their enslavers.
They are deemed subhuman. Slavery, therefore, is a necessity. More than this, it is morally right. But the daughter of Pharaoh did not fall prey to justification.
She had compassion. And she acted upon that compassion. Here is an important reminder for us. It is not enough to have compassion.
To have compassion, or any other altruistic emotion for that matter, does not make you a good person. You must act upon it. If you have compassion and you do not act upon it, that makes you decidedly less than a good person.
As Martin Luther King, Jr. Her act was to adopt him. That was, to say at the least, a courageous thing to do. It certainly would not have put her in good stead with her father.
I can just imagine it. You have a new grandson. But we can do more than that. As I said, she is exemplary, and so we can follow her example.
In hospitals and institutions, under the guise of science, treatment included being chained, starved, beaten, imprisoned, electrocuted, sterilized, experimented on, isolated, lobotomized, and murdered.
It makes you wonder if those who imposed such treatments were not more mentally ill than their victims. And all this because they were afflicted by a disease, a disease over which they had no control or responsibility.
Yes, Jesus apprehended the vulnerability of the mentally ill, and this means we must too. The question then becomes, once we apprehend their vulnerability, what can we do?
There are steps we can take. Personally, we can continue to raise our consciousness and the consciousness of those around us. We can enter into the struggle of the mentally ill people in our lives - regardless how messy it gets or how pointless it seems.
As a church, we have recently entered into an alliance with the Fox River Valley Initiative which is organizing a coalition of local churches to press for legislation that provides treatment centers for the mentally ill which aim to keep them off the streets and out of the prisons, where so many end up.
There are indeed steps we can take. But is it enough? No of course not. Especially considering it from a historical perspective.
Especially considering the mentally ill down through the centuries and the barbaric treatments they endured. No and no again.
Because we are Christians. This means we are called to embrace the lost cause. We are called to fight the losing battle. We are called to the exercise in futility.
Because in truth there are no lost causes or losing battles or exercises in futility. Every effort we make on behalf of Jesus Christ reflects his ultimate victory out into the world.
We must never lose sight of this fact, or lose faith in it. And all those who have suffered and died the insane ravages of mentally illness are, through him, free from their disease and eternally restored to who God created them to be.
May God bless the mentally ill, and may God bless our efforts on their behalf. Self Acceptance. Why in the world did Jesus overreact as he did?
So why in the world did Jesus overreact as he did? The answer is not an easy one; the answer is not a short one; but I assure you, the answer is a worthwhile one.
It has to do with, of all things, self-acceptance. The first thing to understand about self-acceptance is that it is a universal desire.
Everyone desires self-acceptance - contentment and satisfaction with who we are -- and who we really are, and not just with regard to our strengths, but with regard to our weaknesses as well.
No one wants you around. No one trusts you. Above all, no one wants you moving into their neighborhood. Even if you eventually rise above your station, you still feel like an outsider for the rest of your life.
How are you supposed to accept yourself? Until recently there were laws on the books outlawing, in one way or another, many minorities. But even absent the laws, you feel the weight of discrimination.
You feel the weight of segregation. Or say you are afflicted by mental illness or addiction. Life is really tough for you.
You look out at everyone else who has it so much easier, to whom life comes so naturally. You live with the constant fear and anxiety that you might not make it.
And how could you like the way you look? Fill in the blank. They wanted a great athlete and a straight A student who was going to be a smashing success in life and make them proud.
Your heart was in another game. In ways big and small, they never let you forget their disappointment.
I could go on and on and on. There are probably as many threats to self-acceptance as there are people.
And the reason can be seen to emerge. Self acceptance is predicated upon the acceptance of others. And others are judgmental.
If you doubt it, go online and look at a thread, any thread -- if you want to see just how vicious and shallow and mean and ignorant and prejudiced the judgments of others are.
It takes tremendous courage and strength and independence. But at the same time, we are all deeply in need of community.
But take note. There is a difference between the acceptance of others and community. Underscore the word others. Community is just the opposite.
Community occurs between people who hold things in common. It occurs between people of mutual understanding, mutual appreciation, mutual affirmation, mutual encouragement, and mutual support.
It occurs between kindred spirits. We need to strive for self acceptance, and we need to seek community. Now of course Jesus achieved self acceptance, but like everything he achieved, it was harder for him, harder for him than anyone.
And why? Because at his baptism the Holy Spirit imparted to him that he was the Son of God and that his impending death would constitute a vicarious sacrifice for human sin.
How in the world does anyone accept that? That was the identity he had to accept. That was the destiny he had to accept. But he did. This is Jesus we are talking about, after all.
This is why we worship him. And to say that his self acceptance was not predicated upon the acceptance of others is the understatement of the century.
Others were judgmental back then too. The religious authorities, those who were supposed to be leaders and role models, attacked him left and right.
When he asserted his divinity they screamed blasphemy. And they were all too eager to help him along with his death that would constitute a vicarious sacrifice for human sin.
His own family thought he was insane; even his own mother despaired of him. But at least he had his disciples, right?
They were the worst yet. Whenever he tried to impart to them his impending death, which he wanted desperately for them to apprehend, they were deliberately obtuse.
This is why they acted so pathetically after his arrest. But at the same time, Jesus needed community, needed kindred spirits who knew who he was and what he had to do.
He found them, though they were but a few -- Mary Magdalene, Lazarus, Nicodemus. But they meant everything to him.
Enter the woman he had never set eyes on who dumped a vial of oil on his head. But she too knew who he was and what he had to do! She was anointing his body for his death.
She was doing it before his death precisely so he would know that she knew who he was and what he had to do. So there is more here for us than the lesson to strive for self-acceptance and to seek community.
There is the lesson to join into community with Jesus Christ; to become those kindred spirits who know who he was and what he had to do; who know that he was the Son of God whose death was a vicarious sacrifice for our sin.
And this is no small lesson. It is the whole and sole cornerstone of our lives, and more than this, it is the means for us to minister to the spirit of Jesus Christ, as did the woman Jesus made sure would never be forgotten.
Think about that. I mean it. Think long and think hard. Think about that in the midst of all the tribulation that at present surrounds us.
Because the tribulation has come before, and it will come again. The tribulation is but part of a passing scene, but he is not.
He is the Alpha and the Omega, and we can minister to his spirit. Let that be said of us. Halloween - What Scares Us.
Since Halloween is coming up, I thought it would be fun to watch the movie classic Frankenstein with the girls -- the version starring Boris Karloff.
I figured that the monster would be no more frightening to them than Ming the Merciless was to me when I, at about their age, watched Flash Gordon.
The minute Dr. Frankenstein descended to his laboratory; however, they were terror struck and scrambled into my lap. Within minutes they were screaming at the top of their lungs to turn it off.
That night we all slept together. Not one to admit defeat readily, I decided to try again. I procured, with some difficulty, the version of the film.
I even previewed it before we watched it together. The exaggerated gesticulations and facial expressions of the actors were downright laughable, but the bigger joke was the special effects.
The monster came to life after various ingredients were added to a bubbling cauldron. First his two skeletal arms emerged. You could see them moving up and down on wires.
After some more thundering piano crescendos the monster appeared, fully stewed. I judged that no one of any age could possibly be scared of this version of the film.
The girls, however, judged differently. They were even more terrified than before. It was then that it dawned on me that my plan backfired because I presumed that the old special effects would make the films less scary for them.
The old special effects, as it turned out, made it more scary, more real in a way, because it depicted the realm where, their imaginations had taught them, real monsters dwell.
May then chimed in too. Avi then said. Then was not the time to explain to her that we grownups have our own fears, fears not unlike theirs.
We too are scared of natural disasters, whether they take the form of earthquakes or tornadoes or hurricanes or tsunamis, or even whether they take the form of disease, which is a kind of natural disaster if you think about it.
And too we are scared that something bad will happen to those we love, especially our children. For me this is my greatest fear. We may put up a better front than they do; we may employ more mature powers of rationalization; we may be slightly less vulnerable; but we grownups share their fears, especially when the danger that elicits them rears its head.
And you know, I think we grownups actually do children one better on the fear front. I guess some fears have to be learned, or they grow with us to maturity.
We grownups fear that others who are not like us do not share our basic humanity. If others are or a different race, a different culture, a different religion, a different political party, a different sexual orientation, a different national origin, we fear they do not share our basic humanity.
And this fear may be, of all the things we fear, most to be feared. This fear may be, of all the things we fear, the most pernicious and destructive, especially when it is, as it so often it has been, co-opted by demagogues who pose as our leaders.
Believe it or not, it is for this reason the book of Ruth was written. It was written to offset the fear that others who are not like us do not share our basic humanity.
Ruth, after all, was a Moabite. To put it mildly, the Israelites did not like the Moabites. From the minute the people of Israel took possession of their Promised Land and encountered the Moabites in the vicinity, they did not like them.
From what they thought they saw, the Israelites concluded that the Moabites were a dissolute people. They were fast.
They were loose. They were low lives. They were the kind of people who were bad influences, who were threats to good and decent and upright society.
In short, the Israelites feared that the Moabites did not share their basic humanity. In fact, aside from the book of Ruth, all other depictions of Moabites in Scripture are negative.
The book of Ruth then advanced a bold and controversial, if not to say downright unpopular, thesis. It advanced the thesis that others who are not like us do in fact share our basic humanity.
Sometimes in fact they may even serve as role models for us. Sometimes, in fact, we can even learn from them about how to be better people.
Consider Ruth herself. Ruth was a Moabite who married into a family of Israelites. It was by necessity. There was a famine in Israel and this particular family of Israelites was forced to emigrate to Moab or to starve.
They were detained there by the famine for so long that the sons came of marrying age. It was either marry a Moabite or not marry at all, and not marrying at all meant the cessation of the family line.
So the family held its collective nose while two Moabite women married into the family, one of whom was Ruth the other of whom was named Orpah. In a series of coincidental tragedies, all the men of the family died, leaving just the Moabites Ruth and Orpah and their Israelite mother-in-law, who was named Naomi.
After the famine ended, Naomi suggested that each return to their familial home. Orpah did, but Ruth declined. It would have been the easier course, but Ruth knew her mother-in-law needed her.
As much as Ruth had lost - a husband, Naomi had lost more - a husband and two sons. She may not have been much, but she was better than nothing.
So Ruth opted to accompany Naomi and go live among a people who looked down upon her because she was a Moabite.
When they arrived back in Israel, Ruth provided for them both by gleaning behind some harvesters in a barley field, which was basically an indirect way of begging.
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