This document discusses the roles and responsibilities of priests and Levites in ancient Israel based on passages from the Torah. It explores what these rules and standards might mean for modern clergy and for an "internal priesthood" that facilitates sacred encounters within ourselves. Key points include: priests were expected to maintain high personal and ritual standards to properly serve as mediators between people and God; separation from ordinary or grieving experiences was important so priests could be fully focused on sacred duties; support of Levites by the community allowed them to devote themselves fully to religious roles rather than other concerns. The document suggests these concepts may provide guidance on cultivating an "inner priesthood" to lead ourselves to greater holiness.
Holistic integration of mystical aspirations and social commitment: Saint Kur...Saju Chackalackal
A study on the successful synthesis of mystical aspirations and social commitment in the person, life, and ministry of Saint Kuriakose Elias Chavara in the context of 19th century Kerala, India
Holistic integration of mystical aspirations and social commitment: Saint Kur...Saju Chackalackal
A study on the successful synthesis of mystical aspirations and social commitment in the person, life, and ministry of Saint Kuriakose Elias Chavara in the context of 19th century Kerala, India
An apostolic Community is one where the people are living in the benefit of the apostolic dimension.
It is important to understand the nature of apostolic communities for accurate positioning, planning and expectation.
Understanding apostolic community will inform our value systems and provide a new measuring rod by which to evaluate quality and direction.
This is a series of slides I created as resource for a conversation with Lay and Ordained leaders in the Episcopal Diocese of Western North Carolina. We explored learnings about Liturgical Innovations, as necessitated by Resolution AO73 - "Establish Diocesan Mission Enterprise Zones"
Biblical Theology in Relation to Other Categories of TheologyRobert Munson
Introductory Presentation for courses on NT Biblical Theology. Draws from a perspective ,more in line with G. E. Ladd, especially since that was the textbook for the course..
Storying-- Redemptive Analogies, and Metaphors in Cross-Cultural MinistryRobert Munson
Looks at the utilization of stories and metaphors of various types by cross-cultural ministers/missionaries. Special emphasis is placed on parables as a means of seeking positive cultural transformation.
History and Foundations of Pastoral CareRobert Munson
I high-end overview of Pastoral Care, from the Biblical metaphor of the shepherd, to Historical Pastoral Care to Clinical Pastoral Care. Also considers other issues such as various views on how theology and psychology relate in a pastoral care/counseling ministry.
This is a collection of writings on the Holy Spirit gift of leadership that empowers some believers to take control of needs in the body of Christ for the benefit of all.
Reformation always causes the blessings of God to be released in a greater way.
Without reformation, the Church becomes stagnant and eventually loses the full blessing of God.
Through reformation, multitudes are blessed and released into their individual destinies.
The Church also begins to walk in corporate destiny and release salvation and blessing to multitudes.
Transition is sometimes difficult because it requires humility and a willingness to make sacrifices.
There will be a grace given by the Lord to make the change.
An apostolic Community is one where the people are living in the benefit of the apostolic dimension.
It is important to understand the nature of apostolic communities for accurate positioning, planning and expectation.
Understanding apostolic community will inform our value systems and provide a new measuring rod by which to evaluate quality and direction.
This is a series of slides I created as resource for a conversation with Lay and Ordained leaders in the Episcopal Diocese of Western North Carolina. We explored learnings about Liturgical Innovations, as necessitated by Resolution AO73 - "Establish Diocesan Mission Enterprise Zones"
Biblical Theology in Relation to Other Categories of TheologyRobert Munson
Introductory Presentation for courses on NT Biblical Theology. Draws from a perspective ,more in line with G. E. Ladd, especially since that was the textbook for the course..
Storying-- Redemptive Analogies, and Metaphors in Cross-Cultural MinistryRobert Munson
Looks at the utilization of stories and metaphors of various types by cross-cultural ministers/missionaries. Special emphasis is placed on parables as a means of seeking positive cultural transformation.
History and Foundations of Pastoral CareRobert Munson
I high-end overview of Pastoral Care, from the Biblical metaphor of the shepherd, to Historical Pastoral Care to Clinical Pastoral Care. Also considers other issues such as various views on how theology and psychology relate in a pastoral care/counseling ministry.
This is a collection of writings on the Holy Spirit gift of leadership that empowers some believers to take control of needs in the body of Christ for the benefit of all.
Reformation always causes the blessings of God to be released in a greater way.
Without reformation, the Church becomes stagnant and eventually loses the full blessing of God.
Through reformation, multitudes are blessed and released into their individual destinies.
The Church also begins to walk in corporate destiny and release salvation and blessing to multitudes.
Transition is sometimes difficult because it requires humility and a willingness to make sacrifices.
There will be a grace given by the Lord to make the change.
In the simplest terms, “vocation” means a “call.” In general terms your vocation is what God calls you to do with your life. Everyone is called to know, love and serve God in this life, in order to be happy with him forever in heaven.
Discover various methods for clearing negative entities from your space and spirit, including energy clearing techniques, spiritual rituals, and professional assistance. Gain practical knowledge on how to implement these techniques to restore peace and harmony. For more information visit here: https://www.reikihealingdistance.com/negative-entity-removal/
A375 Example Taste the taste of the Lord, the taste of the Lord The taste of...franktsao4
It seems that current missionary work requires spending a lot of money, preparing a lot of materials, and traveling to far away places, so that it feels like missionary work. But what was the result they brought back? It's just a lot of photos of activities, fun eating, drinking and some playing games. And then we have to do the same thing next year, never ending. The church once mentioned that a certain missionary would go to the field where she used to work before the end of his life. It seemed that if she had not gone, no one would be willing to go. The reason why these missionary work is so difficult is that no one obeys God’s words, and the Bible is not the main content during missionary work, because in the eyes of those who do not obey God’s words, the Bible is just words and cannot be connected with life, so Reading out God's words is boring because it doesn't have any life experience, so it cannot be connected with human life. I will give a few examples in the hope that this situation can be changed. A375
The Hope of Salvation - Jude 1:24-25 - MessageCole Hartman
Jude gives us hope at the end of a dark letter. In a dark world like today, we need the light of Christ to shine brighter and brighter. Jude shows us where to fix our focus so we can be filled with God's goodness and glory. Join us to explore this incredible passage.
2 Peter 3: Because some scriptures are hard to understand and some will force them to say things God never intended, Peter warns us to take care.
https://youtu.be/nV4kGHFsEHw
Why is this So? ~ Do Seek to KNOW (English & Chinese).pptxOH TEIK BIN
A PowerPoint Presentation based on the Dhamma teaching of Kamma-Vipaka (Intentional Actions-Ripening Effects).
A Presentation for developing morality, concentration and wisdom and to spur us to practice the Dhamma diligently.
The texts are in English and Chinese.
Exploring the Mindfulness Understanding Its Benefits.pptxMartaLoveguard
Slide 1: Title: Exploring the Mindfulness: Understanding Its Benefits
Slide 2: Introduction to Mindfulness
Mindfulness, defined as the conscious, non-judgmental observation of the present moment, has deep roots in Buddhist meditation practice but has gained significant popularity in the Western world in recent years. In today's society, filled with distractions and constant stimuli, mindfulness offers a valuable tool for regaining inner peace and reconnecting with our true selves. By cultivating mindfulness, we can develop a heightened awareness of our thoughts, feelings, and surroundings, leading to a greater sense of clarity and presence in our daily lives.
Slide 3: Benefits of Mindfulness for Mental Well-being
Practicing mindfulness can help reduce stress and anxiety levels, improving overall quality of life.
Mindfulness increases awareness of our emotions and teaches us to manage them better, leading to improved mood.
Regular mindfulness practice can improve our ability to concentrate and focus our attention on the present moment.
Slide 4: Benefits of Mindfulness for Physical Health
Research has shown that practicing mindfulness can contribute to lowering blood pressure, which is beneficial for heart health.
Regular meditation and mindfulness practice can strengthen the immune system, aiding the body in fighting infections.
Mindfulness may help reduce the risk of chronic diseases such as type 2 diabetes and obesity by reducing stress and improving overall lifestyle habits.
Slide 5: Impact of Mindfulness on Relationships
Mindfulness can help us better understand others and improve communication, leading to healthier relationships.
By focusing on the present moment and being fully attentive, mindfulness helps build stronger and more authentic connections with others.
Mindfulness teaches us how to be present for others in difficult times, leading to increased compassion and understanding.
Slide 6: Mindfulness Techniques and Practices
Focusing on the breath and mindful breathing can be a simple way to enter a state of mindfulness.
Body scan meditation involves focusing on different parts of the body, paying attention to any sensations and feelings.
Practicing mindful walking and eating involves consciously focusing on each step or bite, with full attention to sensory experiences.
Slide 7: Incorporating Mindfulness into Daily Life
You can practice mindfulness in everyday activities such as washing dishes or taking a walk in the park.
Adding mindfulness practice to daily routines can help increase awareness and presence.
Mindfulness helps us become more aware of our needs and better manage our time, leading to balance and harmony in life.
Slide 8: Summary: Embracing Mindfulness for Full Living
Mindfulness can bring numerous benefits for physical and mental health.
Regular mindfulness practice can help achieve a fuller and more satisfying life.
Mindfulness has the power to change our perspective and way of perceiving the world, leading to deeper se
In Jude 17-23 Jude shifts from piling up examples of false teachers from the Old Testament to a series of practical exhortations that flow from apostolic instruction. He preserves for us what may well have been part of the apostolic catechism for the first generation of Christ-followers. In these instructions Jude exhorts the believer to deal with 3 different groups of people: scoffers who are "devoid of the Spirit", believers who have come under the influence of scoffers and believers who are so entrenched in false teaching that they need rescue and pose some real spiritual risk for the rescuer. In all of this Jude emphasizes Jesus' call to rescue straying sheep, leaving the 99 safely behind and pursuing the 1.
Vertical Church Kyiv Report 2022-2023: Church at war
The Nature and Purposes of Sacred Space - Part 3
1. The Nature and Purposes of Sacred Space - Part 3
Introduction - we will spend most of our time in this lesson on personal
standards required to be and to serve as priests.Then we will examine the
role and service of the Levites.
We will work at three levels - 1) what did these mitzvot mean in the context
of the ancient Temple,2) what might they mean in the operation of our
most usual sorts of scared space, such as our churches and synagogues,
and 3) what might they mean on the more personal level, that is, how
“internal” priests and Levites might serve within us to operate sacred space
where encounter with the Divine is facilitated to lead us to greater holiness.
As we proceed, we’ll explore this concept of “internal clergy” - what it might
mean and how it might work. Just from the words, what ideas are triggered
initially in your mind?
(Discussion- Possibilities might include: conscience, mind, ego,driver of
intentionality or will, governor of soul, better self, etc. Is there something
inside of us that lights the fire of our offerings, pushes us toward God’s
2. way, and facilitator of our drawing near to God? What is that? Can we think
of these mitzvot regarding the priests as guiding us as well with regard to
such “internal priests”? I would like for us to suspend doubts, if we have
them, and work on the hypothesis that they do.)
XXV. Read Exodus 30:19-20.What do you make of the requirement for
priests to wash their hands and feetwith water when they enter the
sanctuary or when they approach the altar to serve?
(This practice was clearly seen in part as encouraging physical cleanliness.
But, even more, it was to serve as a sort of spiritual purification. This, as
Chinuch teaches, elevates for us the Temple and the activities done there.
Also, as we approach sacred encounter, we “wash away” the stuff of the
ordinary world in order to draw near the Divine with “new” skin and self.
Is there a way to accomplishthis in our own communal or personal sacred
space?
Jews have the mikvah. We could wash hands as we move into sacred
space. Or we could mentally or spiritually achieve some other sort of
separation from secular to sacred as we cross the threshold with certain
thoughts or meditations or changes of perspective.)
3. XXVI-XXVIII.Read Exodus 28:2-4, 28, 32; 29:8. Why did the garb of the
priests matter in days of old, and should the dress of our modern day
priests or our inner priest matter to us? How?
(While the exact nature and purpose of these ancient clothes remain
unclear, certain truths can be gleaned from these mitzvot.
First, the garments and other elements were beautiful and splendid in a
way that inspired the worshippers that beheld them. The priests served the
Sovereignin sacred space, and the sight of them suggestedthe glory of
the One they served. Further, the clothes displayed symbolic meaning
through their material make-up, function, stitching, and other adornments
that reminded both the ones who wore them and those who observed them
of the holiness of the sacred drama.
Some sages suggestedthat the garments served to atone for various sins.
These were garments of the soul, which helped to bring out inherent luster
and strengths. In a way, this allowed the true holiness and splendor of the
garments’ true inner counterparts to envelop the priest, transform him, and
rectify the world from which all our actions flow. We, thus, could identify our
4. essence with these noble qualities. Sins could thus be seenas merely
outward failures, not inherent spiritual deficiencies.
We,too, tend to expectmore than ordinary clothes or even suit and tie or
dress from our clergy. It may be robes. Should/could it be more? Or is garb
less important for us than the Biblical language suggests it was for the
Temple,or even altogether unimportant?
Discussion.)
XXIX-XXXV.Read Leviticus 10:6-7;21:1-3,11. What are these mitzvot all
about? Why do you think there’s a concernabout the immediate capacity of
a priestwho’s touched death to facilitate sacred encounter? Does this have
any meaning to us today? If so, what?
(While certain of these mitzvot appear on the surface to guide generally
toward properdemeanor and appearance of the priest, they are designed
mainly to prevent a priest who is in mourning from,at the same time,
conducting worship. The behaviors described in the first mitzvot
characterize a person whose thoughts and spirit are directed toward grief
rather than the religious functions performed insacred space.
5. We will discuss these concepts infar greater depth in upcoming chapters,
so we must postpone agood bit of important substance until then. But let’s
at least simply understand here that the drama of death and the drama of
formal sacred encounter are both significant, but separate elements of
living. This is not to say that God is with us only in sacred space. God is
with us in each drama. The Torah, however, guides us to live them fully
and, thus, separately, not mixing or diluting them in ways that diminish
each. This separation is especially essential in the case of priests who lead
in sacred encounter and must be thoroughly engaged with worshippers
experiencing sacred drama.
These requirements are so important that even contact with the death of
kin must be avoided, in the case of the High Priest, when grief can only
distract from service. God imposes limitations and disciplines on priestly life
that fosterfocus, single-mindedness,order,and decorum in their attitude
and service. Our clergy help lead us to holiness principally through sacred
encounter. God expects their full devotion in those sacred moments.
Do we learn lessons from this guidance for the conduct of our modern-day
priests or our inner priest?
Discussion- the separation of experiences of fundamentally important, but
different chapters of our lives is wise, especially to avoid mixing and diluting
with sacred encounter those emotions, feelings, thoughts, and soul energy
that are by necessityoriented to different tasks.)
6. XXXVI-XXXVII.Read Leviticus 22:2 and 21:6. Again, I want to delay our
considerationof what “tamei” and “tahor” mean until we dig deep on them
and related concepts inthe next chapter. These are very difficult matters. I
have hypotheses to suggest when we come to them. But, for now, I simply
want you to rememberthe point we discusseda momentago: there are
certain dramas of life after which we, here specificallythe priests, require a
separation before being able again to be wholly focusedand whole-hearted
in the sacred encounter that is experienced in sacred space.
XXXVIII.Read Leviticus 10:8-11.Why would you think priests and
worshippers are forbiddenfrom entering the sanctuary while intoxicated?
(Worshippers and priests can hardly experience sacred encounter
appropriately and fully while mentally, spiritually, and physically diverted by
drink or intoxicant. This risk becomesexceptionally dangerous if the priest
errs in the sacred process as a result of being so diverted. Surely, too,
intoxication is a certain sign of disrespect for the sanctuary, the Way of life
it promotes, the holiness that we aspire to attain and promote, and the One
we come there to encounter and follow.)
XXXIX-XLI.Read Leviticus 21:23,17-18. We moderns, I think rightly,
generally, support inclusion and rights for the disabled. Do our sentiments
conflict with these words? How might they be made compatible? Think
broadly about the purposes served by the mitzvot.
7. (While there can be a debate about the merits of this whole-scale
prohibition, I think the mitzvot, at the least, are fundamentally saying that a
priest must be fully capable of facilitating sacred encounter. Such work may
involve sight, movement, other senses, and focus and attention, but if the
priest has limitations that diminish these capacities, the words here say
such limitations are disqualifying, either temporarily or permanently.
It may be that these senses speak to inner capacities, too. The “inner
priest” who is “blind” or “deaf” or “dumb” or otherwise blemished, perhaps
spiritually, should be disqualified as well.
What might we more specificallybe talking about here? Can you think of
disabilities or blemishes that would make our present-day or inner priests
incapable of facilitating sacred counter for us?
Discussion.)
XLII-XLVII.Read Leviticus 21:13-15;21:7.We certainly are far more liberal
today about marriage choices our modern day priests are able to make. Do
8. we see any wisdom in these ancient practices, or they just old-fashioned
and without meaning in our times?
(If a person or force or element of life that plays a priestly role lacks a
whole and devoted love, support, and comfort, there arguably could be a
missing quality, if not a void. In addition to the gift of being “well married,”
the priest also benefits from bearing responsibilityfor, and giving, love,
compassion, and support to the spouse. The mutuality of such a special
relationship and the sharing and service it involves surely informs,
enriches, and adds value to priestly service to others and to God.
While some can survive and even perform work well in less desirable
personal circumstances, it is likely true generally that being married to a
personwho is incapable of loyalty, caught up in or deeply wounded by
previous relationships, or of poorcharacter would undercut the spirit, joy,
full duty, and dignity expected of the priest.
One key point the sages make is that if a priestis going to properly
castigate the sinner and help him turn back from wrongdoing, he must be
upright himself. Finally, if the priest is there to help lead us to holiness, he
must live to the highest standard.
As we continue to think about the work of our inner priests,do you see
truths in these mitzvot that might enlighten us further?
9. Discussion.)
XLVIII-LIV.Read Numbers 18:23,Numbers 4:19, Deuteronomy18:1-2,
Numbers 35:2, Leviticus 25:34 and Deuteronomy12:19.
We spent time in our study of Torah last year on Levi and the role of the
Levites who succeededhim. For those of you who studied the Prophets
and the Psalms with me, we learned a good bit about the Levites in those
texts as well. We will learn even more when we get to the next chapters in
this year’s study. But let’s start today by looking at several mitzvot that
introduce us to the Levites, their role in the operation of sacred space, and
how they might matter to us in our own time.
A. Assuming, as we will learn in greater detail in coming weeks, that the
Levites have discrete, full-time duties in the Temple and the Levitical cities,
what do we learn from the mitzvot we’ve just read?
(The Levites, like the priests, were expected to devote themselves fully to
service of God, facilitate our coming near to God, and teach and inspire the
people to live in God’s Way. They had discrete roles in sacred space,
including guarding, singing, being gatekeepers, and opening and closing
the gates. They were not generally to engage in, or be concerned about,
the interests of commerce, war, and other such matters. Thus, they were to
be separated apart, supported, and kept from the affairs that would distract
10. them from their divinely established mission. It was/is our duty, that of
those served by the Levites, to support them entirely.)
B. What might this mean to us today, with respect to those who preform
Levitical duties in our external or internal sacred space?
(We have the duty to support full-time servants of God who help bring us to
God and God’s ways, whether they serve us in church or synagogue, cities
in which they dwell, or even internally within ourselves. How, and in what
ways might we do this? What might such support entail?
Discussion- Cover ideas of material, spiritual, and moral support for those
who study, teach, minister, bring people to God, including that part of
ourselves that is devoted to God and bringing all of our other constituent
parts to service of God.)
Conclusion.