links: this went thru my mind

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Following are links to five articles that I’ve found to be interesting and helpful.

Archaeology, Israel & Jerusalem: Nose Falls Off the Skull of Gordon’s Calvary

“Visitors to the Garden Tomb of Jerusalem are usually shown the “Skull” identified by Charles Gordon as part of the case that this spot may be the authentic site of Jesus’ crucifixion and burial. On February 20 the bridge of the skull’s nose collapsed during a storm.”

Churches of Christ & church decline: The 2015 Churches of Christ in the United States

“… the average congregation size has declined … to 124 adherents per congregation. … The Christian Chronicle reports that the same figures reflect a 7.8% decline in membership since 1990, reflecting about 100,443 souls. … The 1990s were a time of plateaued growth … — essentially flat, even though it was a time of rapid population growth. … the rate of decline is accelerating. A lot. … The loss of members, adherents, and congregations is … doubling roughly every 15 to 20 years. … During this same period, the population of the United States has grown … the nation is growing at twice the rate at which the Churches of Christ are declining.”

Distraction, faith & focus: The Wheelchair or the Throne [required reading]

“Our enemy is an expert at distraction. If he can get our eyes off that throne and on the pain and uncertainty of the world, then we are doomed to walk this life in fear and agony. He knows that and he loves every minute of it. … Refuse to focus on what you can see and set your minds on things above. Look away from the evil and drama that saturate our lives and fix your eyes on the King of Glory. Only there will you find healing and hope.”

Documentaries, history, Jesus & media: Finding Jesus: Review of Part One

“… as a docu-drama, I thought this was better than many of them, and I look forward to the remaining five episodes.”

Evangelism, expectations, honesty, hypocrisy, outreach, sensitivity & transparency: Seven Lies Christians Tell [essential reading]

“We mean well, but is the truth really on our lips when we evangelize? … We lie when we claim we are more confident than we really are. … We lie when we claim that unexplainable things are in fact explainable. … We lie when we don’t acknowledge our doubts within the drama of faith. … We lie when we pretend like the Bible doesn’t say some really nasty things when in fact it does. … We lie when we claim we understand other beliefs, faiths and world views. … We lie when we claim that all of our beliefs are a ’10.’ … Finally, and most importantly, we lie (insidious and barbaric lying) when we pretend like we really, really, really love the other person when in fact we don’t.”

on these days in the American Restoration Heritage: February 22-28

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Among the things that happened this past week in American Restoration Heritage history …

February 22

Feb. 22, 1874 – A letter to the editor is printed in the St. Louis newspaper The Globe concerning a meeting in which Knowles Shaw is preaching.

“To the Editor Of The Globe:

“Having learned that the great revivalist, Knowles Shaw, would preach at the Central Christian Church, Fourteenth and St. Charles Streets, on Sunday morning, I was induced to go and hear him. Mr. Shaw is certainly a man of extraordinary power … The hall in which he preached this morning was crowded, and I have seldom seen an assembly of people so deeply moved with seemingly so little effort on the part of the speaker. …

“He … announced as his text, ‘Come, see the place where the Lord lay.’

“I will not attempt to give any idea even of the sermon. It was of a character that can not be even sketched. The streaming eyes of the whole audience gave evidence of the power of the man and the effectiveness of his words. If any one desires to have his soul moved to its profoundest depths, let him go and listen an hour to Mr. Shaw.”

Due to his singing ability, his authorship of many hymns (and music for songs), and his habit of singing people into his meetings and singing during the course of his sermons, Shaw was commonly known in his time as “The Singing Evangelist,” and yet, his name is virtually unknown to us today. However, during the 1860’s and most of the 1870’s he is one of the most sought-after evangelists in the Restoration Heritage. Unlike most evangelists among our tribe at the time, Shaw speaks quite deliberately to elicit an emotional response from his hearers; this is the bull’s-eye he aims for in his sermons.

Shaw’s life was cut short at the age of 53 in a train wreck on the Texas Central Railroad between Dallas and McKinney, Texas in 1878. At the time of his death, e was on his way to conduct a meeting in McKinney, having just concluded a five-week long meeting with the Commerce Street Church in Dallas. His death was the sole fatality in the accident. His last words were:

“Oh, it is a grand thing to rally people to the cross of Christ.”

A portion of the inscription on his tombstone in the East Hill Cemetery in Rushville (Rush County), Indiana reads:

“An Acceptable Evangelist of the Church of Christ.”

If you’ve ever sung We Saw Thee Not, I Am the Vine, or Bringing in the Sheaves, you’ve sung some of the lyrics and/or music that Shaw authored and sang in his sermons.

February 23

* Feb. 23, 1837 – After vigorous debate, Bacon College in Georgetown, Kentucky secures its charter from the state legislature and Walter Scott is unanimously elected as its first president. The reason for the legislature’s debate is due to concern that support of Bacon College will hurt enrollment in Baptist-oriented Georgetown University (a concern that will prove true). The cost of one semester’s education at Bacon is $21.00 and the cost of room-and-board in Georgetown averages $2.00 per week. Over 200 students enroll in the college during its first year of operation. There are eight professors and teachers: J. Crenshaw, Tolbert Fanning, T.F. Johnson, W. Knight, S.C. Mullins, U. B. Phillips, C. R. Prezminsky (sic?), and Walter Scott.

Being the first institution of higher learning founded by members of the American Restoration Heritage, Bacon College is initially known as Collegiate Institute; however, the school soon changes its name to Bacon College in honor of Sir Francis Bacon, the founder of the scientific method.

Bethany College, founded by Alexander Campbell in Bethany, Virginia (becoming West Virginia during the time of the Civil War), will have its start three years later in 1840.

* Feb. 23, 1908 – In the Music Hall in Cincinnati, Ohio, a six-day debate begins between Charles T. Russell and Lloyd Smith (“L.S.”) White. Russell is regarded as the founder of the Jehovah’s Witnesses. The debate revolves around six propositions with a different question on the table each night of the debate. L.S. is also known for being one of the first two preaching ministers in Churches of Christ to be engaged in “full-time local work” (W.A. Sewell being the other; cf. the entry for Jan. 6 in this series).

February 24

* Feb. 24, 1811Edward Dickinson Baker, Sr. is born. He will grow up to become a preacher within the Restoration Heritage known for his eloquence and skill in public speaking. He will become a U.S. Senator. And, will become Abraham Lincoln’s best friend (they were law partners together in Illinois). Lincoln will name a son of his after him (Edward Baker Lincoln). Baker will introduce Lincoln to the nation at his inauguration as President.

And, while leading a regiment of the Union Army in an ill advised and poorly prepared attack, Baker will be killed in battle – four bullets at close range to his head and heart – at Ball’s Bluff (aka: Harrison’s Island), a battle fought in Loudoun County, Virginia early on in the Civil War (Oct. 21, 1861). A number of friends will recall that in the days and hours immediately preceding the Battle of Ball’s Bluff, Baker spoke with them several times of his death (age 50) as a close-at-hand certainty.

Naturally, Lincoln will receive the news of Baker’s death quite hard:

“With bowed head, and tears rolling down his furrowed cheeks, his face pale and wan, his heart heaving with emotion, he almost fell as he stepped into the street.”

Since he was also a Senator at the time of his death, Baker‘s death prompts the formation of the Congressional Joint Committee on the Conduct of the War, a panel that, seated primarily by Lincoln’s opponents, will typically place itself at odds with Lincoln’s strategies for the prosecution of the war, making for endless drama and difficulty for many throughout the conflict.

What of Lincoln’s son, the one named after Edward Baker? He died tragically at the age of three in 1850.

* Feb. 24, 1960 – An article appears on page one of The Dallas Times Herald describing Carl Spain‘s recent address (“Modern Challenges to Christian Morals”) at the Abilene Christian College (ACC) Lectureship.

“A Professor of Bible and Religious Education said Wednesday that colleges operated by members of the church of Christ should admit the denomination’s Negro preachers to graduate study. In discussing present-day challenges to morals, Carl Spain said in his prepared text, ‘You drive one of your own preachers to denominational schools where he can get credit for his work and refuse to let him take Bible for credit in your own schools because the color of his skin is dark.’ He said colleges of other denominations and state universities and some public schools in Texas admit Negroes, and asked, ‘Are we moral cowards on this issue?’

“There are people with money who will back us in our last ditch stand for white supremacy in a world of pigmented people. God forbid that we shall be the last stronghold among religious schools where the politico-economic philosophy of naturalism determines our moral conduct.'”

In an interview Spain said that there had been some ‘instances when Negroes desired to enroll in Bible courses at Abilene Christian College’s graduate school, but did not do so because of housing, eating, and other problems. He said faculty members had discussed the situation and that others shared his view that Negro preachers of the church of Christ who can qualify academically should be admitted to the graduate school. Don H. Morris, ACC president said, ‘Like most schools we have had applications for admission from colored people, but our school has not provided for their registration.’

“Spain said he brought up the subject to stir up some thinking among church of Christ members attending the Lectureship and that his views would apply to the schools of any denomination practicing segregation. All other schools operated by the church of Christ in the South are operated as all-white schools. Those in the north and on the west coast are integrated.”

Also in his address, Spain had said: “God forbid that churches of Christ, and schools operated by Christians, shall be the last stronghold of refuge for socially sick people who have Nazi illusions about the Master Race. Political naturalism, in the cloak of the Christian priesthood, must not be the ethical code in the kingdom of Jesus Christ.”

The following year (1961), students of any race are admitted into ACC’s graduate study program and in 1962, the same becomes true for undergraduate classes. As a result, other colleges associated with Churches of Christ in Oklahoma (Oklahoma Christian), Arkansas (Harding College), and Tennessee (David Lipscomb College) soon adopt similar policies.

February 25

Feb. 25, 1859James P. Shannon dies of an acute asthma attack at the age of 59. His body is buried in Columbia, Missouri. Shannon is primarily remembered for two things: his work as a college administrator and his abundant efforts (from 1844 until his death) in writing, debate, and speech as a “fire-eater” (a radical proponent of slavery).

Shannon was the president of the College of Louisiana from 1835-1840. It was Shannon who succeeded Walter Scott as president of Bacon College in 1840 when the school made its move from Georgetown to Harrodsburg, Kentucky and he served as Bacon’s president until 1850. He also served as the president of the University of Missouri (1850-1856), as a co-founder (1853) of what will become known as Christian University in Columbia, Missouri, and as the first president of Culver-Stockton College in Canton, Missouri (1856-1859).

Shannon’s vigorous defense of “the peculiar institution” is all the more noteworthy in light of the observation of one well-known abolitionist of the time, John Gregg Fee. Namely, that it is members of Stone-Campbell Movement churches who own more slaves per person than members of any other church tribe in American Christendom. While the majority of those manning Restoration pulpits, or occupying desks as editors of brotherhood papers, are anything but fire-eaters, the rank and file of those occupying the pews in the South are, to one degree or another, quite sympathetic with Shannon’s views on slavery. Consequently, editors tend to write about slavery (e.g. – a number of articles in the Millenial Harbinger), pulpits tend to be very guarded or virtually silent on the subject, and a great many members practice it.

This daily, deep, long-standing gulf between pulpit and pew on a huge social issue – the willful enslavement of another human being for one’s own gain – will do nothing for the ability of Restoration churches to engage in truly civil and constructive conversation on other matters, be it a Christian’s participation in military service and war, or matters of “doctrine” such as instrumental music, missionary societies, etc. Slavery is “the elephant in the living room” for many congregations long before many men march off to war and “see the elephant.” Any discussions, therefore, of the major reasons for division among Restoration churches during, or following, the war that do not seriously take the issue of slavery into account are, at best, inadequate, more nearly, as fundamentally flawed as Shannon’s views on slavery.

February 26

Feb. 26, 1857 – Alexander Campbell reports in the Millenial Harbinger that he is starting a speaking tour through the South to raise funds for Bethany College. His son, Alexander, Jr. will accompany him on this trip.

Campbell’s (Sr.) post-millenial beliefs nurture his drive for deep reform in higher education and his fervency for educational reform fuels his understanding of the millenium. Campbell believes that society as a whole needs a complete overhaul and since education is the tap root of the health of society, he views the prevailing model of education as not getting the job done. And so, Campbell founds Bethany College in 1840 and it will, in effect, become his laboratory for the testing and refinement of his beliefs about what education, and society, should become.

According to D. Duane Cummings, Campbell’s philosophy of education can be summed up with these six phrases: (1) ‘wholeness of person’ (development of physical, mental, and moral power), (2) ‘moral formation of character’ (moral excellence being the primary objective), (3) ‘study of the Bible’ (the centerpiece of the core curriculum), (4) ‘no sectarian influence’ (Scripture is to be studied free of outside influence), (5) ‘perfectability of individuals’ (instruction in individual morality will inevitably lead to wider social reform), and (6) ‘lifelong learning’ (from cradle to grave).

Consequently, in many ways Bethany College is a strong contrast to other colleges of its time. For example, while other institutions focus heavily on history (Greek and Roman), Bethany emphasizes the sciences. In fact, Bethany is one of the first colleges to offer a bachelor’s degree in science.

But, perhaps of greatest interest (surprise?) to us today is the fact that Campbell never viewed Bethany as a college that, so to speak, served Restoration Heritage churches or was merely a sounding-board for Restoration ideals. Not at all. He believed Bethany was operated for the benefit of society as a whole and that wider society was represented at Bethany. In the words of Richard T. Hughes:

“Campbell made no requirements that the institution’s trustees be aligned with his own movement, and indeed they came from a wide variety of Protestant persuasions. College Hall resounded each Sunday with worship and instruction ‘performed by respectable ministers of various denominations.’ It is clear that Campbell committed Bethany College to the cause of that ‘common Christianity … in which all good men of all denominations are agreed.'” (Reviving the Ancient Faith; p.40)

Bethany College is still in operation today in Bethany, West Virginia.

February 27

Feb. 27, 1866 – The editor and publisher of the Gospel Advocate, David Lipscomb, gives full vent to his feelings regarding his brethren who are associated with the American Christian Missionary Society (ACMS). Never a fan of the ACMS to begin with, it was the ACMS’ passage of a resolution in 1863 rescinding its neutral stance on the war and throwing its full support behind the Union, that finally, and fully, burnt Lipscomb’s toast. An up-close witness to the years of death and destruction wrought by the war, especially among his Southern brethren, Lipscomb will now leave no doubt as to how he sees the ACMS and his brothers in the North who continue to support it, as well his distaste for military service on the part of any Christians, anywhere.

“… when we looked as we did in the beginning, to see this society of CHRISTIANS, set an example of keeping its hands pure from the blood of all men; and in its action to find strength and encouragement for ourselves and our brethren that needed help, we found only the vindictive, murderous spirit ruling its counsels, and encouraging the CHRISTIAN (?) work of CHRISTIANS North robbing and slaughtering Christians South. So far as we have been able to learn, this has been its chief solicitude for four years past, and to this solicitude it has conformed its actions. We doubt not it has been a valuable auxiliary to the political organization of earth in inducing the followers of the prince of PEACE to become men of war and blood.”

Because he holds these views, the name ‘David Lipscomb’ will be largely frowned upon by the majority of Restoration Heritage churches in the North and, because of his views on military service, a large number of Restoration Heritage Christians in the South will consider him either a weakling or a coward in regard to the Lost Cause (the Confederacy), or a traitor to his country (no matter the government). Throughout the remainder of his life, Lipscomb will take not a single step back from this perspective on either the ACMS or military service.

February 28

Feb. 28, 1868‘Racoon’ John Smith dies at the age of 83 in Mexico (Audrain County), Missouri at the home of one of his daughters (Emily Frances Ringo). His body will be buried in Lexington, Kentucky. A man of truly unique personality, very little education (a total of four months), and a vast memory of Scripture, Alexander Campbell once said of him:

“John Smith is the only man that I ever knew who would have been spoiled by a college education.”

Raised as a Baptist in rural, eastern Tennessee (Sullivan County), Smith becomes a Baptist preacher, but continually finds himself in hot water with his Baptist kinsmen. Why? Their vocalized complaint is that he uses too much Scripture in his preaching, but there’s much more to it than what they say (after all, we all know that people typically offer their “best sounding complaint,” not their real concern). The real issue is that Smith is growing increasingly frustrated and unhappy with the Calvinist elements of Baptist faith and such clearly shows in his preaching. Example: Smith interrupts one of his own sermons to exclaim:

“Brethren, something is wrong, I am in the dark, we are all in the dark, but how to lead you to the light, or to find the way myself, I know not!”

Upon encountering Alexander Campbell’s paper the Christian Baptist, hearing Campbell speak once (on Galatians, at a length of 2 1/2 hours), re-reading his New Testament, and no small amount of pondering and prayer, Smith switches over to the Restoration Heritage and continues preaching – with obvious joy and to great effect. His plain, but articulate manner of speech and preaching, coupled with his knack for sharp, witty humor, communicates especially well with country folk and in these respects (preaching style and primary audience) Smith is something like Alexander Campbell’s opposite.

A brief anecdote captures a bit of Smith’s essence. On one occasion he was asked what the difference was between baptism and seeking God at a mourner’s bench. Without a pause, Smith replies:

“One is from heaven; the other is from the sawmill.”

It is Smith who is chosen to preach the first sermon at the Hill Street meeting in Lexington, Kentucky on Jan. 1, 1832, a meeting between representatives of the Stone (Christians) and Campbell (Disciples) movements. In this sermon, Smith says:

“Let us, then my brethren, be no longer Campbellites or Stoneites, New Lights or Old Lights, or any other kind of lights, but let us come to the Bible, and to the Bible alone, as the only book in the world that can give us all the light we need.”

And it is Smith who then formally shakes Barton W. Stone’s hand and so, seals the deal that unites the two movements into one – the Stone-Campbell Movement.

LIFE group discussion guide: strength

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NOTE: Following is the discussion guide we’ll use tomorrow (Mar. 1) in our LIFE groups at MoSt Church. This guide will enable your follow-up of my sermon that morning. To find previous group discussion guides, look under the category title “LIFE group guides” and you’ll find an archive of previous issues.

Reason

Stated in a single sentence, this is the purpose of this morning’s sermon.

To call us to never forget the ultimate source and shape of our strength in the Lord.

Revelation

These Scriptures form some of the foundation of this sermon.

On one occasion an expert in the law stood up to test Jesus. “Teacher,” he asked, “what must I do to possess eternal life?” “What is written in the Law?” he replied. “How do you understand it?” He answered, “‘Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind’; and, ‘Love your neighbor as yourself.’” “You have answered correctly,” Jesus replied. “Do this and you will live.” But he wanted to justify himself, so he asked Jesus, “And who is my neighbor?” In reply Jesus said: “A man was going down from Jerusalem to Jericho, when he was attacked by robbers. They stripped him of his clothes, beat him and went away, leaving him half dead. A priest happened to be going down the same road, and when he saw the man, he passed by on the other side. So too, a Levite, when he came to the place and saw him, passed by on the other side. But a Samaritan, as he travelled, came where the man was; and when he saw him, his heart went out to him. He went to him and bandaged his wounds, pouring on oil and wine. Then he put the man on his own donkey, brought him to an inn and took care of him. The next day he took out two day’s wages and gave them to the innkeeper. ‘Look after him,’ he said, ‘and when I return, I will reimburse you for any extra expense you may have.’ “Which of these three do you think was a neighbor to the man who fell into the hands of robbers?” The expert in the law replied, “The one who demonstrated mercy toward him.” Jesus told him, “Go and do likewise.” (Luke 10.25-37)

Relation

Use one of the following icebreaker questions to prime the pump for group conversation.

1. Tell us of a trip you made which simply didn’t even begin to turn out like you’d planned.

2. Tell us of a time someone was a Good Samaritan to you in some big or small way.

Research

These exercises/questions are meant to help us grapple with Scripture related to this sermon.

1. Read 1 Cor. 16.13-14. What would it look like to be “courageous” and “strong” in the context of the life of the church in Corinth, knowing what we know from 1 Corinthians?

2. Read Eph. 6.10-18. What exactly are some of the “flaming arrows” the “evil one” shoots at us? Hint: consider some of the exhortations of the immediately preceding context (cf. 5.1-2,15,21; 6.9 – especially 5.1-2).

Reflection

These questions help us discern and share what we sense God’s Spirit is doing as we encounter his word.

1. Does giving strength to others increase, or diminish your own? Explain. (cf. 2 Cor. 9.8)

2. What are some the barriers/challenges to giving compassion and mercy? Which is biggest?

3. Discuss: “To demonstrate mercy is to simply reveal God’s strength to another.” (cf. Heb. 13.20-21a)

4. A disciple wants to “build muscle for mercy.” What habits will they do well to adopt?

Response These ideas/suggestions are for use beyond the group meeting; to aid your living out today’s message.

1. ID and face your deepest fears and sources of hesitation that cause you to withhold mercy.

2. Deliberately and regularly put yourself in situations where you’re near folks in deep need.

LIFE group discussion guide: of shepherds & sheep

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NOTE: Following is the discussion guide we’ll use tomorrow (Feb. 22) in our LIFE groups at MoSt Church. This guide will enable your follow-up of this morning’s worship gathering. To find previous group discussion guides, look under the category title “LIFE group guides” and you’ll find an archive of previous issues.

Reason

Stated in a single sentence, this is the purpose of this morning’s service.

To help us focus on the character of our Lord as the tireless, benevolent servant-leader of his people.

Revelation

These Scriptures form some of the foundation of this morning’s service.

“‘For this is what the Sovereign Lord says: I myself will search for my sheep and look after them. As a shepherd looks after his scattered flock when he is with them, so will I look after my sheep. I will rescue them from all the places where they were scattered on a day of clouds and darkness. I will bring them out from the nations and gather them from the countries, and I will bring them into their own land. I will pasture them on the mountains of Israel, in the ravines and in all the settlements in the land. I will tend them in a good pasture, and the mountain heights of Israel will be their grazing land. There they will lie down in good grazing land, and there they will feed in a rich pasture on the mountains of Israel. I myself will tend my sheep and have them lie down, declares the Sovereign Lord. I will search for the lost and bring back the strays. I will bind up the injured and strengthen the weak, but the sleek and the strong I will destroy. I will shepherd the flock with justice.

“‘As for you, my flock, this is what the Sovereign Lord says: I will judge between one sheep and another, and between rams and goats. Is it not enough for you to feed on the good pasture? Must you also trample the rest of your pasture with your feet? Is it not enough for you to drink clear water? Must you also muddy the rest with your feet? Must my flock feed on what you have trampled and drink what you have muddied with your feet?

“‘Therefore this is what the Sovereign Lord says to them: See, I myself will judge between the fat sheep and the lean sheep. Because you shove with flank and shoulder, butting all the weak sheep with your horns until you have driven them away, I will save my flock, and they will no longer be plundered. I will judge between one sheep and another.

I will place over them one shepherd, my servant David, and he will tend them; he will tend them and be their shepherd. I the Lord will be their God, and my servant David will be prince among them. I the Lord have spoken.

“‘I will make a covenant of peace with them and rid the land of savage beasts so that they may live in the wilderness and sleep in the forests in safety. I will make them and the places surrounding my hill a blessing. I will send down showers in season; there will be showers of blessing. The trees will yield their fruit and the ground will yield its crops; the people will be secure in their land. They will know that I am the Lord, when I break the bars of their yoke and rescue them from the hands of those who enslaved them. They will no longer be plundered by the nations, nor will wild animals devour them. They will live in safety, and no one will make them afraid. I will provide for them a land renowned for its crops, and they will no longer be victims of famine in the land or bear the scorn of the nations.

Then they will know that I, the Lord their God, am with them and that they, the Israelites, are my people, declares the Sovereign Lord. You are my sheep, the sheep of my pasture, and I am your God, declares the Sovereign Lord.’” (Ezekiel 34.11-31)

Relation

Use one of the following icebreaker questions to prime the pump for group conversation.

1. What does “peace” look like to you? Tell us of a place of unusual tranquility & harmony for you.

2. The pic here is of God/his people as shepherd /sheep. What would be a modern, urban metaphor?

Research

These exercises/questions are meant to help us grapple with the Scripture(s) related to this service.

1. Underline each occurrence of the phrase “I will.” Circle every use of the words “Lord” & “shepherd.”

2. Make two columns; one for all the good God will give and one for all the bad things God defeats.

Reflection

These questions help us discern and share what we sense God’s Spirit is doing as we encounter his word.

1. Given what’s said about how “sheep” act & what they experience, what are people really like?

2. Who are we that the Lord should care for us this way? Why would he expend himself so for us?

3. The God who depicts himself as he does here is clearly a ____________ God.

4. What can you do to make life better for the other sheep in the flock? What habits can you develop?

Response

These ideas/suggestions are for use beyond the group meeting; to aid your living out today’s gathering.

1. Develop a servant spirit & helpful habits for the sake of God’s under-shepherds. Answer their calls.

2. Pray daily for God’s under-shepherds & your openness to their direction for your maturity.