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Category: Discipleship

  • Hospitality and the Western Culture

    by Chris Freet

    Hospitality coverOver the last five to ten years or so there appears to be an upsurge in the focus upon hospitality within the Western church culture. Whether it is in the form of books (of which there seem to be many), lectures, or seminary/college courses, hospitality is experiencing a renewed interest for which I am personally grateful. In my last post I mentioned that in the pages of scripture, especially the New Testament, hospitality seems to be a defining characteristic of the church. While this renewed focus on hospitality is very welcome, I think any blind application of it could meet with frustration unless we first examine briefly our Western culture.
    Throughout the Majority World hospitality seems to be more natural or at more ingrained and a regular part of the lifestyles and cultures. Within our Western culture there are certain mindsets, world views, or manners of thought which need to be at least noticed if the Western church desires to embrace the Christ-like characteristic of hospitality. Our Western emphasis upon individualism is one that is usually referenced in many sources as something that works against hospitality. But what other mindsets might we hold onto without realizing it that may work against the practice of hospitality? In my book A New Look at Hospitality as a Key to Missions I mention individualism along with other possibilities. Here are just a few:
    Time and Hospitality
    While on a visit to Kenya in 2012, our hosts jokingly commented that most Westerners are captive to “the power of the watch.” We can see this in such phrases as “Time is money.” We like things to be neat and orderly. If we can’t schedule it then it most likely stirs up feelings of chaos, disorder and even confusion. The practice of hospitality may involve messiness and unpredictability. After all, we are talking about an encounter with a stranger who bears the image of Christ.
    Order, Control and Hospitality
    Similarly related to the issue of time is order and control. Hospitality, according to biblical record, appears to have an element of surprise. Whether it is the example of Abraham or Lot (Genesis 18, 19) welcoming the strangers in a moment of surprise, or New Testament believers welcoming missionaries and seeing them on their way (3 John 8; Hebrews 13:2), surprise seems to be the norm. However, within our Western culture we value control and order. We plan everything and as a result, we don’t seem to do well with surprise. We need to clean the house first, after all.
    Can you think of any other Western mindsets or thoughts that could work against the practice of hospitality? How have you shown hospitality to a stranger?

     

  • What did Jesus say?

    What did Jesus say?

    by David Cartwright

           Cover   Of the three questions that drive my quest for an answer concerning the paradoxical teachings of Jesus, “What did Jesus say?” would seem to be the easiest to answer. On the surface, “What did Jesus mean?”, and “What would Jesus do?”, surely require more reflection and discernment. Not so, I’ve found, during my study of these sayings of Jesus. In fact, all fifteen sermons in my book deal with the question, “What did Jesus say?” with varying degrees of difficulty and success. Whether it is “To Speak or Not to Speak”, “A Public or Private Affair”, or “To Turn the Cheek”, each is a representation of the on-going struggle to uncover what Jesus actually said.
    An example can be found in complimentary passages from the gospels of Matthew and Luke. I am thinking right now of a passage that I could have included in my book, but for some reason at the time of writing, escaped my search. It all has to do with loving one’s enemies. The discussion can be found in Matthew 5, The Sermon on the Mount, and Luke 6, The Sermon on the Plain. Both report Jesus saying, “Love your enemies.” Matthew 5: 44 puts it this way, “Love our enemies and pray for those who persecute you.” Luke 6: 27: “But I say to you that hear, love your enemies, do good to those who hate you.” So far, so good, as far as I can tell. But then we come to Matthew 5: 47, “And if you salute only your brethren, what more are you doing than others? Do not even the Gentiles do the same?” Compare Luke 6: 34: “And if you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive as much again.” Notice that Matthew, a Jewish Christian, uses the loaded word, “Gentiles.” Luke, a Gentile himself, uses the much more generic word, “sinners.” What did Jesus actually say? One of these, or perhaps, both? And to make matters even more puzzling, this is one of those places in scripture that we call “Q,” where Matthew and Luke are evidently following a source that is not in the gospel of Mark. Conceivably, Jesus may have said something that neither Matthew nor Luke chose to incorporate in their reports. My hunch is, that is all we can know until we find the lost source “Q.” It seems clear to me that both Matthew and Luke chose words that their audiences would or could relate to.
    But there’s an even more intriguing saying that also reflects the biases of these two gospel writers. In Matthew 5: 48, Jesus says, “You, therefore, must be perfect, as your heavenly Father is perfect.” While Luke 5: 36 concludes, “Be merciful, even as your Father is merciful.” Which is it? Or both? Or again, did Jesus say something entirely different that neither gospel writer chose to use? As I said before, we simply do not know.
    For myself, I can see how Jesus may have at one point in his ministry said, “Be perfect,” and at another time, “Be merciful.” The overarching point of agreement is that Jesus is telling us that we should emulate these qualities of our heavenly Father. We should strive to be as perfect (complete) and as merciful (compassionate) as God is and desires us to become.
    I’m glad for this opportunity to expand my thought, as I wish I had spent some time on these sayings and included them in my book. Which is only to say that my quest to answer the three questions continues.

     

  • what did jesus mean?

    by David Cartwright

     Cover         It’s funny what we remember and what we forget. Some things stick with us for a lifetime. Others refuse to come to light. One insight that has stayed with me now for fifty years is a comment one of my professors made while I was in divinity school. The class was discussing various views of the doctrine of the Eucharist. Speaking of Reformation viewpoints, the professor said, “What you have to realize is that Luther’s question was, “What does the text say?” Calvin’s question was, “What does the text mean?” That is the basis of their disagreement on Jesus’ words, “This is my body.” Luther came away from the text with a doctrine of the ubiquitous presence of Christ in the elements, while Calvin believed in a memorial interpretation. After all, as Calvin put it, Christ’s body cannot be in the elements since Jesus ascended into Heaven. Needless to say, the discussion has continued to this day, with a sordid history of in-hospitality on both sides of the divide. What did Jesus mean when he said, “This is my body.”?
    Well, that’s not the only scriptural saying of Jesus we could reflect on. There’s an interesting place in the Gospel of Luke (Chapter 22) that suggests that some of Jesus’ disciples were carrying weapons. Earlier in Chapter 10, Jesus had explicitly told his disciples to go out with no bag, no purse, no sandals. Now he tells them to sell their cloak and buy a sword. Picking up on this, the disciples say “Look, Lord, here are two swords,” most likely the ever-present near-Eastern dagger. Jesus replies, “It is enough.” What on earth could he mean? Does he mean that two swords are enough? That’s all they need. Some commentators say no. These commentators say that this is not what Jesus meant at all. Others take a slightly different tack. They say that when Jesus saw that even his disciples were carrying swords, his heart was broken. They hadn’t gotten his message of non-violence. Still others say that Jesus is simply acknowledging that there is no way around violence in this world. “Let them have their way.” And sadly, even his disciples will be a part of it.
    Obviously, the interpretation of this passage continues to cause us to reflect on the question, “What did Jesus mean?” The Two Sword passage has been used by some to justify going to war and by others to justify having nothing to do with war. Personally, I can see how these scriptures might apply both to situations of war and of non-violence. That is why I personally cannot conclude that Jesus is a pacifist, as many believe; nor do I think he’s an insurrectionist, as at least one is saying these days. Taken together with other things Jesus had to say, these scriptures help me see what the other side is talking about. Specifically, Luke 10 and Luke 22 taken together at least force us to ask the right questions, if not ultimately arriving at the answers we’re looking for. For instance, what are we to make of the use of drones in air strikes? What would Jesus think of this? As a Christian, all I can say is that finally it’s up to us to make the hard decision based on what we think Jesus means. That is the one thing I am confident that Jesus asks of us.
    Next time: What did Jesus say?

     

  • What would Jesus do?

    by David Cartwright

      Cover        In my book on the paradoxical teachings of Jesus, there are three questions that prompted my quest for answers and shaped the course of all fifteen meditations on the sayings of Jesus. “What did Jesus say?”, “What did Jesus mean?”, and “What would Jesus do?” Although, that’s the most helpful order to deal with the questions, most often that is not the way these questions are experienced. Usually, I find that most of us proceed the other way around. We begin with “What would Jesus do?” Then turn to “What did Jesus mean?”
    And finally arrive at the most basic one, “What did Jesus say?” Maybe, because the most common approach appears to begin with the most obvious and least difficult. For my part, there’s enough obscurity and difficulty all along the way. However, in these three posts, I have decided to begin with the usual experience of the action question, “What would Jesus do?”
    Not too long ago, it was very popular in many Christian circles to wear a little wrist band with the initials, WWJD. As a pastor, I remember seeing many young people in my congregation with these bracelets. Also, around the same time, there were visible yellow wrists bands with the words, LIVE STRONG, a promotion of Lance Armstrong, when he was at his best and highest in popularity. These are two approaches to living the good life. One, a call to reflection, and the other, an admonition to perfection. Neither of these approaches provides a concrete answer or program on how exactly one is to go about this. The best thing about both of these approaches is that they leave the specific outcome up to the person wearing the bracelet. We all know what happened to Lance Armstrong, and I haven’t seen many of those bracelets around recently. For that matter, I haven’t seen a WWJD wrist band in a long while either. Still as a Christian pastor, I think that these approaches are not altogether off the beaten track to good ethical living.
    But looking for a definitive answer from Jesus can be quite challenging. For many times, it’s not all that clear what Jesus would do, and often times it gets down to “it all depends.” Take for instance, the matter of the response to Jesus’ healings. One time Jesus tells a man cured of leprosy not to tell anyone about what has happened (Mark 4) However, at another time, Jesus seems perfectly content to let another cured man go and spread the good news (Mark 5). What are we to make of this? It just so happens that the first man is a Jew in Jewish territory, and it is early in Jesus’ ministry, and Jesus is trying to be on good terms with the authorities. To the other cured man, a Gentile in “the Gerasenes”, Jesus seems to be saying that the man can speak his piece, because at the moment the environment is receptive to what Jesus is about.
    What would Jesus do? And what would Jesus do today in the 21st century? It all depends. But one thing is clear. There is always an appropriate response, but it may differ under specific circumstances.
    Next time: What did Jesus mean?

  • The Church of Every Place, pt. 1.

    by Darren M. McClellan

    CoverHow does one begin to define the mission of the church?
    For those with an historic commitment to “one Lord, one faith, and one baptism,” we might think that most Christians would respond with some consistency (something along the lines of disciple-making); but alas, much of our experience as the church would suggest otherwise. While certain qualities of the church’s mission must remain inviolate (in order to be Christian), this question must nevertheless be revisited with the coming of each generation and emerging context. The reason being, as Paul said, because we “see through the glass dimly” (1 Cor. 13:12).
    Consider, if you will, a small slice of church history which I gladly summarize from the most impressive work of Darrell Guder in Missional Church: A Vision for the Sending of the Church in North America.
    Beginning in the 16th century, the Reformers emphasized that a church exists wherever the gospel is rightly preached, the sacraments rightly administered, and church discipline is exercised. Declared in Protestant circles as “the marks of the true church,” they served as a means of identifying its essential nature and clarifying its mission. While these three “marks” might sound familiar to us today, these emphases were rather profound at the time, as they not only opened the doors for new possibilities, but also represented an intentional call for the church to reconsider its vocation in the world. No longer could the centralized power of the ecclesial institution serve as the sole dispenser of religious goods and services. Mission could happen wherever!
    This is the positive side of this ecclesiological development. Accompanied by the arrival of the printing press, these newly conceived “marks of the church” asserted the authority of the Bible for the church’s life and proclamation as well as the importance of making that proclamation accessible to all people.   This was one of the great shifts in the history of the church toward its reclamation of a missional identity, as witnesses to the gospel of Jesus Christ who were sent in the power of the Spirit to the ends of the earth. The mobility of Pentecost was slowly being rekindled, though a prevailing thought remained: the church exists wherever….
    As with any definition, there are limitations. Notice the implicit emphasis on place. Despite the considerable merit of the active criteria, a peculiar consequence did arise. Recognized in a series of lectures given in 1991, mission theologian David Bosch observed that the churches shaped by the Reformation came to conceive the church as “a place where certain things happen.” This stagnate image was never the intention of the Reformers, but it happened. The refrain was never stated in any formal creed, but eventually became so ingrained in the practices of the church that it eventually became a presumed characteristic of the church’s self-understanding.
    The influence of such thought with respect to the praxis of Christian mission is not hard for us to imagine. It has taken the church, in general, years to recognize the importance of witness and outreach beyond its literal walls. Many are still waiting for the world to come to them. In this case they are effectively waiting for death. As the formative itinerary of Jesus suggests, there is a time and place for the temple, but the great commission calls us to go to the ends of the earth. What good is resurrection if it stays in the tomb? In order for proclamation to do its work it must move beyond the boundaries of the cave. It is impossible to follow Jesus very long when cemented in the pew!
    Regrettably, some churches never grab hold of this gospel imperative to “go” and end up closing in on themselves. If that is the extent of their witness, then perhaps they should. “Follow me” said Jesus, “and let the dead bury their own dead” (Mt 8:22).

     

  • Life offers many opportunities to testify

    by Doris Murdoch

    TestifyI retired from teaching four years ago.  Over the past four years, I have reminisced over the many experiences one could have with thirty-four years of teaching.  When I think of parent conferences, I recall one where a grandmother came in to accuse me of being a racist.  I listened to her concerns and then I positively assured her that I would never make decisions in the classroom based on the race of a student.  I invited her to visit in the classroom during the school day to observe my actions, teaching techniques, and relationships with the children.  I wanted her to see first-hand that I was not a racist.  This openness immediately put her at peace. I don’t recall ever having anymore confrontations like this that year.
    This could have been a bad situation if I had not acted as Jesus would have expected me to behave.  Sincere listening took place.  There was compassion for the grandmother’s concerns. There was an open invitation to be a part of the educational classroom experience.  Jesus holds us accountable for our response to other individuals.  He expects us to respond as He would respond.
    When the Roman centurion (Luke 7:1-10) searched out Jesus for the healing of the centurion’s slave, Jesus could have turned him away.  After all, he was Roman, not Jewish.  Jesus listened and had compassion.  Jesus respected the opinions of the Jewish elders and the leadership skills of the centurion.  Most of all, Jesus honored the centurion’s faith, for the centurion knew that Jesus could heal the sick. Jesus was willing to go to the centurion’s home, but the centurion’s faith was so strong that he knew Jesus’ words would heal the slave. Jesus responded with, “Not even in Israel have I found such great faith.”   Jesus set the example in this story for testimony, personal and in the faith of the centurion.  When we have a story that will glorify God and share the gospel of Jesus Christ, we need to proclaim it to others.

    Testify: By the Blood of the Lamb and the Word of Our Testimony can be ordered from Energion Publications at http://direct.energion.co/authors/authors-l-m/doris-horton-murdoch/testify

  • What will your story be?

    by Doris Murdoch

    TestifyI viewed the movie, “Mary and Martha”, on Prime TV today. It was a very moving movie….I cried through this one! The movie was about family members dying of malaria and the events that occurred after this that altered several families’ lives forever. I highly recommend the movie.
    Besides sharing the story of malaria, this movie points the finger at “first world countries” and our lack of understanding and apathy for the worldwide struggles of mankind. Government avoids dealing with these struggles; life is better to look the other way and reap the rewards of public office. Societies and individuals get wrapped up in the social demands of petty conversations and purchases of the “worldly needs”. Even our family can become callous when they witness what they consider overindulgence in helping others and aiding the world in being a better place for us all. On a personal note, one can get involved in education and achieving goals and then overlook the needs of others in our quest.
    What will our story be? I’m guilty of choosing success, recognition, and pride in these endeavors. Is that the story I want? Do I want to testify to the world of my great achievements? Or do I want a story that will testify to my growing faith and help others to get on track with a growing faith? Do I want to glorify myself or glorify God? What kind of faith do we have?
    On page 188 of my book, Testify: By the Blood of the Lamb and Word of Our Testimony, I emphasize the words of Charles Stanley1. He suggests three essentials to be operative for someone to check out your faith. First, your character needs to be solid. What a person is on the inside is so much more important than what is observed on the outside. Sometimes that means following God to where or whom you least expect. Second, your conduct, or what you do, must be true to what you say. Conduct reveals character. A godly walk needs to be maintained and carefully watched over. Stanley’s last essential is conversation. Your conversation will either cloud or confirm your character and your conduct. Jesus should always be at the center of your conversation, not you. With Jesus at the center, the seed is planted and the Holy Spirit will nourish it into life. Your responsibility in sharing your testimony is to line up your character, conduct, and conversation. This can withstand cross examination and can be a life-changing experience for you and the person who is receiving the testimony. As we look at these three essentials, we see that testimony development can be beneficial in giving testament to your faith.

    Testify: By the Blood of the Lamb and the Word of Our Testimony can be ordered from Energion Publications at http://direct.energion.co/authors/authors-l-m/doris-horton-murdoch/testify

    1Stanley, Charles. The Glorious Journey: Insight, Encouragement, and Guidance for Your Walk of Faith. Nashville: Thomas Nelson Publishers. 1996.
     

  • What is our responsibility as “children of God” to the “children of the world”, especially “children of the ‘Deep South’ ”?

    by Doris Murdoch

    TestifyIn the news recently, we’ve seen crimes in Louisiana with the theatre shooting, the Chattanooga shooting of the military men, and the Charleston shooting in the church Bible study. The recent disheartening events continue on. We could identify these crimes with terrorism, racism, lack of respect for the military or lack of respect for our nation and the people that live in this democratic society. How do we take a stand and how do we stop these crimes against humanity?
    If we read my book, Testify: By the Blood of the Lamb and the Word of Our Testimony, we may better realize the importance of thinking through God’s process of change or sanctification that each of us is experiencing as we grow as Christians (or at least we should be experiencing!). Once reading the book, we need to share our experiences or stories with others; our one present story may be one of many testimonies we’ll have as Christians. The book will take each person through step-by-step directions on how to identify these experiences and how to share these experiences through a personal testimony.
    The biblical figure, Paul, shares his testimony in Acts 26. Paul testifies to King Agrippa concerning his faith change when he came to truly know Jesus Christ as his personal Savior. He found that following Jesus Christ was the only way to true salvation with eternal life in heaven. He confessed his crimes of persecution against Christians. Paul allowed King Agrippa and anyone else in the throne room to hear his story of conversion, no matter the consequences. He was compelled to share his story in order to glorify God in his witness to others.
    In a worship service recently, I witnessed a young man reveal his story of being raised in a racist home where one condemned those of the black race. God changed this man of the South and the racist imprint in his mind. We’ve heard the saying that God works in mysterious ways. Well, this gentleman was converted and called to serve black people in a nation of Africa. He and his lovely family will depart for East Africa to serve as missionaries in an Islamic community of Somalis this year. My heart is deeply warmed by his story. As a missionary and as a Christian, this young man will continue to grow and change in his journey of sanctification.
    This man has a testimony to share. God called him to testify to the change in his life. God’s using him in a powerful way. Each of us, as “children of God”, have that same responsibility. Through story sharing, we may be able to convert or alter the beliefs in society, person by person, or one by one.
    Posts that follow will share stories of faith or testimonies that may alter or enhance the belief system in each of us.

    Testify: By the Blood of the Lamb and the Word of Our Testimony can be ordered from Energion Publications at http://direct.energion.co/authors/authors-l-m/doris-horton-murdoch/testify

  • Why don’t Christians have peace in this world?

    by Chris Surber

    RenderingIn John 14:27 Jesus says, “Peace I leave with you; my peace I give to you. Not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid.” (ESV) The promise of peace is common in the Bible but it is rare in the lives of Christians. In fact, I’d say the opposite is true. We not only don’t have peace in our lives, but there is a veritable epidemic of anxiety among Christians.
    Why don’t Christians have peace in this world?
    Interestingly, and I’m speaking almost entirely from personal experience, persecuted Christians have a greater sense of peace than Christians in the west. From conversations with friends of mine who work with persecuted churches around the world, those Christians have a depth of presence of God that we seldom see among American Christians.
    Very poor Christians in Haiti, where I minister and have many Christian friends, tend to have a kind of depth of faith in God I seldom see in America. As a Pastor I can attest to the frequency of counsel I provide for followers of Jesus who follow Him while wringing their hands, clenching their teeth, and pausing occasionally to take their anxiety and blood pressure medications. Something is very wrong.
    I’m convinced that at least a part of the problem, and maybe even its foundation, is the reality that a significant part of our hearts’ affection has been stolen by Caesar. We have forfeited peace for political influence. We have traded a contended heart for angst over the next election. The world asked for the Church’s hand in marriage and we said, “Sure, as long as you’ll give me a place at the table of political influence.”
    In my book, Rendering Unto Caesar, I wrote, “We decry society for taking Christ out of Christmas but we have removed Him from Christian discipleship. We condemn the immorality common in the world instead of living holy lives as a people apart from the world. We are filled with anxiety because we are filled every kind of care of this world. Caesar has taken something that is not his – our affections – and consequently, we are filled with anxiety.” (Page 36)
    Today’s Conservative Christian spends more time in the voting booth than in the prayer closet. We lack peace because we are filled with concern over the world’s problems rather than the presence of the only one who solves problems.
    John Wesley said it this way, “My soul, thou canst not be fully comforted, nor have perfect delight but in God, the comforter of the poor, and the helper of the humble. Wait a while, O my soul, wait the Divine promise, and thou shalt have abundance of all good things. Use temporal things, desire eternal.” (John Wesley, The Christian’s Pattern (Salem, OHIO: Schmul Publishers, 1975), 67.)
    We will never have peace so long as we wrestle in this world with problems that will never cease, instead of resting in the One who has already given us eternal answers to our eternal problems.

     

  • What is Your Favorite Role in Relation to Jesus?

    Habitation of Honeyby Nancy Petrey

    As Christians there are many roles we play in our relationship with Jesus Christ. We are disciples, friends, worshipers, servants, children, sheep, joint-heirs, subjects, ambassadors, soldiers, and the bride of Christ.
    These are wonderful roles, and God makes it possible for us to fulfill them all. But we must not lose sight of God’s overarching purpose for the Church – He is seeking a wife for His Son. The Bible begins and ends with a marriage! God performed the first wedding ceremony in joining the “first Adam” to his wife Eve.
    In the back of the book we see the “second Adam,” Jesus Christ, and His wife at the Marriage Supper of the Lamb. It is significant that Jesus did His first miracle at a wedding, turning water into wine. This was no happenstance. It demonstrated His priority of ministry. But why turn water into wine? Maybe the answer is found in a song the Lord gave me. When I was arranging my collection of poems and songs into a book, Habitation of Honey: Poems and Songs, I realized that there was a recurring wedding theme, so I placed “The Wedding Feast” at the end of the book to sum up that theme. The back cover accentuates the theme with a beautiful chuppah (wedding canopy) and the chorus of this song:

    The Wedding Feast
    (You Are Aged Wine)
    ~ Song based on John 2:1-11 ~

    Have you ever heard the story of the wedding in Cana of Galilee?
    Have you thought much about the stone pots that were used for the wine?
    They were sitting there waiting to be used; they had great capacity,
    But till Jesus came they were empty as they could be.
    There was a wedding, and Jesus had them filled to the brim with water.
    He said, “Draw some out. Take it to the master of the feast.”
    When the master of the feast tasted the water that was made into wine,
    He called the Bridegroom and said, “What you have done is so very fine.”
    The world serves their best wine at the first and saves the worst till last,
    But Jesus has a better idea: He ages His wine.
    And as the days grow long, and you don’t feel so strong, He will come to you,
    Fill you up with Living Water, and He’ll change you into finest wine.

    CHORUS 1:
    You are aged wine. I’ve been saving you a long time.
    You are aged wine. You are a wonder and a sign.
    You are aged wine. To everything there is a season and a time.
    The Bridegroom has had a long fast. He’s saved the very best till last!

     You were that water pot that was empty till Jesus came your way.
    At the wedding of your spirit, you were filled with Living Water, just a pot of clay.
    Now He’ll pour you out, and you’ll quench the thirst of a dying world.
    He’s saved the best till last. You’re the finest wine that He has!

    CHORUS 2:
    You are aged wine. I’ve been saving you until the end of time.
    You are aged wine. You are a wonder and a sign.
    You are aged wine. The King is coming soon, He’ll say, “You are Mine.”
    The Bridegroom at last will have His bride, and He’ll take you to His side.
    He’ll take you up into the air – for this day you must prepare –
    To His throne in New Jerusalem for the wedding feast of the Lamb!

    Words & Music by Nancy Petrey, June 12, 1995, © October 23, 1995;
    Revised September 13, 2009

                This song is an encouragement to Christians in their sunset years, whose greatest days of service are still ahead. So the book closes with anticipation of the arrival of our Bridegroom, which should be the focus of every Christian’s life.

     The most exciting aspect of my relationship with Jesus is that I am the bride of Christ. What is yours?

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