A sermon in Christ Temple by rev. Ole Skjerbæk Madsen



Diakonia is essential to Christfulness; it’s the marking practice of the Christ-in-you-aspect  of Christfulness, because we meets others looking for God’s image in them, looking for Christ in them. Diakonia is the common mark of being a follower or disciple of Christ:

“Not so with you. Instead, whoever wants to become great among you must be your servant,  and whoever wants to be first must be your slave – just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.” (Matthew 20:26-28).

Diakonia was reinvented in the European churches in the 19th century mainly as the social work of the Church, care for the sick and humanitarian aid. [expander_maker id=”1″ more=”Read more” less=”Read less”] But seen from a New Testament and Early Church perspective diakonia is more than that. Deacons had administrative tasks, and as a part of that the distribution of money to the poor and the widows. In the early Church deacons were understood as the eyes, ears, mouths, and hands of the bishop. They were like the angels caring messages between God and the congregation and vice versa, as they proclaimed the Gospel og conducted the prayers of the Church for the world. As those who had a deep knowledge of the lives of the members in the congregation they were also mediators helping members to become reconciled.

Dictionary of the Ecumenical Movement (WWC Publications, Geneva 2002, p. 305) defines diakonia as “responsible service of the Gospel by deeds and by words performed by Christians in response to the needs of people.” Thus, Diakonia is faith in practice and attentive presence with people, yet never without the Gospel. Diakonia is the responsibility and duty of every Christian:

“This is how we know what love is: Jesus Christ laid down his life for us. And we ought to lay down our lives for our brothers and sisters. 17 If anyone has material possessions and sees a brother or sister in need but has no pity on them, how can the love of God be in that person?”  (1 John 3:16-17).

Diakonia results in life change, reconciliation and empowerment (helping the other to taking care of his/her life and situation, and to develop the ability and finding the power / energy to do so) I the given context.

All diakonia starts as seeing or listening. We’ll have o be challenged from the needs we meet with individuals, groups of people, society and environment.

We may listen to the situation of marginalized people, those who suffer from the increasing gap between the richest and the poorest in society. Our eyes may be opened to mentally ill and people with special needs.  Or minority groups. Or we may on our way find people who are searching for the right orientation in life, for wholeness and healing. Or we see the foreigners in our society: migrants, refugees, foreign students.

When we have seen and heard the needs in the context where we live, the next step of Diakonia is reflecting. We’ll have to consider what the needs of this milieu really is, how these needs may be met, and if the Church or Community has the resources to meet the needs. We may use the insights and methods well-known from the long history of diakonia and faith practice, but it’s also about human resources, experience, education and economy. Reflecting on the needs of the milieu in question we’ll also have to ask if there are areas in which Christians will have to learn new skills and develop new insights. We also need to consider how the worldview, tradition, culture and spiritual practices in the given milieu challenge or should be challenged by the Gospel and the Christian faith.

To see and to hear and to reflect aims at practice. Thus, diakonia is action. Diakonia is about sharing the Gospel with others, so that they receive faith, and so that those in need gains a new life and have their human dignity restored. Diakonia is walking with people in a common learning proces, so that hel is help to helping oneself. Diakonia is caring for the sick and the ill and helping people to taking care of their own health. Diakonia includes active listening, soul care (pastoral care and spiritual guidance), listening to confessions, prying for inner healing and for the sick, exorcism, building selfsupporting communities, organizing workers and groups of needy. Diakoni is supported through the intecessions of the Christian community.

Diakonia may be part of the diapractice of more religious communities and faiths, in peace and reconciliation efforts, concerning ecology, climate and environment, or active social engagement in the local or national milieu.

Diaconia may have a profetic dimension. Diakonia embodies the norms of God’s kingdom in a world taht too often has forgotten the dignity of creation and humankind. Diakonia expresses another measure for a whole and succesful life. Servant love is the norm and measure. Diakonia chalennges power structures, serves the week and needy and make the disciples their spokesmen and -women. Diakonia is anout justice for the marginalized, adn creates a space for every human being irespective of faith, race, sex, or age. [/expander_maker]

Wonder or frustration?

Psalm 139: 13-16:

For you created my inmost being;
you knit me together in my mother’s womb.
I praise you because I am fearfully and wonderfully made;
your works are wonderful,
I know that full well.
My frame was not hidden from you
when I was made in the secret place,
when I was woven together in the depths of the earth.
Your eyes saw my unformed body;
all the days ordained for me were written in your book
before one of them came to be.[expander_maker id=”1″ more=”Read more” less=”Read less”]

Our existence was no accident; we were in God’s thought before we came into being. This fills us with wonder and praise (verse 14)

God is always near and knows our thoughts: “Such knowledge is too wonderful for me, too lofty for me to attain” (verse 6); even our days are known by God.

But we are not only filled by praise; wonder may change into fear and resentment. It raises questions, as I do in this prayer:

If a human was known even before birth, why are some born with severe handicaps? If God knows my future sins and shortcomings my mishap, why could this not be prevented?


My child! Your first feeling face to face with me should be a sense of wonder, because your existence is willed by me. I have loved you from before conception. But my knowledge of your life does not support a prearranged destiny which you cannot escape. Rather it is an assurance of my benevolent and gracious presence in your life whatever your conditions are, whatever you’ve made from your life.

Truly I have a plan for your life which corresponds to the original nature of humans. But much human life is not in accordance with this original nature. This has resulted in a milieu of alienation from me and between human persons and between humans and nature.

You live according to a paradigm of sin.

Couldn’t I intervene? Couldn’t I change your condition of life? How could I do this without disrespecting your integrity? Could I force you to love – to love me, your fellow humans and nature?

However, I did intervene, but without forcing you. My Son, the eternal Dao or Logos, became one of you. In him I am present to you in your sufferings, your pain – in the midst of the milieu of abuse and evil doing. In my Son, Jesus Christy, I am present when the only thing left for you is to cry: My God, my God, why have you left me, forsaken me?

This is wondrous. You meet me in my vulnerable Son, Jesus Christ, and now in your daily life you’ll meet him and me in every suffering person or created being.

In Jesus Christ you’ll find your original nature, and I’ll breathe his and my Holy Spirit into you so that you’ll have the strength to serve others in love with the sure knowledge of being my child together with Jesus Christ, of being loved and highly appreciated.


I praise you because I am fearfully and wonderfully made; your works are wonderful – and even the darkness of my life will not be dark to you.  Such knowledge is too wonderful for me, too lofty for me to attain.[/expander_maker]

Christ is risen, and restores our original nature

Sermon at Easter 2018 in Tao Fong Shan by rev. Ole Skjerbæk Madsen

“The highest skies are in love with you.

The great Earth opens its palms.”

This is the opening of praise of God from the Jesus-sutras, written by the Nestorian Christians in China around 800 AD, and these worlds might just as well have been the Universe’s reaction to Christ’s resurrection.[expander_maker id=”1″ more=”Read more” less=”Read less”]

Heaven and earth unites in joy. Creation is restored through Christ’s death and resurrection. Through the cross Jesus descended into the depths of the earth, as well as into the realm of our dead ancestors. He is with the words of the Jesus-Sutra “the Saviour of the countless suffering beings”. And the Sutra goes on praising him:

“Compassionate joyous Lamb

Loving all who suffer

Fearless as you strive for us

You have freed us from the karma of our lives,

Brought us back to our original nature.”

Nothing binds us any longer to a meaningless life or to a destiny formed by our ancestors or our own actions. Jesus Christ frees us from karma, from original sin, and from that pattern of abuse which has bound us to death.

Our original nature that he restores to us is the freedom belonging to God’s children. It’s a reflection in our hearts and in our lives of God’s loving presence to us in Christ Jesus. He sets us free to once more knowing God and to sharing life with God. He sets us free to care for nature an all our fellow-created beings. He sets us free to serve each other in love and with the gifts of the Spirit.

He is risen, he lives, and he is at once with God and with us. Jesus’ resurrection is a factual happening 2000 years ago, and it’s an experiential fact to all who believe in him. That’s why we pray and call upon him. Would it be meaningful to call upon him, if his lfe, death and resurrection were fiction, or if he had remained in his tomb?

We pray to him, and today he says to us:

I Am the resurrection and the life. Who so ever believe in me shall inherit life everlasting with me. Not even suffering and death will separate us from each other. I give my Spirit to you, so that I may live in you and guide you as you listen to my silent voice in your heart and conscience. I give unto you my Spirit, so that my word in the Bible becomes life to you. I give unto you my Spirit, so that you may serve each other and the earth in the power of my Kingdom.

“The highest skies are in love with you.

The great Earth opens its palms.”

Christ is risen! Truly risen!


For the time being Tao Fong Shan Christian Center is promoting the concept and praxis of Christfulness. CFN is very much in line with the vision of Ta Fong Shan and the founders of this spiritual center. I was invited to conduct an Eucharistic service for the members of the board of TFS Foundation. The sermon gives you an idea of the setting in which CFN is transmitted in Hong Kong. There is an English as well as Cantonese version og the sermon. Blessings, Ole Skjerbæk Madsen

Sermon by rev. Ole Skjerbæk Madsen at TFS Foundation Retreat March 10th 2018 (board meeting).

Link to the Cantonese version

Dear sisters and brothers in Christ Jesus,

I think many of us gathering here today has fallen in love with this mountain where the wind of the God’s incarnate Tao is blowing. You often sense the wind as you round the corner at Dao Guang Tai before entering the archway.

We have a great legacy from Karl Ludvig Reichelt and the founders of TFS. This legacy is both spiritual and material. [expander_maker id=”1″ more=”Read more” less=”Read less”] The buildings, the Church yard, the nature are important parts of this legacy and working with the maintenance of the buildings and securing the slopes is guarding this legacy. The material legacy points to the spiritual legacy which is about dialogue and honest conversation between people adhering to different traditions of faith and spirituality and for a contextual sharing of the Gospel in a non-judgmental way, yet still with a lucid and clear focus on the living relationship with Jesus Christ. Reichelt was looking for points of contact in the faith and spiritual practice of the other, and TFS witnesses to his concern to share the gospel with them in a way and in forms that would not be strange to them; they should feel at home and thus finding the traces of the true Tao and Light of the world in their own tradition and spiritual background. Yet in the honest conversation with the other, Christ was not a hidden agenda, because he would always point to him. As Notto R. Thelle writes,

“He was not interested in the lines of demarcation between Christianity and other faiths, but was concerned about the centre, where Christ, the eternal Logos, was drawing all people to himself.”

When he was using the translation Tao for Logos in the Gospel of John and took refuge in The perfect and mysterious Tao this was no camouflage aiming at luring Buddhist and Taoist monks into the fold of Christianity. He earnestly believed in Jesus Christ, the Tao who had become flesh. May I once more quote Notto R. Thelle:

“With his profound faith in Christ as the incarnation of the eternal Logos or Tao, Reichelt was convinced that, ultimately, Christ would not be an offense or a stranger to the truth-seeking spirits of the East. He was the centre they had been seeking all the time, the One who had been drawing them toward truth. It is characteristic that he wrote about one of those who had met Christ “from within,” stating that his encounter with Christ was an “encounter with a friend. A deep joy of recognition filled his soul.”  The true seekers would re-cognize Christ as the Tao they had been searching for all the time.”

Today’s scripture speaks about us as Christians to share the lot of the saints in light, because Jesus saved us from the power of darkness. Jesus is the saving light of the world, or rather – in the light of the Prologue of John’s Gospel: The Logos or Tao of God is the light of the world in Jesus Christ, because the Tao became flesh. “In him was life, and that life was the light of all mankind. The light shines in the darkness, and the darkness has not overcome it.”

The great original Tao is inexpressible and beyond all understanding. Tao can’t be grasped, because God is “I AM THAT I AM”. There is no other cause for God’s being or existence than God. God’s being is an unconditioned being, whereas our being is a conditioned existence; there’s a cause for our being; we are created.

But God is not unknown; the great original Tao manifests itself or himself through the ongoing act of creation. Through Tao all things were made; without Tao nothing was made that has been made. The Tao through whom God created the world is the inexpressible expression of God’s being, and as such we speak of him as the Son of God. When Tao became flesh in Jesus Christ, there still is something in him we can’t grasp: ”He was in the world, and though the world was made through him, the world did not recognize him.” (John 1:10). Yet the great original Tao and the manifesting and creating Tao has a human face in Jesus Christ. In Jesus God is no stranger to us. He invites us into a personal relationship.

In the human nature of the incarnate Tao we find our original nature. Believing in him the original nature is restored to us. We realize that we are created in the image of God. Jesus calls us to be the light of the world as he is the light of the world.

I’ve been invited to be a pastor on this mountain, where the Spirit of the Tao made flesh is blowing, to introduce the concept and spiritual practices of Christfulness. One of the aspects of Christfulness is the realisation and experience of “Christ in me”.  This refers to the image of God or Christ in me; it says that Christ grows in me, in the very centre of my being, and takes form in me; I am Tao-formed. My original nature is to follow the way, the Tao which is mirrored in me. This can happen when my inner being reflects God in God’s approach to me in the Tao, who created the world and was made flesh.

We are created to reflect the creative light of God, so God can recognize God self in us, and so our fellow beings can know God by the light which shines from us, as a reflection of God. ”You are the light of the world.”

One of the spiritual practices in Christfulness is listening to the voice of God. I often write in a notebook, what I receive listening to God when meditating on the Bible – especially if it’s something which shall be shared with others; I call these texts for inspirations in order to avoid the misunderstanding that I should in some way be a 100% pure channel for God, for, as Paul says, all such revelations must be tried and tested. When I meditated on the light revealed at the transfiguration of our Lord on mount Tabor, I was given this inspiration:

You have seen the true Light. I’ve touched your hearts and made them alive. I’ve shown unto you mine and the Father’s love. I call you my brothers and sisters, because this is what you are.

The first time you saw the Light, it was as if you had fallen in love or it felt like rapture. And you long for that experience. How good it is to be here. But the Light shines into the darkness to fulfill its purpose. My Light shone most clearly on the cross, as I with the suffering humankind prayed:

My God, my God, why have you forsaken me? ”The light shines brightest, where the serving Love is greatest. On such a day a criminal will be with me in Paradise, and on such a day sinners will find forgiveness and a new life.

This is the Light you have seen, and which in you shall be brought to the world. This is more than falling in love with me. It is more than the ecstatic bliss in God’s presence. The brightest light in you is more than this. If you only aspire being in love and experience bliss, your light will darken. When I touched your heart, I meant to awaken God’s image in you. You see God’s image in my life. You’ll have to follow me, if the image of God shall be clearly seen in you. It is the serving love, which is my Light in you.

I send you into the world, and often you’ll feel left on your own and feel alone even among many people. You may experience an absence of God. But I live by faith in your hearts. And as you serve others in the world in deeds, presence and loving awareness, this is where it’s good to be for your fellow beings – and your own life will reveal itself as closely linked, yea at home in my Light.

It’s a privilege to serve at this mountain, and when we guard the spiritual as well as material legacy of TFS we are fulfilling our filial piety (hau / xiào) to the founders of Tao Fong Shan. We’ll guard their legacy, in gratitude, and together we will thus continue in looking for points of contact in meeting the religiously and spiritual other and looking for the expressions of Tao in their life, spiritual practices and world view; and we’ll aspire to be looking for the image of God in the persons we meet. And we know that we will change following this way, and that Tao Fong Shan will change to be faithful to the legacy entrusted to us.

With all my heart I take refuge

In God Most High, Who created all things,

The merciful Father, source of all goodness.


With all my heart I take refuge

In Christ, the Redeemer from sin,

Who restores my true nature,

The perfect and mysterious Word.


With all my heart I take refuge

In the One who embraces the universe,

Who at all times and in all places

Responds to our needs,

The pure and tranquil Holy Spirit.



Today, I would like to share some thoughts with you on the concept Hope. Saint Paul mentions three lasting fundamentals or characteristics of Christian life:

And now these three remain: faith, hope and love. But the greatest of these is love. (1. Cor, 13:13).

Faith is trust. It springs out of experience. [expander_maker id=”1″ more=”Read more” less=”Read less”] Thus it includes history and memory – not in a nostalgic way, but as a kind of energy full of confidence. The life of Jesus, the history of the fellowship of His followers and our own experiences of His presence throughout our lives gives us the courage to trust God and relate with an open mind and heart to others.
Hope reaches into the future. This is not day dreaming or utopia. In the letter to the Hebrews we read:

We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain, where our forerunner, Jesus, has entered on our behalf. He has become a high priest forever, in the order of Melchizedek. (Hebrew 6:19-20).

Hope is likened to an anchor. Hope secures human existence in the fulfilment of creation and salivation. Jesus called this future the kingdom of God. Jesus said that this kingdom will come in the future as the consumption of creation, but at the same time it is present in us and among us. The Kingdom to come has the power to motivate us in our way of life.

The promise of the fulfilment of all human and created existence help us to break out of destructive patterns of life – personal as well as social, economic, and political. The letter to the Hebrews gives us examples of people who dared to leave old customs and to break out of their life circumstances, because they had confidence in God’s promises for the future. Hope encouraged them to leave unworthy life conditions and reach out for improvements of life conditions for themselves, their family, and their people.

When the Bible gives us images of a new Earth or the Kingdom of God, it speaks of peace and justice – not only justice as a concept of Law, but as a life of right relations between God and humans, between men and women, between nations, between humans and other created beings, nature and the Earth. These images show us that God’s intention for creation will be fulfilled.

Adam is in Genesis depicted as a gardener who takes care of the plants in the Garden of Eden, and he is the one who gives names to the animals. He recognizes each creature as it is, not as an object for his desires, but as someone to relate to; it has a name! Humans were intended to be the stewards of the Earth and all of earthly creation. This plan or intention was overruled by sin. Desire turned creation into object; humans became consumers of creation, and abusers of one another. Yet God has a future in mind, which brings us back to God’s original intentions as well as fulfilling this plan. This is depicted in for example in the prophetic books of the Bible as well as in the New Testament:

The wolf will live with the lamb,
the leopard will lie down with the goat,
the calf and the lion and the yearling 
and a little child will lead them.
The cow will feed with the bear,
their young will lie down together,
and the lion will eat straw like the ox.

The infant will play near the cobra’s den,
and the young child will put its hand into the viper’s nest.

They will neither harm nor destroy
on all my holy mountain,
for the earth will be filled with the knowledge of the Lord
as the waters cover the sea.
(Isaiah 11:6-9)

Come, let us go up to the mountain of the Lord,
to the temple of the God of Jacob.
He will teach us his ways,
so that we may walk in his paths.”
The law will go out from Zion,
the word of the Lord from Jerusalem.

He will judge between the nations
and will settle disputes for many peoples.
They will beat their swords into plowshares
and their spears into pruning hooks.
Nation will not take up sword against nation,
nor will they train for war anymore.
(Isaiah 2:3-4)

Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb down the middle of the great street of the city. On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations. No longer will there be any curse. The throne of God and of the Lamb will be in the city, and his servants will serve him. They will see his face, and his name will be on their foreheads. There will be no more night. They will not need the light of a lamp or the light of the sun, for the Lord God will give them light. And they will reign for ever and ever. (Revelation 22:1-5).

The Kingdom to come has new standards or norms for life. If the future will restore right relations between humans and between humans and our fellow creatures, we will anticipate the future and break out of our destructive relations and quench the false conceptions of one another. We anticipate the future when we stop hating our enemies and follow the words of Jesus: love your enemies and pray for them. It is because of hope that we change our life style and our priorities in life. The peoples of the future are those Jesus calls Blessed in the Sermon on the Mount:

Blessed are the poor in spirit,
for theirs is the kingdom of heaven.

Blessed are those who mourn,
for they will be comforted.
Blessed are the meek,
for they will inherit the earth.
Blessed are those who hunger and thirst for righteousness,
for they will be filled.
Blessed are the merciful,
for they will be shown mercy.
Blessed are the pure in heart,
for they will see God.
Blessed are the peacemakers,
for they will be called children of God.
(Matthew 5:3-9).

Why will hope bring future standards of life into active presence; why do we have a hopeful confidence in future in spite of all tribulations and all those sad conditions of human life today? Why do we not despair? Because Jesus is the forerunner into the kingdom of God. Jesus was the Son of Man, the fulfilled Human person. In Him we see God’s intentions for Human life fulfilled. His human life was God-filled. He was a healer. He established new patterns of relations. He showed us that a fulfilled life is a life in serving love to one another. As Christians we also see God in Him. He established in his person right relations between humans and God. Now He is with God in the heavens, in eternity, as our spokesman and high priest. He reminds God of us.

Faith was grounded in experience and remembrance. Hope transcends borders and dysfunctional patterns of Human existence and anchors our life in the Kingdom of God. Past and future, remembrance and hope are summed up in love: the greatest of these is love! Giving ourselves to one another in serving love requires faith and hope, and yet love is the consummation of faith and hope.


Ole Skjerbæk Madsen

PS! The Icon is from


Meditation – in Christian spiritual tradition

Lotus Crypt at Tao Fong Shan

Lotus pond in Hong Kong

The word meditation comes from Latin meditatio, from the verb meditare, which means to think, to ponder. This word was used to translate the Hebrew hagah, which means mumble, and the Greek melå, which means put something in the mind or heart, be occupied with something.

[expander_maker id=”1″ more=”Read more” less=”Read less”]

The roots of the Christian practice of meditation goes back to the Old Testament. Meditation in the OT was a pondering on the words of Scripture, especially on the Law; Psalm 1:

1Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.

2But his delight is in the law of the LORD; and in his law doth he meditate day and night.

3And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.

The words of the Law should be kept in the heart, and this you do through careful study, learning them by heart, and mumbling them “when you lie down and when you rise” – but also in more physical ways such as writing the words on the door post or binding them as a sign on the hand or forehead. (Deut. 6:4-9).

This practice was continued by Jesus and his disciples. In the early Christian communities the Book of Psalms however took preference above the Law. The early desert fathers thus learned the whole psalter by heart to be recited in the course of a day. They also developed the practice of short prayers or shooting prayers or mumbling a biblical verse incessantly. Out of this practice grew the Jesus Prayer or the Prayer of the Heart:

The ideal was to pray always, being in communion with Jesus Christ and God-in-Him.

St. Paul speaks of a cleansing and a kind of spiritual dying to achieve this: I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me.“ (Gal. 2:20). This may be experienced through a prayer or a meditation involving a cleansing of false conceptions of God, one self and the world around at our breathing out, and infilling of Christ at our breathing in.

The accompanying prayer in it full says: Lord Jesus Christ, Son of God! Have mercy upon me, a sinner. But it may be shortened; I mostly use this form:

Focus on your heart and rest in it.

Breath calmly.

Jesus Christ, Son of God. (breathing in)

Have mercy on me! (breathing out)

Or I simply just pray “Jesus Christ”, thinking or hearing the word Jesus breathing out – it is like calling upon Him, and breathing in I receive the Holy Spirit – to become a “christ”, Christ meaning being anointed (with the Holy Spirit). I remain focused in the heart, but may also be aware of the energy centers in the hands and feet, reminding me that I am crucified with Christ to live a new life.

An example of how to turn Bibles verses into quick prayers or even affirmations:

I read in Paul’s letter to the Romans chap 8:

38For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,

39Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

And form it into this prayer or affirmation:

No power on earth
can separate me from the love of God
that is in Christ Jesus.
God, I thank you!

In the Latin West meditation was practiced in the Benedictine monasteries as a lectio divina – Divine reading. This developed into a four step progression: lectio, meditatio, oratio & contemplatio (i.e. read, ponder, pray, contemplate).

The last step is more or less what is considered the content of meditation in Eastern and modern secularized versions of meditation.

How would you practice meditation following these four steps? As an example you may read a text from the Gospel (Luke 4):

And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judaea, and Jerusalem: and the power of the Lord was present to heal them.

18And, behold, men brought in a bed a man which was taken with a palsy: and they sought means to bring him in, and to lay him before him.

19And when they could not find by what way they might bring him in because of the multitude, they went upon the housetop, and let him down through the tiling with his couch into the midst before Jesus.

20And when he saw their faith, he said unto him, Man, thy sins are forgiven thee.

21And the scribes and the Pharisees began to reason, saying, Who is this which speaketh blasphemies? Who can forgive sins, but God alone?

22But when Jesus perceived their thoughts, he answering said unto them, What reason ye in your hearts?

23Whether is easier, to say, Thy sins be forgiven thee; or to say, Rise up and walk?

24But that ye may know that the Son of man hath power upon earth to forgive sins, (he said unto the sick of the palsy,) I say unto thee, Arise, and take up thy couch, and go into thine house.

25And immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God.

26And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to day.

You read the text attentively for some times, noticing what is happening, and what is said. You may use your imagination, e.g. imagine you are present in the event and identifying with one of the persons; you experience a being present and yourself experiencing what I described. You notice your own reactions to what happens or what Jesus says. Then follows prayer… Prayer turns to adoration and worship, and you rest in the presence of God whom you have met through Jesus – in this presence all words, feelings, and thoughts may disappear.

Some Christian traditions will have a more contemplative form of meditation, growing out of the experiences and practices of the desert fathers and other hermits in the wilderness. Silence and retreat are important in these traditions. They are reluctant to use the imagination since images and thought forms may create illusions. You may have false images and perceptions of God, yourself and the outer world. God presenting God self as I am that I am, is incomprehensible. God’s unconditioned being cannot be grasped or contained by our conditioned being. Therefore we should not be caught up in our images and conceptions of God, but just be in God’s presence.

In these traditions you’ll find practices with affinities to Zen and sitting meditation, just following your breathing in and out, You may have words which help to have an attentive mindful presence in the Now. Such words might be: Love, Peace, Justice, Jesus, Marantha or the Jesus-prayer as described above. And yet even these practices will start with prayer and be practiced in communities with daily reading of the scriptures.

There are many forms of Christina meditation, which could be mentioned: Singing meditative songs, speaking in tongues, walking, dancing body prayer and simple body movements…

All Christian meditation lives out of the experience and belief that the incomprehensible God has made God-self known in a self-revelation in creation, in history as witnessed in the Holy Scriptures and in the person of Jesus Christ. In Jesus Christ the incomprehensible God has become known so that a personal relation is possible between God und us. And all Christian meditation and contemplation lead us back to loving service of our neighbor:

I rest in the room of peace in my heart
and find myself loved by God.
From my room of peace
I see my fellow humans and my fellow beings
without judgement and foster God’s presence in them.

Ole Skjerbæk Madsen


Spiritual World and Earthly Life

Ole Skjerbæk Madsen

UFP, interfaith prayer meeting, June 11th 2016

Dear friends,

Once more, I should like to express my gratitude that UPF invites for these meetings. When Nobu and I talked about the topic for today, he also used the term the physical world along with earthly life. I’ll try to deal with the topic in this way. I’ll start with the high spiritual ideals and then turn to their realization in our daily life and especially in relation to physical world (the earth on which we live).

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The vision of Christianity for life on this Earth is rooted in our belief in God as the Creator. God created everything good, and God created humans in God’s image as stewards of his creation. Humans failed in this; instead of stewardship we got exploitation, greed and egoism, self-interest instead of love. Jesus came to change this disorder and bring us back into right relations with God, so that we again may live according to God’s intention with creation.

The message of Jesus Christ could be summarized thus: “Repent, for the kingdom of heaven is at hand.” He calls us to repent or to re-orientate our life to the will of God. The term the kingdom of heaven or the kingdom of God is the expression of God’s vision for life on this earth.

The restored order of the world is at hand; it is here to see, to touch, to experience. Jesus is the focus of its realization. He establishes the new order: Those who suffer are healed from diseases, from evil spirts, from social alienation, from sin and guilt – and a new relationship with God is experienced: God is our loving Father and we are God’s children. And Jesus established a new relationship between humans; his disciples form the core of a redeemed and restored humanity.

The kingdom of God is at hand, and yet it is not here in its totality. We still hope for its full consummation. Therefor we pray: “Your kingdom come, your will be done, on earth as it is in heaven.” Already here – and yet to come. Yet to come – and already here.

This assurance of the Kingdom of God is the source of hope in daily life and gives us courage to meet the challenges of earthly life. Romans 14:17 NIV : “For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit.”

The Kingdom of God is righteousness, i.e. a right relation to God and our fellow humans and creatures. It is loving God and our neighbor, its fulfillment of God’s law of life, the unifying factor of life: that we serve one another and the whole instead of pursuing self-interest resulting in the atomization of society, humanity and creation.

The Kingdom of God is peace which is much more than the cessation of war. Peace is a sharing in plenty; it’s the fruitfulness of the Earth, it is the sharing of common good with each other. It is God dwelling among humans. Micah 4,2-5: “For out of Zion shall go forth the law,a and the word of the LORD from Jerusalem. He shall judge between many peoples, and shall decide for strong nations far away; and they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore; but they shall sit every man under his vine and under his fig tree, and no one shall make them afraid, for the mouth of the LORD of hosts has spoken. For all the peoples walk each in the name of its god, but we will walk in the name of the LORD our God forever and ever.”

The Kingdom of God is joy, because of the presence of God, Jesus Christ and the Holy Spirit.

In daily life the Kingdom manifests itself when we believe in God and receive God’s guidance and power – as promised by Jesus when he spoke of the Holy Spirit which the Father will send to us in His name. The ideals for a life with a quality of God’s kingdom are outlined in the Sermon on the Mount. Il just make two quotes:

Matthew 5,43-48:

“You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? And if you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same? You therefore must be perfect, as your heavenly Father is perfect.

Matthew 6,24-34

“No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money. “Therefore I tell you, do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing? … … But seek first the kingdom of God and his righteousness, and all these things will be added to you.

Even though we believe God and the promises of Jesus and have tasted the gift of the Holy Spirit we find it difficult to live according to the standards of the God’s kingdom. But we should not despair because of our shortcomings; when we sin against God’s will we should confess our sins and shortcomings, and God will forgive us for Jesus’ sake and restore his life in us. And we should pray for the fulfilment of his will in earthly life.

One important field is the care for this planet and all that lives on the Earth, even the care for the smallest element. We are called to be stewards of God’s creation. We are the gardeners of the Earth. We are the name givers of every part of creation. We see in every creature the mark of its Creator, and understand that the kingdom of God is fulfilled when every created entity and being is sanctified and have reached its full potential, being united to God in Christ. We believe that God is in Christ and that Christ is in God; we believe Christ is the creating Word of God, the eternal Logos of God made flesh in Jesus. As human nature is united with God in Christ, so all humans find their true identity in Christ as Christ begins his life in us. This reality should be shared with all of Gods creation. This is celebrated in the sacraments, not least the Eucharist.

When we gather for the Eucharist we share some very common physical elements, bread and wine. First they were grain and grapes. As such they were God’s gifts to us through nature. We recognized their potential and set this potential free making bread and wine. We now offer bread and wine to God thanking for God’s creation, but also for the restoration of creation through the saving work of Jesus Christ. Thus we give back to God the created world and ourselves represented by bread and wine. But now Christ is receiving these gifts on behalf of God, saying “This is my body and blood”; God gives Godself to us through Christ in this sanctified bread and wine which has now reached its full potential. And we imagine that the full potential of all created beings and elements is the self-giving of God, and it is our full potential, but we cannot receive unless we share the gifts with each other. Thus the Eucharist is an image of the Kingdom of God. And from the Eucharist we are send back into earthly life to serve and love forth the true potentiality of every fellow creature and fellow human.

In the Coptic Church of Egypt I heard this parable: When we come to the Eucharist we have the nature of wolves, but we consume the Lamb (the bread or body of Christ), and were are changed into lambs. Now we leave the church to meet the wolves of the surrounding world that they may consume us … …