Answering God Eugene Peterson Quotes

And so we gain hope—not from the darkness of our suffering, not from pat answers in books, but from the God who sees our suffering and shares our pain.

Before Jeremiah knew God, God knew Jeremiah: “Before I shaped you in the womb, I knew all about you.” This turns everything we ever thought about God around. We think that God is an object about which we have questions. We are curious about God. We make inquiries about God. We read books about God. We get into late-night bull sessions about God. We drop into church from time to time to see what is going on with God. We indulge in an occasional sunset or symphony to cultivate a feeling of reverence for God. But that is not the reality of our lives with God. Long before we ever got around to asking questions about God, God had been questioning us. Long before we got interested in the subject of God, God subjected us to the most intensive and searching knowledge. Before it ever crossed our minds that God might be important, God singled us out as important. Before we were formed in the womb, God knew us. We are known before we know. This realization has a practical result: no longer do we run here and there, panicked and anxious, searching for the answers to life. Our lives are not puzzles to be figured out. Rather, we come to God, who knows us and reveals to us the truth of our lives. The fundamental mistake is to begin with ourselves and not God. God is the center from which all life develops. If we use our ego as the center from which to plot the geometry of our lives, we will live eccentrically.

My primary pastoral work had to do with Scripture and prayer. I was neither capable nor competent to form Christ in another person, to shape a life of discipleship in man, woman or child. That is supernatural work, and I am not supernatural. Mine was the more modest work of Scripture and prayer- helping people listen to God speak to them from the Scriptures and then joining them in answering God as personally and honestly as we could in lives of prayer. This turned out to be slow work. From time to time, impatient with the slowness, I would try out ways of going about my work that promised quicker results. But after a while it always seemed to be more like meddling in these people's lives than helping them attend to God. More often than not I found myself getting in the way of what the Holy Spirit had been doing long before I arrived on the scene, so I would go back, feeling a bit chastised, to my proper work: Scripture and prayer; prayer and Scripture.

We are fond of saying that the Bible has all the answers. And that is certainly correct. The text of the Bible sets us in a reality that is congruent with who we are as created beings in God's image and what we are destined for in the purposes of Christ. But the Bible also has all the questions, many of them that we would just as soon were never asked of us, and some of which we will spend the rest of our lives doing our best to dodge. The Bible is a most comforting book; it is also a most discomfiting book.

The time of weaning is very often noisy and marked by misunderstandings: I no longer feel like I did when I was first a Christian. Does that mean I am no longer a Christian? Has God abandoned me? Have I done something terribly wrong? The answer is, neither. God hasn’t abandoned you and you haven’t done anything wrong. You are being weaned. The apron strings have been cut. You are free to come to God or not come to him. You are, in a sense, on your own with an open invitation to listen and receive and enjoy our Lord.

Eugene Peterson reminds us that “because we learned language so early in our lives we have no memory of the process” and would therefore imagine that it was we who took the initiative to learn how to speak. However, that is not the case. “Language is spoken into us; we learn language only as we are spoken to. We are plunged at birth into a sea of language. . . . Then slowly syllable by syllable we acquire the capacity to answer: mama, papa, bottle, blanket, yes, no. Not one of these words was a first word. . . . All speech is answering speech. We were all spoken to before we spoke.”109 In the years since Peterson wrote, studies have shown that children’s ability to understand and communicate is profoundly affected by the number of words and the breadth of vocabulary to which they are exposed as infants and toddlers. We speak only to the degree we are spoken to. It is therefore essential to the practice of prayer to recognize what Peterson calls the “overwhelming previousness of God’s speech to our prayers.”110 This theological principle has practical consequences. It means that our prayers should arise out of immersion in the Scripture. We should “plunge ourselves into the sea” of God’s language, the Bible. We should listen, study, think, reflect, and ponder the Scriptures until there is an answering response in our hearts and minds. It may be one of shame or of joy or of confusion or of appeal—but that response to God’s speech is then truly prayer and should be given to God. If the goal of prayer is a real, personal connection with God, then it is only by immersion in the language of the Bible that we will learn to pray, perhaps just as slowly as a child learns to speak.

This is one reason Eugene was so (frustratingly) reluctant to dispense advice, why he so detested celebrity: he knew these postures of the ego-driven expert were lies and illusions. And this is why Eugene would rather pray with someone than argue theology, why he’d be eager for a call from his neighbor while letting prominent figures go to his answering machine: friendship (with God and one another) is real.

Religions that we make up for ourselves always reduce reality to what we feel comfortable with, or what makes us comfortable. We love being insiders. We feel secure when we are with cronies who talk our language and sing our songs and don’t rock the boat. It hardly matters that such a life is banal. It is safe. “Why does man accept to live a trivial life?” asks Ernest Becker. His answer: “Because of the danger of a full horizon of experience, of course.” 3 The danger is not to our humanity, but to our sense of running life on our own terms, managing people and things with ourselves at the center. The larger the world, the less of it we can subject to our own control. But that is a miserable ambition and a certain prescription for boredom. It is God’s world and God rules it. Our wholeness comes from participating in what God is doing, not manipulating what we can manage.

Scripture is not the answer book to all of our problems but a doorway into the world of God's mystery. And one of the mysteries of this life is that God isn't interested in solving all our problems in the ways we think they should be solved.

Psalm 2 answers our need by presenting Messiah. Messiah is God’s person in history, . . . his entry into the world where people go to school, go to work, go to war, go to Chicago. He enters—and he enters in person.

The first question in the Westminster Shorter Catechism is “What is the chief end of man?” What is the final purpose? What is the main thing about us? Where are we going, and what will we do when we get there? The answer is “To glorify God and enjoy him forever.

I was neither capable nor competent to form Christ in another person, to shape a life of discipleship in man, woman or child. That is supernatural work, and I am not supernatural. Mine was the more modest work of Scripture and prayer—helping people listen to God speak to them from the Scriptures and then joining them in answering God as personally and honestly as we could in lives of prayer.

THE STORY OF Two SONS "Tell me what you think of this story: A man had two sons. He went up to the first and said, `Son, go out for the day and work in the vineyard.' "The son answered, `I don't want to.' Later on he thought better of it and went. "The father gave the same command to the second son. He answered, `Sure, glad to.' But he never went. "Which of the two sons did what the father asked?" They said, "The first." Jesus said, "Yes, and I tell you that crooks and whores are going to precede you into God's kingdom. John came to you showing you the right road. You turned up your noses at him, but the crooks and whores believed him. Even when you saw their changed lives, you didn't care enough to change and believe him. THE

I’m asking GOD for one thing,       only one thing: To live with him in his house       my whole life long. I’ll contemplate his beauty;       I’ll study at his feet.   That’s the only quiet, secure place       in a noisy world, The perfect getaway,       far from the buzz of traffic.   God holds me head and shoulders       above all who try to pull me down. I’m headed for his place to offer anthems       that will raise the roof! Already I’m singing God-songs;       I’m making music to GOD.   Listen, GOD, I’m calling at the top of my lungs:       “Be good to me! Answer me!” When my heart whispered, “Seek God,”       my whole being replied, “I’m seeking him!”       Don’t hide from me now!   You’ve always been right there for me;       don’t turn your back on me now. Don’t throw me out,

doesn’t force any of this on us: God’s Word is personal address, inviting, commanding, challenging, rebuking, judging, comforting, directing—but not forcing. Not coercing. We are given space and freedom to answer, to enter the conversation. For, more than anything else, the Bible invites our participation in the work and language of God.

God doesn’t force any of this on us: God’s Word is personal address, inviting, commanding, challenging, rebuking, judging, comforting, directing—but not forcing. Not coercing. We are given space and freedom to answer, to enter the conversation. For, more than anything else, the Bible invites our participation in the work and language of God.

What is the most important thing you do in preparing to preach each Sunday?” I think we were all surprised by the answer, at least I was. His answer: “For two hours every Tuesday and Thursday afternoon, I walk through the neighborhood and make home visits. There is no way that I can preach the gospel to these people if I don’t know how they are living, what they are thinking and talking about. Preaching is proclamation, God’s word revealed in Jesus, but only when it gets embedded in conversation, in a listening ear and responding tongue, does it become gospel.

In every generation there are men and women who pretend to be able to instruct us in a way of life that guarantees that we will be “healthy, wealthy, and wise.” According to the propaganda of these people, anyone who lives intelligently and morally is exempt from suffering. From their point of view, it is lucky for us that they are now at hand to provide the intelligent and moral answers we need. On behalf of all of us who have been misled by the platitudes of the nice people who show up to tell us everything is going to be just all right if we simply think such-and-such and do such-and-such, Job issues an anguished rejoinder. He rejects the kind of advice and teaching that has God all figured out, that provides glib explanations for every circumstance. Job’s honest defiance continues to be the best defense against the clichés of positive thinkers and the prattle of religious small talk.

God Answered Fire with Fire The Master sent a message against Jacob. It landed right on Israel’s doorstep. All the people soon heard the message, Ephraim and the citizens of Samaria. But they were a proud and arrogant bunch. They dismissed the message, saying, “Things aren’t that bad. We can handle anything that comes. If our buildings are knocked down, we’ll rebuild them bigger and finer. If our forests are cut down, we’ll replant them with finer trees.” So GOD incited their adversaries against them, stirred up their enemies to attack: From the east, Arameans; from the west, Philistines. They made hash of Israel. But even after that, he was still angry, his fist still raised, ready to hit them again. But the people paid no mind to him who hit them, didn’t seek GOD-of-the-Angel-Armies. So GOD hacked off Israel’s head and tail, palm branch and reed, both on the same day. The big-head elders were the head, the lying prophets were the tail. Those who were supposed to lead this people led them down blind alleys, And those who followed the leaders ended up lost and confused. That’s why the Master lost interest in the young men, had no feeling for their orphans and widows. All of them were godless and evil, talking filth and folly. And even after that, he was still angry, his fist still raised, ready to hit them again. Their wicked lives raged like an out-of-control fire, the kind that burns everything in its path— Trees and bushes, weeds and grasses— filling the skies with smoke. GOD-of-the-Angel-Armies answered fire with fire, set the whole country on fire, Turned the people into consuming fires, consuming one another in their lusts— Appetites insatiable, stuffing and gorging themselves left and right with people and things. But still they starved. Not even their children were safe from their rapacious hunger. Manasseh ate Ephraim, and Ephraim Manasseh, and then the two ganged up against Judah. And after that, he was still angry, his fist still raised, ready to hit them again.

A place of worship is a place for listening—listening to God speak. But it is also a place for answering, responding to what is spoken. God’s words initiate a conversation. We come together as a congregation in worship to speak “through prayer and praise” with the God who speaks with us.

S. Lewis, Reflections on the Psalms; Dietrich Bonhoeffer, Psalms: The Prayer Book of the Bible; Thomas Merton, Praying the Psalms; Eugene Peterson, Answering God: The Psalms as Tools for Prayer; N. T. Wright, The Case for the Psalms; or Beth LaNeel Tanner, The Psalms for Today.

The Bible assumes that we do not know instinctively how to talk with God but rather need some help with knowing how to do so. The Psalter is the Bible’s book of praise and prayer to provide the answer to those questions and meet that need. It is given to us so that we can “adapt and adjust our minds and feelings so that they are in accord with the sense of the psalms.”Eugene Peterson thus comments that the Psalms are where Christians have always learned to pray—till our age!

What would we think of a pollster who issued a definitive report on how the American people felt about a new television special, if we discovered later that he had interviewed only one person who had seen only ten minutes of the program? We would dismiss the conclusions as frivolous. Yet that is exactly the kind of evidence that too many Christians accept as the final truth about much more important matters-matters such as answered prayer, God's judgment, Christ's forgiveness, eternal salvation. The only person they consult is themselves, and the only experience they evaluate is the most recent ten minutes. But we need other experiences, the community of experience of brothers and sisters in the church, the centuries of experience provided by our biblical ancestors. A Christian who has David in his bones, Jeremiah in his bloodstream, Paul in his fingertips and Christ in his heart will know how much and how little value to put on his own momentary feelings and the experience of the past week.

We must pray who we actually are, not who we think we should be.

as discipleship continues, the sensible comforts gradually disappear. For God does not want us neurotically dependent on him but willingly trustful in him. And so he weans us. The period of infancy will not be sentimentally extended beyond what is necessary. The time of weaning is very often noisy and marked by misunderstandings: I no longer feel like I did when I was first a Christian. Does that mean I am no longer a Christian? Has God abandoned me? Have I done something terribly wrong? The answer is, neither. God hasn’t abandoned you and you haven’t done anything wrong. You are being weaned.