"Covenant Renewal Liturgies"

I absolutely love the Psalms, and even moreso when I see the history behind each one.

I especially love the Psalms known as the "covenant renewal liturgies", which are found in places like such as Psalms 50 and 81. I challenge you to read them tonight. They are designed to lead God's people to a renewal of the covenant he first gave to them at Mt. Sinai.

They express a joy that God is faithful, and also remind me that I can enjoy His blessing whenever I give my life over to Him. It's not as dramatic a thing as my childhood thinking imagined.

Fred Craddock, in an address to ministers, brought this dedication idea down to earth for our day-to-day consideration:

"To give my life for Christ appears glorious," he said. "To pour myself out for others. . . to pay the ultimate price of martyrdom -- I'll do it. I'm ready, Lord, to go out in a blaze of glory. "We think giving our all to the Lord is like taking $l,000 bill and laying it on the table-- 'Here's my life, Lord. I'm giving it all.' But the reality for most of us is that he sends us to the bank and has us cash in the $l,000 for quarters. We go through life putting out 25 cents here and 50 cents there. Listen to the neighbor kid's troubles instead of saying, 'Get lost.' Go to a committee meeting. Give a cup of water to a shaky old man in a nursing home. Usually giving our life to Christ isn't glorious. It's done in all those little acts of love, 25 cents at at time. It would be easy to go out in a flash of glory; it's harder to live the Christian life little by little over the long haul."


What a great way to explain it!


Clarence Jordan was a man of unusual abilities and commitment. He had two Ph.D.s, one in agriculture and one in Greek and Hebrew. So gifted was he, he could have chosen to do anything he wanted. He chose to serve the poor. In the 1940s, he founded a farm in Americus, Georgia, and called it Koinonia Farm. It was a community for poor whites and poor blacks. As you might guess, such an idea did not go over well in the Deep South of the '40s. Ironically, much of the resistance came from good church people who followed the laws of segregation as much as the other folk in town. The town people tried everything to stop Clarence. They tried boycotting him, and slashing workers' tires when they came to town. Over and over, for fourteen years, they tried to stop him. Finally, in 1954, the Ku Klux Klan had enough of Clarence Jordan, so they decided to get rid of him once and for all. They came one night with guns and torches and set fire to every building on Koinonia Farm but Clarence's home, which they riddled with bullets. And they chased off all the families except one black family which refused to leave. Clarence recognized the voices of many of the Klansmen, and, as you might guess, some of them were church people. Another was the local newspaper's reporter. The next day, the reporter came out to see what remained of the farm. The rubble still smoldered and the land was scorched, but he found Clarence in the field, hoeing and planting. "I heard the awful news," he called to Clarence, "and I came out to do a story on the tragedy of your farm closing." Clarence just kept on hoeing and planting. The reporter kept prodding, kept poking, trying to get a rise from this quietly determined man who seemed to be planting instead of packing his bags. So, finally, the reporter said in a haughty voice, "Well, Dr. Jordan, you got two of them Ph.D.s and you've but fourteen years into this farm, and there's nothing left of it at all. Just how successful do you think you've been?" Clarence stopped hoeing, turned toward the reporter with his penetrating blue eyes, and said quietly but firmly, "About as successful as the cross. Sir, I don't think you understand us. What we are about is not success but faithfulness. We're staying. Good day." Beginning that day, Clarence and his companions rebuilt Koinonia and the farm is going strong today. ( the Clarence Jordan story comes from from Tim Hansel's book, "Holy Sweat", Word Books Publisher, 1987, pp. 188-189.)