​It was early morning on the Sea of Galilee. The sky was just beginning to lighten, and the water was still. Seven disciples, led by Peter, had gone out to fish. It wasn’t a spiritual mission — it was a return to what was familiar. After all the trauma of the crucifixion, after the confusion of the resurrection, they went back to what they knew. Peter said, “I’m going fishing,” and the others followed. But that night — the best time for fishing — they caught nothing. The nets came up empty, over and over again. And then, as the first light of dawn broke over the hills, they saw someone standing on the shore. A man, barely visible in the haze, called out, “Friends, have you caught anything?” “No,” they shouted back. Just one syllable, but heavy with fatigue and failure. “Throw the net on the right side of the boat,” he said, “and you will find some.”
 
It must have sounded strange. They were fishermen — professionals. Who was this voice from the shore to tell them what to do? But something in his tone stirred something in their hearts, and they obeyed. And suddenly — the net was full. Overflowing. So many fish that they couldn’t even haul it in. At that moment, John — the disciple Jesus loved — whispered, “It’s the Lord.” Peter didn’t hesitate. He didn’t wait for the boat. He didn’t wait for explanations. He threw on his outer garment, dove into the water, and swam the hundred meters to shore. That’s Peter. Impulsive. Bold. Ready to act. And on the shore? There was Jesus. Waiting. Not with a lecture, but with breakfast. A fire, some bread, and fish already on the coals. He didn’t need more fish. He already had enough. But He told them to bring theirs anyway. A sign, perhaps, that even though He is sufficient, He wants to include our efforts — our work, our faith, our obedience — in what He’s doing. And then they sat and ate together. In silence. No questions. No defenses. Just presence.
 
It’s such a human moment. Quiet. Simple. Holy. And after breakfast, Jesus turned to Peter. “Simon, son of John,” He said, “do you love me more than these?” Peter, already wounded by his past, replied, “Yes, Lord, you know that I love you.” “Feed my lambs.” A second time: “Do you love me?” “Yes, Lord, you know that I love you.” “Tend my sheep.” And a third time — cutting deep now — Jesus asked, “Simon, do you love me?”  Peter, hurt by the repetition, answered, “Lord, you know everything. You know that I love you.” And again, Jesus said, “Feed my sheep.” Three questions for the three denials. Not to shame Peter, but to restore him. Not to remind him of his guilt, but to renew his calling. This isn’t just forgiveness — it’s reinstatement. And at the end, the same words Jesus said when He first called Peter by the lake three years before: “Follow me.”
 
I imagine Peter in that moment. Dripping wet. Still catching his breath. Still carrying the weight of shame. But Jesus doesn’t push him away. He calls him in. This is grace. This is Jesus. We may walk away, we may fail, we may go back to the boats and the nets. But the Risen Lord waits for us on the shore — not with a finger pointing, but with a fire burning and bread breaking. And He asks us again: “Do you love me?” In many ways, this scene is a picture of the Church. Peter represents leadership — bold, flawed, willing.
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John represents the loving witness — discerning, present. The fish represent the world. The net is the mission. The breakfast is the table of fellowship. And Christ is the center of it all.
 
Charles Wesley once wrote in a hymn: “Depth of mercy! Can there be, Mercy still reserved for me?” Yes, there is. Because Jesus does not come to leave us in our shame. He comes to meet us in it, to cook breakfast for us, and to call us again. When John Wesley had his “Aldersgate” moment — when his heart was “strangely warmed” — he too had returned from failure, from striving and spiritual emptiness. And it was in a quiet gathering, hearing someone read from Luther’s preface to Romans, that he encountered the risen Christ again. Like Peter, Wesley was called — again — into mission. And like Peter, we too are called — again — not because we’re perfect, but because we’re loved.
 
So, I ask you: Have you returned to your old nets lately? Are you feeling like you’ve failed, like your efforts come up empty? Do you hear the voice of Jesus from the shore, asking: “Do you love me?” Then come to the fire, receive His grace, and follow Him once more because every morning with Jesus is a new beginning.
 

Imagine someone praying for you—not because you asked, not because you are in trouble, but because they believe in the good that could come into your life. That’s what we find in John 17. On the night before His death, Jesus lifts a deeply personal and powerful prayer—not just for His disciples—but for everyone who would ever believe through them.
 
In Jesus' own words: “My prayer is not for them alone. I pray also for those who will believe in me through their message...” (v. 20) That includes you. Even if you’re just starting to explore faith, Jesus had you in mind.
 
“...that all of them may be one, Father, just as you are in me and I am in you.” Jesus doesn’t start with rules or religion—He starts with relationship. His dream is a community so connected, so full of love and trust, that it reflects the very relationship between Him and God the Father.
 
When John Wesley began preaching in the open fields of England in the 18th century, people were drawn not by polished sermons but by the fire of love and community. Coal miners, poor farmers, and laborers came to hear a message that said: You matter to God. God hasn’t forgotten you. And they didn’t just hear it—they felt it in the way Methodists lived together: sharing food, teaching children, praying in small groups.
 
That kind of unity Jesus prayed for—it’s not organizational, it’s relational. It's not about sameness; it's about belonging.
 
“Then the world will know that you sent me and have loved them even as you have loved me.” Jesus says that the way we love one another can help the world know God’s love. That means church isn't just about beliefs—it’s about how those beliefs shape our lives together.
 
Remember the woman at the well? She was isolated, ashamed, and avoided by others. But Jesus sat with her, listened, and offered her living water—a new beginning. He didn’t demand that she clean up her life first. He gave her dignity and hope. And that transformed her—so much so that she ran to tell others.
 
That’s what Jesus does—He meets us where we are and shows us that we are already loved. And when we realize we’re loved, we begin to love others differently too.
 
 
“Father, I want those you have given me to be with me where I am, and to see my glory…” “Glory” in the Bible isn’t just brightness or majesty—it’s the beauty of God's love and truth fully expressed. Jesus wants to share that glory with us. He wants us not only to believe but to belong and be transformed.
 
Charles Wesley, John’s brother, wrote over 6,000 hymns—many of them trying to express this beauty of God's love. In one of his most famous lines, he wrote: “Amazing love! How can it be, That Thou, my God, shouldst die for me?”
 
This wasn’t just poetry—it was a testimony. People were singing their way into faith, into joy, into a sense that life had meaning again. That’s what Jesus is offering here: not a religion of fear, but a relationship rooted in love, unity, and joy.
 
Maybe today you're just curious. Or maybe you're tired of division, loneliness, or a life without clarity. This prayer from Jesus is your invitation.
 
He says:
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•           You are loved as He is loved.
•           You are welcome in His community.
•           You are part of His vision for a better world.
 
The Free Methodist Church was born as a movement for freedom—freedom in Christ, freedom from slavery (yes, they were among the first abolitionists), and freedom for the poor to be included in the life of the Church. That same spirit is alive today—because Jesus is still praying this prayer over us:
 
“That they may be one... and that the love you have for me may be in them.” (v. 26)
 
If you’ve ever wondered whether God notices you—this passage says yes. If you’ve doubted whether there’s a place where you belong—Jesus is building it, even now. Would you consider being part of that kind of community? We’re not perfect. But we’re trying to live this prayer of Jesus, one day at a time. And you’re welcome to join us on the journey.

​We are all pilgrims and citizens of a greater Kingdom—God’s Kingdom—and Canada can become a signpost of that Kingdom when we live interculturally, in faith and justice. In Canada, we often begin public gatherings with a Land Acknowledgment, remembering that this land we now call Canada is not ours alone—it is shared, inherited, and historically stewarded by Indigenous peoples. As Christians, we add yet another layer to this truth: this is God’s land.
 
Psalm 24:1 reminds us: “The earth is the Lord’s, and everything in it, the world, and all who live in it.” Hebrews 11 brings us into the story of pilgrims, exiles, and seekers—people who understood that no matter where they set foot, they were walking in God’s land and seeking a better country—a heavenly one. The writer of Hebrews is reflecting on the great ancestors of faith—Abraham, Sarah, Isaac, Jacob—who all lived as strangers in lands they did not own. Yet they trusted in God’s promise. Canada today is home to millions who have arrived from every nation—many of us, or our parents, came here seeking a better life. Others have been here since time immemorial, and some still feel like strangers even in their homeland. But Scripture tells us that we are all strangers here. As believers, we do not fully belong to any one nation or system—we belong to God’s Kingdom.
 
Come to Luke 7:36-50 and imagine two people standing side by side, both wearing special glasses. The first person's glasses are tinted with labels: "Sinner," "Unclean," "Unworthy," "Not Like Us." When he sees the woman enter the room, all he can visualize is her past—her mistakes, her shame, her brokenness. He cannot see her tears as love; he only sees them as weakness. His perception becomes a prison for her and himself. The second person—Jesus—wears glasses tinted with grace. He sees more than what others see. He sees her faith, her repentance, her worth. Where the Pharisee sees scandal, Jesus sees salvation. Where the world sees a mess, Jesus visualizes a miracle in the making. The way we perceive others shapes the way we treat them. If we look at people only through the lens of their failures, we might miss what God is doing in their lives. But if we ask the Holy Spirit to renew our vision, we will begin to see potential where others see problems, and grace where others see guilt. Just like Simon the Pharisee, we are often blinded by our assumptions. But Jesus teaches us to visualize people not as they were, but as they can become through forgiveness and love. Ask yourself: "What kind of glasses am I wearing when I look at others? Are they lenses of law or lenses of love?" When we learn to see others as Jesus sees them, perception becomes a tool for redemption—not condemnation. Let us ask for that kind of vision.
 
To be Canadian, considering faith, is to embrace the humility of being a guest. Whether we are Indigenous, settler, immigrant, or refugee, we walk this land as stewards of God’s grace, not owners of the earth. The faithful in Hebrews were not nostalgic. They were not looking back at where they came from. They weren’t trying to recreate the past—they were visualizing a better future. They carried within them an image, a dream, a divine visualization of a homeland where God’s justice reigned. Instead, they were looking forward to a new kind of homeland, one marked not by flags or borders, but by justice, peace, and the presence of God. This challenges our nationalism. Too often, people seek a version of Canada that reflects only their values, their culture, or their comfort. But the God of Hebrews 11 calls us to an intercultural vision—where all peoples and languages gather at the throne of grace.
 
Imagine two people standing side by side, both wearing special glasses. The first person's glasses are tinted with labels: "Sinner," "Unclean," "Unworthy," "Not Like Us." When he sees the woman enter the room, all he can visualize is her past—her mistakes, her shame, her brokenness. He cannot see her tears as love; he only sees them as weakness. His perception becomes a prison for her and himself. The second person—Jesus—wears glasses tinted with grace. He sees more than what others see. He sees her faith, her repentance, her worth. Where the Pharisee sees scandal, Jesus sees salvation. Where the world sees a mess, Jesus visualizes a miracle in the making.
 
The way we perceive others shapes the way we treat them. If we look at people only through the lens of their failures, we might miss what God is doing in their lives. But if we ask the Holy Spirit to renew our vision, we will begin to see potential where others see problems, and grace where others see guilt. Just like Simon the Pharisee, we are often blinded by our assumptions. But Jesus teaches us to visualize people not as they were, but as they can become through forgiveness and love. Ask yourself: "What kind of glasses am I wearing when I look at others? Are they lenses of law or lenses of love?" When we learn to see others as Jesus sees them, perception becomes a tool for redemption—not condemnation. Let us ask for that kind of vision. To be Canadian, considering faith, is to embrace the humility of being a guest. Whether we are Indigenous, settler, immigrant, or refugee, we walk this land as stewards of God’s grace, not owners of the earth.
 
A few years ago, an Olympic runner was asked what kept him going through grueling training and injury. He answered: “Every day, I close my eyes and see myself crossing that finish line, not just running—but winning. I see the flag, I hear the anthem, I feel the medal.” That vision shaped his discipline, his sacrifices, and his hope. In the same way, the people of faith in Hebrews 11 saw a city with foundations, a better country. They didn’t have maps or blueprints, but they had faith-fed vision. They visualized a land where God's justice flowed like a river and all nations found shelter under His wings. Faith is not only believing; it is seeing with your heart what your eyes have not yet seen. As Canadian Christians, can we visualize a church that sings in many tongues, welcomes many nations, and reflects the beauty of heaven here on earth?
 
This is a stunning statement. God is proud to be the God of people who live as pilgrims, not conquerors; as seekers, not possessors; as builders of bridges, not walls. To be intercultural is not simply to tolerate one another—it is to recognize the image of God in one another, and to believe that diversity is a gift, not a threat. John Wesley said, “The world is my parish.” For Christians today, we can say, “The world is God’s land.” Every culture is called to reflect a part of the image of the Creator. Therefore, every cultural story matters. Brothers and sisters, Canada is not just a country—it is a canvas. A place where God is painting a picture of hospitality, justice, and hope. On Canada Day, we often look back at history—1867, Confederation, key leaders, and milestones. We remember what has been achieved. But history is not just about looking backward—it’s also about visualizing forward. Like the disciples on the road to Emmaus, we can walk with Jesus into the future of our nation, with our eyes opened and our hearts burning with vision.
 
In Luke 24, the disciples were discouraged because their expectations of what Jesus should have done were shattered. They could not see what God was doing—until Jesus broke bread and opened their eyes. Then everything changed. They ran back with joy, not to preserve a memory, but to become witnesses of a new beginning. This is the kind of moment we need in Canada—a national "Emmaus moment." We must not only commemorate the past, but ask: What does the risen Christ want to do in and through us now, in this land we call Canada? We must visualize a new map—not of geography, but of justice, reconciliation, and hope:
 

• A map where Indigenous peoples are not forgotten but honored.
• A map where immigrants and refugees are welcomed with dignity.
• A map where the church does not merely defend old landmarks but points the way to the risen Christ.

 
Just as Jesus opened the Scriptures and their minds, we too need to ask the Spirit to open our hearts to God’s redemptive purpose in the land. As we celebrate being Canadian—whatever that looks like for each of us—we remember:

• We are citizens of heaven.
• We are guests on this land.
• We are stewards of God’s earth.

 
Let us build a church—and a community—that points not just to one nation under God, but to God’s reign over every nation. Practice Intercultural Hospitality – Learn from someone whose culture is different from yours. Join in Reconciliation – Support Indigenous communities, learn their stories, and walk humbly. Celebrate Diversity in Worship – Include songs, prayers, and testimonies from various backgrounds. Live with Pilgrim Faith – Let go of privilege and entitlement and embrace the humility of faith.

Imagine a quiet hillside at dawn, where a gentle shepherd tends his flock. In the soft light of early morning, every sheep is accounted for—but one is missing. This is the heart of Jesus’ parable in Luke 15, a story that speaks directly to our souls. Jesus tells us about a shepherd who, upon realizing that one of his one hundred sheep is lost--ἀπολωλός (apololós) in Greek, meaning not merely misplaced but completely separated from its flock—leaves the ninety-nine in safety to search for that one. This shepherd’s heart mirrors that of our Savior, whose relentless love seeks out each person who has strayed.
 
In the original Greek, the act of finding is described by the word εὑρίσκω (heurískō). This isn’t a matter of mere chance; it is a deliberate, determined pursuit. Picture the shepherd leaving behind the comfort and security of his flock to wander through rugged terrain, calling softly for the missing sheep. It is an act of love so profound that it defies the natural order. When the lost sheep is finally found, the shepherd’s response is not one of relief alone but of exuberant celebration--χαίρω (chaírō), to rejoice wholeheartedly. In heaven, this very joy is multiplied, for Jesus tells us there is more joy over one sinner who repents--μετανοέω (metanoéō)—than over ninety-nine who do not need saving.
 
This parable is not just a story about a shepherd and his sheep. It is a mirror reflecting the heart of God toward each of us. Every person, regardless of how lost or disconnected they may feel, holds an immeasurable value in the eyes of our Creator. I remember a story about an elderly neighbor, Mr. Jenkins, who lived alone on the edge of our community. For years, Mr. Jenkins had felt abandoned, as if he were a lost sheep wandering without purpose. Then one day, a young volunteer from a local outreach program knocked on his door. This volunteer wasn’t a prominent community leader or someone with an impressive resume; she was simply a person who cared enough to reach out. That single act of compassion transformed Mr. Jenkins' life. Over time, he began to share his renewed hope with others in the neighborhood. Like the shepherd in the parable, the volunteer showed that one person’s genuine concern could illuminate the darkness, restoring a sense of belonging and worth.
 
I, too, have experienced this kind of personal connection. There was a time when a dear friend, who had drifted away from the church after many hardships, reconnected with me over a shared cup of coffee. It wasn’t a grand, orchestrated event—just a simple conversation where we both opened our hearts. In that moment, I saw the truth of Jesus’ words: it is through individual, heartfelt interactions that we truly experience the love of Christ. That friend’s journey back to faith was not the result of mass evangelism, but rather the gentle, persistent care of one person who believed that every individual matters.
 
This is the essence of relational evangelism. Many of us have the wisdom of years and the experience of life’s ups and downs. Our stories, much like the lost sheep, carry the potential to change lives. It is not about reaching thousands at once but about nurturing one meaningful connection at a time. Every act of kindness, every word of encouragement, has the power to reveal God’s relentless love. When you share your story—your struggles, your triumphs, and the undeniable presence of God in your life—you become that joyful herald of the Good Shepherd’s work.
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John Wesley’s legacy offers a profound example of what it means to pursue the lost with relentless love. In his circuit riding ministry, Wesley tirelessly journeyed from town to town, reaching out to those marginalized by society. His approach was not marked by grand gestures but by simple, genuine acts of compassion—walking alongside people, listening to their stories, and sharing the transformative message of God’s grace. Wesley believed that every soul is precious and that personal evangelism starts with individual, heartfelt connections, much like the shepherd in our parable who leaves the ninety-nine to find the one lost sheep.
 
Wesleyan theology reinforces this approach through foundational concepts like prevenient grace, which assures us that God's grace is already at work in every person, drawing them toward a relationship with Him. This theology calls for personal holiness that naturally extends into social outreach. It reminds us that living a holy life involves more than personal devotion—it is about reaching out to others in their time of need. Inspired by John Wesley’s example, we are encouraged to invest in relationships, reaching out with compassion and determination. Each act of kindness, no matter how small, echoes the love of the Good Shepherd and contributes to the joy in heaven over one restored soul.
 
Now, consider this: this week, take a moment to reflect on someone you know—a neighbor, a family member, or even an acquaintance who seems to be wandering without direction. Pray that God would open your eyes to opportunities for connection. Commit to reaching out, however small the gesture may seem. Invite them for a conversation, share a meal, or simply be a listening ear. In doing so, you are not just extending kindness; you are actively participating in the heavenly celebration of one life returned to the fold.
 
Jesus’ parable teaches us that every person matters. The shepherd’s determination, his willingness to leave the safety of his flock for one lost sheep, exemplifies the nature of God’s love for each one of us. It challenges us to move beyond large-scale efforts and instead focus on the power of one-on-one relationships. Every individual you encounter is a potential spark that can ignite the transformative love of Christ in a life that has been wandering.
 
So let us leave today with a renewed sense of purpose. Embrace the simple yet profound truth that every person is precious to God. Let your life be a living testimony of His relentless compassion. Remember that the joy in heaven over one restored soul is a celebration that echoes into eternity. May you find the courage and inspiration to be that guiding light for someone who is still searching, and may your every act of kindness reflect the boundless love of our Savior.

Grace and peace to you all in the name of Jesus Christ. Today, we step into a powerful passage—Luke 10:1–11—a text that offers us more than a mission strategy. It is a window into the spiritual authority, urgency, and joy that characterize the life of those who are sent by Christ.
 
In 1729 at Oxford, John and, shortly after, Charles Wesley formed a prayer-and-study group known as the “Holy Club”. It began simply—a few students committed to reading Scripture, praying diligently, fasting, and caring for the poor and imprisoned. Though initially mocked— “the Methodists” became a label of derision—their disciplined, Christ‑centered life didn’t stay hidden. Instead, it drew attention and later inspired a movement that transformed the church and society. This collaboration between the Wesley brothers embodies key spiritual truths. They began "two by two," mirroring Jesus’ sending of the seventy‑two. In mission, we’re not lone heroes—we are companions. Their habits of reading, prayer, fasting, and service were not just piety—they were kingdom rhythms that shaped everything. Though mocked, they persevered, and their disciplined witness birthed a revival that reformed individuals and nations.
 
The passage begins with an important detail: “The Lord appointed seventy-two others and sent them on ahead of him, two by two…” This is not a mission of superstars. Jesus does not send the elite; He sends ordinary disciples. This is the same Jesus who walked the dusty roads, who heals and forgives, who knows us by name—and He sends us. You and I are part of that same line. God has always worked with and through people—never out of necessity, but out of grace. And He never sends us alone. The “two by two” reminds us: We are companions on this journey, We are accountable to each other, We are supported by community.
 
Jesus looks at the world and sees it with the eyes of harvest. Where others see chaos, He sees opportunity. Where others see sin, He sees people in need of the Gospel. He doesn't tell them, “Go solve everything,” but “Pray to the Lord of the harvest.” This is spiritual work—harvest that is gathered through prayer before action. In Wesleyan theology, we speak of prevenient grace—God at work before we arrive. Prayer aligns us not just with the task, but with the timing of God.
 
Jesus doesn't sugarcoat the mission: "I am sending you out like lambs among wolves." There’s no false promise of ease. Yet, paradoxically, the disciples carry peace, not swords. “Peace to this house.” We go not in fear, but in peace. We go not to argue, but to bless. We go not to dominate, but to witness. Our spiritual authority is not in coercion but in communion—offering the peace of Christ and trusting that where it is welcomed, the Kingdom draws near. If they accept you, stay. If they reject you, shake the dust off your feet. But either way, say this:
 
“The Kingdom of God has come near.” This is crucial: The Kingdom comes whether people respond the way we hope. We are not defined by results. We are called to faithfulness, not success.
 
This is a deeply spiritual perspective. The Kingdom is not a project; it is the in-breaking presence of God. While our passage today ends at verse 11, in verse 20, Jesus tells the disciples: “Do not rejoice that the spirits submit to you but rejoice that your names are written in heaven.” That is the heart of it: The deepest joy is not what we do for God, but what He has done in us. Not the miracles, but the relationship. Not the power, but the belonging.
 
During my time serving as a pastor in Mexicanos City, San Salvador, I met a humble family that made a lasting impact on our church. They were very poor—a single household with at least five children, ranging in age from 2 to 11 years old. Every Sunday morning, without fail, those little ones would arrive for Bible School. Their clothes were worn, and their shoes were often mismatched or broken—but their faces glowed with joy and eagerness to hear the Word of God. One Sunday, after seeing them sit so attentively and leave quietly, one of the parents in our congregation said something that would change everything: “What if we don’t just teach them the Bible… what if we share a meal too?”. That simple question became a holy invitation. Soon, every Sunday morning, before Bible School began, we started offering breakfast—not just to those children, but to any who came hungry from the surrounding community. And here’s the beautiful part: the idea didn’t come from abundance, but from compassion. Many of our own families had little to spare—but one by one, people began bringing a little rice, some beans, tortillas, eggs. Somehow, there was always enough. This breakfast ministry lasted over two years, and it became a sacred time. What started as food became fellowship. People who had never spoken before—rich and poor, churched and unchurched—began to see each other as brothers and sisters. Brothers and sisters, this text invites us to reframe how we think about mission, ministry, and discipleship. You are sent ahead—wherever you live, work, or serve. You carry peace, not anxiety. You proclaim a Kingdom, not an opinion. You go with joy, because your name is known in heaven. Let us be that church—one that walks boldly into a world of wolves as lambs, because the Lamb of God walks with us. Amen.

Human beings have been created for relations. The bible shows enough evidence about God’s intentions to stablish relations with the humanity. The human’s history is about relations and the reality of the sin reflects the broken relations of everything, broken relations with others human, broken relations with the creation, broken relations with himself and broken relations with his creator. The only way to restore the humanity is getting over the broken relations and moving forward in direction to the God’s kingdom.
 
Dr. Bernie Siegel, Homemade, May 1989, says that single men are jailed more often, earn less, have more illnesses, and die at a younger age than married men. Married men with cancer live 20% longer than single men with the same cancer. Women, who often have more close friendships than men, survive longer with the same cancers. Married or not, relationships keep us alive. Let see the biblical perspective about relations.
 
Psalm 147: 1-12,
This happened about 600 years before Jesus came to the earth and this passage contains a good example of the complexity of the human relations. The Babylonians destroyed the city of Jerusalem and took the people away to Babylon. Babylon was a country east of Jerusalem. They made them live there for 70 years. They were exiles, (they lived away from their own country). This happened because God’s people did not love him nor obey him. So, God punished (or hurt) them. But after 70 years, God destroyed Babylon and brought his people home. He built Jerusalem again and made his people feel happy again. Some of them had broken hearts. This is a way to say that they felt very, very sad (or depressed). Other people had injuries. Perhaps someone had hit them or cut them with a knife. Really, God did not do these things himself. The psalm means that he made them happen through other people. Broken stories, destruction but also restoration, all is included in the story of the Israel relations with God, with themselves as people, and with other countries.
 
Isaiah 40: 21-31
The image contained in the text of Isaiah is a powerful metaphor about relations between God and his people, it’s a new chapter about tensions, disappointments, and struggles. God is in control of the universe but also is closed to humanity. God is using his power in favor of Israel, keeping a relation of care, love, and protection. God is a father, not a supranatural force, or a mistic essence, is a person, one who oversees a relation with Israel, He is open to care of His lovely people. In opposite, Israel is going far from the God’s will, taking their own decisions, and keeping their own mistakes. Isaiah appeals to references as Jacob because considers the importance of the incarnational understanding of the concepts, the Hebrew language usually refers to concrete expression of the reality more than theoretical ideas as the Greek does. That is an important thing to consider when we interpret the Old Testament in comparison with the New Testament. It means, from the Hebrew perspective, God is a concrete person, an incarnational reality, not a power or a force, is Someone who exist in relation with everything that He has created.
 
1 Corinthians 9: 16-23
For the early church, the dynamic to settle down implied a challenge in terms of changes of attitudes, behaviors, and comprehension of the piety also a lot of gaps about how to assume the new life contained in the gospel. Apostle Paul exposed his own experience as a leader trying to lever up a consistent community but suffering for himself the implications of the religious tradition, the weight of the roman cultures and the influence of the paganism into the church. Paul in his First Letter to the Corinthians describes the states of the leadership, including some characteristic as lack of commitment and comfort with the status Quo. He decided to incarnate a life’s projects capable to reflect the God’s Kingdom according the taught of Jesus. The relations derivatives of this project were a deep changed in favor of a more committed practice of community not just as individual but as people of God, spreading the good news with the word but also with the deeds, the sings of the Holy Spirit. Paul did exactly what he received from Jesus, and he incarnated this new understanding of the relations and taught it in this way to all the new churches stablished during the beginning of the early church.
 
Mark 1: 29-39
In the gospel of Mark, we found a powerful story which includes a lot of concretes relational expressions. We can check the interest of Jesus to keep His powerful connections with His disciples as Simon and Andres, even Jesus felt a deeper sympathy for the pain of Peter’s mother-in-law, and He healed her. Crowds came to Jesus to be healed and to be drove out of demons but the main motivation for our Lord was to keep His close relation with His Father the Eternal God through praying. Then His disciples came to Him and Jesus decide to keep going in His mission preaching the gospel and healing people. We can identify a strong commitment of Jesus with His disciples and with the people around him expressed and the way that He was every time attending their demands not to manipulate or take advantages of His popularity, moreover, Jesus was able to feel the vulnerability of the people around Him and He took concretes actions in favor of them as expression of His father’s love. The same God who loved to his people in the Old Testament, the creator, the savior of Israel, now was walking with the crowds, sharing their needs, and been exposed to the worst of the human conditions all in favor of the God’s project to recreate everything in a new reality.
 
CONCLUSIONS
God is more than a concept, Jesus is beyond of any theory, God is someone who love us, and Jesus is the incarnational expression of God in our midst. Because of His love we are saved, because His attitudes of compassion and mercy, we can feel everyday His presence amid the worst battles spiritual or materials. In a world where relations are destroyed frequently due the envy or the evil, in the middle of wars or famines, the individualism and the consumerism, we are called as Jesus taught, as Paul wrote to live to proclaim a new world, one where the solidarity and the peace are the expression of God’s kingdom. Sometimes it is too hard live new relations based in respect, love and compassion even into our families or into our churches because the weight of the sin is still affecting the God’s plan for our lives but we can resist every time that we can the temptation to destroy, to do harm and instead, to be instruments of love but not just through words rather deed, acts, and signs of the Holy Spirit.
 
Long-lasting relationships
The family matter, according to the General Social Survey (Families), of the 11 million people aged, 55 and older in Canada in 2017, 7.5 million were part of a couple. Five million, or 7 in 10, aged 55 and older were in a long-lasting relationship of 30 years or more. Long-lasting relationships were more common among married couples than among those who lived common-law. People in long-lasting relationships were, on average, 68 years of age. Long-lasting couples were likely to have at least one child. 92% of persons in unions of 30 years or longer had at least one child. 76% of persons in unions of less than 30 years had at least one child. Half of adults aged 75 and older who were part of a couple had been in that relationship for 55 years or more.
 
Our evangelism must be relational as God is, the bible tells us about our God keeping a longer relation with the human being, a relation based in His faithfulness, His mercy, and His promises. Jesus incarnates the relational project of God being a friend for His disciples, been a healer for the vulnerable and been our savior in the cross. How can we be aware enough about our call to be relational? keeping each other and loving not just our friends but the entire humanity. Specially in this time where the love is frozen for the indifference, the individualism, and the vanity, we must come back to the simplicity of the gospel keeping relations of transparency, authenticity and true. If we adopt these concrete actions in our personal circle, we can affect positively others and provoke in our people questions for which the gospel is the answers.
 
The love doesn’t exist just a concept, who uses the word in this way is just evading the concretion of the real love expressed in actions, in deeds, in signs. All Christian must come ambassadors of transformed relations, creating opportunities to build a new understanding about to be a friend, family, to be a Christian closely as Jesus did. 

Introduction

A Chinese writer once conveyed the concept that time is intangible yet undeniably real. Our existence serves as undeniable evidence that time is utilized, whether consciously or unconsciously. Martin Heidegger, a renowned philosopher from Germany, argued that humans must live genuinely and embrace the passing of time. Jean Paul Sartre took this idea even further, proposing that states of being are ultimately consumed by non-existence. In simpler terms, life in the present allows us to appreciate all that it offers, but upon death, everything ceases to exist. It is crucial to acknowledge that time is a vital component of the ongoing processes in the world. Nothing in this world is eternal except for God, as He surpasses the need for processes and exists from eternity to eternity. Conversely, everything created in this world undergoes a process, and within that process, time is indispensable. Moreover, time is intricately connected to space. God's creations encompass three fundamental elements: space, time, and existence. Often, humans make a mistake in perceiving space solely as a container for accumulating possessions, neglecting to recognize time as a realm for personal growth and wisdom. A wise individual possesses a keen awareness of time and maintains a balanced relationship with space, thereby attaining immense power in their life.
 
Ecclesiastes 3: 1- 15
The book known as Ecclesiastes in the Hebrew Scriptures is referred to as Qoheleth, believed to be authored by Qoheleth, also known as the son of David. It is commonly assumed that Qoheleth is Solomon, who wrote the preceding book, Proverbs. Like Proverbs, Ecclesiastes falls under the category of Wisdom literature. Within this book, the Teacher contemplates and reflects upon his understanding of achievement, wealth, power, and various worldly pursuits.
 
The passage "A Time for Everything" holds a special place in the hearts of many, often quoted during funerals and memorial services. It is believed that King Solomon wrote the book of Ecclesiastes towards the end of his reign. This passage can be found within the Poetry and Wisdom books of the Bible and consists of 14 pairs of opposites, a common feature in Hebrew poetry that signifies completeness. Although the timing and seasons may seem arbitrary, the poem suggests that there is a divine purpose behind every aspect of our lives. These familiar lines serve as a comforting reminder of God's ultimate authority. The phrase "a time," in its original language, implies a predetermined occurrence. Therefore, everything in the universe is part of a grand plan, and every event takes place at its appropriate and predetermined time. However, it is important to note that this does not necessarily mean that Ecclesiastes promotes pre-determinism and fatalism. The initial lines of each verse present contrasting ideas, while the subsequent lines introduce parallel thoughts. In certain verses, the second line restates the first, while in others, it complements the first.
 
In summary, this passage of Ecclesiastes 3:1-15 tells us about the interpretation in two forms of exegesis and exposition. Firstly, the temporal analysis of the time when this passage was written has to do with the Jewish agricultural context of about 935 B.C., and it deals with the cyclic times that are described in the first nine verses, where, through antonyms: positive and negative terms, one understands the extent of human activity and nature. On the second part, one understands the importance of God’s central role in people’s lives, where He has put eternity in their hearts, and has given the gift of work to be enjoyed by all who avail of it.

In Romans 12:2, Paul juxtaposes the persistent pressure to conform to the values of the current era with a call to "transform by renewing your mind." This transformation enables individuals to discern and embrace God's will for their lives. The Jewish community in Rome consisted of various congregations with distinct structures, providing an opportunity for early Christians to propagate the gospel from one synagogue to another without facing repercussions from a central authority. However, the growing tension between Christians and Jews eventually culminated in a confrontation in 49 A.D., resulting in the expulsion of all Jews, including Christian Jews, from Rome under Claudius' decree. Despite the prohibition on Jewish gatherings in synagogues, a small number of Gentile Christians continued to meet in homes. When Nero permitted the Jews to return in A.D. 54, the Jewish Christians came back to a significantly transformed church. The Gentile Christians, who had multiplied in number and assumed leadership roles, were no longer bound by the synagogue structure. The ensuing friction between the Gentiles and Jewish believers in Rome likely served as the impetus for Paul's writing of the book of Romans in 57/58 A.D. Consequently, Paul addresses both Jewish and Gentile audiences throughout his letter, employing familiar terminology and concepts.
 
Conclusion
Someone said: Sometimes being a friend means mastering the art of timing. There is a time for silence. A time to let go... And a time to prepare to pick up the pieces when it's all over.
 
The timeline technique.
If you were requested to produce a map or compose a report detailing your activities from the previous year, there exists a contemporary alternative offered by Google, provided that you possess a smartphone or an application capable of linking such information. Nevertheless, let us contemplate a more conventional approach by opting to construct a timeline instead. Envision a visual depiction of a line extending from east to west (or left to right), where you can denote all the challenging events that have recently impacted you. Once completed, ensure to incorporate all other significant or memorable occurrences during that specific period. It is important to acknowledge that timelines are not a novel technique, and their utilization extends beyond counseling and psychotherapy. They function as a potent instrument for both introspection and planning, facilitating personalized progress - your timeline, your experiences, your past, and your present.
 
The past leads the future.
We can call possibility the process through which the past gives us enough competence to face the future. We can deal with the future because we acquire the competencies to make decisions through experience, when we live, we learn, and because we learn from life, we can communicate our learning through new generations. The world new the elders because they keep the wisdom of life, and because time is kept in the hearts of people, we have lived enough to learn from the time meanwhile it passes by. Saying that, we can now understand that we need to learn a lot from God because he exists from the beginning and until de end. God is the real master of Time.
 
God is in control of everything,
This statement contains the Hebrew perspective coming from the Old Testament, and with this approach, we can understand the importance of our biography; all the things that we learn through our lives are the system of possibilities. Also, we can have a better understanding of the enormous opportunity the bible represents because it contains God’s word. God, in His everlasting wisdom, gave us all His statements to remind us what is His will and His plan for humanity.
 
Ecclesiastes 3: 1- 15
The Teacher reflects on what he has learned about achievement, wealth, power, and other earthly pursuits. A Time for Everything' is a cherished Bible passage often quoted at funerals and memorial services. Tradition tells us that the book of Ecclesiastes was written by King Solomon toward the end of his reign.

Within one of the books of Poetry and Wisdom in the Bible, this passage lists 14 "opposites," a recurring theme in Hebrew poetry that symbolizes completeness. While the occurrence of each time and season may seem random, the underlying meaning in the poem signifies a purpose that is divinely ordained for every aspect of our lives. These familiar lines serve as a comforting reminder of God's supreme authority. The advice given is for individuals to live their lives day by day, following the guidance of God's hand. Individuals need to acknowledge that God has designated an appropriate time for each task, as mentioned in verse 1. The significance of this section lies in the fact that humans are responsible for discerning the right moments for appropriate actions. When one acts by God's timing, the outcome is considered 'beautiful' (v. 11). The central message conveyed in this poetic passage revolves around God's ultimate sovereignty in both heaven and on earth. While humans have achieved mastery in various aspects of this world, certain aspects of our existence remain beyond our control. Time cannot be conquered. It is God who appoints each moment. Our lives encompass a mixture of joy and sorrow, pleasure and pain, harmony and struggle, as well as life and death. Each season has its rightful place within the cycle of life. Nothing remains constant, and as God's children, we must learn to embrace and adapt to the ebb and flow of His divine design. Some seasons may prove challenging, and we may not understand God's intentions during those times. In such moments, we must humbly submit to the Lord's plans and trust that He is working towards His good purposes.

The Romans passage is a good example of the larger widest vision of God about the time, we told us through apostle Paul the realization of the their project through the Christianism as a seed sowed by Jesus during His ministry and after that for the first disciples through the early church and after many centuries we are here worshiping and adoring His Holly name because this is exactly His plan from the very beginning. God knew it, and Paul saw it enough, and the Bible is the evidence of God’s providence above history and reality.
Who controls the past controls the future. Who controls the present controls the past.
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We try to control everything, but that´s impossible because we are just humans full of sin, and we are weak. The real power comes from God and belongs only to Him, because when we decide to come to Him and adore Him and worship His Holiness, we are preparing our eternity, we are seeing the complete landscape, more the mere existence. We need to improve our vision to recognize God as the Time Master as the only one capable to see throughout the centuries, and through the bottom of our hearts.

Introduction

Whenever we close a year and we start a new year we have different reflections about the time, we consider the goodness of the life or the madness around us, depending on our scope and experiences. We are totally related with the time, and we usually feel like we understand how it works but we live in a continues stress due we can not to control the time and it only pass by. Then, what is exactly this thing that we call time? How is it works? How can we have control about it? We can have three approaches to meditate about the importance and the implications of the time in our lives.

We usually understand the time like something we can measure, or we can handle according to our expectations but at the end of the story the time looks like something out of our control. The only ones who understand and certainly has the control above the time is God. The bible says in 2 Peter 3:8: But do not forget this one thing, dear friends: With the Lord a day is like a thousand years, and a thousand years are like a day.

Upon closer examination of Mark 1:15, we can observe a reference to God's understanding of time. It is important to distinguish between κρόνoς, which refers to a chronological span, and καιρός, which signifies an opportune time. In this verse, Mark 1:15 specifically uses the latter term. The phrase "accomplished" is often implied by the term "Πεπλήρωται," suggesting a fitting modern interpretation of "it's time!" This expression alludes to the period of devastation and death that occurred in the decades following 70 AD. Jesus spoke these words when he first began his mission in Galilee. According to the corresponding account in Matthew 4:17, Jesus started preaching about the Kingdom of God at that moment. The central focus of Jesus' mission was the Kingdom, which is evident from the approximately hundred references to it in the four Gospels, with the majority being attributed to Jesus himself. Jesus dedicated more attention to discussing the Kingdom of God in the Bible than any other topic. The phrase "The time is fulfilled" signifies that John the Baptist, who fulfilled the role of "the one crying out in the wilderness" to announce the arrival of the LORD in human form, properly proclaimed and introduced Jesus as the prophesied Messiah mentioned in Isaiah chapter 40. John the Baptist ultimately met his death in prison. As the Lamb of God who atones for the sins of the world, he presented Jesus Christ as the Lord (John 1:29). John's role in fulfilling the prophecy from Isaiah 40 clarified the identity of Jesus Christ: He is both the YHWH of the Old Testament and the Jesus of the New Testament, who came to establish the promised Kingdom. Other Bible verses such as Romans 13:11–12 ESV, Hebrews 1:1–2 ESV, 1 Peter 1:20, Galatians 4:4, and Ephesians 1:10 also emphasize God's oversight of time. A prime example of God's Kairos can be found in Mark 1:15.

The second thing that I would like to address is about the Kronos, the human time, we are going to use the passage in Dt. 32 about the story of Aaron and the Golden calf. While Moses was up on the mountain receiving God’s laws, the people were getting anxious down on the plain. Moses spent forty days (Exodus 24:18) up on the mountain with God, and by the end of that time, the people were beginning to think Moses had died or left them. The people urged Aaron, their temporary leader, to make gods for them to follow. Since they were accustomed to having visual representations of gods, this was the natural (but sinful) result of their thinking. Aaron took their gold earrings, which they had brought from Egypt, and melted them down to make a golden idol. The idol he crafted for them was a calf, but Aaron maintained the name of the Lord in connection with it (Exodus 32:5). He was merging the pagan practices they were familiar with and the worship of the God they were just beginning to be re-acquainted with. Aaron called the people together and told them that the golden calf was the god who delivered them from Egypt. The people offered sacrifices and then engaged in pagan rituals, including orgies (Exodus 32:25) to worship this new god.

Then, how can we ascertain God's intended timing? We can explore 1 Chronicles 12:32, which recounts the tale of the sons of Issachar who possessed a discernment of the seasons. According to Jewish scholars, the individuals from this tribe were well-versed in astronomy and the physical sciences. The purpose of mentioning this was likely to emphasize that these intelligent and knowledgeable individuals were aligned with the military and had pledged their support to David. They possessed a profound understanding of public affairs, the nation's disposition, and the prevailing trends. Their wisdom was evident during this period as they remained faithful to Saul while he was alive, recognizing that it was not yet the appropriate time for David to assume the throne. Furthermore, they could not join David while Abner, who commanded the other tribes surrounding them, was still alive. However, as soon as Abner passed away and they had the opportunity to declare their loyalty, they acknowledged David as their king. These were men of extensive experience who always possessed the insight to discern what needed to be accomplished.
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Conclusion
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We must recognize the time is just a structure that only operates under the control of God, we cannot to know exactly how the time is or how to manage it, but we can live under the Kairos of God which means under His plans for our lives. We can trust in the God of the History who govern everything with His wisdom and mercy, His providence rules the universe then we can be sure that He knows when the right time is to move on or move back, we need to learn how to listen the God’s will, how to discern the God’s Kairos has come.

We need to take care about the Kronos which is the main source of stress and anxiety, as individual and as society we have biographic time and historical time which are concretes forms through which the time imposes above us, we are part of generations of humans: We live in jails of time, our lives depends primarily on clocks or agendas but at the end of the day the only truth is the eternity which is the place where God wait for us. We are more than packages of time, we are people, with a legacy, with a personal history who are called to build a legacy and to transform the time in favor of other and in the name of God.

We need to learn how to discern the times’ signs around us, around the history, around the reality, as individual and as structures, we can find that there are a lot of signs of sin and injustice but also, we can identify signs of hope and mercy coming from God through the church and through of people of faith trying to transform the reality.  We need to grow in our discernment skills, we need to improve our senses to see in everything happening around us the God’s plan not to stay inactive but to mobilize ourselves in the right directions according to the guide of the Holy Spirit.

May the good Lord and His Holy Spirit help us to discern the current time and how we can be pertinent for the new year to live under His will and under his governance meanwhile we expect His kingdom comes.