25-1029wc Transcript

(0:04) We are in the engagement project, (0:07) tour six, the vision engaging with wisdom, part one. (0:13) Setting the vision, engaging with wisdom and grace. (0:17) The session opens by reinforcing the royal vision (0:20) of Christian families committed to their neighbor’s shalom.

(0:25) Tackett positions this as the current chapter (0:29) in God’s grand meta-narrative (0:31) where believers are called to step into opportunities (0:34) for engagement rather than isolation. (0:38) He stresses that engagement requires both grace and wisdom, (0:43) with wisdom going beyond factual knowledge (0:45) to encompass banah, a profound discernment (0:50) and understanding that considers others' needs deeply. (0:54) To illustrate, Tackett shares Jay’s story (0:58) where a family overcomes the common barrier (1:00) of time constraints to intentionally meet (1:03) and build relationships with neighbors.

(1:06) This highlights availability as the biggest hurdle (1:09) to neighborly outreach, urging participants (1:12) to prioritize time for such interactions. (1:17) The vision expands, believers are to engage neighbors (1:20) through prayer, action, grace, and wisdom, (1:24) avoiding self-centered approaches (1:26) and instead focusing on others' well-being. (1:31) The biblical foundations in Colossians four (1:34) and James on wisdom and grace.

(1:39) Tackett dives into keep scriptures to ground the discussion. (1:43) He references Colossians four, verses five and six. (1:47) Walk in wisdom toward those who are outside, (1:51) redeeming the time.

(1:52) Let your speech always be with grace, seasoned with salt. (1:56) That you may know how you ought to answer each other. (2:01) Here, grace and wisdom are intertwined.

(2:04) Grace softens interactions while wisdom ensures (2:07) they are discerning and effective. (2:11) He pairs this with James chapter one, verse five. (2:15) But if any of you lacks wisdom, let him ask of God (2:19) who gives to all generously and without reproach, (2:22) and it will be given to him.

(2:24) Emphasizing God’s generosity and providing wisdom (2:28) when sought humbly. (2:30) Drawing from Solomon’s example in second Chronicles (2:34) one, verses seven through 12. (2:37) Tackett notes how God was pleased with Solomon’s request (2:40) for wisdom, not for personal gain, (2:43) but for the shalom of God’s people.

(2:46) This contrasts with modern self-focused prayers, (2:49) explaining why wisdom often feels elusive. (2:53) It’s not just for personal benefit, (2:56) and like the fruits of the Holy Spirit, (2:58) it’s for serving others. (3:00) Tackett expands on James three, 13 through 17, (3:04) distinguishing earthly wisdom, (3:06) marked by jealousy, ambition, and disorder, (3:10) from heavenly wisdom, pure, peaceable, gentle, (3:13) reasonable, merciful, fruitful, unwavering, and sincere.

(3:18) True wisdom manifests in good behavior and deeds, (3:21) done with gentleness. (3:24) Tackett offers a golden key to obtaining wisdom. (3:28) Asking for it selfishly yields little, (3:30) but requesting it for another shalom brings it generously.

(3:35) This is essential for neighbor engagement, (3:38) as wisdom and grace together enable believers (3:41) to navigate interactions thoughtfully. (3:44) Redeeming Kairos moments, practical application. (3:48) Breaking down Colossians four further, (3:52) Tackett explains that wisdom considers others, (3:56) tailoring engagement to individuals' life stages, (4:00) family structures, situations, issues, needs, (4:04) personality, and spiritual states.

(4:07) He shares the story of Kent and Rosaria Butterfield, (4:10) who opened their home to others, (4:13) leading to surprising connections, like with Hank, (4:17) demonstrating how such hospitality (4:19) reveals unexpected opportunities. (4:23) The concept of opportunity is packed as Kairos, (4:27) not mere chronological time, chronos, (4:30) but divinely appointed epoch moments. (4:35) See also Ephesians five, verses 15 and 16.

(4:39) Redeeming these means buying back or making most of them, (4:45) creating encounters as redemptive chances in God’s story. (4:50) Speech should be seasoned with salt through grace, (4:53) avoiding canned or cookie-cutter responses. (4:56) Instead, engagement requires individual approaches, (5:00) not scripted ones like prioritized personal agendas (5:03) over agape love.

(5:05) Tackett stresses active listening, (5:08) rather than preparing the next words. (5:11) Believers should listen intently, (5:12) praying for B’nai to understand (5:14) what others are truly saying and why, (5:17) to meet their needs effectively. (5:20) He cites 2 Corinthians five, verse 16.

(5:24) So from now on, we regard no one (5:26) from a worldly point of view, (5:29) urging participants to see others as God does, (5:32) beyond will, status, or circumstances, (5:35) whether they’re behind bars or free as a bird. (5:39) A graphical exploration of the heart and mind as thinkers. (5:44) A pivotal segment graphically examines (5:47) the heart and mind challenging common assumptions.

(5:51) Tackett asks, which is the thinker? (5:54) The group responds, the mind. (5:57) Which is the feeler? (5:58) The group, the heart. (6:01) But scripture reveals both as thinkers.

(6:04) He lists verses to support this. (6:07) Proverbs 23 seven, for as he thinks in his heart, so is he. (6:14) Mark two, eight, Jesus knows what others (6:18) are thinking in their hearts.

(6:21) In Genesis six, five, every intent (6:23) of the thoughts of his heart is evil. (6:27) Luke two, verses 34 and 35, reveals thoughts for many hearts. (6:34) Acts eight, verse 22, forgive the thought in your heart.

(6:38) Hebrews four, 12, God’s word judges (6:42) the thoughts and attitudes of the heart. (6:46) In Psalm 14, one, and 53, one, (6:49) the fool says in his heart, there is no God. (6:54) If the heart thinks, Tackett asks, (6:56) what’s the difference from the mind? (6:59) He critiques cultural views where the mind thinks (7:02) and the heart feels, leading to futile attempts (7:04) to change feelings directly, (7:07) combating worry with distractions.

(7:10) Instead, scripture portrays the heart (7:12) as the inner sanctum of the mind, (7:14) the core where believed truth claims reside. (7:19) Truth claims enter the mind via reading, (7:22) experiences, or conversations, (7:24) but only those deemed really real move into the heart, (7:28) driving actions, feelings, and further thoughts. (7:32) Tackett references Matthew 15, 19, (7:35) out of the heart come evil thoughts, murder, adultery, (7:40) because beliefs shape behavior.

(7:43) In the Sermon on the Mount, Matthew six, (7:45) verses 25 through 34, Jesus addresses worry (7:50) not by suggesting feel-good activities, (7:54) but by pointing to truth claims (7:56) about God as Jehovah jireh, the provider, (8:00) using examples like birds and lilies. (8:04) The Jews would affirm this intellectually, (8:07) but Jesus challenges whether they believed (8:09) it’s really real in their hearts. (8:12) If so, it eliminates worry and drives actions.

(8:16) Tackett concludes that the heart is the sum total (8:19) of truth claims believed to be really real, (8:23) which then governs feelings, actions, and thoughts. (8:28) This reframes engagement. (8:30) By understanding others' heart-level beliefs, (8:33) believers can wisely and graciously (8:35) point them toward God’s truth.

(8:38) This part of the tour sets the stage (8:41) for deeper application at subsequent parts, (8:44) such as engaging hard-to-reach neighbors or family members. (8:48) Overall, tour six, part one, (8:50) calls participants to seek wisdom for others' shalom, (8:55) redeem Cairo moments, and view people through God’s lens, (9:00) transforming theoretical faith into active, discerning love.