how to know if god is calling you to be a prophet

God calls you to be cleric, prophet and pioneer

by Exalt Mathias

Glancing back at the main exercise, we have a model from the Hebrew Scriptures, the hour of Isaiah, his call to be a prophet, and the staggering background it was the point at which he was in the sanctuary supplicating and had this uncommon vision experience of God — that he, Isaiah, was within the sight of God. He felt himself absolutely shameful and needed to withdraw.

Fifth Sunday in Ordinary Time 
February 10, 2019 
Isaiah 6:1-2a, 3-8 
Hymn 138:1-2, 2-3, 4-5, 7-8 
1 Corinthians 15:1-11 or 1 Corinthians 15:3-8, 11 
Luke 5:1-11 

However, after Isaiah had announced, "I am an individual of unclean lips and I live among individuals of unclean lips," God excused and mended. Isaiah understood that when God at that point talked and stated, "Who am I to send?", he can reply, "Here am I, Lord. Send me."

So he got his call during that profound experience of supplication and turned into a prophet, one of the most uncommon of the individuals who declare God's Word.

In the subsequent exercise, we have the case of St. Paul, where in his letter to the individuals at Corinth, he reminded them about his very own transformation.

Here, as well, we have a case of somebody who made a decision about himself to be dishonorable, a delinquent. "I am the least of the missionaries. I don't have the right to be called a messenger since I oppressed the congregation. By and by, by the finesse of God, I am what I am, and God's effortlessness towards me has not been without organic product."

A heathen, once more, yet God calls and God makes it feasible for this delinquent to turn into a supporter, one who pursues and learns and broadcasts the message of Jesus.

At that point, obviously, in the Gospel exercise, it's so clear. The pupils, driven by Peter, talk about a similar encounter that Isaiah and Paul had when Jesus called them. Diminish, particularly, has this exceptional feeling of Jesus similar to the living intensity of God in their middle and feeling so overpowered and dishonorable. "Leave from me. I'm a miscreant."

Be that as it may, Jesus doesn't leave from Peter or send Peter away. Or maybe, he calls him: "Come, tail me. I will make you fishers of individuals. You will be my devotees."

Have we at any point contemplated the minute when God called me, every one of us? It's something we should consider and ask about in light of the fact that every last one of us has been called. That is for what reason we're here assembled in this network of supporters of Jesus, this congregation. We have been called.

Possibly we don't consider it that way, yet it returns to our immersion. A large portion of us, I assume, grew up considering submersion when our transgressions are washed away or we start to live with the new existence of God as children and little girls of God, siblings and sisters of Jesus. However, it's more than that.

There's a piece of the submersion function that all around expressly makes that ceremony the call to be a follower. Subsequent to being dove into the water and ascending to new life (that image of what the waters of absolution mean, that image of biting the dust by being dove into the water and ascending to new life), however from that point forward, the priest of immersion blessed us and supplicated, "God currently blesses you with the chrism of God's sparing adoration. As Jesus was blessed minister, prophet and lord, so may you live consistently as an individual from his body."

That is our call: to live as an individual from the group of Jesus. We do that life by being minister, prophet and pioneer. In all respects quickly today as we investigate our call, and I expectation restore our duty to pursue, we have to discuss what that implies.

Prophet intends to talk for God, to broadcast the uplifting news.

Most importantly, we have to consider ministry. (I bounced in front of myself there.) First of all, we're clerics, which means we assume the job of Jesus when we come here to chapel to commend the Eucharist. Think about the expressions of sanctification, Jesus saying, "This is my body given for you." That's over the bread.

At that point the cup, "This the cup of my blood, the blood of the new and everlasting contract. It will be shed for you and for all so sins might be pardoned." It's crafted by Jesus as a cleric.

We're called to be a cleric. I think now and then we come to chapel and consider ourselves being a piece of a crowd of people. We're observers, we're watching, we're tuning in to what's happening, and maybe attempting to force ourselves to go into it. However, we ought to be effectively occupied with the offering since what's going on when Jesus says those words, "This is my body; this is the cup of my blood," Jesus is satisfying what is announced in the letter of Paul to the congregation at Philippi.

There's a lovely entry in the second part where Paul is talking about Jesus and says, "However he was as God, he didn't consider fairness with God as something to be clung to, yet he discharged himself, wound up human, completely human, giving himself over to death, even the passing of the cross. Along these lines God magnified him and raised him up to be the Lord, to live with God everlastingly pouring forward that adoration upon the world."

That is the thing that we should do when we commend the Eucharist — attempt to have that psyche in us which was in Christ Jesus that we are giving ourselves over with him to be bread for other people, offering life to other people, being poured forward in affection for others as Jesus might have been.

So when we come to offer the Eucharist, we come not as observers. We have been blessed clerics to offer, together with the celebrant of the Mass appointed as a consecrated minister, yet we also share the organization of Jesus and effectively praise that and live that when we come every week to the Eucharist to give ourselves over in adoration for all. It requires a little exertion to do this, to stay mindful of what we're doing, and to do it effectively each time we commend the Eucharist, not as an observer, not as somebody basically watching and tuning in, yet as somebody effectively drew in with Jesus in this activity of the sacred Eucharist.

At that point we are prophets. Prophets are the individuals who represent God. How would we talk? Not such a great amount in words, yet by our life. We are the individuals who are called by talking through our activities consistently by the manner in which we live, the manner in which we complete our day by day exercises. We are announcing the uplifting news, which, more than all else, is summed up by St. John in his letter to the early network of Christians about what god's identity is: "God is love. Where there is love, there is God. This is the adoration I mean: not that we cherished God, however that God initially cherished us." That's the message that we declare. God initially adored us, loves constantly us. God is love.

So when we announce by our lives what god's identity is and live as indicated by the method for God, we bring God's adoration into our day by day lives, into our homes, into our families, into our networks, into our reality. That adoration can change. It can cause the individuals who to do detestable — in the event that we excuse, show love, we can change and change a circumstance.

Be that as it may, we must be prepared to contact, give of ourselves as Jesus did. God is love and inside and out, in each condition in our day by day life, in our locale life, in our life as a country — the manner in which it seems to be, we should figure out how to show love, which here and there methods pardoning and connecting in compromise, yet indicating affection. That is the best approach to talk as prophet, the best approach to speak God's message, which God talked through Jesus.

At that point to be a pioneer — that implies more than all else to live really so individuals will need to pursue, tail me, however to pursue the model that I attempt to appear, the model concentrating on Jesus, what jesus' identity is.

In John's Gospel towards the end, when Jesus is thinking about his own coming demise, he says some exceptionally significant words: "I, when I am lifted up, will attract all individuals to myself."

When I am lifted up — obviously, that implies on the cross when he is being tormented, and killed but then, pours forward adoration. "I will attract all individuals to myself." That's something very similar.

Significant as it appears or troublesome as it appears, we need to attempt to do it. That is the manner by which we are a pioneer. We draw individuals since we pursue the method for Jesus and decide not to constrain, use power, yet rather to cherish and pour forward affection. "I, when I am lifted up, will attract all individuals to myself." That is the job of authority — living legitimately the method for Jesus.

So today, we tune in about those other people who were called by God, and I trust we reflect all the more profoundly how I am called by God to be minister, prophet and pioneer. Maybe as we do reflect and attempt to profoundly comprehend this call we have been given, and recharge our dedication, we can unite with Isaiah, "Here I am, Lord. I will go," when God is scanning for who will broadcast the Word.

"Here am I. Send me." Each of us, I trust, can make that statement today as we proceed with our festival of this blessed Eucharist. Here am I, Lord. Send me to be your cleric, your prophet and your pioneer.