Here are some notes for our December 14th gathering:
We reflected on the experiences we have had together, their impact on our understandings of what it means for each of us to be a disciple, and where the Living Word will continue to hit ground in our lives.
For at least one of us, meaningful questions were more plentiful than concrete answers, which reminded me of Robert Raines' observation that the life of faith isn't so much about "finding the answers" as it is living the questions. We make daily decisions of faith; we live and act with intention (which is supple and creative, quite different than certitude); our communion with God reveals deeper connections we can experience with one another.
I offered Matthew 5: 48 as a powerful text for our consideration: "Be perfect, therefore, as your heavenly Father is perfect." What sounds at first like an impossible demand is actually revealed to be an "invitation to wholeness." The Greek term teleios, translated in the NRSV as"perfect," is not about flawlessness at all, but rather wholeness, fulfillment, or completion. What will it mean for us to be "whole" or "fulfilled" (wounds and all) in the image of our God? To be fully ourselves, individually and together, as God intended in our loving creation. We must note that Matthew 5:48, is placed at the heart of Jesus' Sermon on the Mount, a sermon in which Jesus reveals the true character of our Creator.
One of us reflected on what it might mean to "perfect my vulnerability;" she pointed to the life of Jesus as example. Powerful, wonderful stuff!
A community that is "whole" will be one that offers encouragement, with the opportunity to discover and become the promised and gifted people we are, freely and lovingly with one another. The difficulties, tragedies, errors and pains in our lives are not to be denied; rather, they are part of our "becoming" and are claimed/blessed by God! We grow and commune in our trials and in our losses at least as much as in our successes. We become a commune-ity!
The assessment that "in a faith community, people aren't useful," was challenging and hard for some of us to accept. The point being that we do exist to bless, lift up, and enrich one another; our value, however, is never to be measured by "utility." Dynamic new understandings of self/others are available, rather than "fitting people in" to existing expectations and often tired routines. We get to explore the "new life' that God promises through Jesus!
Thanks to Karen and Charl for the excellent lunch, and to Debra for the cookies. And thanks to each of you--for you.
Tuesday, December 16, 2008
Wednesday, December 10, 2008
The Book is Still Open
"Jesus said to them again, "Peace be with you. As the Father has sent me, so I send you." When he had said this, he breathed on them and said, "Receive the Holy Spirit." -- John 20:21-22
"They devoted themselves to the apostles' teaching and fellowship, to the breaking of bread and the prayers. Awe came upon everyone, because many wonders and signs were being done by the apostles. All who believed were together and had all things in common; they would sell their possessions and goods and distribute the proceeds, as any had need. Day by day, as they spent much time together in the house of worship, they broke bread at home and ate their food with glad and generous hearts, praising God and having the goodwill of all the people. And day by day the Lord added to their number those who were being saved." --Acts 2:42-47
Have you spent much time in the Acts of the Apostles? It is a remarkable book that chronicles the birth and growth of the fledgling Christian church ("The Way") in the wake of Jesus' resurrection. There are vivid and inspiring stories of individual decisions and acts of faith, but they are always tied to the life and growth the larger faith community. Here, the very disciples who struggled so mightily in understanding/following Jesus throughout his ministry, abandoning him at the time of his arrest, now come to embody his Living Word themselves. The difference is startling, and even more thought-provoking when we realize that they are most emboldened when he is NOT physically with them anymore! Hence, it is a wonderful text for us as we consider our own common identity as a resurrection people.
Reflect on the description of Christian community from Acts 2: the grounding in prayer; the commitment to learning and growing in the faith constantly; the joy and gratitude; the ever-increasing "shared table."
Notice it is not just the meal, but also their identity and common fidelity that are shared. This leads to some dramatic acts of faith, where "divestment" in one shape of life becomes "in-vestment" in a new shape for their lives. The passages in Acts 4:32-37 mirror these.
What strikes awe in you at what the Lord is doing in our community faith? What are some the "signs and wonders" you perceive?
Of course, it is the Holy Spirit that fills, and gives new life, to the followers of Jesus, individually and together. Chapter 2 of Acts begins in Pentecost, making the ever-unfolding narrative possible, and the Spirit is constantly moving through the rest of the book. I find particularly meaningful the Gospel of John's alternate image of Pentecost: set on Easter evening, Jesus personally breathes the Holy Spirit into his disciples. The Holy Spirit is identified as the spirit of Jesus himself, and they are commissioned: "As the Father has sent me, so I send you."
This Sunday is our last Jesus 101 gathering. Prior to then, I would like each of us to take time to reflect on our learning, our growth, the questions that have been sharpened, paths that have been revealed to us. Take time to read back over the posts on our blog. The let's discuss where our learning and growth hit ground for the future of our daily lives (specificity, please!). In what ways is Jesus sending us as he has been sent? How are you being in-spired?And how do the movement of the Holy Spirit,and the growth of our own discipleship promise to impact (and offer new shape to) the life and mission of St. Andrew's Church?
The disciples (now "apostles") are out of spiritual elementary school. I perceive such movement among us. The book is still open, and new chapters to the story are being written.
"They devoted themselves to the apostles' teaching and fellowship, to the breaking of bread and the prayers. Awe came upon everyone, because many wonders and signs were being done by the apostles. All who believed were together and had all things in common; they would sell their possessions and goods and distribute the proceeds, as any had need. Day by day, as they spent much time together in the house of worship, they broke bread at home and ate their food with glad and generous hearts, praising God and having the goodwill of all the people. And day by day the Lord added to their number those who were being saved." --Acts 2:42-47
Have you spent much time in the Acts of the Apostles? It is a remarkable book that chronicles the birth and growth of the fledgling Christian church ("The Way") in the wake of Jesus' resurrection. There are vivid and inspiring stories of individual decisions and acts of faith, but they are always tied to the life and growth the larger faith community. Here, the very disciples who struggled so mightily in understanding/following Jesus throughout his ministry, abandoning him at the time of his arrest, now come to embody his Living Word themselves. The difference is startling, and even more thought-provoking when we realize that they are most emboldened when he is NOT physically with them anymore! Hence, it is a wonderful text for us as we consider our own common identity as a resurrection people.
Reflect on the description of Christian community from Acts 2: the grounding in prayer; the commitment to learning and growing in the faith constantly; the joy and gratitude; the ever-increasing "shared table."
Notice it is not just the meal, but also their identity and common fidelity that are shared. This leads to some dramatic acts of faith, where "divestment" in one shape of life becomes "in-vestment" in a new shape for their lives. The passages in Acts 4:32-37 mirror these.
What strikes awe in you at what the Lord is doing in our community faith? What are some the "signs and wonders" you perceive?
Of course, it is the Holy Spirit that fills, and gives new life, to the followers of Jesus, individually and together. Chapter 2 of Acts begins in Pentecost, making the ever-unfolding narrative possible, and the Spirit is constantly moving through the rest of the book. I find particularly meaningful the Gospel of John's alternate image of Pentecost: set on Easter evening, Jesus personally breathes the Holy Spirit into his disciples. The Holy Spirit is identified as the spirit of Jesus himself, and they are commissioned: "As the Father has sent me, so I send you."
This Sunday is our last Jesus 101 gathering. Prior to then, I would like each of us to take time to reflect on our learning, our growth, the questions that have been sharpened, paths that have been revealed to us. Take time to read back over the posts on our blog. The let's discuss where our learning and growth hit ground for the future of our daily lives (specificity, please!). In what ways is Jesus sending us as he has been sent? How are you being in-spired?And how do the movement of the Holy Spirit,and the growth of our own discipleship promise to impact (and offer new shape to) the life and mission of St. Andrew's Church?
The disciples (now "apostles") are out of spiritual elementary school. I perceive such movement among us. The book is still open, and new chapters to the story are being written.
Tuesday, December 2, 2008
The Faith of God
God's faith in us is always greater than our faith in God. Consider God's faith in us as yet another expression of God's immeasurable grace. What does this mean for our discipleship?
The Christmas narrative will remind us that God comes among us defenseless; in the Christ child, God's blessed future for the whole world is placed in our hands for our care. The baby is fragile enough to be crushed by human violence, to be set aside and abandoned, or to be received and nurtured to fullness of life. Let those metaphors resonate within you.
The birth narrative further stimulates our reflection:
1) The world's salvation is carried and born into the world by a vulnerable, unmarried, "unprepared" young woman who at first cannot imagine being God's favored one (Luke 1:26-38).
2) Her companion is scandalized by God's action and quietly seeks to excuse himself from the narrative, tempted to deny their connection on "reasonable" grounds. Instead, he responds to the divine invitation not to be bound by fear (Matthew 1:20) and commits himself more deeply to the emerging covenant.
3) In spite of outward appearances and worldly wisdom, this fragile birth carries the power to turn the world upside down! (Luke 1:47-55).
4) It is a harrowing (and thrilling) life or death story (Matthew 2) in which people from outside the traditional religious community--"foreigners"--play a critical role, embodying a faith that they were not taught in any Sunday School!
Relating to our recent Sunday conversation, this story is full of journeys. God's faithful people are always "on the Way." It is an awesome and peculiar privilege we have, one that is initiated by God's grace, rather than anything we muster for ourselves.
Mother Teresa wistfully said: "I wish He didn't trust me so much." But behold her life!
The Christmas narrative will remind us that God comes among us defenseless; in the Christ child, God's blessed future for the whole world is placed in our hands for our care. The baby is fragile enough to be crushed by human violence, to be set aside and abandoned, or to be received and nurtured to fullness of life. Let those metaphors resonate within you.
The birth narrative further stimulates our reflection:
1) The world's salvation is carried and born into the world by a vulnerable, unmarried, "unprepared" young woman who at first cannot imagine being God's favored one (Luke 1:26-38).
2) Her companion is scandalized by God's action and quietly seeks to excuse himself from the narrative, tempted to deny their connection on "reasonable" grounds. Instead, he responds to the divine invitation not to be bound by fear (Matthew 1:20) and commits himself more deeply to the emerging covenant.
3) In spite of outward appearances and worldly wisdom, this fragile birth carries the power to turn the world upside down! (Luke 1:47-55).
4) It is a harrowing (and thrilling) life or death story (Matthew 2) in which people from outside the traditional religious community--"foreigners"--play a critical role, embodying a faith that they were not taught in any Sunday School!
Relating to our recent Sunday conversation, this story is full of journeys. God's faithful people are always "on the Way." It is an awesome and peculiar privilege we have, one that is initiated by God's grace, rather than anything we muster for ourselves.
Mother Teresa wistfully said: "I wish He didn't trust me so much." But behold her life!
Wednesday, November 19, 2008
The Power of Prayer
"The closer we come to the heartbeat of God the more we see our need and the more we desire to be conformed to Christ . . .In prayer, real prayer, we begin to think God's thoughts after him: to desire the things he desires, to love the things he loves, to will the things he wills. Progressively, we are taught to see things from his point of view." --Richard Foster, Celebration of Discipline
On Sunday we considered the story told in Mark 1:29-39. It is a powerful "prayer story!"
The scene is placed at the outset of Jesus' ministry in Galilee. Shortly after he has liberated the man in the Capernaum synagogue from the horrible burden of others' expectations, Jesus enters the home of Simon and Andrew's family. Responding to the condition of Simon's suffering mother-in- law, he "comes and takes her by the hand and lifts her up." She is freed to serve. Word travels quickly, and soon "the whole city" gathers at the door in anticipation of more wonders. Many people who are sick and those "possessed by demons" are brought to him; Jesus heals the sick (therapeuo) and the demons he "casts out" or "expells."
We identified "demons" as forms of bondage that people labor under: labels fixed on people; dehumanization; trauma; exclusion; enslavement of various forms; blindness to one's own beauty. Jesus casts out the "unclean spirits" that distort the divine image in each of us. "He healed many . . ." We imagined him caring for people late into the night.
Here is where the narrative takes a most profound turn. Jesus rises in the morning before anyone else and goes out to a deserted place to pray. Before long Simon and the others "hunt him down": "Where have you been? Everyone is looking for you. There are still alot of people outside the house!" Jesus speaks with great clarity: "Let us go on into the neighboring towns, that I may preach there also; for this is why I came forth." Acting in freedom and with great intention, Jesus leads them away from the demands of Capernaum and deeper into the mission field. We noted that Jesus' actions were not defined or prescribed by people's expectations or demands. And while his compassion for all is clear, the ministry of individual healing is not his primary task. Rather, he has come to proclaim the good news of the gospel everywhere he is able go. His Living Word will confront demons and suffering everywhere with the good news of God's love. This leads us to reflect a bit on our own expectations of Jesus, and how our expectations may divirge from the saving mission Jesus embodies.
I believe that Jesus' clarity of purpose, and his ability to lead his disciples assertively in fulfilling God's calling, flow forth from his prayer life.
Read again the words of Richard Foster printed above, and picture Jesus in the early morning quiet being centered and strengthened in prayer. I wonder what his prayer sounds like, if he says much at all, or if he primarily receives. Even when the others "hunt him down (Greek translation)," he is not anxious or re-active.
I am reminded of Jimmy Forbes' description of Jesus: "I like his freedom to be himself. I like his freedom to be for others. I like his capacity to keep faith with his own sense of who he is and with the destiny he believes he is called to fulfill." I would add: In Jesus daily prayer life, that freedom is renewed, that faith grows, that sense of identity and purpose is not only affirmed but clarified, the vision of God's purpose for the whole world deepens and is textured!
Let's take some time to reflect on and discuss the role of prayer in each of our lives.
"I have so much business I cannot get on without spending three hours daily in prayer."--Martin Luther
On Sunday we considered the story told in Mark 1:29-39. It is a powerful "prayer story!"
The scene is placed at the outset of Jesus' ministry in Galilee. Shortly after he has liberated the man in the Capernaum synagogue from the horrible burden of others' expectations, Jesus enters the home of Simon and Andrew's family. Responding to the condition of Simon's suffering mother-in- law, he "comes and takes her by the hand and lifts her up." She is freed to serve. Word travels quickly, and soon "the whole city" gathers at the door in anticipation of more wonders. Many people who are sick and those "possessed by demons" are brought to him; Jesus heals the sick (therapeuo) and the demons he "casts out" or "expells."
We identified "demons" as forms of bondage that people labor under: labels fixed on people; dehumanization; trauma; exclusion; enslavement of various forms; blindness to one's own beauty. Jesus casts out the "unclean spirits" that distort the divine image in each of us. "He healed many . . ." We imagined him caring for people late into the night.
Here is where the narrative takes a most profound turn. Jesus rises in the morning before anyone else and goes out to a deserted place to pray. Before long Simon and the others "hunt him down": "Where have you been? Everyone is looking for you. There are still alot of people outside the house!" Jesus speaks with great clarity: "Let us go on into the neighboring towns, that I may preach there also; for this is why I came forth." Acting in freedom and with great intention, Jesus leads them away from the demands of Capernaum and deeper into the mission field. We noted that Jesus' actions were not defined or prescribed by people's expectations or demands. And while his compassion for all is clear, the ministry of individual healing is not his primary task. Rather, he has come to proclaim the good news of the gospel everywhere he is able go. His Living Word will confront demons and suffering everywhere with the good news of God's love. This leads us to reflect a bit on our own expectations of Jesus, and how our expectations may divirge from the saving mission Jesus embodies.
I believe that Jesus' clarity of purpose, and his ability to lead his disciples assertively in fulfilling God's calling, flow forth from his prayer life.
Read again the words of Richard Foster printed above, and picture Jesus in the early morning quiet being centered and strengthened in prayer. I wonder what his prayer sounds like, if he says much at all, or if he primarily receives. Even when the others "hunt him down (Greek translation)," he is not anxious or re-active.
I am reminded of Jimmy Forbes' description of Jesus: "I like his freedom to be himself. I like his freedom to be for others. I like his capacity to keep faith with his own sense of who he is and with the destiny he believes he is called to fulfill." I would add: In Jesus daily prayer life, that freedom is renewed, that faith grows, that sense of identity and purpose is not only affirmed but clarified, the vision of God's purpose for the whole world deepens and is textured!
Let's take some time to reflect on and discuss the role of prayer in each of our lives.
"I have so much business I cannot get on without spending three hours daily in prayer."--Martin Luther
Monday, November 3, 2008
Notes From Session #3
After an abundant lunch (Thanks, Pete and Tina!), we began by reading together the prayer "The Deepest Wonder of All." We all received a notebook page containing the blog comments so far, with particular attention to Wendy's invitation to discussion on loving Jesus with our minds. In particular, her comments "When I think of mind, I think of logic; When I think of love, I think of emotions" led us to further reflection.
This stimulated the observation that Jesus' way of living and being is not "logical" in our cultural, worldly sense. He teaches so many things that are at odds with our traditional wisdom. Jesus offers a different way of seeing, hearing, experiencing, understanding, and loving. To enter into that "Way" is the journey of discipleship and the experience of "new life." To be understood, heard, seen, accepted, and respected is for many people the firstfruits of the experience of salvation. To be saved from loneliness and isolation is indeed heavenly.
On one hand it was suggested that Jesus' way is not that simple. From another prespective, however, what he teaches can be disarmingly simple. For instance, when he commands us to love our enemies and adversaries (he loves them!), it is quite clear that one cannot love another person while killing, dismissing, or dehumanizing them. In following Jesus, being clear about what we cannot do if we are faithful leads us necessarily to different choices than we have made in the past. This can be quite freeing and illuminating. In the same vein, human beings constantly fight wars while professing to seek peace, which is a bit like practicing promiscuity in order to promote abstinence. When Jesus strips away our illusions, we can see how ridiculous and destructive some of our "normal" ways have been. But he always offers different, life-giving paths--we are never left to ourselves.
Jesus kind of love, agape, focuses initially not on what we feel but on what we do. "Do something different, and over time you will begin to feel differently." "Do love, and the feelings will follow."
It was noted that our constant human striving distorts our relationships with one another and our ability to perceive the gospel clearly. Jesus offers us the opportunity to see with his eyes, hear with his ears, think with his mind.
The scriptural text we focused on was Mark 8:27-38. At the midpoint, the pivotal point, in Mark's narrative, Jesus asks his disciples, "Who do people say that I am?" He then offers a more particular question, "But who do you say that I am?" We began to reflect on some of the differences between (1)what other people have told us about Jesus, and (2) our own experience and understanding of Jesus. In the story, Peter gives the correct written answer--"The Messiah"--but then goes on to demonstrate that he has no real idea what that means. When Jesus identifies himself as "the Son of Man (The Human One or True Human)" and says that he must embody agape love while confronting the dark heart of violence, trusting that God's love is indeed a greater power than might and that resurrection will be realized, Peter berates Jesus as not being the kind of Messiah Peter has been waiting for. Jesus had better get his head right! This is when Jesus startles Peter by identfying him with the Tempter and Accuser, and shows Peter that Peter's mind is still captive to the world's striving. It is Peter who can let go of that life and receive the new life. The world is being turned upside-down; or to God, right-side up! In Mark 9:1, when Jesus says that some of those present will not taste death before they see the kingdom of God come with power, Jesus is saying that they will see Jesus confront violence with God's love, and what looks to the world like defeat will become victory in the resurrection.
This led to a powerful connection with last week's sermon: this is why Jesus replaced "Love the Lord your God with all your heart, and with all your soul and with all your might," instead teaching: "Love the Lord your God with all your heart, with all your soul, and with all your mind." For the disciple, might is replaced with the mind of Jesus!
We concluded by revisiting who we say that Jesus is. Contributions included:
Messiah
Family
Friend
Community
Savior
Selfless One
Loving One
Teacher
Learner
Each of us is challenged to compose a clear statement of how those identities of Jesus become real for us in our lives.
We concluded with hands joined in prayer.
This stimulated the observation that Jesus' way of living and being is not "logical" in our cultural, worldly sense. He teaches so many things that are at odds with our traditional wisdom. Jesus offers a different way of seeing, hearing, experiencing, understanding, and loving. To enter into that "Way" is the journey of discipleship and the experience of "new life." To be understood, heard, seen, accepted, and respected is for many people the firstfruits of the experience of salvation. To be saved from loneliness and isolation is indeed heavenly.
On one hand it was suggested that Jesus' way is not that simple. From another prespective, however, what he teaches can be disarmingly simple. For instance, when he commands us to love our enemies and adversaries (he loves them!), it is quite clear that one cannot love another person while killing, dismissing, or dehumanizing them. In following Jesus, being clear about what we cannot do if we are faithful leads us necessarily to different choices than we have made in the past. This can be quite freeing and illuminating. In the same vein, human beings constantly fight wars while professing to seek peace, which is a bit like practicing promiscuity in order to promote abstinence. When Jesus strips away our illusions, we can see how ridiculous and destructive some of our "normal" ways have been. But he always offers different, life-giving paths--we are never left to ourselves.
Jesus kind of love, agape, focuses initially not on what we feel but on what we do. "Do something different, and over time you will begin to feel differently." "Do love, and the feelings will follow."
It was noted that our constant human striving distorts our relationships with one another and our ability to perceive the gospel clearly. Jesus offers us the opportunity to see with his eyes, hear with his ears, think with his mind.
The scriptural text we focused on was Mark 8:27-38. At the midpoint, the pivotal point, in Mark's narrative, Jesus asks his disciples, "Who do people say that I am?" He then offers a more particular question, "But who do you say that I am?" We began to reflect on some of the differences between (1)what other people have told us about Jesus, and (2) our own experience and understanding of Jesus. In the story, Peter gives the correct written answer--"The Messiah"--but then goes on to demonstrate that he has no real idea what that means. When Jesus identifies himself as "the Son of Man (The Human One or True Human)" and says that he must embody agape love while confronting the dark heart of violence, trusting that God's love is indeed a greater power than might and that resurrection will be realized, Peter berates Jesus as not being the kind of Messiah Peter has been waiting for. Jesus had better get his head right! This is when Jesus startles Peter by identfying him with the Tempter and Accuser, and shows Peter that Peter's mind is still captive to the world's striving. It is Peter who can let go of that life and receive the new life. The world is being turned upside-down; or to God, right-side up! In Mark 9:1, when Jesus says that some of those present will not taste death before they see the kingdom of God come with power, Jesus is saying that they will see Jesus confront violence with God's love, and what looks to the world like defeat will become victory in the resurrection.
This led to a powerful connection with last week's sermon: this is why Jesus replaced "Love the Lord your God with all your heart, and with all your soul and with all your might," instead teaching: "Love the Lord your God with all your heart, with all your soul, and with all your mind." For the disciple, might is replaced with the mind of Jesus!
We concluded by revisiting who we say that Jesus is. Contributions included:
Messiah
Family
Friend
Community
Savior
Selfless One
Loving One
Teacher
Learner
Each of us is challenged to compose a clear statement of how those identities of Jesus become real for us in our lives.
We concluded with hands joined in prayer.
Wednesday, October 29, 2008
An Invitation to Discussion
Wendy invites us to have more conversation on loving Jesus with your mind:
"Loving Jesus with your mind seems complex to me, although I am sure it is meant to be a simple thing to do.
When I think of mind, I think of logic.
When I think of love, I think of emotions (yes-I caught that-"think" of emotions).
If I put love in my mind, I think of taking away the emotion and if love is an emotion then I no longer have love.
I'm a bit stuck.
I thought I could kick it around with my fellows . . ."
To join the discussion, go to the bottom of a post and click on "Comments." There is a place to type your comment--it can be as extensive or as brief as you wish. Type in the word verification, then click Name/URL and put your name in so that we know its from you. When you've completed that, click "Publish" and your comment will appear.
"Loving Jesus with your mind seems complex to me, although I am sure it is meant to be a simple thing to do.
When I think of mind, I think of logic.
When I think of love, I think of emotions (yes-I caught that-"think" of emotions).
If I put love in my mind, I think of taking away the emotion and if love is an emotion then I no longer have love.
I'm a bit stuck.
I thought I could kick it around with my fellows . . ."
To join the discussion, go to the bottom of a post and click on "Comments." There is a place to type your comment--it can be as extensive or as brief as you wish. Type in the word verification, then click Name/URL and put your name in so that we know its from you. When you've completed that, click "Publish" and your comment will appear.
Tuesday, October 28, 2008
Loving With All Our Minds
I read the Torah as Jews have read it and loved it for centuries. For example, I can tell you what is the middle word in the Torah. I can tell you what is the middle letter in the Torah. Over the generations Jewish scholars have read the Torah not as a novel to see how it ends, but as a love letter. For instance, "Why did he use this word instead of that word?" "Why is there a space here?" "Why a comma here instead of a period?" That's the way you read a love letter and wonder, "What did he or she mean by this word?" We Jews have seen the Torah as not just a book of stories or law codes, but as a love letter from God. --Rabbi Kushner
In the wake of my Sunday sermon, "The Greatest Love is Mindful," Wendy has suggested that we talk with each other about what it might mean to love Jesus with our minds. I think it's a great suggestion worthy of our dialogue.
I remembered this wonderful quote from Rabbi Kushner. And I was thinking: As Christians, what might it mean for us to experience Jesus, the "Living Word," as a Love Letter from God?
In the wake of my Sunday sermon, "The Greatest Love is Mindful," Wendy has suggested that we talk with each other about what it might mean to love Jesus with our minds. I think it's a great suggestion worthy of our dialogue.
I remembered this wonderful quote from Rabbi Kushner. And I was thinking: As Christians, what might it mean for us to experience Jesus, the "Living Word," as a Love Letter from God?
Wednesday, October 22, 2008
Images of Jesus
Here are some different images of Jesus. The one at the bottom (Jesus and Thomas) is offered in the more traditional fashion. But the others-- Jesus of the Breadlines, the Asian Jesus, Jesus of the People, the Laughing Jesus--tickle our imaginations and open us to other people's experiences of our Lord.
Tuesday, October 21, 2008
Notes from Session #2
After sharing a dilectable lunch prepared by Wendy and Sophia, we watched the "Who is Jesus?" video which offered a variety of perspectives and testimonies about Jesus. We then began to discuss the statements that were resonant and meaningful for us, and to articulate our own statements about Jesus. Here are the "newsprint notes:"
--"the ultimate human being"
--His humanity offers our humanity possibility
--Jesus is the antidote to our self-excuses: " I'm just human!"
--Jesus is the transformer
--folks connected with several speakers who asserted that there is divine in all of us.
--"God wants to be alive in us"
--Roy Sano's statement recognizing that "Jesus is different than me" (behaviorally) offered the possibility of seeing wonderful human qualities in Jesus that (by grace) we just might discover in ourselves!!
--Some were astounded by Rabbi Kushner's statement that through Jesus God becomes the universal God! Also that, in his passion, crucifixion, and resurrection, Jesus embodies a God who does not always control human events.
-- Jesus invites us to wholeness.
-- In the Acts of the Apostles, the faith community born of Jesus' resurrection is not initially called the church: It is called ""The Way." It is indeed "on the way" that we are transformed.
Here we are referencing an inspired movement, not an institution.
--Jesus doesn't give up on anyone.
--God is the ultimate Parent.
--When we considered that Jesus has many different titles (McAfee Brown in particular spoke about this), I asked which title Jesus used most frequently to talk about himself. Several folks correctly identified "The Son of Man." This could also translated "The Human One." Our friend, the Bible Scholar Michael Hardin, translates this title as "The True Human."
Our discussions included significant, and often vulnerable, sharing. We grappled with what it means to affirm Jesus' divinity and humanity as inseparable (God meets humanity in him). Some of us articulated the need to relate to Jesus as transcendent even while being touched at a deeply human level. Additionally, some of us have experienced the Jesus of the gospels in a very different way than what we were initially told about him in our churches and by other folk. This has been freeing.
Perhaps each of you can continue your own reflections, and try to articulate your own answer (perhaps an ever-growing one) to: Who is Jesus? A suggestion: Dare to write it down!
--"the ultimate human being"
--His humanity offers our humanity possibility
--Jesus is the antidote to our self-excuses: " I'm just human!"
--Jesus is the transformer
--folks connected with several speakers who asserted that there is divine in all of us.
--"God wants to be alive in us"
--Roy Sano's statement recognizing that "Jesus is different than me" (behaviorally) offered the possibility of seeing wonderful human qualities in Jesus that (by grace) we just might discover in ourselves!!
--Some were astounded by Rabbi Kushner's statement that through Jesus God becomes the universal God! Also that, in his passion, crucifixion, and resurrection, Jesus embodies a God who does not always control human events.
-- Jesus invites us to wholeness.
-- In the Acts of the Apostles, the faith community born of Jesus' resurrection is not initially called the church: It is called ""The Way." It is indeed "on the way" that we are transformed.
Here we are referencing an inspired movement, not an institution.
--Jesus doesn't give up on anyone.
--God is the ultimate Parent.
--When we considered that Jesus has many different titles (McAfee Brown in particular spoke about this), I asked which title Jesus used most frequently to talk about himself. Several folks correctly identified "The Son of Man." This could also translated "The Human One." Our friend, the Bible Scholar Michael Hardin, translates this title as "The True Human."
Our discussions included significant, and often vulnerable, sharing. We grappled with what it means to affirm Jesus' divinity and humanity as inseparable (God meets humanity in him). Some of us articulated the need to relate to Jesus as transcendent even while being touched at a deeply human level. Additionally, some of us have experienced the Jesus of the gospels in a very different way than what we were initially told about him in our churches and by other folk. This has been freeing.
Perhaps each of you can continue your own reflections, and try to articulate your own answer (perhaps an ever-growing one) to: Who is Jesus? A suggestion: Dare to write it down!
Who is Jesus?
Here are some quotes from the "Who is Jesus?" video from Sunday. The reflections offered by the participants were rich and stimulating. I am sorry for the brevity of these quotes, but perhaps they can remind you of the contributions you found particularly meaningful.
James Forbes: "I think of Jesus as a very together person. I like his freedom to be himself, I like his freedom to be for others, I like his capacity to keep faith with his own sense of who he was and with the destiny he believed he was called to fulfill."
Dan Wakefield: "I think of the man, the historical figure, as Jesus, and then of Christ as the spirit that is still with us; and I think of that as light and as a creative force."
Rosemary Radford Reuther: "Jesus was a first century Jew . . . many of our definitions try to deny that. (He) announces the kingdom of God. . ."
Robert McAfee Brown: "Human categories weren't sufficient to describe who he was. They felt that God was present on the human scene in a special way. . .All kinds of titles emerged that came out of their dealing with his human life."
Rabbi Kushner: "He becomes first the instrument through which my God--the God of the Hebrew Bible--becomes the universal God."
Virginia Ramey Mollenkott: "Jesus is the one who never forgot that he and the sacred source were one."
Martin Marty: "All these things the Bible says about Jesus and how God is in Christ finally come down to a formula: The human Jesus is the exalted Lord."
James Carroll: "Jesus is the one with the intimate relationship with Abba . . . it is by virtue of his intimacy with Abba, the Mother/Father, that we have access "
Ada Maria Isasi-Diaz: "What Jesus was able to do was that he was so adament about being faithful about who he was ; what he was able to do was to become the best Jesus he could become . . . in that sense his participation in the divine was to its fullness."
Walter Wink: "I don't think of Jesus as perfect; I think of Jesus as whole . . . Jesus then for me is the vision of what it would mean to be a fully human being . . . God wants to be alive in my body."
Bernie Siegel: "He's a teacher . . . to teach us that we don't have to be crucified more than once."
John Spong: "Jesus is the place I look to understand, as best I can understand, the reality of God."
Roy Sano: "What attracts me to Jesus is his capacity to relate to people that are different than he is."
Harvey Cox: "I see Jesus as that figure who prevetns my falling into depair about the possibilities of the human."
Dan Berrigan: "My translation of Jesus is an AIDS patient or a homeless person . . . Either Jesus is presenting himself in those people, or the whole thing is a mime show and the Book is closed. But I don't think that it is."
Carmen Guerrero: "That's how I see Jesus: as someone who loves me so much that he would die for me and did ( also her definition of "friendship)."
Desmond Tutu: "Jesus is someone who reckons that I count . . . He does not give up on anyone, least of all me."
Who is Jesus for you?
James Forbes: "I think of Jesus as a very together person. I like his freedom to be himself, I like his freedom to be for others, I like his capacity to keep faith with his own sense of who he was and with the destiny he believed he was called to fulfill."
Dan Wakefield: "I think of the man, the historical figure, as Jesus, and then of Christ as the spirit that is still with us; and I think of that as light and as a creative force."
Rosemary Radford Reuther: "Jesus was a first century Jew . . . many of our definitions try to deny that. (He) announces the kingdom of God. . ."
Robert McAfee Brown: "Human categories weren't sufficient to describe who he was. They felt that God was present on the human scene in a special way. . .All kinds of titles emerged that came out of their dealing with his human life."
Rabbi Kushner: "He becomes first the instrument through which my God--the God of the Hebrew Bible--becomes the universal God."
Virginia Ramey Mollenkott: "Jesus is the one who never forgot that he and the sacred source were one."
Martin Marty: "All these things the Bible says about Jesus and how God is in Christ finally come down to a formula: The human Jesus is the exalted Lord."
James Carroll: "Jesus is the one with the intimate relationship with Abba . . . it is by virtue of his intimacy with Abba, the Mother/Father, that we have access "
Ada Maria Isasi-Diaz: "What Jesus was able to do was that he was so adament about being faithful about who he was ; what he was able to do was to become the best Jesus he could become . . . in that sense his participation in the divine was to its fullness."
Walter Wink: "I don't think of Jesus as perfect; I think of Jesus as whole . . . Jesus then for me is the vision of what it would mean to be a fully human being . . . God wants to be alive in my body."
Bernie Siegel: "He's a teacher . . . to teach us that we don't have to be crucified more than once."
John Spong: "Jesus is the place I look to understand, as best I can understand, the reality of God."
Roy Sano: "What attracts me to Jesus is his capacity to relate to people that are different than he is."
Harvey Cox: "I see Jesus as that figure who prevetns my falling into depair about the possibilities of the human."
Dan Berrigan: "My translation of Jesus is an AIDS patient or a homeless person . . . Either Jesus is presenting himself in those people, or the whole thing is a mime show and the Book is closed. But I don't think that it is."
Carmen Guerrero: "That's how I see Jesus: as someone who loves me so much that he would die for me and did ( also her definition of "friendship)."
Desmond Tutu: "Jesus is someone who reckons that I count . . . He does not give up on anyone, least of all me."
Who is Jesus for you?
Thursday, October 16, 2008
If a Disciple is a "Learner," Then What Do We Learn?
I wanted to post some notes from the 2007-08 Confirmation Class and their study of Jesus' Sermon on the Mount.
I. Matthew 5:21-26
In these passages, Jesus interprets the commandment "Thou Shalt Not Kill" (Exodus 20:13: Deuteronomy 5:17) in a new way. He suggests that to "kill" someone is not limited to physically taking their life. We can "kill" them, Jesus says, with our nasty words and negative thoughts. We diminish their humanity. We can kill relationships. Jesus emphasizes that reconciliation with God and reconciliation with each other are linked together (Matthew 5:23-25). We have a God-given bond with each other that we need to honor covenantally.
II. Matthew 5:38-42
Jesus says that disciples do not practice "an eye for an eye and a tooth for a tooth (Matthew 5:38-39); --We do not respond to evil with evil
-- We do not compound a wrong
-- We are urged to pay attention to the "simple, underlying signs" to be sensitive.
This study gave us an opportunity to gain some further insight into Jesus' teaching.
(a) When Jesus says, "Do not resist the evildoer," the word, antistenai, really means "do not respond in kind." Jesus then gives three examples:
(1) "Turn the other cheek." If someone were to slap you (their right hand to your left cheek), to "turn the other cheek" would be to expose your right cheek. They could only hit you with their left hand (impermissible in their religious culture) or their backhand (an insult that brought shame to the person doing it).
(2) "If anyone wants to sue you to take your coat, give them your cloak as well." In a society populated by many poor people, there was need to borrow from the wealthy. The wealthy often lent money at exorbitant rates, and when a person could not repay the loan the lender was legally able to sue for the person's garment as payment (the shirt off your back). Jesus says, essentially, if someone does that, give them your underwear as well! Your nakedness will bring shame to them!
(3) "Go the second mile." The occupying Roman Army conscripted civilians to carry burdens, do work, etc. You could be grabbed by a soldier and forced to carry his pack. But regulations said that they could only force you to carry it for a mile. Jesus says, "Carry it another." We have the image of a citizen continuing to carry the pack while the Roman soldier is begging for it back!
In each case, Jesus urges:
(a) meeting violent power with asserive nonviolence
(b) acting in a way that exposes how wrong the original violent action (striking another, exploiting the poor, forced labor) really is.
(c) acting with a deep sense of personal dignity and faith in God.
FJ 101 participants: Can you think of some concrete ways that we can practice such lessons, and learn them by heart, in the life of the church? BE SPECIFIC.
That's enough for one post! More later.
I. Matthew 5:21-26
In these passages, Jesus interprets the commandment "Thou Shalt Not Kill" (Exodus 20:13: Deuteronomy 5:17) in a new way. He suggests that to "kill" someone is not limited to physically taking their life. We can "kill" them, Jesus says, with our nasty words and negative thoughts. We diminish their humanity. We can kill relationships. Jesus emphasizes that reconciliation with God and reconciliation with each other are linked together (Matthew 5:23-25). We have a God-given bond with each other that we need to honor covenantally.
II. Matthew 5:38-42
Jesus says that disciples do not practice "an eye for an eye and a tooth for a tooth (Matthew 5:38-39); --We do not respond to evil with evil
-- We do not compound a wrong
-- We are urged to pay attention to the "simple, underlying signs" to be sensitive.
This study gave us an opportunity to gain some further insight into Jesus' teaching.
(a) When Jesus says, "Do not resist the evildoer," the word, antistenai, really means "do not respond in kind." Jesus then gives three examples:
(1) "Turn the other cheek." If someone were to slap you (their right hand to your left cheek), to "turn the other cheek" would be to expose your right cheek. They could only hit you with their left hand (impermissible in their religious culture) or their backhand (an insult that brought shame to the person doing it).
(2) "If anyone wants to sue you to take your coat, give them your cloak as well." In a society populated by many poor people, there was need to borrow from the wealthy. The wealthy often lent money at exorbitant rates, and when a person could not repay the loan the lender was legally able to sue for the person's garment as payment (the shirt off your back). Jesus says, essentially, if someone does that, give them your underwear as well! Your nakedness will bring shame to them!
(3) "Go the second mile." The occupying Roman Army conscripted civilians to carry burdens, do work, etc. You could be grabbed by a soldier and forced to carry his pack. But regulations said that they could only force you to carry it for a mile. Jesus says, "Carry it another." We have the image of a citizen continuing to carry the pack while the Roman soldier is begging for it back!
In each case, Jesus urges:
(a) meeting violent power with asserive nonviolence
(b) acting in a way that exposes how wrong the original violent action (striking another, exploiting the poor, forced labor) really is.
(c) acting with a deep sense of personal dignity and faith in God.
FJ 101 participants: Can you think of some concrete ways that we can practice such lessons, and learn them by heart, in the life of the church? BE SPECIFIC.
That's enough for one post! More later.
Wednesday, October 15, 2008
Who is Blessed?
Jesus' Sermon on the Mount begins with the "beatitudes" (Matthew 5:1-12). Here the dominant attitudes of society are contrasted with the realm of God.
Dominant Attitudes of Society
1. Blessed are those who have all the answers.
2. Blessed are those who can insulate themselves from suffering.
3. Blessed are those who can gain control and power over others.
4. Blessed are those who hunger and thirst for the accumulation of possessions.
5. Blessed are those who deal harshly with offenders.
6. Blessed are those who try to please everybody.
7. Blessed are those who prevail in battle.
8. Blessed are those who live in comfort and avoid controversy.
The Beatitudes of Jesus
1. Blessed are those who know their spiritual need.
2. Blessed are those who can feel hurt in themselves and in their world.
3. Blessed are the humble who see truth and compassion as power.
4. Blessed are those who hunger and thirst for God's realm of justice.
5. Blessed are those who extend mercy for all.
6. Blessed are those who speak and live honestly.
7. Blessed are those who make peace.
8. Blessed are those who are persecuted for following in Jesus' footsteps.
Those who hear and live out the beatitudes of Jesus are the salt of the earth and the light of the world. --Matthew 5:13-16
(Thanks to Peter Ediger and the Pace e Bene Center)
Dominant Attitudes of Society
1. Blessed are those who have all the answers.
2. Blessed are those who can insulate themselves from suffering.
3. Blessed are those who can gain control and power over others.
4. Blessed are those who hunger and thirst for the accumulation of possessions.
5. Blessed are those who deal harshly with offenders.
6. Blessed are those who try to please everybody.
7. Blessed are those who prevail in battle.
8. Blessed are those who live in comfort and avoid controversy.
The Beatitudes of Jesus
1. Blessed are those who know their spiritual need.
2. Blessed are those who can feel hurt in themselves and in their world.
3. Blessed are the humble who see truth and compassion as power.
4. Blessed are those who hunger and thirst for God's realm of justice.
5. Blessed are those who extend mercy for all.
6. Blessed are those who speak and live honestly.
7. Blessed are those who make peace.
8. Blessed are those who are persecuted for following in Jesus' footsteps.
Those who hear and live out the beatitudes of Jesus are the salt of the earth and the light of the world. --Matthew 5:13-16
(Thanks to Peter Ediger and the Pace e Bene Center)
Session One
Since I am recording these notes (from newsprint and memory) more than a week after our session, they may not be as careful and detailed as in subsquent sessions.
We began by reading together the prayer, "Touch Me," then discussed the dimensions of our adventure in "Following Jesus."
We shared in reading Mark 1:14-20, the account of Jesus re-entering Galilee and beginning his ministry. We reflected on the substance of his proclamation, "The time is fulfilled, the kingdom of God has come near; repent, and believe in the good news." (Pastoral note: It is interesting that when people are asked for a Bible passage that communicates the heart of the gospel message, they most often will quote John 3:16--I even did at my ordination exam! Conversely, I would like to suggest that this passage may actually do it most clearly). According to Mark, Jesus then calls his first disciples from among those fishing on the Sea of Galilee.
We considered the meaning of disciple, noting its kinship with discipline. We understood a disciple as a "follower." We noted that the term in the New Testament Greek, mathetes, can mean "learner." We are beckoned to consider what kind of "learners" and "followers" Jesus calls us to be. How does one "learn on the Way?" In our present-day context, where people often ask, "What would Jesus do?," an even more basic and preliminary question might be, "What DID Jesus do?," which then leads us to more clearly consider what he would do in our shoes.
In reflecting on this initial sotry from Mark Chapter One, group members observed that:
--Simon, Andrew, James and John "saw something in Jesus."
--they perceived opportunity
--they didn't ask questions but, as Mark tells it, responded "immediately."
--their response was costly; They "left everything." We spent some time considering how their lives were being re-shaped. What might their understandings have been?
--Jesus called these first disciples--fishermen--recognizing their gifts and promising to teach them how to use these sames gifts in new ways (to "fish for people"). How might Jesus lead us to re-dedicate our gifts?
--We considered how Jesus' own story--the "turn" his life takes at age thirty, his entering the baptismal waters, his time in the wilderness where being tested clarifies his calling, the risk of his new ministry ("after John was arrested")--relates/fortells the developments in the lives of his new disicples.
Perhaps we might also consider what impact Andrew and Peter's response may have had on James and John's subesquent decision (modeling, imitation, peer pressure?).
When we discussed what we knew on a larger scale about Jesus' disciples and who they were. The Twelve were referred to and folks were quickly able to name about half-a-dozen specifically. But it was noted that in the gospels there is a much larger population recognized as "followers" and "learners" of Jesus (read the blue sheet in your notebook carefully). Paul and Stephen were identified as two persons who became apostles in the wake of Jesus' resurrection.
When we took time to identify paths of inquiry and learning that people wanted to pursue the following were specifically cited:
1) Studying/exploring Jesus' Sermon on the Mount (Matthew 5-7) with particular attention to Jesus' interpretation and reframing of the Ten Commandments.
2) Who is Jesus?
3) Jesus is "the Son of God." What does that mean in practical terms for our lives?
4) Exploring how "letting go of self" relates to "following Jesus."
5) How is the path of discipleship a path of healing?
Please feel free to add other recollections, observations, and refelctions flowing from Session One.
We began by reading together the prayer, "Touch Me," then discussed the dimensions of our adventure in "Following Jesus."
We shared in reading Mark 1:14-20, the account of Jesus re-entering Galilee and beginning his ministry. We reflected on the substance of his proclamation, "The time is fulfilled, the kingdom of God has come near; repent, and believe in the good news." (Pastoral note: It is interesting that when people are asked for a Bible passage that communicates the heart of the gospel message, they most often will quote John 3:16--I even did at my ordination exam! Conversely, I would like to suggest that this passage may actually do it most clearly). According to Mark, Jesus then calls his first disciples from among those fishing on the Sea of Galilee.
We considered the meaning of disciple, noting its kinship with discipline. We understood a disciple as a "follower." We noted that the term in the New Testament Greek, mathetes, can mean "learner." We are beckoned to consider what kind of "learners" and "followers" Jesus calls us to be. How does one "learn on the Way?" In our present-day context, where people often ask, "What would Jesus do?," an even more basic and preliminary question might be, "What DID Jesus do?," which then leads us to more clearly consider what he would do in our shoes.
In reflecting on this initial sotry from Mark Chapter One, group members observed that:
--Simon, Andrew, James and John "saw something in Jesus."
--they perceived opportunity
--they didn't ask questions but, as Mark tells it, responded "immediately."
--their response was costly; They "left everything." We spent some time considering how their lives were being re-shaped. What might their understandings have been?
--Jesus called these first disciples--fishermen--recognizing their gifts and promising to teach them how to use these sames gifts in new ways (to "fish for people"). How might Jesus lead us to re-dedicate our gifts?
--We considered how Jesus' own story--the "turn" his life takes at age thirty, his entering the baptismal waters, his time in the wilderness where being tested clarifies his calling, the risk of his new ministry ("after John was arrested")--relates/fortells the developments in the lives of his new disicples.
Perhaps we might also consider what impact Andrew and Peter's response may have had on James and John's subesquent decision (modeling, imitation, peer pressure?).
When we discussed what we knew on a larger scale about Jesus' disciples and who they were. The Twelve were referred to and folks were quickly able to name about half-a-dozen specifically. But it was noted that in the gospels there is a much larger population recognized as "followers" and "learners" of Jesus (read the blue sheet in your notebook carefully). Paul and Stephen were identified as two persons who became apostles in the wake of Jesus' resurrection.
When we took time to identify paths of inquiry and learning that people wanted to pursue the following were specifically cited:
1) Studying/exploring Jesus' Sermon on the Mount (Matthew 5-7) with particular attention to Jesus' interpretation and reframing of the Ten Commandments.
2) Who is Jesus?
3) Jesus is "the Son of God." What does that mean in practical terms for our lives?
4) Exploring how "letting go of self" relates to "following Jesus."
5) How is the path of discipleship a path of healing?
Please feel free to add other recollections, observations, and refelctions flowing from Session One.
Welcome
Welcome! This will be our blog for the Following Jesus 101 experience. It will provide opportunity for us to continue to communicate and reflect together in between our sessions. I will try to post notes from our previous meeting in a timely fashion. I also hope to add some additional resources and reflections that flow forth from the questions and paths we pursue when we are together. There is a place for you to add your own comments and input. With the Spirit's inspiration, we can foster a lively and fruitful dialogue!
The original announcements for Following Jesus 101 included this description:
"Jesus beckons all his would-be disicples, "Follow me." It is "on the way" that their lives are transformed, that they experience the first fruits of God's salvation, that a new community is given birth. It is in our discipleship together that we discover what Jesus means when he says, "I am the bread of life; whoever comes to me will never be hungry, whoever bleieves in me will never be thirsty."
On this common path, we will encounter the Jesus of the gospels, speaking to us individually and together. We will consider the shape and substance that our life with Jesus takes. We will have the opportunity to raise questions, explore decisions of faith, and consider simple spiritual disciplines that will enhance our daily lives.
The original announcements for Following Jesus 101 included this description:
"Jesus beckons all his would-be disicples, "Follow me." It is "on the way" that their lives are transformed, that they experience the first fruits of God's salvation, that a new community is given birth. It is in our discipleship together that we discover what Jesus means when he says, "I am the bread of life; whoever comes to me will never be hungry, whoever bleieves in me will never be thirsty."
On this common path, we will encounter the Jesus of the gospels, speaking to us individually and together. We will consider the shape and substance that our life with Jesus takes. We will have the opportunity to raise questions, explore decisions of faith, and consider simple spiritual disciplines that will enhance our daily lives.
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