Discussion for 29 September 2019

Luke 16:19-31

19"There was a rich man who was dressed in purple and fine linen and who feasted sumptuously every day. 20And at his gate lay a poor man named Lazarus, covered with sores, 21who longed to satisfy his hunger with what fell from the rich man's table; even the dogs would come and lick his sores. 22The poor man died and was carried away by the angels to be with Abraham. The rich man also died and was buried. 23In Hades, where he was being tormented, he looked up and saw Abraham far away with Lazarus by his side. 24He called out, 'Father Abraham, have mercy on me, and send Lazarus to dip the tip of his finger in water and cool my tongue; for I am in agony in these flames.' 25But Abraham said, 'Child, remember that during your lifetime you received your good things, and Lazarus in like manner evil things; but now he is comforted here, and you are in agony. 26Besides all this, between you and us a great chasm has been fixed, so that those who might want to pass from here to you cannot do so, and no one can cross from there to us.' 27He said, 'Then, father, I beg you to send him to my father's house-28for I have five brothers-that he may warn them, so that they will not also come into this place of torment.' 29Abraham replied, 'They have Moses and the prophets; they should listen to them.' 30He said, 'No, father Abraham; but if someone goes to them from the dead, they will repent.' 31He said to him, 'If they do not listen to Moses and the prophets, neither will they be convinced even if someone rises from the dead.'"

FOR CONSIDERATION

- What might be some good reasons for the rich man to ignore Lazarus?

Discussion for 22 September 2019

Luke 16:1-13

1Then Jesus said to the disciples, "There was a rich man who had a manager, and charges were brought to him that this man was squandering his property. 2So he summoned him and said to him, 'What is this that I hear about you? Give me an accounting of your 3Then the manager said to himself, 'What will I do, now that my master is taking the position away from me? I am not strong enough to dig, and I am ashamed to beg. 4I have decided what to do so that, when I am dismissed as manager, people may welcome me into their homes.' 5So, summoning his master's debtors one by one, he asked the first, 'How much do you owe my master?' 6He answered, 'A hundred jugs of olive oil.' He said to him, 'Take your bill, sit down quickly, and make it fifty.' 7Then he asked another, 'And how much do you owe?' He replied, 'A hundred containers of wheat.' He said to him, 'Take your bill and make it eighty.' 8And his master commended the dishonest manager because he had acted shrewdly; for the children of this age are more shrewd in dealing with their own generation than are the children of light. 9And I tell you, make friends for yourselves by means of dishonest wealth so that when it is gone, they may welcome you into the eternal homes.

management, because you cannot be my manager any longer.'

10"Whoever is faithful in a very little is faithful also in much; and whoever is dishonest in a very little is dishonest also in much. 11If then you have not been faithful with the dishonest wealth, who will entrust to you the true riches? 12And if you have not been faithful with what belongs to another, who will give you what is your own? 13No slave can serve two masters; for a slave will either hate the one and love the other, or be devoted to the one and despise the other. You cannot serve God and wealth."

FOR CONSIDERATION

What do the actions of the unjust steward signify, and why are they being commended?

Discussion for 15 September 2019

Luke 15:1-10

1Now all the tax collectors and sinners were coming near to listen to him. 2And the Pharisees and the scribes were grumbling and saying, "This fellow welcomes sinners and eats with them."

3So he told them this parable: 4"Which one of you, having a hundred sheep and losing one of them, does not leave the ninety-nine in the wilderness and go after the one that is lost until he finds it? 5When he has found it, he lays it on his shoulders and rejoices. 6And when he comes home, he calls together his friends and neighbors, saying to them, 'Rejoice with me, for I have found my sheep that was lost.' 7Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance.

8"Or what woman having ten silver coins, if she loses one of them, does not light a lamp, sweep the house, and search carefully until she finds it? 9When she has found it, she calls together her friends and neighbors, saying, 'Rejoice with me, for I have found the coin that I had lost.' 10Just so, I tell you, there is joy in the presence of the angels of God over one sinner who repents."

FOR CONSIDERATION

- During the last several months we have heard Len use the phrase, "We are table fellowship people." Based on these two parables how would you define "table fellowship?"

Discussion for 14 July 2019

Scandalous Dining

We typically fill our parties with people similar to ourselves. We invite into our homes those we work with, play with, or otherwise have something in common with. We celebrate with fellow graduates, entertain people from our neighborhoods, and open our doors to four year-olds when our own is turning four. Psychologists concur: we socialize with those in our circles because we have some ring of similarity that connects us. The man in the parable of the great banquet is no different. The story is told in Luke chapter 14 of an affluent master of ceremonies who had invited a great number of people like himself to a meal. The list was likely distinguished; the guests were no doubt as prosperous socially as they were financially. Jesus sets the story at a critical time for all involved. The invitations had long been sent out and accepted. Places were now set; the table was now prepared. All was ready. Accordingly, the owner of the house sent his servant to bring in the guests. But none would come. Anthropologists characterize the culture of Jesus’s day as an “honor/shame” society, where one’s quality of life was directly affected by the amount of honor or shame socially attributed to him or her. The public eye was paramount; every interaction either furthered or diminished one’s standing, honor, and regard in the eyes of the world.

Thus, in this parable, the master of the banquet had just been deliberately and publicly shamed. He was pushed to the margins of society and treated with the force of contempt. Hearers of this parable would have been waiting with baited breath to hear how this man would attempt to reclaim his honor. But scandalously, in fact, the master of the feast did not attempt to reverse his public shame. Altogether curiously, he embraced it.

Turning to the slave, the owner of the house appointed the servant with a new task: “Go out quickly into the streets and lanes of the city, and the poor and maimed and lame and blind bring in here.”(1) Returning, the servant reported, “Lord it has all occurred as you ordered, and still there is room.” So the owner of the house responded again, “Go out into the waves and hedges and compel them to come in, that my house may be filled.”

The slave is told to do what he must to compel the masses to come, liberating the blind, the lame, and the excluded of their social status and stigma with an invitation to dine with none other than the master. It is a staggering portrayal of a God who is shamed by the rejection of his people, and yet continues to respond with lavish grace and scandalous invitation into his presence. The owner of the house has opened wide the doors. The feast is ready—and there is yet room.

The longing to belong in the right circles is a desire that touches us all. Even so, one only has to watch a group of kids on playground to see how easily our desire to belong is corrupted by our need to exclude: the inner circle is not inner if there are no outsiders. Lines of honor and shame are futile if the majority is not on the wrong side. But in this story, God scandalously breaks these lines of demarcation and stratification. The Father forever challenges the notion that his house will be filled only with the rich or the righteous or those without shame.

The banquet is ready and there is a call to fill the house with the lost and unworthy, the homeless, the blind, the outsiders and the out-of-place. The invitation Jesus presents is wide enough to scour the darkest of hedges and the depths of the city streets. Whether we find ourselves outside of the circle because we have rejected him or at the table communing with his guests, it is a thought to digest: the kingdom of God is like a great banquet. God’s compulsion is our nourishment. The feast is ready and there is still room.

FOR CONSIDERATION

-Have you ever hear about a party you were not invited to attend?

Discussion for 7 July 2019

Toward Freedom

An article in Christianity Today Magazine caught my attention. Excerpted from his forthcoming book, What Good is God?, author Philip Yancey discusses his speaking and listening tour throughout several countries in the Middle East in 2009 (1). Part of his listening included hearing how the “Christian” West was viewed by those living in predominantly Islamic countries. Time and again, he heard a familiar refrain: freedom in the West was equated with decadence. Yancey writes, “Much of the misgiving…for the West stems from our strong emphasis on freedom…where freedom so often leads to decadence.” (2)

Of course, Yancey would quickly acknowledge that the freedom we enjoy in the West is often taken for granted. In general, we are free to do and to be whatever we want. We move unhindered towards the achievement of our own personal freedoms and objectives, without worrying about impediment or coercive control from outside forces. Certainly, the freedom to move about countries and across state borders effortlessly is a gift enjoyed by many in the Western world. We have the freedom to worship, unhindered by government intervention. Many who have financial abundance are able to access freedoms that only money can buy. We are free to think as we want, speak what we want, and do what we want. In comparison with people in places where freedoms are curtailed, we have the freedom to…. fill in the blank with endless possibilities.

But taking an honest look at how freedom is exercised in the Western world means turning a careful ear to this critique from those looking in from the outside. The belief that individual freedom to do, be, or say whatever we want is often cut off and isolated any thoughtfulness towards community consequences or responsibility. Sadly, freedom is rarely viewed as an opportunity to serve others. 

The apostle Paul raised this issue as he wrote to the early Christians at Corinth. In discussing matters of personal freedom he exhorted these early Christians that “all things are lawful, but not all things are profitable. All things are lawful, but not all things edify. Let no one seek his or her own good, but that of his or her neighbor….whether, then, you eat or drink or whatever you do, do all to the glory of God” (I Corinthians 10:23, 24, 31). In his letter to the Galatian Christians, Paul applies the gift of freedom to a sense of corporate responsibility: “You were called to freedom; only do not turn your freedom into and opportunity for the flesh, but through love serve one another. For the whole Law is fulfilled in one word, in the statement, ‘You shall love your neighbor as yourself'” (Galatians 3:13-14).

Paul’s definition of freedom for love and service seems to fly in the face of understanding freedom as doing whatever one wants to do, individually. And while deploring the restriction or oppression of human freedom as evidenced in totalitarian regimes and systems, might it also be prudent to deplore the unchecked, unthinking, and often self-centered understanding of freedom that occupies many Western societies and systems. We are called to freedom, freedom for others–and not simply as the individualistic pursuit of self-interest. Rightly understood, freedom is grounded in love for the sake of one another.

FOR CONSIDERATION

Supreme Court Ruling

“There is no dissonance in these legal declarations. These are not individual sayings, declarations of private persons: they are organic (legal, governmental) utterances; they speak the voice of the entire people.

....... These, and many other matters which might be noticed, add a volume of unofficial declarations to the mass of organic utterances that this is a Christian nation.”  Church of the Holy Trinity vs U.S. 1892 (unanimous decision declaring America a Christian nation) significantly, the supreme court cited dozens of court rulings and legal documents as precedents to arrive at this ruling; but in 1962 when the Supreme Court struck down voluntary prayer in schools, it did so without using any such precedent.

“Is it not that in the chain of human events, the birthday of the nation is indissolubly linked with the birthday of the Savior? That it forms a leading event in the progress of the gospel dispensation? Is it not that the Declaration of Independence first organized the social compact on the foundation of the Redeemer’s mission on earth? Then it laid the cornerstone of human government upon the first precepts of Christianity?” John Quincy Adams

Discussion for 30 June 2019

The Challenge of Atticus Finch

Few challenges are as great for novelists as crafting a believably good character. Our native preoccupation with darkness often casts virtue in a light that is less than plausible. Perhaps most damning of all, however, is the deep-seated assumption that goodness itself is boring while the allure of badness remains magnetic. Poets and critics have long pointed to the character of Satan as the runaway hero of John Milton’s Paradise Lost. Though this certainly wasn’t Milton’s intent, it is difficult to dispute that Satan stands out in the roster of characters as arguably the most dynamic, compelling, and relatable. A contemporary example would be the late Heath Ledger’s portrayal of the Joker in Christopher Nolan’s The Dark Knight. It’s not just that we find darkness more interesting than light, it’s that we find it more believable. Many have received the details from Harper Lee’s novel Go Set a Watchman as disheartening news once it became clear that the book was going to cast a shadow over the beloved character of Atticus Finch. This man who has stood for many as a champion of truth, justice, and human decency may turn out to be more of a fiction than his readers ever realized. Dramatic as it sounds, America may be losing one of her icons. In the words of Sam Sacks in his Wall Street Journal review, “Go Set a Watchman is a distressing book, one that delivers a startling rebuttal to the shining idealism of To Kill a Mockingbird. This story is of the toppling of idols; its major theme is disillusion.”

Though Harper Lee may force us to reconsider the character of Atticus Finch, I find it deeply encouraging that our sorrow regarding his possible moral compromises shows a clear hunger for genuine goodness. True, disillusion may be an all-too-common theme in our imaginative landscape these days, but if we feel betrayed by Atticus Finch (or his author), that sense of betrayal is surely motivated by a conviction that true men and women of integrity exist, and that their example, strength, and leadership are much-needed. Moreover, that goodness is not only plausible, but foundational to reality. In other word, not only is goodness real, but there is a goodness that sets the clear standard against which we measure all else, including Atticus Finch and his shortcomings.

When a rich young man approached Jesus with a question about his possessions, he began by addressing Jesus as ‘good teacher.’ Jesus responded to the young man’s queries with a question of his own: “Why do you call me good? No one is good but One; that is, God.” Coming from the lips of one who soberly commanded his followers “to be perfect as your Father is perfect,” his response here may be peculiar, but it is also immensely freeing. On the one hand, we may not all have criminal records, but all of us harbor secrets that, if exposed, would likely put us in Atticus Finch’s current shoes. As C.S. Lewis shrewdly observes, we have “inside information” on moral failure.(1) None of us will remain on pedestals for very long. But Christ’s question to the rich young ruler resounds as much with hope as with urgency. There is one who is good, whose very life embodies the standard of our perfect Father in the very hopeful form of a fellow human. Christ is the person of goodness by which our very standard is informed, who meets us as a believable, perfect character and beckons us to be changed by him, to take hold of goodness by taking hold of him.

Believably good characters don’t just present a challenge to poets and storytellers. If goodness has a plausibility problem in our world, it falls to each of us to offer a firm explanation. You might say this is Atticus Finch’s challenge to each of us now. If we recoil from his failures, we ought to do more than just grieve; we ought to wonder if we are any different; we ought to inquire after this sense of goodness as a standard and trace a believable source. The Atticus Finch who graced the pages of To Kill a Mockingbird wouldn’t have it any other way.

Discussion for 23 June 2019

Creation and Destruction

The capture of one of the most notorious drug loads—leader of the Sinaloa Cartel—El Chapo, Joaquin Guzman made global headlines. Guzman was captured without the firing of a single bullet. This was quite a feat given that he kept an arsenal of weapons around him at all times: semi-automatic rifles, hand-grenades, rocket-launchers, and other weapons of mass-destruction. Yet, he was completely caught off guard when police arrested him in his home in the early dawn of 2014. He escaped not five months later by creating a tunnel from his shower. While the media hailed his capture and re-capture in January 2016 as well as his recent trial and upcoming sentencing as huge successes in the fight against drug trafficking, most citizens in Mexico are less sure. There is little confidence that Guzman’s capture will slow the traffic or violence of the drug trade and its cartels, which for many seems an intractable feature of Mexican life. The moral depravity of the real-life drug cartels has often been fictionalized in television and film. Whether the popular television show Breaking Bad or the 2007 film No Country for Old Men (adapted from the novel by Cormac McCarthy), the violence intertwined with the illegal drug trade has often been used as a metaphor for exploring the underbelly of evil just below the surface of ‘civilized’ life. Specifically, it is a force that seems to advance without end or solution. The recent news about heroin epidemics and overdoses in typically “middle-American” towns is a chilling example. Given the chaotic elements inherent in addiction and violence, it is understandable how a kind of nihilistic despair can take hold. As the sheriff laments in the film No Country for Old Men: “I was sheriff of this county when I was twenty-five years old. Hard to believe. My grandfather was a lawman; father too. You can’t help but compare yourself against the old-timers. Can’t help but wonder how they would have operated these times. The crime you see now, it’s hard to even take its measure. It’s not that I’m afraid of it. I always knew you had to be willing to die to even do this job. But, I don’t want to push my chips forward and go out and meet something I don’t understand. A man would have to put his soul at hazard. He’d have to say, ‘O.K., I’ll be part of this world[emphasis mine].'”(1) When I read the headlines or encounter some of the ways in which these realities are depicted in film, television, novels, and other artistic media, I wonder with the Sheriff in McCarthy’s novel how to make a difference in the kind of world most would be terrified to enter. Is there any hope for redemption, transformation, and justice that goes beyond simply punishment? As a Christian, I wonder what difference the good news of Jesus can make in a world of drug lords, traffickers, and violence? Victor Hugo, The Mouth of Darkness, 1856, Private Collection, Paris. In the face of these kinds of questions, I learned about the work of the artist Pedro Reyes. His musical project titled “Disarm,” transformed 6,700 guns that were turned in or seized by the army and police into musical instruments.(2) The guns came from Ciudad Juarez, a city of about 1.3 million people that averaged about 10 killings a day at the height of its drug violence. In 2010, Ciudad Juarez had a murder rate about 230 per 100,000 inhabitants. Reyes remarked of the guns he used that this is “just the tip of the iceberg of all the weapons that are seized every day and that the army has to destroy.” But rather than succumb to the despair, Reyes took the very instruments used for violence and created instruments for music. Reyes already was known for a 2008 project called “Palas por Pistolas,” or “Pistols to Shovels,” in which he melted down 1,527 weapons to make the same number of shovels to plant the same number of trees. Reyes stresses that his work “is not just a protest, but a proposal.” His proposal is to take objects of destruction and transform them into objects of creation. It is not by accident that Reyes’s creative work hearkens back to the ancient vision of the prophet Isaiah when on the great day of the Lord “they will hammer their swords into plowshares.”(3) It is not by accident that the Gospel of John hearkens back to the chaos of the primordial creation: “In the beginning was the Word…In the beginning, God created the heavens and the earth. The earth was formless and void and darkness was over the surface of the deep; and the Spirit of God was hovering over the surface of the waters…All things came into being by Him and apart from Him nothing came into being that has come into being. In him was life, and the life was the light of all people.”(4) John’s gospel presents Jesus as the one who brings order from chaos, light from darkness, just like God’s action at the original creation. Out of what was formless and void order and meaning come forth. The light that comes does not simply banish the darkness; it is re-worked and re-ordered by the light. Light transforms the darkness. The creation of music from the violence of the drug cartels takes a similar cue. “To me at least,” Reyes says, “the concept is about taking weapons that are destructive in nature and chaotic and trying to make them for something else. So instead of objects of destruction, they become objects of creation.”(5) Art, for Reyes, is about transformation; about shining light into the darkness. Could God take the chaos and destruction we often see in our world and transform it with our deceptively simple, seemingly small acts of creative engagement? For those who follow Jesus, that kind of engagement with the destructive forces of the world gives witness to the reality of Jesus Christ, the Creator of life, light, goodness, and love. For the light shines in the darkness and the darkness does not overcome it. Margaret Manning Shull is a member of the speaking and writing team at Ravi Zacharias International Ministries in Bellingham, Washington. FOR CONSIDERATION The quote from the sheriff about facing something he does not understand suggests one would have to put "their soul at hazard" by being a part of this world. What is the sheriff missing. Can we be part of this world, live without fear of losing our souls and shine light in the dark?