Divine Commodity Week 1: Slumber of the Imagination

Yesterday we kicked off our new series called The Divine Commodity by looking at the person of Vincent Van Gogh.  Most people when you mention Van Gogh the 4 things that they mention are Starry Night, he went "crazy", cut his ear off, and committed suicide.  

But Van Gogh also had a rocky relationship with the church vacillating between devotion to Jesus and His Kingdom by being a missionary to miners, and fighting the institutional church of his day.  We see this in his words, "“He has sent me to preach the Gospel to the poor”, That God of the clergymen, he is for me  as dead as a doornail,” and called himself “no friend of  present-day Christianity."  And finally, "“When I have a terrible need of-shall I say the word-religion,             then I go out and paint the stars.” 

We talked through two of his paintings together.  Starry Night and the Church at Auvers.  We then read 4 Scriptures (Genesis 12:1-3, Jeremiah 29:1-7, Matthew 28:16-20, and Acts 2:42-47).  We begin to wonder together and use our imagination to ask questions like "What would Van Gogh's art be like if he encountered a church that sought to be a blessing to the world, and sought the peace of the city?  What would his art look like if he encountered a church that sought to make disciples that make disciples?  What would his art look like if he encountered a church that shared life together.  And then we set the community loose to imagine just that, by using crayons and colored pencils, to reimagine Starry Night and Church at Auvers in light of these Scriptures and Core Values.  

Below you'll find some of the reimagined art work that was created as well as other pictures from the day.  


Labor for Lancaster

Yesterday was the 5th Sunday of the month.  Veritas meets on the 5th Sunday of the month for a time of serving the local community.  Yesterday we partnered with Labor 4 Lancaster and worked at Lincoln Middle School.  Below are pictures from our day of being a blessing.  


Upside Down: Life in the Kingdom Week 7

Today we wrap up our 7 week series called Upside Down: Life in the Kingdom looking at the radical, subversive, countercultural, and upside down Kingdom in which those of follow Jesus live.  This Kingdom which may seem backward from how the world lives.  This Kingdom, in which the King of the Kingdom, Jesus, tells us that the way up is actually down and to live humble lives.  The Kingdom that calls us to love our enemies, bless those who curse us, pray for those who mistreat us, and to do good to those who hate us.  This Kingdom which calls the greatest are actually the children and the marginalized, and the pushed aside.  A Kingdom where the first are actually last and the last are first.  A Kingdom where if you want to truly live, to take hold of the life that is truly life (1 Timothy 6:19), then you must die to yourself.  And a Kingdom where the outsiders become the insiders, and a Kingdom where Jesus calls us to say yes to his call and then live yes to his call.  

Today we wrap up our Upside Down: Life in the Kingdom series by looking at A Free Slave through the Scriptural lens of Matthew 20:20-28.

Matthew 20:20-28 says, “Then the mother of Zebedee’s sons came to Jesus with her sons and, kneeling down, asked a favor of him. “What is it you want?” he asked.She said, “Grant that one of these two sons of mine may sit at your right and the other at your left in your kingdom.”“ You don’t know what you are asking,” Jesus said to them. “Can you drink the cup I am going to drink?” “We can,” they answered. Jesus said to them, “You will indeed drink from my cup, but to sit at my right or left is not for me to grant. These places belong to those for whom they have been prepared by my Father.” When the ten heard about this, they were indignant( with the two brothers.  Jesus called them together and said, “You know that the rulers of the Gentiles lord it over them, and their high officials exercise authority over them.  Not so with you. Instead, whoever wants to become great among you must be your servant,  and whoever wants to be first must be your slave—  just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.”

Before the text that we just read we see Jesus again trying to redefine what the people believe the Kingdom is really all about.  In the first half of chapter 20 we read the parable of the worker’s in the vineyard, the one that Rachel unpacked so well for us a few weeks ago.  He reminds them that the first will actually be last and the last first.  Meaning the religious leaders who believe they have it all together will actually enter the Kingdom behind the tax collectors, prostitutes, and sinners.  And then Jesus tells his disciples for the third time that he will be tried, crucified, and then three days later he will be resurrected.  But obviously the disciples and others still don’t get what kind of Kingdom revolution Jesus is truly leading.  We see that because of the beginning of the text that we just read.  

So at the beginning of the text that we just read we see the mother of James and John coming to Jesus to ask him a favor.  We don’t know if James and John put her up to it, or this was her way of making sure that her two sons had a prominent place in his government (so to speak).  She asked him a favor, and he asked her what it was.  The words that came off her tongue no doubt show her misunderstanding of what Jesus Kingdom was truly all about.  She asked Jesus, “Grant that one of these two sons of mine may sit at your right and the other at your left in your Kingdom.”  What she is asking is like asking the President to be the Vice President and Secretary of State.  The two of them were all about power, prestige and position.  The disciples desire for position and status showed they didm not yet know the nature of Jesus in respect to leadership and power.  She believed, along with her sons, that Jesus Kingdom was going come to earth by means of violent overthrow of the Roman Empire.  That Jesus was going to establish this Kingdom in Israel and the glory days of Israel would return.  That he would rule from Jerusalem with no outside government ruling over them.  And that they would be the ones in charge, and anyone getting out of line, would probably face some time of violent retribution.  But Jesus Kingdom is the kind of Kingdom where the King of this Kingdom doesn’t spill the blood of his enemies.  No, the King in this upside down Kingdom actually allows his enemies to spill his blood.  Which takes us to his response to James and John’s mother (and to them as well as they were there as well). 

Jesus responds by saying, “You don’t know what you are asking,” Jesus said to them. “Can you drink the cup I am going to drink?”  What is Jesus talking about when he means the drink that he will drink?  Jesus is talking about the cup of suffering that he would experience going to his death on a Roman cross.  He again is trying to remind these two disciples that following Jesus is not about power, prestige and position, unless the position is one of being either on your knees with a towel and a basin, or having your arms outstretched on the cross dying to yourself for the sake of others.  

Their response, which was probably way to quick and definitely not thought out, was to answer Jesus with a Yes we can.  And they would drink the same cup of suffering as Jesus. They would both suffer for Jesus in different ways.  James would be one of the first followers of Jesus to die.  And John suffered through imprisonment in various places and forms especially on the isle of Patmos.  But while they would eventually also drink the cup of suffering that Jesus was going to through his trial and his crucifixion, they wouldn’t be granted places on either side of Jesus in his coming Kingdom.  That is because those positions, those places belong to those whom God the Father has appointed them to.  

After Jesus’ response to James, John, and their mother, the rest of the disciples got indignant with them. Why the indignation?  Because no doubt all of the other disciples were also concerned about things like power, prestige, position, and they dreamed of being the group that kicked Rome out of Israel, and they would be the ones to establish, with Jesus of course, their own Kingdom and empire.  They wanted to be hailed as conquering heroes.  They wanted to be admired by all people, as the ones who finally set things right, and got rid of Rome.  They were indignant because James and John and their mother asked Jesus first, and also publicly outed each of their secret motives, and desires.  

Jesus knowing that the disciples had still not truly understood what his Kingdom of Shalom was all about, and that it wasn’t like the Kingdoms and empires of this world, needed to pull them together again in order to again show them what this upside down Kingdom was really all about, especially in relation to leadership, power and position.  So Jesus pulled them together to express to them what the Kingdom that he was bringing into being was all about.  He told them, “You know that the rulers of the Gentiles lord it over them, and their high officials exercise authority over them.  Not so with you. Instead, whoever wants to become great among you must be your servant,  and whoever wants to be first must be your slave—  just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.”

He reminded them of the way that this world, and this Kingdom worked when he said that the rules of the Gentiles lord it over them and their high officials exercise authority over them.  In this worldly Kingdom it is all about authority, power, might, strength, and position.  The Kingdom of this world’s view of a King is radically different than the Kingdom of God’s view on being a King.  In the pagan world humility was regarded not so much as a virtue, but as a vice.  But in the Kingdom of God leaders should be about humility, service, putting others before themselves, following the lead of the King of this Kingdom.  

What kind of leader, what kind of King, is this king of the Kingdom of God?  He is the one who said to the disciples that if you want to be great, if you truly want to have position in the Kingdom of God, you must be a servant and a slave.  But he didn’t just talk about being a servant and a slave, he actually put it into practice.  He actually lived it.  The King of the world. The Savior of Humanity.  The Lord of all Lords….his model of leadership, which is radically different than the model of leadership found in this world, is best shown in John 13:1-17 during his last supper with his disciples.  In that day and that age, when you would come into a gathering of people there would be a servant, actually the lowest of the lowest servant, would take off your sandals, and take a basin and a towel and would wash your feet before the gathering.  That night no one wanted to be seen as the lowest of the lowest servant.  They all were thinking about which seat they would sit in, how close could they get to the seat of Jesus, their position in the cabinet of the new Kingdom.  So no one stooped down and washed anyone’s feet.  Then Jesus realized this and he was the one to put on a towel, pour some water into a basin, stooped down and washed the feet of every single disciple in the room that night.  

Jesus came to serve and not to be served.  He actually had every right to be served.  He is the King of the Universe, the Lord of Lord, the King of King, the Alpha and the Omega, the Beginning and the End, the Creator of all things, and he is over all.  If anyone would have the right to be served, and not to serve, it would be Jesus.  But Jesus came to this world to serve and to give his life as a ransom.  To set free those who were enslaved to sin and wickedness, not least of throw who were in the grips of the lust for power and position and prestige like James and John.  The word ransom used here, and in that world, is what someone might pay to give freedom to a slave.  Jesus came to free us from being slaves to the Kingdom and empire of this world, and the ruler of this Kingdom and empire so that we could be freed servants to first serve Him, in return because of what he has done for us, and then to secondly serve in His name the world that is all around us.  To serve our neighbors, our friends, those we work with, our enemies, anyone that we come in contact with.  

If you want to be great, you need to be a servant.  If you want to be a leader in a Christian community, including Veritas, grab a towel and a basin (either figuratively or even literally) and begin to wash other’s feet.  In a Kingdom community status, money, popularity, power, prestige, etc.. should never be a prerequisite for leaders.  Humble service is the great and right prerequisite for leaders in the Kingdom of God, following the lead of our King, King Jesus. Also if our community wants to be great, we also need to follow the model of Jesus.  We should be a community known in the Lancaster community as a group of people who are willing to serve.  (like next week with Labor for Lancaster) Who are willing to jump in and help.  Who are willing to take up the basin and towel and serve the Lancaster community.  

We have just introduced our new Servant’s Team, who will be seeking to lead our community so that we will be a community that blesses the world, grows deeper in our journey with Jesus and shares life together.  This team is called our Servant’s Team because I believe that to be a leader in Veritas, you absolutely need to be a servant.  So today we are going to end our conversation a little differently.  Our leadership wants to follow in the way of Jesus by serving you by washing your feet.  They will be coming around to wash your feet.  If you are okay with them washing your feet, take off your shoes as a sign of being willing to have them serve you in this way.  If you aren’t quite ready for that, that is truly okay.  Just keep your shoes on.

Following the team washing the feet of this community, I’ll pray for us before Laura comes up and ends our time together in musical worship. 

An interview with Veritas Community

The other week I was interviewed by Jeff McLain, a friend who is a driving force in the missional conversation in the Lancaster area.  Here is the text of that interview that can also be found on his website (http://www.jeffmclain.com/2015/08/18/an-interview-with-veritas-community-of-lancaster-pa/)

An Interview With Veritas Community Of Lancaster, PA

As an occasional feature on my blog, I interview various unique and missional expressions of Church. This does not mean I necessarily agree with everything those I am interviewing are about or are doing. However, I am excited to hear about people doing community missionally and hope our conversations together will inspire others to transition into a missional movement of the Kingdom of God.

In this Interview, I interview missional church planter Ryan Braught, about the Vertias Community he’s involved with in downtown Lancaster, PA.

Tell me, how did you end up on mission in Lancaster Pennsylvania?
I moved to Lancaster, PA in 1999 to take a position at Hempfield Church of the Brethren at the Pastor of Youth Ministries and Nurture. During that time a college student that had been in the youth group handed me a book and said, “Every time I read this I can’t stop thinking that you need to read it.” This book was to become a huge catalyst in my life, and honestly changed my life, and change the trajectory of my life. The book was “The Shaping of Things to Come: Innovation and Mission in the 21st Century” by Michael Frost and Alan Hirsch. That book led me to look at my life as a missionary and helped me put flesh to thoughts, and brought dreams to reality.

How did the vision for Veritas come about?
During my time at Hempfield I became aware of issues like postmodernity, postChristendom, the emerging church, and the missional church. In my work with the youth of the congregation I began to see a huge divide between the youth of the congregation and the adults. The divide was related to age in that there wasn’t that many young adults in the congregation (18-30) but it also was related to how the world was changing, and what world our youth were living in versus the world that our adults were “living in”.

I began to notice that many youth once they finished youth group were leaving the church, and we also weren’t attracting that many young adults. So back in 2002 I began to experiment with ways of worship that might connect with Young Adults. This first experiment was called EPICenter based off of the concept of EPIC (Experiential, Participatory, Image Based, Connected) put forth by Leonard Sweet. This experiment lasted approximately 6 months and we learned a lot from it.

A year or so later I began talking with people about their faith, their struggles with the church, how they were deconstructing faith, and what they saw as ways of engaging their faith in new ways, and also engaging people outside the four walls of the church building. These conversations then became the catalyst for the first incarnation of Veritas. Veritas launched under the approval of the congregation and we began to develop Veritas. We followed a monthly rhythm of 2 House Churches a month, a Community Gathering once a month, and a worship gathering once a month. These gatherings were mostly at the early stage focused more on deconstruction than construction. It was more like we knew what we didn’t want to be, but we weren’t sure what we wanted to be.

Back when EPICenter was running we focused exclusively on worship. We thought if we would add coffee and candles, and had some more upbeat “rock” worship, that would be enough to draw people to the church. During Veritas we began to work at questions related to what the church was. Toward the end of our time together before we decided to plant Veritas out of Hempfield, we began to discuss and learn about missional church and being missional. So the flow of Veritas could best be described as we started with worship, progressed to ecclesiology, and ended up at missiology. And we began to move into living a missional life as a community and as individuals. We began to hopefully live out this idea shared by Michael Frost and Alan Hirsch, “Our Christology informs our missiology, which in turn determines our ecclesiology”
In 2007 God began to work on me about taking a risk and planting Veritas as it’s own missional church. So through prayer, time, conversation, scripture, and trust we decided to launch Veritas on September 13, 2009. After 5 years we continue to wrestle with being on mission, discipleship, and being community together. And the journey isn’t finished, we have a long way to go.

Veritas is really a unique and fresh expression of a church community. What does it look like when you guys meet, when and where do you meet?
Our Sunday gatherings take place at the Community Room on King which is an art gallery, music venue, performance arts, and rental space that we are the primary lease holders of. Our Sunday gatherings last around 2 hours starting around 10:30. Our mornings include relational community time where people grab coffee and food and just hang out with each other. We have a time of  musical worship. We also spend time talking through our Core Values by asking questions like: How have you been a blessing in the world this week? What is God teaching you through Scripture, prayer, life, etc…? How are you sharing life with other followers of Jesus? We have a sermon time which is divided into a monologue time and a dialogue time. The teacher/preacher will unpack the text for a bit, and then we’ll all look at what it looks like to live out that particular text in our lives as individuals and as a community. Normally our last question is What is God saying to you and what are you going to do about it? And what is God saying to us as a community and what should we do about it?

As a growing missional group in Lancaster, where do you tie in for accountability, resourcing and networking?
Our first affiliation that we are tied into for accountability, resourcing and networking is our denominational affiliation, the Church of the Brethren. I have been in the Church of the Brethren since 1996 as a Youth Pastor in two different congregations and I am an ordained Pastor in the Church of the Brethren. Our second affiliation is the Ecclesia Network, which is a network of missional churches, and leaders. We are blessed by both affiliations. The Church of the Brethren as a whole has supported us, even if at times not fully understanding how we are doing and being church together. There have been probably 10-12 different Church of the Brethren congregation along with our Atlantic Northeast District who have supported us financially in one way, shape or form. I’ve gotten to attend our Church Planting conference multiple times and have been able to lead workshops at the last 3 (these happen every other year). We are also really excited about being part of the Ecclesia Network. We started hanging out this group since our founding in 2009 and felt a kindred heart, spirit, and vision. They have supported, encouraged, and helped us in our vision.

What encouragements and challenges have you run into with the Church of the Brethren. What excites you about their partnership with you?
I would say that the encouragement and challenge with the Church of the Brethren relates to the fact that many don’t truly understand how we are seeking to be and to do church. But at the same time, have been truly supportive even in the midst of not really understanding. What excites me about their partnership is the opportunity that we have to show a different way of planting churches. To be a catalyst for change. To help the COB see that the world is radically changing, and we can’t just plant churches the same way that we have in the past. I’m encouraged that I have been given a voice in this conversation. One way that I have been a voice is through the Church Planting Conference that happens every other year. I’ve (as I said before) led workshops at this conference around the themes of missional church, being missional/missionary,and engaging the art and music culture.

What do you define as the mission of Veritas?
Our mission in Veritas is defined as being a community that blesses the world, grows deeper in our journey with Jesus, and shares life together. There are three main components of our mission which if you have done any reading in missional church or communities you’ll instantly recognizing as Mission, Discipleship and Community, or OUT, UP, and IN. W e seek to live out the mission of Veritas in a number of different ways:

Blessing the World– We seek to use our space, the Community Room on King as a hub for mission. We host 1st Friday Art Shows each month. We bring in a local emerging artists and help them create, what for some may be their first, art show. We help promote it, host it, and encourage their gifts. Normal art galleries take between 30-40% commission on every sold piece. We only take 10% because we want the majority of the money to go to support and encourage the artists talent. We also host 3rd Friday Coffeehouses, Open Mic Nights and Concerts. We bring in local musicians and give them a space to promote their work, build their fan base, and grow in their talent. We also use the space to partner with already exists events within the Lancaster community. For the past three years we have been a venue for the Launch Music Conference. The conference is an event for musicians to learn about the music world (recording, touring, etc..) but also to play out at a showcase event. We host a showcase for the two nights of Launch Music Conference. We also partner with the Lancaster Art Walk which is held two times a year and we open our gallery up during Lancaster Art Walk. During the past 2-3 art walks we have also hosted a Before I Die wall where we encourage people to write on a chalkboard wall the answer to the question, “Before I Die i would like to….” Every 5th Sunday of the year, which happens four times a year, we hold our Day of Service, where we partner with a non-profit and serve in some way. The last year we have partnered with Binding Love Scarves, whose mission is to stop Human Trafficking one scarf at a time.

Growing Deeper- Our community gathers currently in two size groups that help us grow deeper in our journey with Jesus. Every week we gather on Sunday mornings for musical worship, prayer, sharing, and looking at Scripture together. Also every week we have 2 Community Groups of 8-15 people who meet together for community, prayer, Bible Study, and to dream about missional engagement together. We also encourage people in their own spiritual journeys through our Facebook page “Veritas Scripture Reading Group” where we post our weekly Scripture readings so that we can all be on the same reading plan.

Sharing Life together- Our community realizes that we can’t do this thing called life, let alone the Christian life, without each other. We seek to spend time doing life together throughout the week and not just on Sundays. We do host 3rd Sunday Community Lunch following our Sunday gathering each month. During the Summer months we hang out every Sunday night at Long’s Park together for a time of relationship building, eating, and listening to the free music concerts. Our people also get together in various ways throughout the week. Many go out for coffee or drinks together. We have several who actually live together. And we encourage people to invite each other to eat together, work out together, and spend time being with each other outside “official” Veritas gatherings.

Through Veritas, what does discipleship look like?
This is one of the hardest questions to answer but also one of the most important ones. Dallas Willard said this about the importance of discipleship and church, “Every church needs to answer two questions. One, do we have a plan for making disciples? Two, does our plan work.” Our discipleship plan, that we are still working and developing (a work in progress), relates to the four spaces of belonging that Joseph Myers talks about in this book “The Search to Belong”. We are trying to develop a discipleship plan that takes into account these 4 spaces. What does this look like practically speaking? Here are my thoughts, and I would love your thoughts, feedback, etc… as well as I continue to flush this out. The first and largest space of belonging is called Public Space and is about larger size gatherings typically over 75 people. It is about sharing a common experience in a larger space. In typical churches this would most likely be a worship gathering. Since our church is smaller than this, this is one area we don’t really address. Some idea of how we might disciple in a Public Space would be bing part of a regional worship gathering, and deeper connections to our Network and Denominational Family. The second space of belonging is called Social Space and is a medium sized group typically between 20-75. This is the size of our current faith community. In this space we hold our weekly worship gathering, as well as seek to do mission together. Our worship gathering isn’t just a one man show. It is a very dialogical time where every person has the opportunity to share, speak, and add their thoughts, opinions, and their experience to our discussion. The third space of belonging is called Personal Space and is a group about 8-15. This space is the perfect space for deeper discipleship to take place. We use Personal Space for our Community Groups which are groups of 8-15 who meet weekly in homes and other spaces for time to build community, study the Bible, pray and do life together. Occasionally these groups will sponsor certain missional activities and invite the rest of the community to take part in it. The fourth space of belonging is called Intimate Space and is groups of 2-3. We are hoping to develop we would call Life Transformation groups where groups of 2-3 people of the same gender would meet together for accountability, prayer, bible reading/sharing, and deeper community. This is still pretty much a work in progress and I hope this will give us direction in moving forward to address the question that Dallas Willard asked. Hopefully we will be able to say Yes we do have a plan for discipleship and yes it is working.

You are a missional practitioner and a missional church planter. They can be very separate identities. How do you find yourself intentionally living out the Kingdom in Lancaster as an individual?
Probably the best way to answer that question relates to how we live our lives as a family in our neighborhood. We try to be a catalyst for community within our neighborhood by hosting events and parties. We give our Hot Apple Cider to parents during Trick or Treat. We have hosted a St. Patrick’s Day Party every year for the last 5 years. During this party we give out Irish Blessings and at the end of the night we read these blessings to each other. We have also thrown Summer BBQ’s, Outdoor movie nights, and other events. Also I try to frequent certain third spaces on a regular basis to build relationships. Being that the Community Room on King is right around the corner from Prince Street Cafe, I tend to frequent Prince Street Cafe 1-3 times per week. I go there to research and write sermons. I go there to meet with people. I go there to meet and engage the Baristas. I’ve developed some relationships with a few of the Baristas there over the last year or two.

As a missional practitioner what influences, inspirations and resources do you draw from?
As I mentioned above probably one of the most significant books that has led me on this journey is the book “Shaping of Things to Come” by Michael Frost and Alan Hirsch. Obviously, the life, death and resurrection of Jesus is hugely inspirational, and influential, as is all of Scripture. Some other resources include the Tangible Kingdom, the Tangible Kingdom primer, AND: The Gathered and Scattered Church, the Power of All, the Gospel Primer, and the Barefoot Primer. Also I have a coach that I meet with on a monthly basis who has planted 3 churches and 1 kingdom
business. He influences me, inspires me, and gives me resources to continue to do what I am doing. I would say that if you are seeking to plant a church, missional or not, that one of the first things that you do is find a coach who will walk alongside of you in this journey. It is, I believe, crucial, to the health and well being of not only the church itself, but you as a leader or planter.

Can you share with us a story of an missional encounter you’ve had recently? 
One of the most recent missional encounters that I have had was with an artist that had her own show in our space in February, but also had one piece in our Emotive 2: A Good Friday Art Show that we held on Good Friday. During her first show in February we talked about the vision of the Community Room on King and the connection to the Veritas community. We shared some ideas of ways that we were hoping to connect with the community and she was excited about the ideas and asked to help and be involved. One of the ideas was an event called Chalk the Block where we would write encouraging messages, and words on the sidewalks around the Community Room on King in sidewalk chalk. She was going to donate disposable cameras for us to use to document the event. She was then going to develop them, frame them and we were going to do an art show. The city however after initially giving us the okay for this event, changed their minds, and nixed the proposal. But this artist still was excited to partner with us on something. She came up with the idea of doing Chalk the Block on a board that was painted with chalkboard paint and set it up during Art Walk to get people to add their own encouraging thoughts and quotes. She is making the boards and bringing them to set up at Art Walk.

She also submitted a hugely personal piece for our Emotive 2: A Good Friday Art Show. This piece shared her journey with pain, struggle and heartache. She shared what this piece meant on a newspaper article that the Lancaster newspaper ran on our art show. This piece has been really received by those who have seen it and our Veritas community. It also helped us to have some significant conversations about life, death, pain and struggle. We have been a blessing to her and she has been a blessing to us. And we are grateful for the relationship that has formed through art.

How would you define missional?
This word Missional has unfortunately become a buzz word, and a word that is in danger of losing all it’s meaning. We just now add the word missional to things in order to sell books, look “relevant”, or try to “reinvent” ourselves without really “reinventing” us. We have missional books, missional lighting, missional discipleship, etc.. But what does missional mean? First and foremost, I define it by saying missional is defined by God. God is a missional God. Theologians call it the Missio Dei, the mission of God. God, since the beginning of time, has been on a mission, a mission of Shalom (wholeness, peace, restoration, healing and redemption). Probably the best understanding and most helpful for the person “in the pews” is that missional means being a missionary. I know there are issues with that word, especially in relation to colonialism. But this word missionary, many people will understand what that means. The struggle then becomes helping people see our own country and our own communities as needing missionaries who are sent into their own communities to be the hands and feet of jesus. These missionaries are disguised as stay-at-home parents, teachers, garbage men, bankers, lawyers, doctors, baristas, etc.. What would happen if we could understand that we are all missionaries and that everywhere we go God calls us to a mission of Shalom. To me being missional is just living into the reality that I am a missionary and that every follower of Jesus is a missionary as well.

What do you hope happens with Veritas in the next few months?
There are many different things that I hope happen with Veritas over the next few months. One thing that we are working on is our leadership structure and figuring out the appropriate size of the structure in relation to the size of our community. We are working on developing a structure that will allow others to get involved, and lead areas of our community in which they feel called and passionate about. I am hoping to get this off the ground by the fall. I am also hoping that we can continue building momentum when it comes to our corporate missional engagement with the city. We need to develop a better and bigger base within our community for the missional side of things. I am also hoping for continued numeric growth, not just numbers for numbers sake, but we do need to continue to grow as a community. I am also hoping for growth in our financial self-sufficiency. We need to have our community increase it’s giving and also increasing the rental side of things in relation to the Community Room on King. But probably the thing that I most hope for is a growing connection to the wider community. That people begin to know about  Veritas/ Community Room on King and know that we want to be a part of the flourishing of the city (Jeremiah 29:7) and see our community as being a blessing.

How can people get involved and find out more information about what you are doing?
There are a number of ways people can get involved and find out more about what we are doing. First they can visit our website.

If you were giving advice to someone just beginning a journey of missional engagement, what you would say to them?
Be very very patient. Living a missional life, and planting a missional church aren’t the silver bullet to explosive church growth. Missional life and ministry is not a sprint, it is a marathon. David Fitch puts it this way, “we shall expect growth but this growth will most probably happen over a very prolonged period of time. This growth will be on God’s terms. It shall be a work of the Spirit not our work. It means we shall be committed to this place for a minimum of ten years.” Prepare. Understand your preconceived notions and throw them out the window. Look hard at how you define success. This has probably been one of the hardest lessons that I have had to learn and am having to learn. What does it mean to be a success in relation to planting a church? Is it really butts, buildings, bucks? Or is there another way of defining success in the missional church. You need to wrestle this to the ground. Missional engagement isn’t as hard as people think it is, or as big as people think it is. It can be quite simple. Invite a neighbor over for dinner. Throw a neighborhood BBQ. Give out Hot Apple Cider at Halloween to the parents. Throw a Holiday Party. Missional engagement can be a lot of fun.

Why do you feel it is so important Church begins to pursue mission over traditional institution?
I heard a statistic the other day regarding the percentage of people who attend church. The national average for people attending church, depending on who you talk to, is anywhere from a high of 40% to a low of around 20%. My coach and some other people have also shared what the average for church attendance is in Lancaster County (the seeming Bible Belt of PA). They have shared with me that the average in Lancaster County is 17%. The reason that I believe the church needs to begin pursue mission has to do with this statistic but also the fact that we are moving from Christendom to post-Christendom. We are no longer in a world where church and state work hand in hand together and work from the same foundation. We are in a time that the church is losing influence, power, and isn’t being invited to the table (so to speak). As an Anabaptist I believe that the church best thrives on the margins anyway. But many are mourning the loss of this influence and power. I believe this gives the church the perfect opportunity to step back from institutional life and work on being a blessing to people. To live a life of a missionary right here in our own neighborhoods and communities. The shift in culture is helping us and challenging us to actually live life how Jesus lived his life, by becoming missional and incarnational, and not waiting for people to come to us, but for us to go to them.

For more information about Veritas, please connect with Ryan Braught.

Upside Down: Life in the Kingdom Week 6

We are winding down our conversation of what it looks like to live an upside down existence.  To live the Kingdom of God in our lives and in the world, which ends up looking very upside down from how the world acts, believes, lives, and operates.  

We’ve explored such upside down concepts such as humility and the way up is actually down, loving your enemies, doing good to those who hate you, blessing those who curse you, and praying for those who mistreat you. We’ve also covered the greatest in the Kingdom are actually the children which stand for the marginalized, the needy, and those without power, as well the first being the last and the absolutely radical subversive nature of this amazing upside down thing called grace.  And last week we let God speak through the Scriptures through the Spiritual Discipline of Lectio Divina looking at the fact that to truly live this upside down Kingdom we need to die to ourselves and live for him.  

Next week we’ll wrap up the series by talking about a Free Slave.  But this week our Scripture is Matthew 21:28-32 and we’ll be talking about Inside Outsiders.  

So let’s jump into the text and let’s see what Matthew 21:28-32 has to say to us about the Upside Down Life in the Kingdom of God.

“What do you think? There was a man who had two sons. He went to the first and said, ‘Son, go and work today in the vineyard.’ “‘I will not,’ he answered, but later he changed his mind and went. “Then the father went to the other son and said the same thing. He answered, ‘I will, sir,’ but he did not go. “Which of the two did what his father wanted?” “The first,” they answered.  Jesus said to them, “Truly I tell you, the tax collectors and the prostitutes are entering the kingdom of God ahead of you. For John came to you to show you the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes did. And even after you saw this, you did not repent and believe him.”

To understand this parable you need to also look at what is happening before this story in Matthew 21.  In Matthew 21 we see the religious leaders and Jesus squaring off.  At the beginning of chapter 21 we see Jesus riding into Jerusalem as King, followed by his clearing of the temple, and then he curses the fig tree.  All of these acts put him in confrontation with the religious leaders and teachers of his day.  In fact the cursing of the fig tree has some direct connection with the parable.  As we mentioned a few months ago when we looked at this text, that the tree itself represents Israel and it’s religious leaders.  The Fig Tree had leaves but no fruit which is symbolic of Israel’s religious activities- all the trappings of spirituality but no substance.  Israel may have had leaves of activity but not fruit of repentance and obedience to God, which is why Jesus tells them in the parable that we are looking at, that the prostitutes and tax collectors will enter the Kingdom ahead of them, which no doubt did not sit well with them.  

Then the next part of Chapter 21 they again question his authority to clear the temple, and curse the fig tree.  And Jesus, as he is so apt at doing, answers their questions and accusations with another question, this time revolving around John the Baptist.  He asks them if John’s baptism came from heaven or human origin.  They then debate among themselves and they aren’t able to come up with an answer so Jesus tells them that he won’t answer where his authority comes from.  And then this is where Jesus begins to tell the parable of the two sons.  

The parable starts off this way, “There was a man who had two sons. He went to the first and said, ‘Son, go and work today in the vineyard.’ “‘I will not,’ he answered, but later he changed his mind and went”.  In this parable the first son, who said no, but then went, represents the tax collectors and sinners.  Their daily life seems to be saying “no” to God.  It seemed, for all intents and purposes, that they were running away from God and that they didn’t want to follow him.  Just look at their lifestyle, you can almost hear the religious leaders saying.  

But when they heard John, they changed their minds and their lifestyle.  In other words, repentance.  When confronted with their sin, the love of Jesus, and the Spirit of John, they changed their minds and believed.  They began to follow Jesus, even if at first they were going the other way.  Their past lifestyles did not disqualify them from the Kingdom.  Their repentance and faith were demonstrated by their obedience to Jesus, because of the preaching of John the Baptist.  They listen, heard, repented and obeyed.  In the parable terms, they said no to the Father, but then turned around and went out to work.

The parable continues “Then the father went to the other son and said the same thing. He answered, ‘I will, sir,’ but he did not go.”  If the first son represented the tax collectors, prostitutes and sinners, than the second son represents the religious leaders, the teachers of the law and the Pharisees.  In the parable we see that the Father appealed to both of his kids as Sons.  Knowing they were the son of their faith should have made them willing to do his will.  And we see that one did his will and the other did not.  We see the second son answering His father with the word Sir.  The word for Sir is Kyrie which means Lord.  The Second Son was calling Him Lord but ended up not doing what he was asked.  The second son was one who said the right things but didn’t do the right things.  Very much like the religious leaders, the teachers, and the Pharisees.  They looked like they were doing God’s will but they refused to believe John’s message not only about repentance but about the Messiah as well.  They were keeping up external appearances of religion but their hearts were not right with God.  They had the external form of religion but were missing the heart.  They refused to do what John said even though they looked like God’s chosen ones.  Just like the second son, the religious leaders, teachers of the law, and the Pharisees, seem to be saying yes to the Father, but in actuality didn’t go.  They didn’t obey, didn’t repent, and didn’t follow what God the Father wanted from them.  

Then Jesus gets to the point of the parable as he brings the parable to a close.  He ends the parable with these words, “Truly I tell you, the tax collectors and the prostitutes are entering the kingdom of God ahead of you. For John came to you to show you the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes did. And even after you saw this, you did not repent and believe him.”  Talk about dropping a bombshell which would not have been accepted very well.  The outcasts of Jewish society, the Tax Collectors and Prostitutes were entering the Kingdom before and ahead of the Religious Leaders, the teachers and the Pharisees.  No doubt this didn’t make Jesus more popular with the religious leaders.  The religious leaders who should most exemplify uprightness, did not believe, while those who are thought to be, unrighteous did believe and so entered the Kingdom.  The “outsiders” became “insiders” while the “insiders” were on the outside looking in, by their own lack of belief and lack of repentance.  With this ending statement Jesus is again confronting the “people of God” and waiting for their reaction to see if they are really the “people of God”.  Someone said, in relation to this ending of the parable that, “Jesus is trying to make the religious leaders “jealous” when the leaders saw ‘these kind of people’ repenting, changing their lifestyle, etc.. “ It should have made them wake up.  It should have led them to their own repentance.  But they weren’t convicted.  They didn’t honestly even feel like they needed to repent.  Because after all, they were the good and right ones.  Those other people only need to repent.  But they also felt threatened by these outsiders and they really didn’t want to be in the same kind of Kingdom that would let these “sinners”, these tax collectors and prostitutes in and on level playing field with the righteous ones who worked hard to earn their own way, or so they thought.  You can almost hear them saying, “But Jesus it isn’t fair that these people are entering the Kingdom before us.  We work hard.  We fast.  We pray.  We wash our hands.  We follow every rule.  Every jot and tittle.  But here are these sinners.  These people who don’t follow and don’t play by the same rules.  These people who live a filthy life.  And yet they get in a head of us.  How is that fair?”  And Jesus probably would have responded, “Of course it isn’t fair.  But all you have to do is not only say you’ll go, like the second son, but actually go.  Say Lord, I will follow you and then actually do it.”,    What matters is living for God, not saying the right words.  The religious leaders were good at talking righteous talk, but their stubborn, unrepentant hearts showed that repentant sinners would enter the Kingdom before them.  

So there are really two points to this whole parable.  First, it spells out the fact that Jesus wants more than just our lip service, and our external obedience.  Jesus wants our hearts and from there our obedience, lived out into the world.  He really wants us to combined the two sons, and when he calls, he wants us to say Yes we’ll go, and then actually go.  Neither son was really in the right.  Obviously one was more in the right than the other but neither was fully in the right.  They both brought dishonor to their Father.  The first by his words, “No.  I won’t go.”  The second by his deeds, “but he did not go.”  If you want to truly follow Jesus, say you’ll follow him by your words, and then put your words into actions and truly follow Jesus, his example, and his life, death and resurrection.  The challenge is to make sure we are responding to Jesus, allowing Him to confront us at any pony where we have been like the second son.  

The second point is that in God’s Kingdom the outsiders can really become insiders, and the insiders can become outsiders.  There is no one who we can write off as being too far outside God’s reach or God’s Kingdom.  The minute we right someone off, we play judge and we become the Pharisees.  And then the outsiders enter into the Kingdom before us.  What is your reaction to an “outsider” who becomes an “insider”?  Do we throw open the doors and say welcome?  Do we get made and say “what are you doing here?”  It reminds me of something Mike Yaconelli, an amazing man who loved teenagers, said in one of his books.  He said, “Nothing in the church makes people in the church more angry than grace. It's ironic: we stumble into a party we weren't invited to and find the uninvited standing at the door making sure no other uninviteds get in. Then a strange phenomenon occurs: as soon as we are included in the party because of Jesus' irresponsible love, we decide to make grace "more responsible" by becoming self-appointed Kingdom Monitors, guarding the kingdom of God, keeping the riffraff out (which, as I understand it, are who the kingdom of God is supposed to include).” 

Let me finish by asking a few questions that I believe Jesus may be asking each of us (and our community) this morning.

  1. Are we participating in the Kingdom of God, not yet, but already arrived?
  2. Are we committed to active response and obedience to God and not just lip service?
  3. Are we becoming a member of God’s spiritual family?
  4. Are we showing a commitment to the Lost and the excluded?  The outsiders if you will (which really as Mike Yaconelli said..are really all of us)
  5. Are we willing to sacrifice when necessary, on behalf of the Kingdom?
  6. Which of us is doing the will of God?  

Let’s spend some time talking about the parable, how God is letting the outsiders become insiders, and what God may be saying through the parable to each one of us and our community as a whole. 

1.  What thoughts, insights, questions, comments, etc.. do you have regarding the Parable of the Two Sons, and/or the message?

2.   Put yourself in the shoes of both sons.  Share a time when you have been like the first son, when you said no I won’t go, but then went.  Share a time when you have been like the second son, when you said yes I’ll go but didn’t.  

 3.  What is God saying to you and what are you going to do about it?  What is God saying to us and what should we do about it? 

Upside Down: Life in the Kingdom Week 5

This past Sunday we did something a little different when it came to the message time.  Because it was a Sunday where a lot of people were away, we decide that instead of doing a "traditional" message that we would explore our Scripture text for the morning, Luke 9:23-26, using Lectio Divina.  

Below is how you do a group Lectio Divina, though you can use it for your own spiritual practice as well.  In fact, I would encourage you this week to spend some time using this spiritual exercise along with our text for the morning to see what God might be saying to you through it.  And if you do it, I'd be interested in hearing how it went.

Practicing Lectio Divina as a group

Begin by identifying an individual to lead the process. This person will lead the process by reading the selected text three times. Each reading is followed by a period of silence after which each person is given the opportunity to briefly share what they are hearing as they listen to God.

First Reading
During the first reading, read the text aloud twice. Read through slowly. The purpose of the first reading is for each person to hear the text and to listen for a word, phrase or idea that captures their attention. As group members recognize a word, phrase or idea, they are to focus their attention on that word, repeating it.

Second Reading
During the second reading, read the text again. This time, listeners are to focus their attention on how the word, phrase or idea speaks to their life that day.
What does it mean for you today? How is Christ, the Word, speaking to you about your life through this word, phrase or idea? What is Christ, the Word, speaking
to you about your life through this word, phrase, or idea? After the reading, allow a brief period of silence and then invite group members to share briefly what they have heard.

Third Reading
Read the text again. This time, listeners are to focus on what God is calling them to do or to become. Experiencing God’s presence changes us. It calls us to something. During this final reading, what is God calling you to do or to be as a result of this experience? After the third reading, allow a period of silence, and then invite group members to share what they are being called to do or to be. Finish the exercise by having each one pray for the person on his or her right. 

 

Upside Down: Life in the Kingdom Week 4

Matt. 20:1-16

The upside down Kingdom – “The first will be last and the last will be first”

Parables were told by Jesus to answer questions, they were often used for shock value to get us thinking or to expose something in the hearer’s hearts.

Context of where this parable falls in Matthew:

  • Instructing the disciples on the way of life that their soon to be crucified but risen Lord requires in the reign of heaven:

  • Community relationships marked by humility, mutual consideration 18:1-14
    19-
    20 utilize the audience’s knowledge of the four standard elements of the ancient world’s

    hierarchical household structure to propose a different order for households of the reign of God.

  • Jesus resists the unlimited power of the husband over the wife 19:3-12,

  • calls all disciples to live the marginal existence of children 19:13-15,

  • opposes the use of wealth as the means of defining human identity and social

    relationships 19:23, 16-30,

  • Urges all disciples to imitate Jesus’ act of service (his death, 20:17-19, 28 as servants and

    slaves for each other 20: 17-28.
    He offers disciples roles of the marginalized, eunuchs, children, and servants and slaves.

    This parable comes right after the question of Peter “Then Peter said in reply, “See, we have left everything and followed you. What then will we have?

    Jesus answers with “Truly, I say to you, in the new world, when the Son of Man will sit on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel. 29 And everyone who has left houses or brothers or sisters or father or mother or children or lands, for my name’s sake, will receive a hundredfold and will inherit eternal life. 30 But many who are first will be last, and the last first.Followed by this parable.

    So what is Jesus getting at here?
    This parable has had many interpretations

    • Historical allegory: Spans Israel’s history

    • Theological eisegesis: To teach that God’s appointed way of salvation is by grace

      and not by works

    • Social: pointing out the care of the landowner for the oppressed

    • Urgency: of the harvest bringing others into the Kingdom

In light of where it falls and who Jesus is speaking to, I believe it is much simpler than these in depth interpretations and that it can affect us in the same way it must have affected the disciples who heard it. It is intended to shock our sensitivities.

I believe it was meant as a heart check and as a warning as well as a message of God’s scandalous grace and to teach us how God’s values are so very different from the values of the world we live in.

Let’s put this in present day context:

You work a job that you love, you work 40 hours a week and get paid $45,000 a year. You are at the annual Christmas party and you are seated next to someone who does the same job as you. In speaking with them you come to know that they only work 15 hours a week. They proceed to tell you they love the job as well and can’t believe that they have a job they love and how gracious the owners are to pay them $45,000 salary and can imagine that you do very well working the 40 hours a week that you do. How do you feel in that moment? Suddenly your perspective shifts and your attitude changes.

Let’s go back to the culture the story was told in and imagine the two perspectives of the day laborers that night when explaining their day to their wives.

Gods value system is scandalous! What a strange merit system regardless of labors expended no one earns either more or less than the other Gods gift is lavish and right.

We like fairness assurance, order, predictability, control, hierarchy. We live in and promote a wage based society.

What happens when divine goodness trumps human fairness? Grace is dangerous. It reverses business as usual.

Grace reveals the goodness of God. Wages reveal human effort. Grace seeks unity and inclusion. Wages make distinctions and separate.

Tragedy of a wage based life blinds us to the presence of grace, can make us resentful of grace, goodness and beauty in the life of another. Separates/isolates us from others, we set up standards and expectations of others and eventually of God.

Neither group owned the vineyard; both groups needed work and were invited to join in the work.

We see this theme throughout Gods word: The sinful woman who wept at Jesus feet neither could pay the debt. The prodigal son (compare perspectives).

Two lessons for me through this passage:

  • Perspective: have I lost the thrill of partnering with God on His mission, how has my love and thrill of him grown cold? (share examples)   Judgement: the judgements I have made on others (share examples). What happens in your heart when you make a judgement?

  • The lavish grace of God in comparison to our human understanding and capacity.

    How do we live from the proper perspective? How do we get there?

    Phil. 2:3-11 the humility (mindset) that is ours in Christ Jesus two different interpretations

    We cry out to God, to break us and change our hearts, to renew our passion and the awe of His grace in our lives, to break our judgmental attitudes.

    So what is the message for each of us and for this community? What areas does the Lord want to address in us?

    May we all be led to a shocking examination of our perspectives and our hearts, leading to humility and unity in the body of Christ! 

Upside Down: Life in the Kingdom Week 3

Today we continue our series Upside Down: Life in the Kingdom looking at teachings of Jesus that seem so upside down from the world in which we live.  Seem so opposite of what we are taught growing up in our world today (and also then as well).  

Two weeks ago Matt, Laura and Eric helped us explore the way up is down and what humility as a follower of Jesus looks like.  Last week we talked about this radical, subversive, countercultural call that Jesus wants his disciples to live out, the call to love our enemies, to do good to those who hate us, to bless those that curse us, and to pray for those who mistreat us.  

This week we’ll be exploring a question that always seemed to be on the lips of the disciples….who is the greatest in the Kingdom?  And as is the case in Jesus teaching, it isn’t what the disciples (or you and I) would think.  It is again another upside down Kingdom answer that Jesus gives.  

Let’s explore this question together and see how Jesus answers this question about greatness in the Kingdom.  To do so let’s turn to Matthew 18:1-5.

“At that time the disciples came to Jesus and asked, “Who, then, is the greatest in the kingdom of heaven?” He called a little child to him, and placed the child among them.  And he said: “Truly I tell you, unless you change and become like little children, you will never enter the kingdom of heaven.  Therefore, whoever takes the lowly position of this child is the greatest in the kingdom of heaven.  And whoever welcomes one such child in my name welcomes me.”

So in this story we see the disciples coming to Jesus and asking him who is the greatest in the Kingdom of heaven.  We know that this question was something that the disciples thought a lot about.  We know that the argued about where to sit when they ate.  They thought a lot about place, power and prestige.  And they dialogued around who was greater than the others.  

Something else that we also need to know is that Matthew talks a lot about the Kingdom of Heaven, which is just another way of saying Kingdom of God.  The Kingdom of God is where the rule and reign of Jesus/heaven touch down on the earth.  So let’s not think in the terms of Kingdom of Heaven meaning this place, where you go when you die, where Jesus is King.  Let’s think of here and now and the not yet, where Jesus rules and reigns right here and right now, where heaven and earth overlap and interlock, but also at the eschaton when Jesus will fully rule and reign.  

When the disciples asked Jesus this question they no doubt had a list of people that they thought would make the Greatest in the Kingdom list.  Each of them thought that they would be on the list.  But no doubt they had people who had done great things for the Jewish people (and by definition for God).  People like Judas Maccabeus, who led the Maccabean Revolt against the Seleucid Empire (167–160 BCE). The Jewish feast of Hanukkah ("Dedication") commemorates the restoration of Jewish worship at the temple in Jerusalem in 164 BCE, after Judah Maccabee removed the Hellenistic statuary.  And so they asked Jesus hoping that they would be on the list and that their own heroes (usually those who took up the sword to defeat the “evil” powers that be) would also be on the list.  But Jesus, as he so often did, flipped the answer upside down, and answered the question in a way that none of the disciples would have ever thought to answer it in.  Jesus took their list and threw it out the window.  

After the disciples asked him the question of who was the greatest in the Kingdom, Jesus finds a child and brought that child in the middle of the conversation.  He answered their question by showing them a child and saying, “Truly I tell you, unless you change and become like little children, you will never enter the kingdom of heaven.”  This was a radical, upside-down, countercultural way to answer the question, because no one thought that children would have been on the list.  You see children in the ancient world were frequently seen as only half-human until they had reached puberty, perhaps for the worrying reason that until they were available as sexual partners- adults wouldn’t want to know about them.  Children in the ancient world were property and were to be seen and not heard.  According to commentator R.T. France, “A child was a person of no importance in Jewish society, subject to the authority of His elders, not taken seriously except as a responsibility, one to be looked after, not one to be looked up to.”  Girls, especially bore the brunt of this.  They suffered the most.  Newborn girls were often simply thrown away- left to starve or be eaten by predators or sold for prostitution at an early age.  

When we see the Greek word for child here in this text what we need to know that the word for child in the NT is neither masculine or feminine but neuter.  A child wasn’t a He or She but an it.  While there may be no way to figure out if this child was a boy or a girl, my best guess, and one that would be even more upside down and countercultural from the prevailing culture, would be that this child was a little girl.  A girl would make with special clarity the point Jesus was wanting to get at.  In the disciples minds a girl child would be the weakest, most vulnerable, and least significant human being in their mind.  But to Jesus and in the Kingdom the weakest, most vulnerable, least significant human begin you can think of is the clearest possible signpost to what the Kingdom of God will be like.  In God’s Kingdom, the future time when heaven rules of earth- won’t be about survival of the  fittest.  It won’t be the result of some long evolutionary process in which the strongest, fastest, the loudest, the angriest, people get to the front ahead of everyone else.  

No, when the Kingdom rules and reigns in our lives now, and also when it comes into it’s fullness, it is the humble, the powerless, the marginalized, the poor and oppressed, the pushed aside who are great in the Kingdom.  And in that day and age who more represented the humble, the powerless, the marginalized, the poor and oppressed and the pushed aside then children?  

So Jesus calls his followers then and he calls his followers now to become like little children if they want to enter into his Kingdom.  He is not saying that we are to have childish faith, where we scream to get our own way, where we whine and complain, and where we want to be all about us.  No.  We are to have childlike faith not childish faith.  

But what does it look like to be great in the Kingdom like a little child?  I have a few thoughts about what it means to be great in the Kingdom like a child.  

First, I think about humility.  Most children know that they don’t know it all.  They realize they need to grow and learn and don’t have it all figured out.  That is something those of us who are following Jesus need to remember with our theology.  We don’t have it all figured out.  Author Leonard Sweet puts it this way,  “I warn students that at my very best, 80 percent of my theology is correct, 20 percent is wrong. The problem is, I'm not sure which is the 80 percent and which isn’t.”  I’m not saying that we should keep an open hand with everything regarding God and our theology.  For me, my core and what isn’t up for debate with me revolves around the person, mission and ministry of Jesus.  His teachings, his life, his death and his resurrection and how we redeems all of creation, and sets it all right.  That, for me is my center and I’m willing to explore how to grow deeper into my center but I’m not budging on that.  But there are a ton of other things in my theology that I’m not 100 percent sure of, that I am willing to look at again, and explore some more.  I am saying that if we think we have God in our box and we have him figured out, he will blow apart our box, squirm out of it, and end up somewhere else.  And if we believe God is in our box, that God is a very very small God.  So let’s hold our theology and belief about God with some humility especially in our interactions with those who are seeking and questioning.  After all the opposite of faith is not doubt but certainty.  

Closely connected to that is the idea that to be great in the Kingdom, and to approach faith like a little child, is to be inquisitive and approach faith with eyes wide open, like you are seeing it for the first time.  If you have ever spent any time at all with young kids you know that one of their favorite words is why.  Why is the sky blue?  What is the grass green?  Why do you have grey hair?  Why do you have a mustache mommy?  I think all too often we get tired of all the why questions, and then we transfer that thought to God and question whether God gets tired of why questions.  But I really truly believe that one of the thing that Jesus was getting at by bringing a child into the disciple’s midst that day, was saying that if we are to be great in the Kingdom, we need to be inquisitive and ask God questions.  We might be afraid of people’s questions and I’ve heard it before, “Why can’t you just believe?” and they frame it in such a way that they quote this text as a way to backup their thoughts about not asking questions…But that is really just childish faith and not childlike faith.  But God is not afraid of our questions…so  ask him.  And I think a community of people who follow after this God should not be afraid of questions either.  One of the dreams that I have for this community is to be the type of community who can have substantial conversations around things that matter most, and be open to questions, and doubt.  So instead of being known as a people who are afraid of questions, let’s be like little kids and ask God and each other a bunch of questions and then let’s work together, let’s dialogue around these questions, and let’s be open to others asking questions as well.  Maybe something that we could do quarterly is to have a night full of questions about faith.  Maybe called Doubt Night or Elephant in the Room or A Night of Questions.  

Lastly, what does it mean to be great in the Kingdom?  Look at what Jesus says himself at the end of our Scripture text.  Verse 5 says, “And whoever welcomes one such child in my name welcomes me.”  Jesus is certainly calling for his disciples, the church, to welcome children into their midst.  To move away from how society in that time saw children- seen and not heard, to seeing children who are following Jesus not as the church of tomorrow, but as the church of today as well.  We are a family here church and part of our family are children (though we could definitely use more children).  So are we welcoming children in his name? Are we helping the children we do have find, experience, and come to know Jesus?  Or do we wish we could just see them but not hear them.  How many of us never engage the children in our midst in conversation, pretending that they aren’t there.  This is wrong.  If you want to be great in the Kingdom of God, then welcome the children that we already have in our midst, and also those who may come in the future.  

But it also goes beyond children.  Jesus is also calling his disciples, his church, to be a people who embrace the broken, the hurting, the poor, the marginalized, and the outcast.  He is calling his disciples not to run after the seats of power.  He is calling his disciples not to fawn over the rich, powerful, beautiful, and the privileged.  We are to discriminate based on power, money, and influence.  We are to be open to all people, all walks and kinds of people.  Rich, poor, white, black, American, European, Japanese, etc…  And we are to welcome them in Jesus name, because according to Him, when we welcome them, we are welcoming him.  Kind of sounds like the parable of the Sheep and the Goats in Matthew 25 doesn’t it?  How are we doing church in welcoming children and those who are like children (how they were seen in 1st Century?)

So let’s talk about a little further about what God may be saying to us as individuals and as a community about being great in the Kingdom, about being humble, about asking questions, and about welcoming others into our midst.  Let’s see what God may have for us in our time of unpacking and discussion. 

Upside Down: Life in the Kingdom Week 2

Today we are looking at our second week of our series Upside Down: Life in the Kingdom.  This series is looking at how our lives when they follow Jesus seem to be upside down from the values and norms of culture.  

Last week Matt covered the message of The Way Up is down and looked at Humility and did a great job of it, along with some help from his friends. 

Today we are going to be covering the theme of loving your enemies.  

Before we jump into the Scripture text for the morning, I want to share an experience that I had earlier this week that sheds light on our Scripture and our theme.  This past week I traveled to Tampa, FL to attend the 2015 Annual Conference of the Church of the Brethren, of which our community is a part of denominationally speaking.  One of the things that took place during the conference was the participation in the conference of the EYN women’s choir.  EYN stands for Ekklesiyar Yan'uwa a Nigeria and is the largest Church of the Brethren body in the world, larger than us here in the US.  Many of you know what has been happening in Nigeria in relation to Boko Haram. We heard about the Chibook girls who were abducted in April of 2014.  The majority of these girls were EYN members.  

There were two things that happened during conference that truly stood out to me.  The first was when there was a “wall” of victims of Boko Haram in front of the gathered body.  This “wall” stretched from one side of the stage to the other and each section of the “wall” was around 5 feet tall and had names of people killed in the conflict.  It was deeply moving and ripped my heart out to see those thousands of names.  Names of men, women and children massacred in cold blood from 2008 to the present.  And to see those who were holding the sections, knowing that probably every single one of them had lost friends, family, and relatives to the senseless acts of violence perpetrated by Boko Haram.   

The second thing that happened during the conference was that the EYN Women’s Choir sang several times throughout the conference.   One of the first times they sang was during a worship gathering early in the week (it was either Saturday night or Sunday morning).  During one song sang in their native tongue they sang about Christ’s call for those who follow after him to forgiveness.  One of the lines in the song was something like “What kind of person are you if you can’t forgive?”  Here was these women who had suffered so much, who stared at the face of evil, who no doubt had friends and family members murdered, and possibly even been attacked themselves, up on stage singing about God’s call to forgiveness.  God’s call to love our enemies.  Over and over the call was for prayer for Boko Haram.  In those prayers and messages there was no hint of hatred, bitterness or rage.  No, they had a love for Boko Haram and wants them to come to know Jesus and his saving love and forgiveness.  I was so struck with the fact that those dear sisters and brothers understood something that I don’t.  They understood what Jesus meant when he called for his disciples to love their enemies.  

Let’s look at our text today and see what Jesus is calling us to live out in his upside down Kingdom.  Let’s look at Luke 6:27-36.  

“But to you who are listening I say: Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you.  If someone slaps you on one cheek, turn to them the other also. If someone takes your coat, do not withhold your shirt from them. Give to everyone who asks you, and if anyone takes what belongs to you, do not demand it back.  Do to others as you would have them do to you. “If you love those who love you, what credit is that to you?  Even sinners love those who love them.  And if you do good to those who are good to you, what credit is that to you? Even sinners do that.  And if you lend to those from whom you expect repayment, what credit is that to you?  Even sinners lend to sinners, expecting to be repaid in full.  But love your enemies, do good to them,  and lend to them without expecting to get anything back. Then your reward will be great, and you will be children of the Most High, because he is kind to the ungrateful and wicked.  Be merciful, just as your Father is merciful.”

From first glance we can obviously see that this text is radical, subversive, and upside down from the world and culture.  This is not how we are taught to live according to the ways and attitudes of the Kingdom of this world.  But Jesus call here is for those of us who would follow after Him, and in following after Him and His Kingdom, we live an upside down existence.  

Jesus spends no time in getting right to this upside down call of loving of enemy.  In fact the first four things he calls his followers to, are so upside down, that in our fleshly state, we can’t see how this call even makes any logical sense.  If we are to follow what Jesus is calling us to, we don’t need to do an external change of behavior, what is truly needed is a change of heart.  And this change of heart can only come from an encounter with Jesus.  One of the questions that came to my mind when hearing the EYN Choir was “where does this kind of love, forgiveness  come from?”  I knew the answer, the only answer that would allow someone who had faced so much hell on earth, to turn around and love the ones who had inflicted so much pain on their lives.  The answer to that question has to be an encounter with the living, resurrected Jesus.  

The first thing we see in verse 27 is Jesus call for us to love our enemies.  If you were sitting there listening to Jesus speaking and you heard his call to love your enemies, your mind no doubt went to the Roman empire.  That was the largest enemy that the people of Israel had.  The empire that taxed them heavily, took over their land, and crucified them if they go out of line.  So when Jesus was calling on them to love their enemy, he no doubt meant that they were supposed to love the Romans.  

But what does it practically look like to love your enemies?  To truly flush out in the every day this upside down call of love for enemy?  The rest of verse 27 and verse 28 give us some clues about loving one’s enemy and what it looks like.  Jesus goes on to say after his call to love our enemy, that we are to, “do good to those who hate you,  bless those who curse you, pray for those who mistreat you.”  Talk about upside down- life in the Kingdom.  What Jesus lays out in this 3 simple to understand, but extremely difficult to live out actions, is what it truly means to live an upside down- Kingdom of God existence.  There are passages in Scripture that can be hard to truly understand what they really mean.  I don’t believe this Scripture is one of those.  It is really easy to understand that we are to do good to those who hate us, to bless those who curse us, and to pray for those who mistreat us.  Very very simple to understand, but very very difficult to actually live out and put into practice.  Usually these are the last 3 things we want to do to our enemy.  Instead of doing good we want to get them back for what they did to us.  We want revenge.  When we get cursed we want to curse back.  When we get mistreated, we want to turn around and mistreat them.  The last thing we want to to do is to do good to those who don’t want to do good to us.  The last thing we want to do is to bless those who are cursing us.  The last thing we want to do is to pray for those who are mistreating us.  And when we live in the flesh, these 3 things are next to impossible.  We can't will ourselves enough to live them out.  We can't work enough love up in our lives to respond to evil with good.  No, these kinds of reactions, this kind of love that would rather love and forgive then hate and get revenge can only come into our lives through the power, grace, and love of Jesus.  After all, he isn’t calling us to do anything that he hasn’t already done.  You are to be like this because this what he is like.  He didn’t show love only to his friends, but he also showed love to his enemies, weeping over the city that had rejected his plan for peace, forgiving those who had crucified him while hanging on the cross, etc..

You see Jesus is saying that it really is easy to love those who love you.  It’s easy to do good to those who have been good to you.  It’s easy to loan to someone you know who will repay you.  But it’s really difficult to love your enemy when they want to harm you, curse you, mistreat you, abuse you, and want your downfall.  But that is exactly what Jesus is calling his disciples to then, and that is what he is calling his disciples to today.  This radical, counter-cultural, subversive, upside down, Kingdom of God life that Jesus is calling us to, if we really want to live this out, it will require our death.  No, not in the literal sense (though it has costed others literally to lose their lives by loving their enemy instead of fighting back).  No if we want to love our enemy the way that Jesus wants, we will have to die to ourselves and follow him.  Just a few chapters after our text for the morning, in Luke 9:23, we find these words, and unless we take them to heart, and seek to live them out, our topic about loving our enemies is really moot.  Luke 9:23 says, “Then he said to them all: “Whoever wants to be my disciple must deny themselves and take up their cross daily and follow me.”  Unless you die to yourself and seek to follow Jesus, all this conversation about loving your enemy, doing good to those who hate you, blessing those who curse you, and praying for those who are mistreating you, makes absolutely no sense.  And not only does it not make any sense, you actually won’t want to follow Jesus into his upside Kingdom life.  So before you can love your enemy, the first thing you really need to do is to get on the cross, die to yourself, and then get off the cross and begin to live His life through your life.  And part of this life living through you is not only the desire to, but also the ability to.  The desire and ability to look at your enemies and to love them.  The desire and ability to pray for those who are or want to mistreat you.  The desire and ability to actually do good to those who are or want to harm you.  The desire to bless those who are cursing you.  And the desire and ability to repay evil not with more evil, but to repay evil with good.  

That is where the EYN women’s choir and the whole EYN church got it from.  That is where they got the desire and ability to love their enemies and to forgive them. They got it from Jesus and that is where we will get it from.  

So let’s flesh this out a little more fully.  Let’s talk about the text, let’s tell stories of when we have seen this passage fleshed out in our world, let’s talk about how we might love our enemies more, and let’s talk about what God might be saying to us through his word, the messages, and our conversation together. 

God of Justice Week 4

We come to the end of our 4 week series entitled God of Justice, looking at God’s heart for the poor, needy, oppressed and vulnerable in the world.  We have talked about justice and we have also talked a lot about how God’s heart breaks when he sees injustice in the world.  And how we should pray that the things that break the heart of God would break our hearts.  

We’ve spent the last 4 weeks in the Old Testament and have seen the thread of God’s call on his people has not just been about sacrifice, but about mercy.  That God’s heart throughout all of Scripture is about justice.  The thread that we have seen is that God doesn’t just want his people to worship him and then not think a thought about how we then engage with the world around us.  These things, our religious rituals and practices and our acts of blessing, service and justice are intrinsically connected to each other according to God.  

The first two weeks we looked at two texts in Isaiah.  Isaiah 58 talked about the kind of fasting that God wanted.  The prophet Isaiah was sharing with the people of God that the needed to not just fast and worship, but their fasting should be to work for justice in the world.  To  feed the hungry, clothe the naked, visit the sick, etc..  And basically even though the Parable of the Sheep and the Goats hadn’t been spoken yet, to live out that parable in the world.  

We then took a look at the text that Jesus took as his mission statement if you will, Isaiah 61.  We talked about how these verses drove everything about Jesus ministry in the world.  And how it really should be our hearts cry and mission in the world as well.  To live out shalom, the way things should be, in the here and now.  

Last week we looked at Amos 5:21-24 and saw the thread that runs through so many of the prophets.  The people of God thinking that their religious rituals and practices were enough.  That that is what God really wanted, but God wanted and wants justice to flow like a river and a never ending stream.

Today we take a look at another prophet and see what he might say to us about God, God’s heart for justice, and what He might truly require of us.  We’ll spend time look at Micah 6:1-8.

Before we jump into Micah 6:1-8 let’s take a deeper look at Micah to understand the context of what we will be reading together.  Micah was a prophet in the 8th Century BC and he was from Moresheth in Judah, which was roughly around 25 miles southwest of Jerusalem.  He was a contemporary of Isaiah, Hosea and Amos.  His message was chiefly to the southern Kingdom of Judah, his people so to speak.  But especially to those living in the heart of Judah, the city of Jerusalem.  Much of Micah’s indictment against Israel and Judah involves the Nations injustice towards the lowly- unjust business practices, robbery, mistreatment of women and children, and a government that lived in luxury off the hard work of it’s nations people who struggled and were oppressed.  He also reproaches unjust leaders, defends the rights of the poor against the rich and powerful and preaches social justice while looking forward to a world at peace centered on Zion under the leadership of a new Davidic Monarch.  We see this longing in Micah 5:2 where he prophesies where the Messiah Jesus will be born.  

With the background out of the way, and a way to give us insight into our text for the morning, let’s turn to Micah 6:1-8 and see what we might find out about justice from this text.  

Micah 6:1-8 says, Listen to what the Lord says: “Stand up, plead my case before the mountains; let the hills hear what you have to say. “Hear,  you mountains, the Lord’s accusation; listen, you everlasting foundations of the earth. For the Lord has a case against his people; he is lodging a charge against Israel. “My people, what have I done to you? How have I burdened you?  Answer me. I brought you up out of Egypt and redeemed you from the land of slavery. I sent Moses to lead you, also Aaron and Miriam. My people, remember what Balak king of Moab plotted and what Balaam son of Beor answered.

Remember your journey from Shittim to Gilgal, that you may know the righteous acts of the Lord.” With what shall I come before the Lord and bow down before the exalted God?  Shall I come before him with burnt offerings, with calves a year old? Will the Lord be pleased with thousands of rams, with ten thousand rivers of olive oil?  Shall I offer my firstborn for my transgression, the fruit of my body for the sin of my soul?  He has shown you, O mortal, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God.”

So Micah 6 kicks off with an imaginary conversation or even a courtroom trial between God and Israel.  In verses 1-5 the Lord introduces his case against the disobedient people of Israel.  He lays out their story and how He delivered them, redeemed them, and lead them in their history.  A history that every single person would have known, studied and repeated to their children.  God through Micah lays out that common history to show them his deep love for the people of God and how he truly wants the best for them.  Even if they think he is burdening them with a burden that they can’t bear.  

After pleading his case to the people of Israel, verses 6-7 record Israel’s response as a series of questions beginning with “with what shall I come to the Lord.”  And right here is where you realize that the people of God just don’t get it.  They just don’t realize that, even with all of their history, with this God, this redeemer, this provider, this sustainer, this God of Justice, that they don’t know his heart.  They don’t know that God desires mercy not sacrifice (as Hosea 6:6 says) and so they ask him these questions.  

These questions are focused on their external religious rituals and their questions show progression from lesser to greater.  The first question is the wondering if God would be satisfied with burnt offerings of year old calves.  The second thought they wondered about, whether it would satisfy God, was a thousand rams.  Now this is full of hyperbole because to accomplish the sacrifice of a thousand rams would either require a very very wealthy individual or the entire community.  And lastly the question leads them to what they would consider the biggest act of sacrifice they could even imagine, would the sacrifice of their own child satisfy God.  Unfortunately sacrificing of their own children was not unheard of in Israel.  It happened mostly in the Valley of Hinnom, where we get much of the pictures that Jesus would have used to describe Hell.  They try to seek God’s satisfaction with anything but the true thing that He wants, our Hearts for Him and our hearts for others.  

And so they ask what he truly wants, and God’s answer is a thread, that I said before, runs throughout each Scripture that we looked at the last 4 weeks, but also throughout the Prophets in the Old Testament, and throughout all of Scripture.  In fact God says, through the prophet, “I have already shown you.”  It’s almost like he says, “I’ve already told you over and over and over again.  And you keep missing it. You think that if you just do these religious rituals, that that will appease me and you can then go off and oppress others, and commit injustice in the world.”  No, he says, if you really really want to know what I require.  What I really desire, it is simply three things.  Just as Israel’s rhetorical question had a 3 part progression, Verse 8 contains a similar progression.  

The three things that God truly requires of his people is that we would act justly, love mercy, and walk humbly with our God.  

First, he desires his followers to do or act justly.  To act in a just and fair way towards others.  Treat them the way you would want to be treated.  Micah’s audience would have understand the idea of acting justly as living with a sense of right and wrong.  And living in such a way that when they would see wrong being committed (injustice) that they would act to bring justice to that situation.  God’s heart and his desire is for his people to live and act out justice in the world and have God’s heart for people facing injustice.  NT Wright says, “Doing justice in the world is part of the Christian task.” and “Those who follow Jesus are committed to as he taught us to pray, God’s will be done on earth as it is in heaven and that means that God’s passion for justice must be ours too.”  This acting justly, according to the Biblical narrative, is intimately connected to reconciliation, to setting relationships to the right.  If we want to act justly in the world, it really means (as we’ve talked before) not just signing up for a one time service project (though it may start there), or just giving some money to a local non-profit (though it may start there to).  No, acting justly means getting to know someone, hearing their story, sharing your story with them, and committing to walk with them, pray for them, listen to them, and using your voice and your influence (because believe it or not you have more influence and voice than you think you do) to advocate for them.  

The second thing God wants from his people is to love mercy.  The Hebrew word for mercy is hesed which means loyal love or loving-kindness.  Israel was to promote mercy.  They were to not only show mercy, but to love to show mercy.  Again God is putting his finger on something that they (and all of us I believe) struggle with.  They (and us) aren’t just to show mercy but to love to show mercy.  We can’t think that we can fool God by acts of mercy, when our hearts aren’t in it.  Maybe we want to show mercy to someone because we have to, or we’ll get a pat on the back, or someone will look at us and say “Wow.  You are amazing.  How do you do it.”  And so we do these things for appearance sake, or to get a high off of doing something good, or the recognition that might come with it.  But God is again zeroing in on our heart.  God has a heart of justice and mercy and he wants us to have his heart.  You see both justice and mercy are foundational to God’s character.  And if we say that we want to follow Him, then we need to have his heart for justice and mercy as well.  

His last desire for his people is that we would walk humbly with Him.  A description of the heart’s attitude towards God.  Instead of taking pride in what we bring to God (like what verses 6-7 speak about)we have to humbly recognize that no moment of personal sacrifice can replace a heart committed to Justice and love.  We need humility in how we approach God and how we then live out His Kingdom in the world.  The Israelites thought they had God figured out and in their box.  Just do some sacrifices, do the religious ritual things and God will do what we ask or want.  We give him what he wants, he’ll give us what we want.  But God doesn’t work that way.  And God doesn’t just want our external religious rituals.  He wants us to walk with Him, learn from him, see people the way that he sees them, figure out what he loves and begin to love that, and to see what breaks his heart so that it would break ours and send us out into the world being his hands and feet and working for shalom, the way things should be.  

The response of a Godly heart, set of really knowing and living what He wants, is outward (do justice), inward (love mercy) and upward (walk humbly with our God).  That is what it really comes down to.  The same 3 relationships Jesus had, and the same three 3 relationships that he wants us to have and live out.  In fact, when we pull these all together we have a disciple of Jesus who loves God with all their heart, soul, mind and strength and loves their neighbor as they love themselves.  

And so my prayer for us from this series is that we wouldn’t just run out of here and seek to do acts of justice. My prayer is that we would realize that our discipleship means that our worship and prayer life is intrinsically linked to our blessing, serving and justice life.  That worship and prayer is worship and prayer, but so is justice and standing up for the poor, marginalized, oppressed and needy.  And that God desires all of that together and for us to live a holistic life as a follower of Jesus.  

And so what does it mean to follow this God of Justice?  What does he really want from us?  Act Justly, Love Mercy and Walk humbly with Him.  Simple to say.  Hard to live out.  So let’s talk about what that might look like.  What does it look like to live these 3 things out holistically?  And what can we do as followers of Jesus to live out justice, mercy, and walking with Him?

1.  What thoughts, comments, insights, questions, etc.. do you have regarding Micah 6:1-8 and/or the message?  

2.  Which of the three verbs (Act justly, Love mercy, walk humbly with your  God) stands out to you?  Why?  How might you seek to grow in that one area?

3.  What are practical ways our church can join in the rich history of  standing against injustice and for righteousness in our own community  and our world?

 4.  What is God saying to you and what are you going to do about it?  What is God saying to us and what should we do about it?

God of Justice Week 3

Today we continue our 4 week series entitled God of Justice looking at God’s heart for justice in the world, his desire for us to move our worship out into the world, and how our hearts should break with the things that break God’s heart.  And one of the things we definitely know is that God has a heart for justice (last week in Isaiah 61 we read these words, “For I, the Lord, love justice”), and that injustice in the world breaks his heart.  

Today we are looking at Amos 5:21-24 but before we get into the text that we are looking at, we are going to do some background on the prophet Amos, what lead to it’s writing, and what he was speaking out against.  

Amos was a prophet, who was a shepherd and a fig tree farmer before God’s call on his life.  He preached around 750 BC and was a contemporary to Isaiah and Hosea.  He was from the southern Kingdom of Judah but preached in the Northern Kingdom of Israel.  Both Judah and Israel were enjoying great prosperity and reached new political and military heights.  It was also a time of idolatry, extravagant indulgence in luxurious living, immodesty, corruption of judicial procedures and oppression of the poor.  He spoke a lot about the widening gap between the very wealthy and the very poor and his major themes in the book that bears his name are social justice, God’s omnipotence, and his divine judgment.  

With that background let’s turn to Amos 5:21-24 and see what it might have for us today in our world almost 3,000 years later.  Amos 5:21-24 says, “I hate, I despise your religious festivals; your assemblies are a stench to me. Even though you bring me burnt offerings and grain offerings, I will not accept them. Though you bring choice fellowship offerings, I will have no regard for them. Away with the noise of your songs! I will not listen to the music of your harps.  But let justice roll on like a river, righteousness like a never-failing stream!”  

So God through the prophet Amos is confronting the people of God, the Israelites, regarding their communal life together.  He is confronting them in relation to their religious practices.  God points out that He isn’t looking for an abundance of religious practice.  No, what he is really looking for is his people working for justice in the world.  Religious ritual and practice aren’t enough.  I’m not saying that spiritual disciplines such as prayer, fasting and worship aren’t needed and that God doesn’t care for them.  No, what I am saying, as Amos is saying, is that God wants our internal lives to match our external lives and that our worship, prayer, and fasting should lead to acts of right living, right action, and working for justice in the world.  

In verse 21 we read this, “I hate, I despise your religious festivals; your assemblies are a stench to me.”  Wow.  Talk about harsh sounding.  Amos was in the midst of a culture, as I mentioned before, that was steeped in religious tradition, religious practice, religious systems, and religious rules and regulations.  But all the religious traditions, religious systems and religious practices didn’t lead to a better or more just world.  The people who were caught up in the religious system still went out, after participating in worship and other religious practices and oppressed their workers, the poor, and others.  And God saw right through the religious veneer of these people and to their heart.  That is the reason that God through the voice of Amos is saying that he hates their religious festivals and assemblies.  

Here was the people of God, the Israelites, living out the faith that was handed down to them for probably thousands of years.  Religious rituals, festivals, assemblies and ways of relating to God that generations had followed before.  So Amos comes along and says that God despises their religious assemblies and festivals.  And the people loved it and welcomed Amos and his message with open arms….or not.  It isn’t a surprise then to realize that this message would have offended those who would have heard it.  I can almost hear the voices and responses now…”But isn’t this what you wanted from us.  Isn’t this the type of religious “system” that you wanted from us?  Isn’t this how we are to have a relationship with you?  Why do you despise what you initiated?”  But before we can get an answer to those questions, Amos continues on telling the people what God is seeing in their engagement with him and with those win the world.  

Amos continues speaking the voice of God to the people of Israel when he says, “Even though you bring me burnt offerings and grain offerings, I will not accept them. Though you bring choice fellowship offerings, I will have no regard for them. Away with the noise of your songs! I will not listen to the music of your harps.”  Everything that the people of God prided themselves on.  Their religious sacrificial system.  There religious festivals.  Their songs of worship.  All of these religious things that the people of God did, that they thought God wanted from them, was actually getting in the way of what God actually wanted.  What Amos is getting at here is that God doesn’t care about good worship, or good theology if justice doesn’t accompany them.  He is saying that all of these things that the people were doing were actually being rejected by him.  That they were a stench to him because they didn’t move from worship and engagement with Him out into the world to be about the work of the Kingdom of God in the world.  Yes they “worshipped” and “prayed” and did all the religious rituals, and then when they went out into the world, their religious rituals didn’t translate into loving of their neighbors, caring for the poor, the widow, the orphan.  

What does God want then?  If the people’s religious rituals (their festivals, their worship, their prayers, etc..) were a stench to him then what is worship that he would accept?  Verse 24 answers this question.  “But let justice roll on like a river, righteousness like a never-failing stream!”  So we know that it really wasn’t Israel’s religious practices per se that was the problem.  It was the fact that these religious practices didn’t lead the people into acts of justice and righteousness.  Religious activities without justice and righteousness are abhorrent to Yahweh. Moreover, the righteous and justice acts he demands are not the intermittent kind showing up here or there. But the constant kind that rolls down like waters and is an ever-flowing stream.  The people of Israel (and by definition those who seek to follow Him) would find them (and us) trying to fight the very God they are worshipping.  If our acts of worship, prayer, etc.. aren’t in tandem with acts of justice and righteousness, then the river of God will wash over us.  And we will find ourselves struggling against the current of God’s river of justice.  We will actually be trying to go upstream, fighting the current, and going in the wrong direction.  God calls us to lift our feet off the bottom of the stream, turn around, and be led by his Spirit, into the world as the hands and feet of Jesus, working for justice and righteousness all around us.  To live justice, the way things should be.

It is a reoccurring theme within all the prophets: God resists religious expressions that separate orthodoxy (right beliefs) from orthopraxy (right actions). Isaiah complains about Sabbath observances disconnected from care for the needy (Isaiah 58). Joel calls for God's people to rend their hearts, not their garments (Joel 2:13). Micah reminds us of what God's final requirements are: do justice, love mercy, and walk humbly with your God (Micah 6:8). These prophetic calls in no way diminish creed and liturgy in the life of the church: those rubrics which give us the very grammar we need to worship God. But it does demand that creed, liturgy and practice all be brought together in an inexorable bond under the umbrella of our ecclesial head, Jesus Christ.

Put another way..if our orthodoxy (right belief) doesn’t lead to orthopraxy (right action) that it isn’t really orthodoxy.  If all of our religious beliefs, practices, rituals, systems, events, theology, etc…don’t lead to justice and righteousness then they are really a huge waste of time and God doesn’t get any praise, joy, worthship, etc.. out of it.  I would say that if we aren’t engaged in acts of seeking to make this world a more just, fair, and right world, then God would also not want us to worship Him at all. God wants holistic individuals and communities who see worship, prayer, fasting, etc.. and justice, mercy, blessing going hand in hand with each other.  They are not separated from each other.  We don’t need worship Christians and Justice Christians.  We need followers of Jesus whose worship and prayer sometimes looks like “worship” and “prayer” and sometimes their “worship” and “prayer” looks like feeding the hungry, standing up for the poor and oppressed, clothing the naked, visiting the sick and needy, and living out the life of the sheep found in the parable of the Sheep and the Goats in Matthew 25.  

The river of God’s justice is flowing out of his throne and into the world.  Just as plants and animal life flourish where there is water, so humanity flourishes where there is justice and righteousness.  God is asking us to jump into this river of justice and righteousness.  To wade deep into his water.  To go with His flow (His Spirit) into places which need the waters of life and justice.  Where the water of God’s love, grace, mercy, righteousness, and justice will heal, restore, renew, and grow.  Where human life will be able to flourish and be the way things are supposed to be.  

Are we worshipping God on Sunday morning but not working for justice during the week?  Are we doing the external acts of worship and prayer and other spiritual practices yet not getting to the deeper matters of mercy, justice, and righteousness.  (Matthew 23:23…

Woe to you, teachers of the law and Pharisees, you hypocrites! You give a tenth of your spices--mint, dill and cumin. But you have neglected the more important matters of the law--justice, mercy and faithfulness. You should have practiced the latter, without neglecting the former.”  Are we going against the flow of God’s river of justice and righteousness? 

How can you and I do a better job of combining our worship and prayer with our justice work?  Or better yet how can we do a better job of seeing our prayer and worship as worship and prayer but also see the things we do that work for justice and against injustice in the world as prayer and worship as well?  How can we be holistic followers of Jesus who serve the poor, oppressed and needy out of our connection with God, Jesus and the Holy Spirit?  How can we be Justice and Worship Christians, where our worship and prayer leads us into justice work. And where our justice work leads us into worship and prayer? 

Let’s spend some time dialoguing around these issues raised in Amos 5 as well as the message.  Let’s talk about what it looks like to be holistic in our worship and justice work.  And let’s talk about what it might look like for you and I to jump into God’s river of justice and righteousness and go along with the flow of the river and see where we might end up.  

1.  What thoughts, comments, insights, questions, etc.. do you have about Amos 5:21-24 and/or the message?

2.   Has religious practices ever gotten in the way of God’s justice in the world?  How can our worship lead us into justice work and how can our justice work lead us into worship?    

3.  How can you and I let the river of God’s justice and righteousness flow through us?  What might it look like for Veritas to jump into the river together?

4.  What is God saying to you and what are you going to do about it?  What is God saying to us and what should we do about it?

God of Justice Week 2

If you were to come up with a mission statement that drove the life of Jesus what would you come up with?  Would you come up with the Great Commission from Matthew 28:16-20 about making disciples of all nations?  Would you share the Great Commandment to love God with all your heart, mind, soul and strength and love your neighbor as you love yourself?  Would you vote for John 10:10 that Jesus came to to give us life and life to the fullest?  Or would you turn to Luke 4 and recall the words that Jesus read in the Synagogue from Isaiah 61?  

I believe that you could probably answer any one of these Scriptures as Jesus mission statement.  But for our conversation today we are going to look at one of the Messianic texts in the Old Testament that points to what the role of the Messiah was to be in the world, and then what I believe those of us who seek to follow Jesus should be about, and how we should spend ourselves for the sake of the world. 

Let’s turn to the text that Jesus quoted from when he stood up in the Synagogue in Luke 4:14-21 and let’s look at how this text from Isaiah I believe directed how Jesus saw himself and his calling upon his life as Savior and Messiah.  Let’s look at Isaiah 61:1-9 together.  

“The Spirit of the Sovereign Lord is on me, because the Lord has anointed me to proclaim good news to the poor.

He has sent me to bind up the brokenhearted, to proclaim freedom for the captives and release from darkness for the prisoners, to proclaim the year of the Lord’s favor and the day of vengeance of our God, to comfort all who mourn,

and provide for those who grieve in Zion— to bestow on them a crown of beauty instead of ashes, the oil of joy

instead of mourning, and a garment of praise instead of a spirit of despair. They will be called oaks of righteousness, a planting of the Lord for the display of his splendor. They will rebuild the ancient ruins and restore the places long devastated; they will renew the ruined cities that have been devastated for generations. Strangers will shepherd your flocks; foreigners will work your fields and vineyards. And you will be called priests of the Lord, you will be named ministers of our God. You will feed on the wealth of nations, and in their riches you will boast. Instead of your shame you will receive a double portion, and instead of disgrace you will rejoice in your inheritance. And so you will inherit a double portion in your land, and everlasting joy will be yours. “For I, the Lord, love justice; I hate robbery and wrongdoing. In my faithfulness I will reward my people and make an everlasting covenant with them. Their descendants will be known among the nations and their offspring among the peoples. All who see them will acknowledge that they are a people the Lord has blessed.”

So what we see at the beginning of this text is this statement, “The Spirit of the Sovereign Lord is on me, because the Lord has anointed me”  The word anointed here is the word that we get the word Messiah from.  And so from the days of this writing this text was considered a Messianic text, as I mentioned before, and was what people would expect the future Messiah to be all about.  What the Messiah’s ministry and life would revolve around.  Now the beginning of this text in Isaiah is about the Messiah.  He is the true Anointed One, which is what the word Messiah means.   But in a very real way, each of us, if we are followers of Jesus are also anointed.  We aren’t THE anointed one.  But we are anointed, as we’ll look at in a bit, to be about the same thing that the anointed one was all about.  So let’s see what the Anointed One was anointed to do, and then by definition what things we are supposed to be about as followers.

The first thing the Messiah was anointed to do was to proclaim good news to the poor.  The word good news used here is the word from which we derive the word Gospel from.  Now as we talked about last week I believe there are two sides to this concept.  I believe that all of us are spiritually poor and are in need of the Gospel and so there is that spiritual side of things if you will.  Just like what we find in the Beatitudes in Matthew 5 which says, “Blessed are the poor in spirit for theirs is the Kingdom of Heaven.”  But I think we do a disservice, if not an outright mishandling of the text if we just limit it to the idea that Isaiah is talking about spiritual poverty.  And that we are supposed to proclaim the gospel to the spiritually poor.  No, this text speaks more primarily to the reality of poverty, lack of resources.  There is the hard reality of actual poverty in our world.  In our world there are 2.2 billion people live on less than 2 dollars a day.   

Is the church being good news for the poor?  Are we siding, like Jesus, with the poor?   If the message of good news is not good news to the poor, than it is not the gospel of Jesus Christ.  It reminds me of the statement that was made famous by Karl Marx, “Religion is the opiate of the masses.”  What he was saying and getting at is the problem of making the gospel all about an end destination and not this life, and then you can treat people however you want, just giving them hope for a better eternity.  But this is not the gospel, especially if it isn’t good news to those who are in poverty.  

Next the Messiah was anointed to bind up the brokenhearted.  We get the picture of a heart that is broken, defeated, joyless, and hopeless and we get the picture of someone coming and putting the broken heart back together.  To get this heart wholeness, healing, victory, joy, and probably one of the biggest needs, the need of hope.  A picture of people, coming alongside others, walking with them, fighting for them, praying for them, advocating for them, and helping them reclaim hope.  And probably the biggest way of doing that is not to look at people as projects, but look at them as people.  People created in the image of God and loved by our Creator.  I think we would go along way and that justice would go along way if we would just remember this and put it into practice.  

Next the Messiah was anointed to “proclaim freedom for the captives and release from darkness for the prisoners, to proclaim the year of the Lord’s favor.”  This part of Isaiah 61 was related to the practice of Jubilee and definitely points back to Leviticus 25:8-12 which says, “Count off seven sabbath years—seven times seven years—so that the seven sabbath years amount to a period of forty-nine years. Then have the trumpet sounded everywhere on the tenth day of the seventh month; on the Day of Atonement sound the trumpet throughout your land. Consecrate the fiftieth year and proclaim liberty throughout the land to all its inhabitants. It shall be a jubilee for you; each of you is to return to your family property and to your own clan.  The fiftieth year shall be a jubilee for you; do not sow and do not reap what grows of itself or harvest the untended vines.  For it is a jubilee and is to be holy for you; eat only what is taken directly from the fields.”  Jubilee was about restoring the land and possession to people who had lost them every 50 years.  Debts were forgiven  and ancestral land was return.  Jubilee was about justice…the vision that makes things right again.  

Obviously again this part of the Scripture brings spiritual freedom, spiritual darkness, spiritual captivity to mind.  That Jesus coming to this earth was about freeing people from sin, death, evil and hell.  That it was about deliverance from sin and death.  That these things that Jesus came to set right were all effects of sin.  God seeks to reverse the effects of sin and calls us as followers to do the same things.  But again if we limit these verses to only “spiritual things” and only talk about things like evangelism and sharing the good news without talking about freeing people from physical captivity (like in relation to Human Trafficking and sexual slavery) and giving to physical sight to the blind, then we are doing a disservice to this text, and are committing super flawed exegesis.  No, to truly live out the calling of being a follower of Jesus we do the work of sharing the good news of Jesus Christ (the gospel) both with our words and in our actions.  Yes we proclaim freedom and sight for the spiritually bond and blind.  But we also work for the physical freedom of prisoners who are unjustly punished and also physical sight for the blind.  

Jumping to verse 4 we revisit the picture of justice being like rebuilding a devastated town or city that we saw in Isaiah 58.  Verse 4 says, “They will rebuild the ancient ruins and restore the places long devastated; they will renew the ruined cities that have been devastated for generations.”  A few comments need to be mentioned here.  The word they is interesting.  It seems to be saying that those who have been freed, proclaimed the good news to, given sight, mourned and comforted, are now to go out and work for justice in the world.  They are the ones then to go work to proclaim the good news, bring freedom, comfort, hope, giving sight, etc..  That once you have experienced justice in your life, you are to work for justice for others and not just keep it to yourself.  This works, I believe, in proclaiming the gospel both in word and in deed.  

Also the work of justice is about rebuilding, raising up and repairing. If justice is about the ways that things should be, then the picture we get of people who are working for justice in the world is a town that is being rebuilt brick by brick, block by block, house by house.  It brings to mind, no doubt, the people of God coming back from Exile and finding their towns and cities in ruins, (Nehemiah comes to mind) and beginning the long hard work of putting their cities back together.  That is what Justice does.  It puts towns, cities, countries and the world back together the way that it should be.  

The work of justice.  The world of rebuilding, raising up and repairing isn’t just for those who work with justice non-profits.  It isn’t just for the young.  It isn’t just for those whose heart beats around the cries of injustice.  No, according to verse 6, the work of justice is for all those who follow after the anointed one.  “And you will be called priests of the Lord, you will be named ministers of our God”.  You see we are all Priests.  We are all Pastors.  We are all missionaries.  And the work of justice is for everyone, from the youngest to the oldest, from the richest to the poorest, from the suburbs to the country to the cities.  

This work of justice doesn’t come from our own compassion for justice in the world  No, justice comes directly from the heart of God.  In verse 8 we read, “For I, the Lord, love justice;  I hate robbery and wrongdoing.”  God loves justice and his heart breaks because of the injustice that is happening in our world today.  Our prayers today and everyday should be God break my heart with the things that break yours.  When you begin to pray that your heart will break because of the injustice in the world.  Your heart will break just like God’s heart in relation to injustice.  

Lastly, Isaiah is calling the people of God back to their calling as a people.  The calling that has been on the people of Israel from the time of Abraham.  The Abrahamic covenant found in Genesis 12 is reiterated in verse 9 and calls the people to the work of justice in relation to why they exist in the world.  “Their descendants will be known among the nations and their offspring among the peoples. All who see them will acknowledge that they are a people the Lord has blessed.”  And if they are the people that the Lord has blessed, then these people are blessed for the sole reason that they are blessed to be a blessing.  To use their blessings to be a blessing to others.  To use the power, position, education, etc.. to work for justice in the world.  That is God’s call on the church as well.  We are blessed to be a blessing and to use what we have been given (our time, talents, finances, position in life, education, etc..) to be a blessing by working for justice in the world and fighting against injustice.  You and I are anointed by the anointed one to be about the work of justice.  

The question then becomes what does verse 1 and 2 look like for each one of us.  How are you and I proclaiming good news to the poor, binding up the brokenhearted, proclaiming freedom, and releasing people from darkness?  Also why did Jesus choose this passage as his manifesto, his mission statement, his campaign as King so to speak?  And how can we live out this type of justice in our world today.  Let’s talk more about ways to live Isaiah 61 as individuals and as a community. 

Discussion Questions:

1.  What thoughts, comments, insights, questions, etc.. do you have regarding the Scripture (Isaiah 61:1-9) and/or the message?

2.  Why do you think Jesus chose this passage as his mission statement, manifesto, or for his campaign (if you will)?  How did he preach good news to the poor, bind up the brokenhearted, proclaim freedom, and give sight to the blind?

3.  How can you and I live out Jesus mission statement from Isaiah 61:1-9 in Lancaster and the world?  How are you currently living our his mission statement through your life?

4.  What is God saying to you and what are you going to do about it?  What is God saying to us and what should we do about it?

God of Justice Week 1

Today we begin a four week series looking in the Old Testament and finding God’s heart for justice in the world.  We’ll explore 4 different Scriptures that share God’s heart for justice and his call to those who follow him to have his heart and work for justice in the world.  

Today and for the next 3 weeks we will be exploring God of Justice.  Many times when we think of the Old Testament we don’t realize the amount of space given to God’s heart for the poor, oppressed and needy.  In fact, the whole of the Scriptures mention poverty and God’s heart for the poor over 2,000 times.  

In our world today many are longing for justice.  We have seen it in Baltimore, in Ferguson, and many other places.  I believe justice is a cry that is innate in every human heart.  A cry that I believe is connected to God’s heart and God’s image on every human.  Longing for justice makes us human.  NT Wright, in his book simply Christian puts it this way, “Christians believe this is so because all humans have heard, deep within themselves, the echo of a voice which calls us to live like that.”

But what is justice?  What does God say about justice?  What is our role in living out justice in this world?  These are some of the questions that we’ll be exploring over the next 4 weeks in this series entitled God of Justice.

I would define justice the same way that I would use the word shalom.  Back last fall we spent a few weeks talking about the concept of biblical non-violence and I used the word shalom, which is the Hebrew word for peace.  But Shalom can best be defined as the way things should be.  Justice I believe can be defined the same way.  It is when things are the way that they really should be.  

The other night I finally sat down and watched the deeply troubling and heart wrenching story of Martin Luther King Jr. and his march from Selma to Mobile, Alabama and the work of the SCLC (Southern Christian Leadership Conference) to secure rights of African Americans related to voting.  Their cries for justice were met with tear gas, guns, batons, water cannons, and dogs.  It broke my heart that people were treated that way, and it breaks my heart that people are still treated that way, many times from people who call themselves Christians.  Those who follow after the God that has a heart for the needy, the poor, the marginalized and the oppressed.  So often we don’t realize the connection between connecting with God and seeking justice in the world.  But there is a deep connection between our spiritual internal lives and our external missional life.  I don’t believe we can have one without the other.  They are intrinsically linked.  Jesus said it so himself when he said that the two greatest commandments are to love God with all your heart, soul, mind, and strength and to love your neighbor as you love yourself.  

Let’s look at today’s text and see what it has to say to us about our relationship with God and our relationship with the world around us, and how they are connected.  Turn to Isaiah 58:6-12.  “Is not this the kind of fasting I have chosen: to loose the chains of injustice and untie the cords of the yoke, to set the oppressed free and break every yoke?  Is it not to share your food with the hungry and to provide the poor wanderer with shelter— when you see the naked, to clothe them, and not to turn away from your own flesh and blood?  Then your light will break forth like the dawn, and your healing will quickly appear;

then your righteousness will go before you, and the glory of the Lord will be your rear guard. Then you will call, and the Lord will answer; you will cry for help, and he will say: Here am I. “If you do away with the yoke of oppression, with the pointing finger and malicious talk,

and if you spend yourselves in behalf of the hungry and satisfy the needs of the oppressed, then your light will rise in the darkness, and your night will become like the noonday. The Lord will guide you always; he will satisfy your needs in a sun-scorched land and will strengthen your frame. You will be like a well-watered garden, like a spring whose waters never fail. Your people will rebuild the ancient ruins and will raise up the age-old foundations; you will be called Repairer of Broken Walls, Restorer of Streets with Dwellings.”

What was happening in the days of Isaiah the prophet was that the people of God, the Israelites were doing all the external acts of religion.  They were praying, they were fasting, they were worshipping.  But at the same time they were treating their workers poorly.  They were exploiting the poor and needy.  And they were asking God, “God why aren’t you answering our prayers.  Why aren’t you hearing us and moving in the way we want you to move?  How come you don’t feel close anymore?”  It’s almost like they believed that there was a reciprocal relationship between their religious practices, and getting what they wanted from God.  Almost like, if we do these certain religious rituals (prayer, fasting, etc..), we can get God in our debt, and he can give us what we want.  But also it seems like they also believed that God was only concerned about the “religious” rituals and not life as a whole.  Because while doing all their religious rituals, they were, according to the verses before our text, “you do as you please and exploit all your workers. Your fasting ends in quarreling and strife, and in striking each other with wicked fists.”

God then tells them that if they want to hear from him, if they want to have their prayers answered, if they want to feel close to God again, then they need to fast in the right way.  They need to fast in a way that pleases him which begins with getting right with their brothers and sisters and stop oppressing others.  Isaiah is telling them (and us) this simple but hard to live reality.  That worship that doesn't lead to a life of justice, is not worship.  You can fast, pray, worship all you want but unless you are living the kind of fast that God wants, it means nothing.  It is just noise to Him.  Getting right with God begins by stopping the evil that we do to others.  

Normally we think of fasting as giving up something, mostly food.  And this is a good practice to do.  To give up something for a period of time and use that time, money, etc.. to grow closer to Him and maybe even seek to do some acts of justice through the fasting process.  But in Isaiah 58:6-7 we see the kind of Fasting that God wants his people to be involved in, and it has more to do with working and fighting against injustice, then just giving up food.  In verses 6-7 we read the kind of fasting that he wants his people to live out, “to loose the chains of injustice and untie the cords of the yoke, to set the oppressed free and break every yoke? Is it not to share your food with the hungry and to provide the poor wanderer with shelter— when you see the naked, to clothe them, and not to turn away from your own flesh and blood?”  Proper fasting is not merely refraining from food, but a commitment to justice for the poor.  This is where God’s people will find life.  If God’s people would couple their fasting, with works and lives of justice, then God would answer their prayers, meet them where they are, and make his presence in their lives reality.  

What does it look like then to live for justice?  What does it look like to fast in the way that God desires from his people?  What does it look like to live out verses 6-7?  It looks the same as the parable of the Sheep and the Goats in Matthew 25:31-46.  Notice the overlap between verses 6-7, verse 10 and what the “sheep: are commended for in the parable.  They are the same things.  Justice in both Isaiah and Matthew looks like feeding the hungry, giving drink to the thirsty, giving radical hospitality, clothing the naked, looking after the sick and visiting the prisoner.

Isaiah after laying out the kind of fasting that God desires, lays out 3 things that the people of God should stop doing and 2 things that the people of God should start doing.  In verses 9-10 we read, “If you do away with the yoke of oppression, with the pointing finger and malicious talk,

 and if you spend yourselves in behalf of the hungry and satisfy the needs of the oppressed,”  The 3 things God through the prophet Isaiah is calling the people of God to stop doing are to stop oppressing people, to stop pointing fingers at others and to stop speaking malicious talk.  And the 2 things that God wants the people of God to start doing is to spend themselves on behalf of the hungry and to satisfy the needs of the oppressed.”  

The people of God, who were fasting, praying, and worshipping and desiring God to show up, if they were to live out the call of justice in the world, then God would said “Here I Am.”  When they would work for justice, God would satisfy them, protect them, guide them, and allow them to see clearly.  Their heart’s desire to connect with God was great and right.  But as I said before however true worship is not just about prayer, worship, and fasting.  True worship leads us into acts of justice and compassion like feeding the hungry, clothing the naked, hospitality to strangers, etc..  And then as you pour yourself out for others, you will find yourself filled up.  You will find God in the faces of those who you are pouring your life into.  Those faces of people that you are seeking to love and come alongside of.  And ss Jesus said in Matthew 10:39, “Whoever finds their life will lose it, and whoever loses their life for my sake will find it.”

I love what God through the prophet Isaiah says is the end result of what happens when God’s people move beyond just religious rituals and begin to work for justice in the world.  Not only does He say that he will show up, his will give guidance, and that he will answer their prayers.  Isaiah says that when God’s people work for justice in the world, “Your people will rebuild the ancient ruins and will raise up the age-old foundations; you will be called Repairer of Broken Walls, Restorer of Streets with Dwellings.”  That to me is what justice looks like.  When everything seems to be crumbling and falling apart.  When the foundations of society are borken and shattered.  When justice seems like an impossibility, followers of Jesus will work in building the Kingdom of God.  NT Wright puts verse 12 this way, “We dream the dream of justice.  We glimpse for a moment of a world at one, a world put to rights, a world where things work out, where societies function fairly and efficiently, where we know not only what we ought to do but actually do it.”  

I don’t know about you but I really want to be called “Repairer of Broken Walls, Restorer of Streets with Dwellings.”  I want to work for justice in the world and be apart of working to make this place the way that it should be.  I want to see justice come for all people.  I want to see a world where hunger, poverty, disease, homelessness, lack of clean water, etc… come to be known as things of the past.  I want to work for justice not only around the world but also here in Lancaster.  I also want to see the face of Jesus in the faces of those that we love, serve, and work alongside in helping justice to come.  I want my worship to lead to acts of justice and mercy.  I want to fast in the way that is pleasing to Him.  

What about you?  What about us as a community?  How does our worship and fasting and religious life actually get in the way of working for justice?  What does working for justice look like here in Lancaster?  What does working for justice look like around the world?  How can you and I fast in the way that God through Isaiah is calling the people of God to?  Let’s talk about true worship, true prayer, and true fasting, which is working for justice in the world.  And let’s talk about concrete ways that we have been “fasting” and ways that we might “fast” in the future. 

1.  What thoughts, comments, insights, questions, etc.. do you have about Isaiah 58:6-12 and/or the message?

2.  How could "fasting" get in the way of actually living out justice in the world?

3.  How can we live out fasting that God desires in Lancaster and around the world?  Give some concrete ideas of ways to work for justice in the world?

4.  What is God saying to you and what are you going to do about it?  What is God saying to us and what should we do about it?  

The Generous Life Week 6: Stewardship of Relationships

generouslife Today we wrap up our 6 week series called The Generous Life looking at the issue of stewardship. We started this series right after Easter, and we began to realize, that in a very profound way, that living a Generous Life is what it means to live Resurrection lives in the world.

We talked about stewarding the body that God has given to us. And we realized that if the resurrection was true, than God actually does care about humanity, and for more than just our “souls”. He does care about our bodies and how we use them and how we view them. That we are called to steward them well by exercising, getting enough sleep, etc.. But also he is concerned with how we view our bodies and our own self image.

We talked about God’s care for the environment and how he has called us to steward his good creation. He has called us to have dominion over the earth, and rule it in the exact same way that he has dominion and rules over it, with love and grace.

We spent two weeks talking about money. We talked about the importance of stewarding our financial resources well and also talked about the importance of giving to the local church, to be about the work of the Kingdom of God.

Last week we talked about stewarding of the gifts and talents that he has placed within each one of us. We talked about taking risks and using the gifts for his Kingdom instead of burying them in the ground, and/or using them for our own selfish gains and glory.

Today, we wrap up the series by coming full circle. By putting an exclamation point on our conversation. By coming around to the most important part of what it means to live resurrection lives. And sharing the foundation that we need to have when it comes to being a good steward. Without what we will be talking about today, everything that we have covered in these past 6 weeks, stewarding our bodies, the environment, our finances, and our gifts, would be done out of wrong motives. When it all comes down to it, stewardship, and living the Generous Life and living the resurrectional life, is all about love. Love of God and love of others.

Jesus said the same thing when it came to what the most important of the OT law was. In Matthew 22:34-40 we read these words, “Hearing that Jesus had silenced the Sadducees, the Pharisees got together.  One of them, an expert in the law, tested him with this question:  “Teacher, which is the greatest commandment in the Law?” Jesus replied: “‘Love the Lord your God with all your heart and with all your soul and with all your mind.’ This is the first and greatest commandment. And the second is like it: ‘Love your neighbor as yourself.’  All the Law and the Prophets hang on these two commandments.”

So let’s look at this text and see what it might have for us in relation to our topic today of stewardship of relationships.

The first thing we see is the Pharisee’s getting together for the expressed purpose of trapping Jesus with his words. The Pharisee’s had just seen the Sadducees asking a question of Jesus in relation to resurrection, even though they didn’t believe in it. So the Sadducees according to Matthew were silenced, so the Pharisees thought that they could get together, and come up with a better plan to get Jesus in trouble with the Religious leaders and possibly even the Roman empire itself. After getting together they ask Jesus a question that had been a question of the Jewish religious leaders from the time of the founding of the law of Moses. That question was “What is the most important commandment?” You see that was a raging debate in Jewish circles. There were a total of 613 laws that people sought to follow. These laws were divided into greater and smaller laws. So they wrestled with questions about the laws, which were more important than others, and what if two of the laws were somehow in tension which one would you follow.

So the Pharisees come to Jesus to get him to weigh in on this centuries old debate on which law is the most important. They ask him point blank, “What is the greatest commandment in the law?” His response is to pull together 2 commandments directly from the Old Testament.

The first and greatest commandment Jesus says is to love God with all your heart, soul and mind. His answer is pulled right from Deuteronomy 6:5 which every observant Jewish person would know by heart because Deuteronomy 6:5 is also part of the Shema, which is a Jewish prayer that they would pray daily. I believe Jesus starts with love of God as the greatest commandment, because I believe then everything flows out from there. If we love God with all of our hearts, soul and mind, then we will naturally seek to live out the Kingdom which includes loving our neighbors as ourselves.

So what does it mean to love God with all your heart, should and mind and what does that have to do with stewarding relationships? I believe in this text there are three relationships that are mentioned that we are called to steward, and the first one being our relationship with God. Jesus calls us to steward our relationship with him with our hearts, or with our emotions, and with our will. He calls us to love him with our soul, or with our lives and living solely for him. And he calls us to love him with our minds. Following Jesus, unlikely how it is so often portrayed in popular culture, is not about turning off our minds and becoming sheep who blindly follow. There is a book that I have and it unfortunately points to a scandal within contemporary evangelicalism. The book is called Scandal of the Evangelical Mind and the authors premise for writing the book is that the scandal of the evangelical mind is that there is no evangelical mind. But God calls us to use our minds in loving Him. We should not be afraid to read, study, interact and engage in critical thinking, not only about other world views and beliefs but our own as well.

To steward our relationship with God means that all of our facilities are used to grow in closer relationship with him. It means we spend time in the classic spiritual disciplines of Scripture reading and mediation, prayer, sabbath, silence, and even fasting. It means that we spend time reading, growing, asking questions, and exploring the Christian faith. It means that all of our selves, everything that makes us human, our intellect, our will, our desires, our feelings, our emotions, etc… need to be brought into play in stewarding our relationship with Him.

Now when we steward our relationship with God well, there will be a natural byproduct of our engaging with God, that being love of others. Jesus said it like this, “And the second is like it: ‘Love your neighbor as yourself.’”  Here Jesus is quoting from Leviticus 19:18. If the life of God is real in our life it will show by the presence of our love, first for God and for others. The more we steward our relationship with God, the more we will begin to love everyone we meet and come in contact with. If we are stewarding our relationship with God, and we don’t love our neighbors, than 1 John puts it this way, “Whoever claims to love God yet hates a brother or sister is a liar. For whoever does not love their brother and sister, whom they have seen, cannot love God, whom they have not seen. And he has given us this command: Anyone who loves God must also love their brother and sister.”

So the second relationship that God calls us to steward is that of others or as Jesus puts it, neighbors. That includes those who would call themselves followers of Jesus and those who are not. How do we steward relationships with others? I think that is where crossover happens in how we look at our walk with God and our relationship with others. I would say one of the best ways to steward your relationships, with God and with others, is in relation to time. If you want to love God more. If you want to love him with all your heart, soul and mind, it means spending the time in relationship with Him. If you want to love your neighbor as you love yourself, that also requires time. Time spent with people. Without time there really is no relationship. And without time there really is no love. If you aren’t willing to invest time, whether in your relationship with God or in your relationship with others, I would challenge you to take a serious look at your life and see whether or not you actually love God and people.

The last relationship which I believe God wants us to steward as well is in our relationship to ourselves. He says we are to love our neighbor as we love ourselves. But I know many people who feel that they do a better job of loving others than loving themselves. Obviously Jesus isn’t saying that if you don’t love yourself then you are off the hook with loving others. I believe that one of the biggest things that I need to work on in my life has to do with loving myself and that is really rooted in my relationship with God. If I am stewarding my relationship with Him, and truly understanding what it means that I am made in the image of God. If I am spending time listening to the truth of His Word and how it calls me a son of the King of the world, instead of listening to the lies from the evil one calling me useless, evil, sinner with no hope of redemption, and a failure, this will help me to begin the journey of loving myself.

What does it mean to love yourself, not in a narcissistic way, but in a God honoring way? It means what we talked about the first week of this series. It means the external things like eating well, exercising, getting enough sleep, and probably one of the hardest in our culture of perpetual busyness, is taking a needed sabbath rest. But it goes beyond external things to deeper more substantial inner issues such as self-image, and where we derive our sense of self and self worth from. To love ourself means we begin to see ourselves through the eyes of Him. We begin to see ourselves as sons and daughter’s of the King. As someone who has intrinsic worth not because of anything we do, but because of whose we are and that we are created in the image and likeness of God.

So when you boil it all down. When you take the entirety of the Old and New Testament. Jesus and his life, death, and resurrection. The entirely to Christian and Church history. You come down to only one word. One word that sums up everything that God is calling his people to do and to be. That word is love. Love of God and Love of others.

If we got through this entire 6 week series and never got to this point, it would, in my opinion, be a waste. If we became a better stewards of our bodies, but didn’t love God, others, and ourselves more. If we became better stewards of the environment, but didn’t love God and the world around us and those who will be inheriting the planet from us. If we became better stewards of our financial resource and gave more to the local church, but didn’t love God, people and ourselves more. If we became better stewards of our talents and the gifts that God has given to each of us, but we weren’t using those gifts out of love for God, for others, and ourselves. Then we have just created another list of rules and laws to live by. This “Great Commandment” begins to come into their own when they are seen not as orders to be obeyed in our own strength but as invitations and promises to a new way of life. A Generous Life where we are stewards of our bodies, the environment, our money, our talents, and our relationships because we love God with all of our hearts, soul, and mind and we love our neighbors as we love ourselves.

So let’s unpack a little more about stewarding our relationships with God, others and ourselves. Let’s talk about how we can better steward those relationships. Let’s talk about concrete steps that we can take in order to be better stewards. And let’s see what God might be saying to each one of us and our community and what he wants us to take away from our conversation today and our series as a whole.

1. What thoughts, insights, questions, etc.. do you have regarding the Scripture and/or the message?

2. How are you doing in stewarding your relationship with God? What is one thing that you might do to grow in stewarding your relationship with God?

3. How are you doing in stewarding your relationship with others and/or yourself? What is one thing that you might do to grow in stewarding your relationship with others and/or self?

4. What is God saying to you and what are you going to do about it? What is God saying to us and what should we do about it?

The Generous Life Week 5: Stewardship of Talents

generouslife Today we continue our series entitled the Generous Life. Throughout the last 5 weeks we’ve been exploring what it means to live a Generous Life and to be a good steward of everything that God has put into our care as humans. We have explored what it means to be a good steward of our physical bodies, how we need to take care of the environment, and the past two weeks we’ve explored what it means to be generous and a good steward with our money, finances and the idea of tithing to the local church. Next week we will explore together what it means to be a good steward of the relationships that God has entrusted into our care.

Have you noticed the explosion and the proliferation of television shows that are all about finding a person with the best talent? Maybe it is America’s Got Talent. Or maybe it’s the Voice. Or the old standby American Idol. It seems like our world is obsessed with the idea of finding people with a talent that will propel these people into the spotlight and change their lives forever. Now you and I might not have the most beautiful voice in the world. We might not have a talent that could land us in the finals of America’s Got Talent and win us a million dollars. Or we might never end up on TV showing off our amazing talent. But know this, God has blessed each one of us with a abilities, gifts and talents. And because he has blessed us with these gifts, he is calling us to use them to bless others (and unlike what we see on TV, not use them for our own glory and blessing)

So today we’ll explore what it means to be a good stewards of the abilities, gifts and talents that God has given to us. We’ll do that by looking at, for those who grew up in the church, what might be a very familiar parable, called the Parable of the Talents. This parable is found in Matthew 25:14-30.

“Again, it will be like a man going on a journey, who called his servants and entrusted his wealth to them.  To one he gave five bags of gold, to another two bags, and to another one bag, each according to his ability. Then he went on his journey. The man who had received five bags of gold went at once and put his money to work and gained five bags more.  So also, the one with two bags of gold gained two more.  But the man who had received one bag went off, dug a hole in the ground and hid his master’s money.  “After a long time the master of those servants returned and settled accounts with them.  The man who had received five bags of gold brought the other five. ‘Master,’ he said, ‘you entrusted me with five bags of gold. See, I have gained five more.’  “His master replied, ‘Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master’s happiness!’ “The man with two bags of gold also came. ‘Master,’ he said, ‘you entrusted me with two bags of gold; see, I have gained two more.’  “His master replied, ‘Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master’s happiness!’ “Then the man who had received one bag of gold came. ‘Master,’ he said, ‘I knew that you are a hard man, harvesting where you have not sown and gathering where you have not scattered seed.  So I was afraid and went out and hid your gold in the ground. See, here is what belongs to you.’  “His master replied, ‘You wicked, lazy servant! So you knew that I harvest where I have not sown and gather where I have not scattered seed?  Well then, you should have put my money on deposit with the bankers, so that when I returned I would have received it back with interest.  “‘So take the bag of gold from him and give it to the one who has ten bags.  For whoever has will be given more, and they will have an abundance. Whoever does not have, even what they have will be taken from them.  And throw that worthless servant outside, into the darkness, where there will be weeping and gnashing of teeth.’

Before we jump to much into this text, I have to share with you that this Scripture is one of the main reasons that Kim and I planted this community. Back in 2007 I was wrestling with my vocational call in ministry. It was during the year that God kept bringing the word risk to me through various mediums like quotes, various church gatherings, church values, and this parable kept showing up over and over and over again. So this parable is really one of the reasons honestly that Kim and I decided that God was calling us out to plant Veritas.

Secondly, we need to look at the beginning of the text because what we read started this way, “again it will be like.” Which leads me to the question, what will it be like? What is Jesus talking about when he tells this parable. And to understand what it will be like we need to go to Matthew 25:1 which starts another parable with these words, “At that time the kingdom of heaven will be like….” So what Jesus is getting at here in Matthew 25 is about what life in the Kingdom of God is all about. What does it mean to live under the rule and the reign of King Jesus? If there is a King and a Kingdom that God calls us to live under, we have to make a choice then to decide to live under his rule and reign or decide to live under our own rule and reign. And that in a huge way is really also what this parable is all about. Do we decide to live under the rule and reign of King Jesus, and use what he has entrusted us with to help further his Kingdom, or to take what we have been given and either use it to further our own Kingdom or (which is really the same) to bury it and not use it for his glory and his kingdom.

So let’s take a further look at this parable that Jesus tells. We see in this parable a man about to go on a journey, and he entrusts his wealth to his servants. The servant’s then are called to steward what he had given them to care for in his absence. One of the servant’s received 5 bags of gold, one servant received two bags of gold, and one servant received one bag of gold. In an older translation of this parable the bag of gold would have been translated talent. A talent in Jesus day was a unit of money. A talent would be a lot of money. In fact it was around 15 years worth of a Laborer’s wage for 15 years. So even the servant who received only one bag of gold or talent received a lot and was entrusted with a lot.

The one who was entrusted with 5 bags of gold set to work and made a profit of another 5 bags of gold. The one who was entrusted with 2 bags of gold also set to work and made a profit of another 2 bags of gold. But the one who only had one went out, in fear, and buried in the ground, so at least he wouldn’t lose the one bag of gold that he was given.

One of the biggest difference in this story lies between the reaction of the first two servants and the last servant. The first two servant’s were given the most to steward and therefore had the most to lose if they didn’t steward the Master’s money well. They took the biggest risk in putting their Master’s money to use in order to gain more. What would have happened if they wouldn’t have gained double what they had been given? What if the one servant that was given 5 bags of gold, spent the 5 bags of gold to make more but lost it all? Because I am sure that could have been a possibility. But both of the servants who doubled their Master’s investment knew the risk, and took it anyway. They weren’t bound up in fear like the last servant. Only in that conscious decision to risk losing what they had been entrusted with, were they able to multiply that gift to be used by their master.

The last servant was afraid. He said so himself when he said in verse 25, “So I was afraid and went out and hid your gold in the ground.” What was he afraid of? I believe he was afraid of multiple things. He was afraid of the Master himself. He was afraid of taking the 1 talent and using it to gain more, because if he risked the 1 talent he might lose it all. He was afraid that he would not be able to use what he was given to make more. And so what did he do because of his fear and lack of risk? He buried it in the ground. it was fear that lead him to hoard and bury the resource in the ground rather than take a risk and invest it.

Last week we talked about tithing to the local church and one reason that Dave gave for not giving to the local church was fear. Fear that we wouldn’t have enough if we gave a portion of our income to the local church. And this is no different in relation to our talents. It is fear that keeps us from investing in the work of God. it is fear that keeps us from dreaming dreams with God. It is fear that leads us to hoard and bury our talents in the ground rather than investing them in the Kingdom. We need to make a conscious decision, like the first two servants, to risk using what God has entrusted to us, and then trust God to multiply our talents for the usage of the Kingdom of God. We can choose fear or risk when it comes to our talents and the Kingdom. It is up to us. But in this parable, the ones that risked the most got the most from that risk. The one who played it safe, was in the old expression, “left holding the bag”

Another question that I have been pondering is what would the original hearers of this parable understanding have been? How would they have understood the characters, the setting, and the point of it as? NT Wright says this about how Jesus’ original hearers would have understood it, “a story of a Master and slaves, in which the master goes away leaving the slaves tasks to perform and then comes back at last, would have certainly be understood, in the Judaism of Jesus’ day, as a story about God and Israel.” We then need to answer the question then who are the servant’s in this parable according to Jesus. NT Wright again says this, “It (the parable) belongs closely with Matthew 23 where Jesus denounces the Scribes and the Pharisees. They, may we suggest, are represented by the wicked servant who hid his Master’s money.” The Scribes and Pharisees had been given the law of Moses and the Temple- the sign of God’s presence among them. They were given a calling, a vocation, a covenant that God would bless them but that the blessing wasn’t just for them. But that God was calling them to use their blessing as a nation to be a blessing to other nations, and to the entire world. They, like the wicked servant, barrier their vocational calling to be a blessing in the ground, and over and over chose to use it only for themselves. They were like a city set on a hill, the light of the world, but they chose to cover their light with a bushel and keep it only to themselves. The destruction of Jerusalem and the Temple in AD 70 was a direct result of God’s people not living up to the calling that they were given, to bless others and point people to Him.

So the next question then for me was who are the other two servants? I believe these would be those who heard and hear the call of Jesus and lived/live in obedience of that call. They took on the Abrahamic covenant to be a blessing to the entire world as their own, and used their gifts to further his Kingdom. Who risked everything to follow Jesus and his Kingdom. Who risked living under the rule and reign of Jesus in the midst of a culture we it was radical, subversive, and could cost you your life when you said there was another king and it wasn’t Caesar.

So the question then becomes agin for all of us, who are we more like? Are we like the two who risked the most, and put their talents to use for the Kingdom? Or are we like the one servant who didn’t risk? Who played it safe and buried his calling, his vocation, his gift in the ground and didn’t allow that gift to be used for the Kingdom. I believe God has equipped each of us with gifts, talents and abilities. I believe he is calling us to steward them well. To use them for the blessing of the world and for advancing the Kingdom of God. I believe God calls us to use these gifts everywhere. In the world. In the church. For His Glory and for his Kingdom.

So let’s unpack and apply this message together. Let’s talk about how we steward our talents. Let’s talk about what talents we feel God has given us. Let’s brainstorm how the talents of this community may be used communally to further His Kingdom and bless the world.

1. What thoughts, comments, insights, questions, etc.. do you have about the text and or the message?

2. What talent(s) have you been given and how have you steward them for His glory and His Kingdom? How have you buried them in the ground?

3. How might our gifts and talents as a community be used communally for His glory and His Kingdom?

4. What is God saying to you and what are you going to do about it? What is God saying to us and what should we do about it?