Essay on the Sermon on the Mount - Part 4

Materialism. - Matthew 6:19-24
The first half of Matthew six was a call for individuals not to use their religiosity to dominate those around them, in this section, Jesus is identifying another way that people can dominate others, and that is through the acquisition of wealth and material possessions. The dominating effects of storing up treasures are seen in a brutal reality in our own global context today;

The most comprehensive study of personal wealth ever undertaken also reports that the richest 1% of adults alone owned 40% of global assets in the year 2000, and that the richest 10% of adults accounted for 85% of the world total. In contrast, the bottom half of the world adult population owned barely 1% of global wealth. (Kazandjian, 2006: NP)

The western world’s hording of wealth has relegated the other 90% of the world to the status of slaves, forced to do backbreaking labor for little or no pay. The Kingdom community is called to stand against this injustice, sharing its wealth with those in need, both inside and outside the community and through doing this breaking their own slavery to mammon and storing up for themselves riches in heaven.

Don’t Worry – Anti-Materialism – Matthew 6:25-34
Worry is indicative of one’s dependence on mammon rather than God. “But how will we survive?” is the question that instantly pops to the mind when considering being free with material possessions, Jesus’ answer is both spiritual and practical. The spiritual aspect is one of trust, if they do what the Lord has required of them he will look after their needs (Mt 6:33). The practical aspect is that within the context of the Kingdom Community none will be in need as the wealth and possessions of the group are shared around, just like it was with the early church (Acts 2:44-47). This concept is a real source of liberation for the poor as their needs are met, however it is a real area of trust for the rich as they learn to let go of the security of their wealth and learn to rely on the security that God through the Kingdom Community has to offer.

The Shelter of the Community – Matthew 7:24-27
The final section of Jesus’ sermon is a parable about two men, one who builds his house on the rock of Jesus teaching and another who builds his house of the sand of his own desires and understandings. This parable is a beautifully poetic conclusion to Jesus’ teaching, and a great reflection of his heart for the poor. A house is a symbol of security, particularly for the poor, who often may not have a place of their own. Jesus’ parable shows that if a person holds to his teachings (remembering that it is all set within the context of the Kingdom Community) that they will have the security they need. The house is figurative, but it represents the care of the community in looking after the needs of the poor, which in many ways makes it literal, as the protection that the community offers is as good as (and will always include) a physical house for that person to reside in.

The foolish man however is the man who tries to build his own Kingdom without the support of the Kingdom Community. Because this person puts his own resources into the house it costs him a lot more than the shared resources of the community, however when the opposition comes this foolish, independent man is left crushed under the rubble of his own desires.

Conclusion.
Studying the Sermon on the Mount gives us an amazing insight into how the Lord wants to see his Kingdom operate. It is an in-depth guide to living as a Kingdom Community, in opposition to the values, systems and powers of the Status Quo. Probably the most remarkable aspect of this guide to the Kingdom however, is the importance that it puts on the care for and inclusion of the poor and marginalised both within its community and outside. Such a teaching truly is foolishness to the wise and attests to the compassion and majesty of our Lord and Saviour, Jesus Christ.

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Kazandjian A. (2006) Pioneering Study Shows Richest Two Percent Own Half World Wealth. In United Nations University, World Institute for Development Economics Research. Press Release: (http://www.wider.unu.edu/events/past-events/2006-events/en_GB/05-12-2006/) (18th March 2008)

Essay on the Sermon on the Mount - Part 3

Subversive Weakness. – Matthew 5:33-48
Jesus, after dealing with the need for being true to your word, turns his attention to how to deal with those who use their positions of power to oppress the poor. Jesus uses three scenarios to highlight the need for passive resistance towards the community’s oppressors; they are the concept of turning the other cheek, giving your cloak as well as your tunic, and going the extra mile. These scenarios present two obvious courses of action, to fight back or to passively accept the abuse of power. Jesus however is suggesting a third course of action. Walter Wink suggests that turning the other cheek is a way to level the playing field against those who are oppressing you;

… [Jesus] is saying to them, “Refuse to accept this kind of treatment anymore. If they backhand you, turn the other cheek.” By turning the cheek, the servant makes it impossible for the master to use the backhand again: his nose is in the way. …The left cheek now offers a perfect target for a blow with the right fist; but only equals fought with fists …and the last thing the master wishes to do is establish the underling’s equality. This act of defiance renders the master incapable of asserting his dominance in the relationship. (Wink, 1998: 102)

This popular interpretation however ignores the text that follows. If we look at this example in conjunction with the other two examples (walking the extra mile and giving your cloak) and the dialogue about loving your neighbour, it is clear that these passages are not about establishing equality. Rather, in going further than demanded, these examples seem to highlight the oppressive actions of one’s enemies, bringing shame upon their actions and bringing the cultural values that would allow such behaviour into question. The values of the Kingdom do not espouse power or equality, but rather a subversive use of the weak and powerless to shame the structures of the status quo (1 Cor 1:18-31).

Actors for World Domination – Matthew 6:1-18
The first half of chapter six deals with three different religious practices; giving to the needy, prayer and fasting. In all three examples, the disciples are told not to be like the hypocrites, a term Jesus uses to describe the Pharisees. The term hypocrite actually originates from the Greek theatre, where the ‘hypokrites’ (ύπόκριτής) was an actor who played a part and often wore a mask. The references that Jesus gave, though probably somewhat hyperbolic, capture this metaphor beautifully, as the hypocrites seem to do these things only “to be honoured by men” (Carson, 1978: 57). The major problem with the hypocritical nature of these acts however, is not that they are an ego boost for the Pharisees. The sinister reality is that they used these acts to build up their standing within society.

Jesus was warning against this sort of ladder climbing within the Kingdom Community, those who had the finances to give alms, or the theological knowledge to pray impressive prayers, or the self control to fast should not use those ‘powers’ to build themselves up over the others in the community (the poor, the uneducated or the struggling addict). Such actions and motivations are about domination and stand in direct opposition to the values of the Kingdom Community.

Transformative Prayer – Matthew 6:9-13
Amongst all this talk of hypocrites is a passage often referred to as the Lord’s Prayer, though a more accurate name for in might be the Community’s prayer. For many this passage is purely a guideline for what we should pray for (that Jesus would return and establish his kingdom, that our needs would be met, that our sins would be forgiven, and that God would protect us from stumbling), but it is much more than that, it is a recognition that the light of the Kingdom is breaking through into a corrupt system;

…Every clause [of the Lord’s Prayer] resonates with Jesus’ announcement that God’s kingdom is breaking into the story of Israel and the world, opening up God’s long-promised new world and summoning people to share it. If this context is marginalized… the prayer loses its peculiar force and falls back into a generalized petition for things to improve, albeit still admittedly to God’s glory. (Wright,2001: NP)

Verse ten then is a call on the Lord to continue the transformative work in the world through the community, it is a refusal to see the present corruption as normal, but to see the will of God as the goal. Verse eleven is a call for the Lord to supply us with our daily bread, this is a call to have our needs met, but also a call to not become greedy or want more than we need.

Verse twelve is a recognition of the need to keep short accounts as the disciples live in community together (Mt 5:21-26). Verse thirteen calls for us not to be lead into temptation. This verse is a call for the disciples not to fall back into the rut of living a life that embraces the status quo, another temptation may be a tendency to look at the troubles around and fret that the darkness is winning.

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Carson, D. A. (1978) The Sermon on the Mount. An Evangelical exposition of Matthew 5-7. Grand Rapids, MI: Baker Book House.
Wink, W. (1998) The powers that be. New York: Doubleday Publishing.
Wright, N. T. (2001) The Lord’s Prayer as a Paradigm of Christian Prayer. In ntwrightpage.com.( http://www.ntwrightpage.com/Wright_Christian_Prayer.htm) (17th March 2008)

Essay on the Sermon on the Mount - Part 2

The Beatitudes – a Kingdom Community. – Matthew 5:3-12
In studying the Sermon on the Mount, it is essential that we keep in mind that this passage is describing the way that a community within the Kingdom of Heaven should behave (herein referred to as a Kingdom Community as it is not the Kingdom of Heaven in its entirety, nor is it yet the church as the church was not established until after Christ’s assertion). Many suggest that the sermon is a guide for Christian ethics (Lloyd-Jones, ND: 33), but this is to set an impossible task before the individual believer. The result of this is the spiritualising of the passage and the reduction of it into a general guide to live by. The regrettably clichéd “…do to others what you would have them do to you...” (NIV, Mt 7:12) is a prime example of this, where the whole sermon is reduced to one line that mothers can tell their children to stop them arguing with their siblings.

But if the Sermon is seen as the framework of the Kingdom, then the impossible becomes possible. Within this understanding then, the beatitudes are seen as a description of who will be part of this new Kingdom Community. The first four beatitudes listed represent the poor who will be drawn into the community, the outcast of the society. It is within this setting that these outcasts will begin to find the promised blessings;

…these four beatitudes describe not personal qualities but oppressive situations of distress or bad fortune, which are honoured or esteemed because God’s reign reverses them. This reversal is under way in Jesus’ ministry but is not yet complete. The First four beatitudes critique the political, economic, social, religious and personal distress that results from the powerful elite who enrich their own position at the expense of the rest. (Carter, 2003: 131).

If we hold to this view, then the poor in spirit are literally the poor, rather than some spiritualised form of humble Christian. Carter suggest that the “spirit” in this passage refers to the spirit of the poor that has been crushed by economic injustice (2003: 131); likewise, those who mourn are those who have suffered at the hand of the corrupt and evil; The Meek are those who have no voice in society and so have no choice but to stand by passively as their situations are exploited; And finally, Those who hunger and thirst for righteousness, as Bosch argues (1991: 71-73), are those who yearn for justice but do not receive it.

The use of the present tense “is” in the first and last beatitudes suggests that indeed the kingdom of heaven is not limited to an eschatological understanding, but rather, the kingdom is to reverse these sufferings both now and more fully in the future. This brings the beatitudes and indeed the entire Sermon on the Mount into a present reality rather than a spiritual set of moralities that we are to live by in order to attain entrance into heaven.

The final four beatitudes in a similar way represent those that are fighting for the rights of the poor within society. Therefore, those in the Kingdom Community should display mercy to all, especially the poor; their actions should show that they are pure in heart, not having any deceitfulness or malice; the peacemakers stand in direct contrast to the occupying forces of the day who forced their “peace” upon the people; persecution is a direct result of standing up against the dominant and oppressive kingdom of this age.

Societal Transformation – Matthew 5:13-16
The next section of the sermon talks about salt and light. Salt is a preserving agent as well as a flavour enhancer, light breaks through the darkness. Both elements are seen as agents of change within culture. The salt preserves the world from going off as well as supplying flavour, whilst the light breaks through the darkness of an oppressive system. These elements highlight the dialectic between the kingdom of heaven and the present age, but they operate on two different levels;

So Jesus calls his disciples to exert a double influence on the secular community, a negative influence by arresting its decay and a positive influence by bringing light into its darkness. For it is one thing to stop the spread of evil; it is another to promote the spread of truth, beauty and goodness. (Stott, 1978: 64-65)

The salt is the Kingdom Community’s ability to arrest the suffering and evil that is happening in the world. With this in mind, the eschatological excitement that many in today’s church display over the decay of this present age as a supposed sign of the imminent return of Christ actually stand in stark contrast to Jesus’ teaching here. It is not Jesus’ will that the world get worse and more people suffer due to greed, it is the Kingdom Communities role to arrest the decay of this age.The light then, is the missional reality of the Kingdom Community. When the world sees what this community is doing it will be drawn to it as a moth to a flame. For the marginalised of the world it will mean good news, however it will also bring with it persecution from the powers that control the status quo. This is why Christ teaches against hiding the light under a bowl (Mt 5:15). Hiding would keep the community safe from persecution (Mt 5:11-12), but keeping the blessing to themselves would mean that those in need of the ministry of the community would never receive it

Respecting Women - Matthew 5:27- 32
In talking about how the values of the Kingdom community fulfil and take seriously the law and the prophets, Jesus sneaks in an important lesson about one of the marginalised groups in society, women. Many see Jesus’ teaching on lust, adultery and divorce, as nothing more than dealing with sexual immorality and the sanctity of marriage (see for example Boice, 1972:134-141). However a deeper look into the passages will show that there is more to Jesus’ teachings;

While women are mentioned merely as an example, the example is significant because it involves a cultural criticism of the status of women. When the Gospel presents Jesus' discussion of divorce and adultery, the dignity of women (and perhaps even their rights) is clearly implied. Jesus says that anyone who looks at a woman lustfully commits adultery in his heart. Clearly the entire discussion of the collected sayings is geared toward the relation of action and faith. But, at the same time, it undeniably insists that women are not to be regarded as objects to be discarded at will. (Kopas, 1990: 15)

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Boice, J. M. (1972) The Sermon on the Mount. Grand Rapids, MI: Zondervan Publishing House.

Bosch, D. J(1991) Transforming Mission: Paradigm Shifts in Theology of Mission. Maryknoll, NY: Orbis Books.

Carter, W. (2003) Matthew and the margins. A socio-political and religious reading. Maryknoll, NY: Orbis Books.

Kopas, J. (1990) Jesus and Women in Matthew. in Theology Today. 1990, University of Scranton. ( http://theologytoday.ptsem.edu/apr1990/v47-1-article2.htm#Kopas) (17th March 2008)

Lloyd-Jones, D. M. (N.D.) Studies in the Sermon on the Mount. Grand Rapids, MI: Wm. B. Eerdmans Publishing Company.

Stott, J. R. W. (1978) The Bible speaks today. The Sermon on the Mount. Leicester, England: Inter-Varsity Press.

Essay on the Sermon on the Mount - Part 1

This is an excerpt of an essay I wrote for bible college, it really changed the way I looked at Jesus' Sermon on the Mount when I wrote it, changing my view of it being a set of moral or spiritual rules to be followed by believers into a radical call to an alternative form of community.

Anyway here is part one...

sorry about the formal format of it all, but as I said it was an essay and I had to follow certain conventions...

Introduction.
The Sermon on the Mount is an amazing collection of teachings that demonstrate how Jesus expects his followers to live, it is however more than just a collection of moral codes by which we as individuals are called to live. It is the assertion of this essay, that the Sermon on the Mount is a call to live in a radical form of community. This call to community reflects Jesus’ heart for the poor in excitingly profound ways, and it is this aspect of Jesus’ teachings that this essay will focus on.

Defining Poor.
Before looking at Christ’s heart for the poor, it is important to define what is meant by the word “poor”. Ronald J. Sider argues that the predominant definition of the poor within the bible is “those who are economically impoverished due to calamity or exploitation” (1997: 42). This would include the widow and orphan (Jas 1:27), the ill such as a leper, the lame or blind (Lev 18:14), as well as the homeless or alien (Lev 18:33). However, it would seem that Jesus definition was wider and included many of the marginalised within society; His concern for women is clearly evident (Jn 4:5-42,Mt 9:20-22,Lk 7:11-15, 10:38-42), as well as his care for those who are ostracised by society like the tax collectors (Lk 19:1-10) and prostitutes (Mt:26:6-13).

A definition of the poor then, goes beyond a simple recognition of economic hardship. “The poor” refer to those who have been marginalised by society, whether that is due to financial impoverishment, physical or mental afflictions, social standing or gender.

Christ’s Heart.
Christ’s heart for the poor is an aspect of God’s character that is woven throughout the bible. It is a concept that is written into the very foundation and law of the people of Israel (see Lev 19:13-15, 19: 33, 25:8-55, Deut 24:19-22 etc.), yet time and time again, the people ignored the poor amongst them. In response, the Lord sent his prophets to address the people’s blindness. Through the prophets, God taught that the people’s religious observances were nothing but hollow ritual if they did not contain a response to the poor (see Is 58, Amos 4:1-5, Jer 22:16-17 etc.). It is in this tradition that Christ heart beats;

Jesus shares table fellowship with outcast public “sinners and tax collectors. His statements about the “poor” betray an obvious sympathy for the defenceless and place Jesus thoroughly within the prophetic tradition, which sided with the oppressed against the exploiters… These provocative associations of Jesus are not incidental to his ministry. The extension of compassion, loyalty, and friendship across well-defined boundaries of exclusion was a parable in action, a way of vividly communicating Jesus’ understanding of God and the quality of his rule. (Senior and Stuhlmueller, 1995: 147)

On the Mount. – Matthew 5:1--2
Stereotypically, when we think of the Sermon on the Mount, we think of Jesus standing on a small hill, orating on ethical living to the milling crowd around him. However, in verse one of chapter five we see that although there was a crowd around him, Jesus sat down on the mountainside and his disciples gathered around him. Sitting is not the posture one takes in addressing a large crowd. His position was rather that of a teacher addressing his disciples (France, 1985: 107). Although the crowd did listen in (see Mt 7:28), the “sermon” was predominantly addressed to his disciples, a band of people who had given up their own standing in society to follow this radical teacher named Jesus.

Jesus’ instructions on the mount were a call for those who had completely dedicated themselves to his teachings to seek the establishment of the Kingdom of Heaven here on earth (Mt 6:10). This Kingdom was to stand in direct contrast to that of their age. By abandoning their livelihoods (Mk 1:14-20), the disciples had lowered their social status to that of the poor. Jesus’ teachings call for his followers to throw their lot in with the poor even further, joining with them in becoming an integral community that cares for one another and stands up against oppressive structures that will try to destroy them.

[The Disciples] have… left the people to join him. He has called each individual one. They have given up everything in response to his call… They have only him. Yes, and with him they have nothing in the world, nothing at all, but everything, everything with God. So far, he has found only a small community, but it is a great community he is looking for, when he looks at the people. (Bonhoeffer, 2001: 101)

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Bonhoeffer, D. (2001) Dietrich Bonhoeffer Works, Volume 4. Discipleship. Minneapolis, MN: Fortress Press.
France, R. T. (1985) Tyndale New Testament commentaries – Matthew. Grand Rapids, MI: Wm. B. Eerdmans Publishing Company.
Senior, D. and Stuhlmueller, C. (1995) The Biblical foundation for mission. Maryknoll, NY: Orbis Books.
Sider, R.J. (1997) Rich Christians in an age of hunger. (5th ed.). U.S.A: W Publishing Group.

I'm Ba-ack!!!

No apologies this time, if anyone is still ever even looking at this thing, I'm impressed, it has been a long time since I last updated, but I'm back and wanting to simply share some info, thoughts, stories etc...

Anyway, in a little while I'll be starting by posting bits of an assignment I wrote for college... I'm hoping for some feedback if anyone is out there as my study opened up some interesting ideas and thoughts around the sermon on the mount....

stay tuned....

What is eaten in one week around the world...

someone other than me deserves credit for this one, but who made it I do not know, sorry...


Italy: The Manzo family of SicilyFood expenditure for one week: 214.36 Euros or $260.11


Germany: The Melander family of BargteheideFood expenditure for one week: 375.39 Euros or $500.07

United States: The Revis family of North Carolina Food expenditure for one week $341.98


Mexico: The Casales family of CuernavacaFood expenditure for one week: 1,862.78 Mexican Pesos or $189.09


Egypt: The Ahmed family of CairoFood expenditure for one week: 387.85 Egyptian Pounds or $68.53


Ecuador: The Ayme family of TingoFood expenditure for one week: $31.55


Bhutan: The Namgay family of Shingkhey VillageFood e xpenditure for one week: 224.93 ngultrum or $5.03


Chad: The Aboubakar family of Breidjing Camp Food expenditure for one week: 685 CFA Francs or $1.23


Makes you think, doesn't it?

Healing

Today I was talking with some friends about the issue of miraculous healing, and it has made me think about the issue a fair bit…
I have Cerebral Palsy, it is a disability that I was born with, and it affects the right side of my body. Throughout my childhood, this disability has resulted in me being ostracised from many of my peers; it meant that none of them wanted to play sports with me, many of them were repelled by a fear of the unknown, most thought it uncool to hang out with someone like me and some even went so far as to beat me up on a regular basis. These were the joys of having a disability in the era that I grew up in… Australian society was just coming to terms with having people with disabilities share the same space as them rather than being locked away, and I had parents who (thankfully) had the view that a disability was not something to stop a person being a productive member of society and so forced me into mainstream school and life.
The treatment that I received from my peers caused me to become very resentful and introverted, and out of these feelings of hurt and isolation the only thing I dreamt about was healing from my affliction. I went forward at church to every healing session that came along…
I believe that I have received healing, at least for the most part… I would say that this healing is about 90% complete, and I see it as a combination of the miraculous and hard work on behalf of myself and my mother who forced me to do hour upon hour of physio.
But complete healing to this day has not come, so I still “suffer” from cerebral palsy.
If you have ever done the faith healer circuit, then you would be aware of what sort of impact not being healed has on a person, from being told that you don’t have enough faith to be healed (and therefore by implication are not a real Christian), to being told that you have to receive the truth of your healing before the actual healing will occur (ie fool yourself into believing you have been healed)… That sort of thing can really screw with your mind and threaten your belief in God.
All of this comes out of some sort of misguided belief that as Christians we should all be perfect, that we should not be afflicted with physical disabilities, or health issues; just as we are spiritually transformed, so too should we be physically transformed, but I really don’t see that teaching present in the bible, sure there could be things misconstrued as God wanting us to be perfect (note here perfect is NOT a synonym for whole ), and yes there is a big focus on healing in the bible, but let’s have a bit of a look at that…
Firstly, Jesus, on his time here in the flesh did not heal every disabled person that he met… the pool of Bethesda is a prime example of this, so is his return to Galilee. However having said that we also know that not every healing He did is recorded in the bible either, there are many passages that said he healed many, even that he ‘healed all their sick.’ Having said that, if we do look at the healings that are present in the bible, I think that we can see that there is more going on in these occurrences than simply healing someone’s affliction. When Jesus (and indeed the Apostles) healed someone he did so to illustrate a point or to teach someone (often that person receiving the healing, but not always) a lesson.
You want an example? OK, how about Jesus going to heal Jairus’ Daughter, the crowd were excited, Jairus was powerful and important, imagine what this healing will do for the cause… But then a sick and outcast woman pushes through the crowd to touch Jesus’ cloak and get healing. At this point Jesus could have just continued to press on, the woman had received her healing and Jairus was waiting for Him, but he stopped, affirmed the woman welcomed her into the Kingdom and taught everyone there that the poor and marginalised are just as important (if not more) in His Kingdom as the rich and powerful. To illustrate the point Jairus’ Daughter died while Jesus was delayed. Of course we know that Jesus raised her and everything was fine with her, but the focus of this passage is not the Jesus could raise the little girl from the dead, the focus is what Jesus did for the woman and at the same time taught the crowd.
If we hold to a theology of suffering (read James 1:1ff), which says that God uses the suffering in our lives to teach us and mould us, then we have to see that Physical Afflictions are in the same category, God wants us to learn from these things, and in many cases he will not remove this issue because it is a testament to his power (1 Cor 1:26-31). If a person can be accepting of his or her affliction, and continue to be a vessel of God, used by Him in powerful ways then that person receives wholeness within the economy of the Kingdom, perfection is not needed.
The bible says that if we have enough FAITH that we can pray for healing and we will receive it (James 5:15). FAITH is nothing more or less than a complete trust in God, a knowing of his will and ways. So if we have Faith then we will supposedly know what is appropriate to pray for and when. We need to look at what is whole or perfect within the context of the Kingdom, and the more we get to understanding the Kingdom, the more we realise that it’s logic and values are opposite or upside-down to the values and logic of the world.
It could almost be argued that Jesus wants you to be physically whole as much as he wants you to have that BMW… If you think that he wants you to be rich, then you have missed the point.

belated update - yet again...

Ahhh, after all my resolve to get disciplined in preparation for my study next year it has yet again been over a month since my last blog entry.... I guess though it does say that I have been busy and have more important things on my plate.

Well, things have been going exceedingly well for us over the past month or so we have thrown ourselves in amongst the Muslim Burmese community here in Springvale intensely, and are enjoying the fruit of our hard work. We have really been accepted as part of their community, being invited to various family dinners, parties and religious celebrations and we have been able to return the favour too. The biggest highlight for us was Christmas day, where we ended up spending the day in the local park with over 150 Burmese friends, we were able to give out Christmas presents to all the children who were there as well as break open 2 massive Christmas pinatas, play tug of war, have running races and of course eat plenty of food (it was an interesting mix of traditional Christmas food, traditional Burmese food and the good old Aussie BBQ).

After the lunch in the park was finished our celebrations continued as many people came to visit us until about 10pm. And after that day, more relationships have been established and those that were already there have grown. In some ways it was with hesitation that we headed out on our two weeks holiday to Naomi's parents in the central coast (NSW), this time of year has afforded us so many amazing opportunities. But we were able to enjoy ourselves and when we returned the community was still here and they welcomed us back with open hands!


I will write again soon i promise, right now i need to go and cook some dinner...


peter