February 26, 2018 Chapter 26 Making It Real
I enjoyed this chapter and the imaginary conversation with Mary of Magdala. I always like stories like this that help the Gospel come alive. We often forget that Jesus lived in a real time, among real people and places. I can picture me walking with Mary and hearing of her conversations and experiences with this carpenter named Jesus.
To the question, do you ever have doubts, she answers, "Sometimes I think his message is the crazy dreams of poets, and artists, the fantasies of children at play..." I think of how often people of Jesus' time had to make it real in their own lives. Mary does that at the end of this chapter when she reminds us, "When you believe you make it real. 'You change this'--she points to her head--'and this'--she points to her heart--'and you change all this.' She gestures to indicate the whole world."
It reminds me of the person who said, Never think for one moment that one person can not change the world. It is all that ever has.
Monday, February 26, 2018
Monday, February 19, 2018
February 19, 2018 Chapter 25 Jesus, Violence, and Power
Once again, Peter is both the hero and the goat! Once again, what Peter (and all the others for that matter) thought and believed and anticipated was not exactly what Jesus had in mind. The amazing thing is that I'm not sure we have learned that lesson even today.
With yet another school shooting somewhat behind us, we will hear the talking heads on FOX and CNN speaking about the other guys and why what they think is wrong. We will hear each of them expounding the right interpretation of the 2nd Amendment. What we won't hear any of them really talk about is what in our culture still makes all of think that violence and strength and might are still the best way to exercise power.
As I read through this chapter in light of the Douglas High School shooting, I couldn't help but wonder what Jesus would say as he took a field trip there...or to Columbine...or to Sandy Hook...or to Orlando or Vegas...or to where ever the next one will occur.
It seems to me that 2000 years have come and gone and we are no closer to the world that Jesus envisioned for us than we were when we were standing outside Caesarea Philippi.
But it seems too easy to say "we." I think for me I have to look at the "me" and not the "we." In what ways do I still miss the point. In what ways do I still use violence (the harsh word; the critical comment; the angry outburst; the passive aggressive action, the sarcastic phrase).
Perhaps it is time for me to pray for healing and change in me.
Once again, Peter is both the hero and the goat! Once again, what Peter (and all the others for that matter) thought and believed and anticipated was not exactly what Jesus had in mind. The amazing thing is that I'm not sure we have learned that lesson even today.
With yet another school shooting somewhat behind us, we will hear the talking heads on FOX and CNN speaking about the other guys and why what they think is wrong. We will hear each of them expounding the right interpretation of the 2nd Amendment. What we won't hear any of them really talk about is what in our culture still makes all of think that violence and strength and might are still the best way to exercise power.
As I read through this chapter in light of the Douglas High School shooting, I couldn't help but wonder what Jesus would say as he took a field trip there...or to Columbine...or to Sandy Hook...or to Orlando or Vegas...or to where ever the next one will occur.
It seems to me that 2000 years have come and gone and we are no closer to the world that Jesus envisioned for us than we were when we were standing outside Caesarea Philippi.
But it seems too easy to say "we." I think for me I have to look at the "me" and not the "we." In what ways do I still miss the point. In what ways do I still use violence (the harsh word; the critical comment; the angry outburst; the passive aggressive action, the sarcastic phrase).
Perhaps it is time for me to pray for healing and change in me.
Monday, February 12, 2018
February 12, 2018 Chapter 24 Jesus and Hell
A couple of thoughts about this chapter. I liked it when McLaren wrote: "We might say he (Jesus) wasn't so much teaching about hell as he was un-teaching about hell. And in doing so he wasn't simply arguing for a different understanding of the afterlife. He was doing something far more important and radical: proclaiming a transformative vision of God." (page 113) That is how I've always thought about Jesus and his teaching on hell. He was telling us 1) it's not what you think and 2) it's not for who you think. In many ways this is the "great reversal" at its greatest. And we might find comfort in that until we see ourselves as the religious of this day--then it becomes a bit challenging and makes me look even more closely at if I allow God to transform me in my own life. Because if I don't perhaps I'll be spending time with those in Jesus' day who didn't. Not a pleasant thought.
The second thought that comes to mind is that of universal salvation (the belief that no one is in hell--and all are saved.) I guess I don't know if that can be true and it has its down side (think Hitler or Manson or...) but there is certainly a part of me that hopes it is true. If Jesus' desire that he not lose any of those that was given to him (John 6:39), is it a stretch to think then that anyone who is capable of being redeemed is redeemed? And is it possible that there is anyone who has absolutely no redeemable qualities? And if God is all powerful and desires not to lose anyone, is it possible that God will redeem everyone? As I said, I don't know that I believe it is true as much as I hope it is true.
A couple of thoughts about this chapter. I liked it when McLaren wrote: "We might say he (Jesus) wasn't so much teaching about hell as he was un-teaching about hell. And in doing so he wasn't simply arguing for a different understanding of the afterlife. He was doing something far more important and radical: proclaiming a transformative vision of God." (page 113) That is how I've always thought about Jesus and his teaching on hell. He was telling us 1) it's not what you think and 2) it's not for who you think. In many ways this is the "great reversal" at its greatest. And we might find comfort in that until we see ourselves as the religious of this day--then it becomes a bit challenging and makes me look even more closely at if I allow God to transform me in my own life. Because if I don't perhaps I'll be spending time with those in Jesus' day who didn't. Not a pleasant thought.
The second thought that comes to mind is that of universal salvation (the belief that no one is in hell--and all are saved.) I guess I don't know if that can be true and it has its down side (think Hitler or Manson or...) but there is certainly a part of me that hopes it is true. If Jesus' desire that he not lose any of those that was given to him (John 6:39), is it a stretch to think then that anyone who is capable of being redeemed is redeemed? And is it possible that there is anyone who has absolutely no redeemable qualities? And if God is all powerful and desires not to lose anyone, is it possible that God will redeem everyone? As I said, I don't know that I believe it is true as much as I hope it is true.
Monday, February 5, 2018
February 5, 2018 Chapter 23 Jesus and the Multitudes
In some ways, this chapter was a little disturbing for me. I don't know that I like dividing the world into categories (the 1%ers, the multitudes, and the middle managers). Perhaps because it just leads to divisions; or perhaps because there is more truth in it than I care to admit. However, when I read it and then the readings that accompany it this week, I was struck by two things. First, Ezekiel reminds us that while God's concern is with all of his sheep--he expects more from his shepherds. Second, from Luke Jesus shows concern for all, from the "prodigal" son that leaves it all in search for his happiness only to be led back home again (which one of us hasn't made that journey in one way or another), to the little children (considered as nothing in that time), to the rich man searching for salvation (it is not impossible for God to save all), to a blind beggar aside the road, and finally to a wealthy tax collector. I don't know if it was McLaren's point to say that salvation is open to all or not, but that is what I gathered from the passages.
I don't necessarily like the divisions of the 1%ers versus the rest (with or without the middlemen), but if those divisions need to be made, after having been to Haiti numerous times, I could easily count myself among the 1%ers...And as part of that group, I have to ask myself: In what ways do I exploit others?
I look at the home I live in--modest by this country's standards, but a mansion to most in Haiti. I look at my income, once again average by this country's standards, but a fortune to most of the world living on a few dollars a day.
Perhaps that is why this chapter disturbs me. I don't like to think of myself as a 1%er, but maybe I am. And I guess I can live with being the middle manager trying to find balance between the 1%ers and the multitudes. but it is clear to me that Jesus has a "preferential option for the multitudes" and I know that I am not in that class--which is for me...a bit disturbing.
In some ways, this chapter was a little disturbing for me. I don't know that I like dividing the world into categories (the 1%ers, the multitudes, and the middle managers). Perhaps because it just leads to divisions; or perhaps because there is more truth in it than I care to admit. However, when I read it and then the readings that accompany it this week, I was struck by two things. First, Ezekiel reminds us that while God's concern is with all of his sheep--he expects more from his shepherds. Second, from Luke Jesus shows concern for all, from the "prodigal" son that leaves it all in search for his happiness only to be led back home again (which one of us hasn't made that journey in one way or another), to the little children (considered as nothing in that time), to the rich man searching for salvation (it is not impossible for God to save all), to a blind beggar aside the road, and finally to a wealthy tax collector. I don't know if it was McLaren's point to say that salvation is open to all or not, but that is what I gathered from the passages.
I don't necessarily like the divisions of the 1%ers versus the rest (with or without the middlemen), but if those divisions need to be made, after having been to Haiti numerous times, I could easily count myself among the 1%ers...And as part of that group, I have to ask myself: In what ways do I exploit others?
I look at the home I live in--modest by this country's standards, but a mansion to most in Haiti. I look at my income, once again average by this country's standards, but a fortune to most of the world living on a few dollars a day.
Perhaps that is why this chapter disturbs me. I don't like to think of myself as a 1%er, but maybe I am. And I guess I can live with being the middle manager trying to find balance between the 1%ers and the multitudes. but it is clear to me that Jesus has a "preferential option for the multitudes" and I know that I am not in that class--which is for me...a bit disturbing.
Subscribe to:
Posts (Atom)