Questions for Lent
I came across this post with some challenging Lenten questions from theologian Frederick Buechner. Warning: these are powerful questions that may make you squirm -- they did for me!
going deeper...to the life source
I came across this post with some challenging Lenten questions from theologian Frederick Buechner. Warning: these are powerful questions that may make you squirm -- they did for me!
The respectability trap
8"But you are not to be called 'Rabbi,' for you have only one Master and you are all brothers. 9And do not call anyone on earth 'father,' for you have one Father, and he is in heaven. 10Nor are you to be called 'teacher,' for you have one Teacher, the Christ.[b] 11The greatest among you will be your servant. 12For whoever exalts himself will be humbled, and whoever humbles himself will be exalted.Willard notes that we struggle with Jesus' reversal of roles here in all areas of our lives -- particularly the religious. Many examples of church life focus on holding one, or a few, up as "rabbi," teacher or leader. Often "serving" in those situations comes with many perks, if not actual power. And often the Christian who begins to show signs of great faith, or talent wrestling with theological questions, or is just a good public speaker, is advised to "go into the ministry," for we all know that is where the respectibility and prestige in the religion game is.
Jesus has my number!
Since we've been grappling with "kingdom of God" language, you might be interested in this insight from Brian McLaren, from the current issue of Sojourners magazine:
When Jesus spoke of the kingdom of God, his language was charged with urgent
political, religious, and cultural electricity. But if we speak of the kingdom
of God today, the original electricity is largely gone, and in its place we
often find a kind of tired familiarity that inspires not hope and excitement,
but anxiety or boredom.
Which of these images work for you? What other images do you like to use?
The song "Better Days" by the Robbie Seay Band reminds me of our conversation last night:
Sin management is getting a lot of comment lately, this from a Northwest Quaker.
Postmodern Disciple posts a conservative emergent's view of Chapter 2. Here's a sample:
We are told by the Holy Scriptures that Abraham believed God (not theology, not beliefs, but God) and it was credited to him as righteousness. He didn’t merely trust in some arrangement for an eternity at some ethereal party in the sky, he trusted in a very real, personal being who interacted with his life-happenings and was truly a person. He (Abraham) was NOT concerned whether or not he would go to this “heaven” after he passed on, he trusted God to be with him in this life and he worshipped only this being. And for doing so, he was declared a friend of God. And no friend of God will be in “hell.”
Our culture is obsessed with the question of what is the good life? and its corellary, who deserves this good life? In our rush to achieve the American dream, we've quashed the deeper question -- what makes a good person and a good life? -- that is, Willard argues, the main question that Jesus wanted his disciples to ask and answer. We've left this question to the hyper-religious, who define it mostly in terms of what a good person will not do, and to the marketplace, which simply says "it's all good."
Jesus' teaching, Willard argues, uses a method by which he uses examples from daily life to indicate why the common wisdom is extremely common but not very wise. His teaching by its very nature is not designed to hand down a set of rules to follow but to cause the disciples to think, what is really going on here? He forces the hearer to go beyond his words to his meaning, which has to be thought about, probed and processed.
- How do you read this argument? Is this just a call to pull oneself up by one's bootstraps (otherwise known as works-righteousness) or a radical inclusion of people in God's kingdom?
- Which is Jesus turning upside down -- the conception of who we need to be or our idea of how and with whom God works?
Jesus uses this method in many of his familiar teachings, such as the story of the Good Samaritan, which forces the hearer to reconsider the seemingly obvious question of who is my neighbor?
- Where are the "rich young rulers" in our culture? How might we read this parable, in light of Willard's interpretation, in our culture?
What is it that God is God, if he is not God to you? – Martin LutherThis is a dense and plodding chapter, to my taste. It spends a lot of time making points that seem obvious to me; though I realize that the heaven/earth dualism has never made much sense to me. I resonate more with the Hebrew understanding, that Willard argues for here, of the integration of our world and God’s. Here’s what I think is going on here:
• If those who see Jesus see God, what does Jesus’ personality tell us about God? What can we learn from Jesus about God’s attitudes toward and desires for us, his creatures?Willard notes that Scripture consistently places “the heavens” near and accessible to us. God calls out to his people – to Abraham, to Jacob, to Moses, to the Israelites – from “the heavens,” but from right here, with the sound of his voice, with pillars of cloud, with fire. God’s presence with Israel is guaranteed, even when the nation is in exile. In the New Testament, God speaks and sends a dove at Jesus’ baptism, and flames appear at Pentecost. Even more, God’s incarnation as Jesus shows that God is not only with us, but is us – takes on our flesh and limitations. In short, the Judeo-Christian tradition views the space around us, the world we live in, as filled by God.
• What is joy? What would it mean for us to have complete joy in Christ?
• Is our universe a perfectly safe place to be? How would we have to re-conceive it to feel perfectly safe and at home?
• What does it mean to look at our ordinary, everyday worlds and see them as inhabited by the God who created the universe?Matthew’s gospel refers to the “kingdom of the heavens” more frequently than “the kingdom of God,” – which is the term used throughout the rest of the New Testament. This is not a coincidence, he says. How we see the connection determines whether we will see God as intimately involved in our lives (and our lives as intricately interwoven with God’s) or as the Deist clockmaker of the founding fathers, who set the stage and leaves us to write, direct and act the play ourselves.
• “To become a disciple of Jesus is to accept now that inversion of human distinctions that will sooner or later be forced upon everyone by the irresistible reality of his kingdom. How must we think of him to see the inversion from our present viewpoint?"This chapter reinforces an insight that I had many years ago and have struggled with ever since. Christianity is not just a set of things to believe, or even a way of thinking. It is not just a way of living, although that is closer to reality. It is at root a new way of looking at the world, new eyes to see what is right in front of us. The problem is that culture is, at it's root, a way of looking at the world as well, and it is not God's way. So I am constantly called to go beyond thinking that is compatible with the culture I am swimming in, such as knowing that God hate's injustice, and being called to the view of God's kingdom, which is that I must perceive injustice and then do something about it.