Luke 15:11-32 contains one of our most familiar stories from the gospels. It is a parable that Jesus tells in the wake of bitter criticism from the Pharisees and scribes (that he is the friend of sinners and shares a common table with them-- criticism he readily embrace).
It is a story with many characters: A father; an older son; a younger son; hired hands; slaves; outsiders,"them;" pigs. A wife/mother is concealed somewhere in the narrative. The family's neighbors and the people of Israel are inferred. There is a lot of room here to enter the story and explore the relational dynamics and dimensions of human experience, as well as the majesty of God's grace.
Most of us have received this story with a traditional name: The Parable of the Prodigal Son. Which means that dominant interpretation over the years has focused on the behavior of the younger son, and the forgiveness he apparently receives. "Prodigal" means "recklessly spending," or "wastefully extravagant." Since the term "prodigal" is not part of the story, it seems that we have traditionally interpreted the younger son's sin as a lack of prudence, long with an impudent attitude toward his father.
But there is far more here. One of our participants suggested that the richness of this story can be explored when we risk identifying with all three of the main characters.
Our initial reading yielded a number of perceptions:
--In response to the younger son's request, the father gives both sons their inheritance. So the two-thirds that would go to the older son is already his early in the story, in spite of his later protests.
--The younger son's status sinks to unimaginable depths--he is actually lower than the pigs!
--The younger brother rehearses a repentant message to tell his father in the hope that his dad will let him live at the status of a hired hand. It is desperation, more than contrition, that moves him toward home.
--The father does not wait for the son's arrival, but runs to him and embraces him. He rejects the notion that his son is anything but his son, once lost and now found (the basis, we noted, for the hymn Amazing Grace). The father rejects the world's limited measures of humanity and identity.
--The dad throws a blowout of a party. (Interpretively, Tony Campolo would say, "The Kingdom of God is a Party!")
--The older son is angry when he finds out about the celebration and refuses to go in. He calls his brother, "this son of yours," and accuses him of "devouring your property with prostitutes," though this is not in evidence. A projection?
--The older son, in spite of already receiving domain over the farm, likens his service to slavery and expresses deep resentment that his unworthy younger brother has been rewarded in way that he, the older brother, should be rewarded for faithfulness.
--But have they both labored under perceived expectations of their father?
--The father breaches etiquette again by leaving the party and coming outside to plead with his older son, reframing all that has happened, including his steadfast love for the older boy and his trust in him. Dad, however, will not accept the older brother diminishing the younger one's identity; he does not want to accept the way the older brother is diminishing his own identity, either.
--The younger son has been "found." Will the older one experience deliverance as well?
--The father transforms the meaning of "family." This will impact everyone's relationships with each other.
This is another story that promises to reveal us.
What relationship does this story have with the previous two that we have studied?
Who do you identify with in the story?
Is there a God or Christ figure?
What does repentance mean in a story like this?
How is God's realm distinguished from human distortions?
Can forgiveness lead to reconciliation?
Can resentment be healed?
Oh, and there are a few more characters in the story: tax collectors, sinners, Pharisees, scribes.
How do you think this story sounds to them?
Friday, March 8, 2013
Friday, March 1, 2013
Tuesday, February 19, 2013
The Depth of a Shared Life
Our initial meeting was abundant. There were fourteen participants; we took time to connect and to receive one another before delving into our theme.There were also some tasty looking breakfasts and delicious cups of coffee enjoyed.
The story we reflected on was Luke 5:1-11, Jesus' calling of his first disciples, which we listened to carefully.The discussion was deep and textured, and even copious notes will not do justice to the substance. Here are some highlights.
Among things we initially noted and wondered about:
(a) Simon addresses Jesus as "Master." Given that Simon begins the story not as someone coming to listen to Jesus but as a nearby laborer finishing a disappointingly unproductive shift--and into whose day Jesus seems to intrude-- what is the meaning of the title Simon uses?
(b) Jesus is pressed upon by the crowd listening to his proclamation of the good news of God's love. Even with the huge crowd "commanding" his attention, Jesus notices two "empty" boats. He gets into Simon's boat. Did he recognize something special in Simon?
(c) We noted Simon's willingness to respond, even after expressing reservation. One person noted that after a fruitless overnight shift of work, she would have wanted to go home and would have resisted Jesus' invitations.
(d)The resourcefulness of Jesus was noted. In the face of the crowd's grasping, he appropriates an empty boat as his pulpit, engages the exhausted fisherman as a partner-in-mission, transforms Simon Peter's spiritual geography, and enlists three other fisherman to "leave everything and follow him" as well!
(e) When Simon Peter says, "Go away from me, Lord, for I am a sinful man," a reason is given, "for astonishment seized him."
(1) First, the term translated "Master" is epistates, a term for Jesus that is only used in Luke. It communicates leadership, guidance, overseeing; this is in contrast to other NT terms translated "Master," like kurios (lord,ruler). despotes (owner, controller), or oikodespotes (house owner, manager). The term here is respectful and relational. Simon is feeling inspired or compelled, but he is not being coerced or manipulated. Cool!
(2) Jesus sees beyond the requests we make. He notices the empty places and experiences, and enters into them. It is worth considering that Jesus sees "something special" in all of us! Simon is a foil for each one of us in this story. It is interesting that failure and fatigue provide inspired opportunity! When are we exhausted and spent? How do we "fish" for outcomes in our lives? Where does Jesus find us? How do we experience him climbing into our boat? In calling disciples, each is moved to move beyond mere listening or hearing.
(3) Simon responds twice. First, he assents to Jesus' suggestion that they set out a little from the shore. There is little description, and no indication that Simon is prepared to do more than provide some space for Jesus to preach. But then Jesus turns to Simon and proposes a more interpersonal, intimate joint venture. Simon doesn't think its going to yield much "fishing-wise," but perhaps there is a stirring that has indicated that it might be more "relationship-wise." What about the gospel, the proclamation of the good news of God's love for all people, stirs us? It is worth noting that for Simon, skepticism or reluctance isn't the last word! He makes a decision; more than one, really.
(4) The progression of Jesus' entry, engagement, our inner transformation, and movement into mission is one to consider carefully. Where and how is this happening, right now?
(5) This is a time when Simon, now called Simon Peter, seems to react rather than respond. We had a rich exploration of the distinction between the two, for Simon and for us! Heaven and earth are having a powerful meeting in his gut! Name changes in the Bible are outward signs of inward change. Simon is "on the Way," even as he begs Jesus to "get outta here!"
Simon Peter is overwhelmed, not unlike young Mary when the Angel Gabriel tells her that the "power of the Most High will overshadow you."
For his part, Jesus tells Simon Peter not to be afraid and describes what he will be doing in the future (not what he "might" be doing). He is living into God's future, his life joined with Jesus.
(6) "Fishing for people" might be a way of saying that the familiar will take a new direction with Jesus, and that abilities we already have will be newly realized for the glory of God! Let that stir the imagination.
(7) "They left everything and followed him." The verb translated "left" is aphiemi, the most common verb in the New Testament meaning "to forgive." Here it is translated to mean that they are willing to let go of life as it has been rigidly shaped in order to receive the newly revealed shape and substance of their being.
Well, that's about a quarter of what we talked about. Folks offered a lot of precious sharing and personal translation as we sifted through the work, events, challenges, blessings,meanings of our lives. It was awesome! Let's keep going. I will try to blog some more later in the week. Please add comments, thoughts, inspirations, and things I have neglected to include.
Next gathering: This Saturday, the 23rd, at 9pm at the DTEC. See you then!
The story we reflected on was Luke 5:1-11, Jesus' calling of his first disciples, which we listened to carefully.The discussion was deep and textured, and even copious notes will not do justice to the substance. Here are some highlights.
Among things we initially noted and wondered about:
(a) Simon addresses Jesus as "Master." Given that Simon begins the story not as someone coming to listen to Jesus but as a nearby laborer finishing a disappointingly unproductive shift--and into whose day Jesus seems to intrude-- what is the meaning of the title Simon uses?
(b) Jesus is pressed upon by the crowd listening to his proclamation of the good news of God's love. Even with the huge crowd "commanding" his attention, Jesus notices two "empty" boats. He gets into Simon's boat. Did he recognize something special in Simon?
(c) We noted Simon's willingness to respond, even after expressing reservation. One person noted that after a fruitless overnight shift of work, she would have wanted to go home and would have resisted Jesus' invitations.
(d)The resourcefulness of Jesus was noted. In the face of the crowd's grasping, he appropriates an empty boat as his pulpit, engages the exhausted fisherman as a partner-in-mission, transforms Simon Peter's spiritual geography, and enlists three other fisherman to "leave everything and follow him" as well!
(e) When Simon Peter says, "Go away from me, Lord, for I am a sinful man," a reason is given, "for astonishment seized him."
(1) First, the term translated "Master" is epistates, a term for Jesus that is only used in Luke. It communicates leadership, guidance, overseeing; this is in contrast to other NT terms translated "Master," like kurios (lord,ruler). despotes (owner, controller), or oikodespotes (house owner, manager). The term here is respectful and relational. Simon is feeling inspired or compelled, but he is not being coerced or manipulated. Cool!
(2) Jesus sees beyond the requests we make. He notices the empty places and experiences, and enters into them. It is worth considering that Jesus sees "something special" in all of us! Simon is a foil for each one of us in this story. It is interesting that failure and fatigue provide inspired opportunity! When are we exhausted and spent? How do we "fish" for outcomes in our lives? Where does Jesus find us? How do we experience him climbing into our boat? In calling disciples, each is moved to move beyond mere listening or hearing.
(3) Simon responds twice. First, he assents to Jesus' suggestion that they set out a little from the shore. There is little description, and no indication that Simon is prepared to do more than provide some space for Jesus to preach. But then Jesus turns to Simon and proposes a more interpersonal, intimate joint venture. Simon doesn't think its going to yield much "fishing-wise," but perhaps there is a stirring that has indicated that it might be more "relationship-wise." What about the gospel, the proclamation of the good news of God's love for all people, stirs us? It is worth noting that for Simon, skepticism or reluctance isn't the last word! He makes a decision; more than one, really.
(4) The progression of Jesus' entry, engagement, our inner transformation, and movement into mission is one to consider carefully. Where and how is this happening, right now?
(5) This is a time when Simon, now called Simon Peter, seems to react rather than respond. We had a rich exploration of the distinction between the two, for Simon and for us! Heaven and earth are having a powerful meeting in his gut! Name changes in the Bible are outward signs of inward change. Simon is "on the Way," even as he begs Jesus to "get outta here!"
Simon Peter is overwhelmed, not unlike young Mary when the Angel Gabriel tells her that the "power of the Most High will overshadow you."
For his part, Jesus tells Simon Peter not to be afraid and describes what he will be doing in the future (not what he "might" be doing). He is living into God's future, his life joined with Jesus.
(6) "Fishing for people" might be a way of saying that the familiar will take a new direction with Jesus, and that abilities we already have will be newly realized for the glory of God! Let that stir the imagination.
(7) "They left everything and followed him." The verb translated "left" is aphiemi, the most common verb in the New Testament meaning "to forgive." Here it is translated to mean that they are willing to let go of life as it has been rigidly shaped in order to receive the newly revealed shape and substance of their being.
Well, that's about a quarter of what we talked about. Folks offered a lot of precious sharing and personal translation as we sifted through the work, events, challenges, blessings,meanings of our lives. It was awesome! Let's keep going. I will try to blog some more later in the week. Please add comments, thoughts, inspirations, and things I have neglected to include.
Next gathering: This Saturday, the 23rd, at 9pm at the DTEC. See you then!
Saturday, February 16, 2013
Our Life With Jesus
When we in the church speak of "life in Christ" we recognize the joining of Jesus' life with ours. Often we find ourselves struggling in good faith with how to fit Jesus into the challenges and demands of our daily living. But what if we turned that around? What if we examine our lives, our important decisions, events, and loves, listening carefully and exploring together how they "fit" into the life of Jesus? This could be enormously promising, s we discover that there is plenty of room for your life in his! We will meet gospel stories with our own stories; our sensitive and discerning discussions will be lifted up in thanksgiving!
Saturdays 9-10:30 am at the Down to Earth Cafe
February 16th and 23rd; March 2nd and 9th
Session One!
Saturdays 9-10:30 am at the Down to Earth Cafe
February 16th and 23rd; March 2nd and 9th
Session One!
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