“As iron sharpens iron, so one person sharpens another.” (Proverbs 27:17 – NIV) Today, I launch a new clergy collegial blog. I hope we will encourage and empower each other toward success and excellence in pastoral ministry. As I sit in the Pastor’s Study at Cambria Heights Community Church, I often ponder the possible feedback of clergy colleagues as it relates to preparing sermons, counseling in particularly difficult situation, designing fresh worship, balancing competing priorities of ministry, marriage and family, maintaining self-care, pursuing personal dreams and private interests outside of ministry and family, and finding resources to meet the ever evolving and changing needs of the people whom I serve. After a sustained period of prayer, reflection and meditation, I realize I can invite you to come “In The Pastor’s Study” for an exchange of ideas.

Tuesday, July 31, 2012

At Risk in the Community - Jude - Part One


At Risk in the Community – Jude – Part One

A Lingering Danger in the Church

The inability to distinguish clearly between the principles and actions of the Church and those of secular society depicts one of the Church’s greatest spiritual needs today.  Debatably, there is no discernible difference between the behavior of believers and the average citizen.  More regrettably, the Church mimics the world rather than being the “called out community” (ecclesia) whose existence is fundamentally grounded in the will and service of our Lord Jesus Christ.  To resolve this intractable dilemma, the Church must return to its basic purpose as a biblically based New Testament church operating according to the teachings of our Lord. 

Reaffirming the Bible as the rule of faith and practice resolves a number of attendant problems for the local church.  The moral and ethical laxity in the pews arises from protracted biblical illiteracy.  Plainly speaking, most congregants do not know the Bible well enough to follow it.  They are not acquainted with the commands of Christ.  They cannot explain adequately the reasons why obeying our Lord supercedes the moral relativism and ethical aimlessness of the dominant culture. 

Ignorance of the scriptures precludes the development of a vibrant relationship with the Lord.  Evangelism inevitably suffers when believers do not understand The Great Commission.  They fail to commit the resources of time, money and service to actualize this crucial purpose of the Church.  It stands to reason then that countless lives remain untouched by Christ’s love.  Additionally, disregard for disciplined study of the Word of God creates vulnerability for the average believer who may be exploited by the crass commercialism practiced in several sectors of the Church.  Theologically vapid and biblically ignorant sermons encourage spiritual versions of “rugged individualism” and the American dream to the detriment of serving God by sharing His love with others.  This gospel of wealth and health, in addition to spiritualized motivational speaking, tends to be apolitical and ahistorical.  Thereby, it detracts from the prophetic, biblical command to advocate for a more just and equitable society.  The Church can redress all of these dilemmas by reclaiming its uncompromising biblical roots.


Biblical Background

The book of Jude materializes out of a context of protracted false teaching in the Church.  As the first century nears an end and the original apostles die, preserving the legitimacy of the primary gospel message  becomes a substantial challenge for the growing church.  This reality produces a vacuum that many false teachers gladly occupy.  For selfish, financial, social and ecclesiastical gain, these men purposefully distort the gospel of Christ.

In response, Jude desires to help believers who are at-risk in discerning the content of false and true teachings.  The book reminds disciples to cling steadfastly to the orthodox faith that the apostles bequeathed to them.  Moreover, he encourages them to persevere in their belief in the divinity and saving work of Jesus Christ.  Interestingly, Christian heresy usually arises from a failure to acknowledge unwaveringly the divinity of Jesus of Nazareth.  In conjunction with detailing the forthcoming judgment on false teachers, Jude offers strategies for reclaiming victims and other at-risk believers of these distortions of the gospel.

At Risk in the Community - Jude - Part Two


At Risk in the Community – Jude – Part Two

Combating the Rising Tide of Heresy

Primarily, the book of Jude combats the rising heresy of Docetism.  This teaching relegated the Person of Jesus Christ to being an incomparable moral philosopher.  Its adherents stipulated that a divine Christ would not have submitted to crucifixion.  They reasoned that God would not condescend to subject Himself to the whims and actions of finite humankind.  Accordingly, they further reasoned that an image of Christ was crucified for those who believed that they saw the actual, physical body of Christ on the cross.  Furthermore, they extend this teaching by denouncing the return of Christ and the subsequent judgment of the world and its inhabitants from time immemorial.  Essentially, these teachings leave their followers with license to interpret the gospel as they please.

On the contrary, Jude forcefully warns the Church to discard irretrievably any doctrines and practices that contradict the original apostolic teachings.  The apostles learned directly from the Lord for three and a half years the course of His public ministry.  Any teaching that does not correlate with their message and the writings directly linked to them deserve eradication.  Second, the author of Jude cautions the Church that faulty teaching eventuates in fallacious thinking and morally questionable behavior. Almost immediately, this confusion yields a license for sin and indulgence of self-centered motives and physical instincts.  Third, Jude suggests that the faithful offer mercy and compassion to the unfaithful but exhorts them to so do without being unduly influenced by them.

It stands to reason that defending the true and enduring gospel of Christ necessitates a thorough knowledge of the same.  This defense cannot merely be verbal and theoretical.  It must also be evident in the way that believers live.  Consequently, obedience in daily living to the teachings of Christ is as important as oral consent.  In short, sound faith and practical integrity fit together like a hand in a tailored glove.


The Quest for Doctrinal Truth and Personal Integrity

The book of Jude has two primary foci: (1) the quest for doctrinal truth and (2) the necessity of personal integrity.  An old saying posits, “If you don’t stand for something, then you will fall for anything.”  Jude severely cautions the Church against uncritically accepting the teachings of seductive, attractive but essentially godless men who invade the fellowship with glossy maxims that have little doctrinal merit to them.  Below their cognitive radar, these men infiltrated the Church with polished rhetoric and shiny veneers.  This alluring façade greatly cloaks the sinister intention of delivering teachings that equate with a license for immoral thinking and unethical behavior.  Truly, contemporary Christians can relate wholeheartedly with Jude’s dilemma.  The airwaves resound twenty-four hours a day and seven days a week with “Christian” teachings.  Some ministers offer the wisdom keys to prosperity as a Christian response to the secular financial gurus who command an entire cable channel relating to the stock market business.  Other Bible teachers instruct listeners on the significance of the word of faith.  They posit that any believers who pray with a certain length and memorize a good proportion of scripture can shield themselves from sickness, disease, and poverty.  In fact, “Word of Faith” teachers insist that poverty itself is a curse and a disease.  They offer the biblical cure.  Not surprisingly, there are modern day faith healers whose crusades are attended by millions of believers and people who are summarily ignored by the healthcare system.  In total, the free market theology, which “Christian” television allows for those ministers who can afford the extremely expensive air time, does not administer a doctrinal litmus test.  Consequently, anything and everything passes as “Christian” teachings regardless of the personal integrity, or lack thereof, of the person.  Jude writes to forewarn the believers of his day.

The author references Sodom and Gomorrah in the seventh verse of this polemical book on truth and morality.  He describes the most regrettable way in which these twins cities and their surrounding towns totally yielded to sexual immorality and social perversion.  Unfortunately, most people focus upon extensive homosexuality that was practiced in those towns.  As a consequence, they fail to comprehend the essential total demise of any moral principles and ethical standards that the societies we implement and expect its citizens to obey.  They further miss the reality that religion appeared to be non-existent.  The licentiousness and debauchery that occurred in these towns emerged from a total ignorance of God, His holy character and His expectation of righteousness.  I often wonder where the clergy and the churches of that period.  Did not the priests and synagogues articulate the laws of God?  Today, the proclivity of clergy to compromise with the surrounding culture creates the setting in which modern versions of lawlessness and immorality thrives. 

Many people today are “spiritual but not religious.” Interestingly, their spirituality lacks intellectual, biblical and doctrinal coherence.  If questioned, they cannot define the essential elements of their faith system.  In essence, they deify their relative experience by positing that a loving God accepts them unconditionally without requiring their respect for His holiness, revealed laws or righteousness.  This chic theology is a religious version of “rugged individualism” in which one’s personal preferences dictates everything.  The proliferation of this thought and practice partially and perhaps significantly arises from lackadaisical attitude that most clergy have about the importance of doctrinal truth and personal integrity.

In the eighth verse, the author addresses the need for personal integrity for those who preach the gospel of Christ.  Moral laxity among the clergy inevitably leads to licentiousness by the laity.  Truth and integrity must fit like a hand in a tailored glove in the lives of clergy.  Otherwise, the gospel becomes a joke.  It is only one of many ideas sold in the marketplace of ideologies and concepts.  Withdrawing the moral commandments of Christianity equally lessens it sacred worth.  It then becomes another commodity in the economy of any society.  Not surprisingly, then as well as now, entrepreneurs wearing vestments and collars will invade the Church and use it as a means to the middle strata and upper class lifestyle that they desire.  An entrenched indifference to the necessary balance of truth and integrity signals such teachers of the gospel.

Jude utilizes a few colorful terms to depict the depth and extent of the danger that these corrupt teachers with their doctrinal heresies present for the Church.  In succession, Jude portrays them as abusive, unreasoning animals, blemishes at love feasts, clouds without rain, autumn trees without fruit, wild waves of the sea, grumblers, faultfinders, and ungodly sinners.  He is not speaking of social deviants and psychopaths.  He is referring to the clergy, generally, and Bible teachers, specifically.  His admonitions challenge the contemporary Church to revisit the criteria for ministerial ordination and the call to pastoral ministry.  I strongly recommend that in all matters the Church returns to its most biblical roots.  Straying away from the doctrine of the infallibility of the Bible and the non-negotiable practice of esteeming the scriptures as the rule and guide of faith perpetually creates the vacuum into which false teachers who lack integrity step.  The Church can only close this door and eliminate this threat to its vitality and the integrity of the gospel.

Finally, the closing verses of Jude are often recited as the Benediction of many worship services.  Its eloquent promises resound in the ears, minds and hearts of countless believers whether they are in a sanctuary or not.  However, doctrinally, Jude’s doxology is a call to persevere in the truth and integrity of the gospel of Christ.  Jude encourages the Church in the truth that Christ is able “to keep you from falling and to present you before his glorious presence without fault and with [exceedingly] great joy.”  What a wonderful eternal promise to believers who accept the gospel and loving commitment to obey the teachings of Christ!  As we rightly relate to Him, He will empower us with the Holy Spirit so that we will receive our eternal reward.  This divine promise should engender the unequivocal commitment of every clergyperson and layperson.  We should not compromise with the world or lead half-hearted Christian lives.  We do not need to water down the moral absolutes of the gospel so that we may entertain our sickest instinctual desires while simultaneously claiming to be Christian.  Instead, we follow the commands of Christ knowing that He is faithful.  What is more, we realize that we lose nothing by investing in Christ.  He will reward our perseverance and present us faultless before the direct presence of the Heavenly Father with exceedingly great joy!  That will be the ultimate outcome of adhering to doctrinal truth and living with Christian integrity.


At Risk in the Community - Jude - Part Three


At Risk in the Community – Jude – Part Three

Concluding Reflections

False teaching, arising from selfish ambition and self-aggrandizement, plagues the contemporary American Church just as it did in Jude’s time.  Millions of people flock to churches where pastors and preacher scratch their itching ears telling them whatever they want to hear.  Combining the gospel with self-help philosophy, motivational speaking, “rugged individualism” and the “American dream” will pack the pews without question.  Additionally, avoiding subjects relating to living with integrity and moral obedience compounds the illusion of personal preference in religion.  The unfathomable biblical illiteracy in most local churches explains the regrettable state of the Church.  However, the book of Jude reminds us to return to the basics of knowing the word so that we might rightly divide the sermons and teachings that we hear.


Lesson Objectives

  • Distinguish between false and true teachings.
  • Analyze the sermons of popular televangelists and preachers from a biblically based perspective.
  • Define ways in which we can assist at-risk believers in committing to disciplined study of the Bible.


Prayer

Lord Jesus, the revealed and embodied Word of God, help us to hide Your Word in our hearts so that we might not sin against Thee.  Give us the grace to assume the Psalter’s love for Your Word as found in Psalm 119.  Embolden us with Your Spirit so that we may stand firm in defense of Your teachings and truth.  Amen.


At Home in the Community - Philemon 8-18 - Part One


At Home in the Community – Philemon 8-18 - Part One

What Does It Mean to be a Real Friend?

Friendship is one word that means so many different things depending upon who is talking.  It is a term that we use rather loosely.  People refer to people with whom they have not spoken for decades as friends.  Others insist that they are friends to someone but have never sacrificed anything to enrich the person’s life.  Who the people in your life who genuinely wish you well and desire your happiness to the same extent as their own?  Who are the few people upon whom you can rely in the midst adversity and great loss?  Who are the people who love and respect your spouse and children as you do?  Who are the people who will use their power, influence and resources to help you in bettering your standard of living?  I reason that the people whose names come to mind as you answer these questions are your real and true friends. 

Through the prism of one of the most troubling books in the New Testament, we glean some lessons about friendship.  Paul addresses this letter to Philemon with the goal of brokering reconciliation between this slave master and his runaway slave, Onesimus.  Parallel to Paul’s primary purpose is his secondary but serious concern for the well-being of Onesimus.  In essence, Paul advocates for Onesimus by asking Philemon to receive him with impunity.  Paul informs Philemon that he vouches for Onesimus because they share the bond and relationship in Christ.  As a believer of any social standing, economic rank, or political persuasion, we enjoy the assurance that we are at home in the community of faith.

Paul’s advocacy for Onesimus recalls the mandate in Proverbs to speak for those persons who cannot speak for themselves.  A loving family bears the burdens of all members.  Should one be weak, in need or unable to defend himself, then his immediate and extended relatives will care for him.  Likewise the strong and mature believers in the Church have a special prerogative to support the growth of young and inexperienced disciples.  In the household of faith, believers grow to the point of taking a stand and speaking up for a righteous person or worthy cause. 


Biblical Background

It is important to note that historical parallels are not helpful.  Two historical eras are fundamentally different as the details of causes and the specifics of effects will never match as the chronology remains incongruent.  Therefore, as we examine the practice of slavery in the Roman Empire, we cannot draw comparisons not can we equate it with the practice of chattel slavery in the United States.  Amazingly, none of the four gospels include an expressed prohibition against slavery or a recommendation for its abolition.  Immediately, one asks whether Jesus condoned Roman slavery.  We do not have enough evidence, biblically or non-canonical, to reliably answer that question.  However, we know that the apostle Paul as a Roman citizen who had the benefits of education and the privileges of being a Pharisee held no opposition to slavery.  Some biblical scholars minimize the effect of system in Rome.  They stipulate that it was not that bad since the Romans slaves were servants and possessed control of their talents, work, body and movement.  They characterize the Roman practice as similar to the system of indentured servitude in Europe and the North American colonies for non Africans.  Moreover, some Bible scholars posit that Roman slaves were professionals in medicine, business and other trades.  Within that cultural and political context, Paul requests forbearance for Onesimus from Philemon.

At Home in the Community - Philemon 8-18 - Part Two


At Home in the Community – Philemon 8-18 - Part Two

A Mediation Document

Interestingly, Paul’s letter to Philemon is written during one of his periods of imprisonment.  Evidently, he minimally considered the mental anguish and bondage that the rift in the relationship between the slave master and slave caused.  One imagines that Paul had to consider the practical effects of facilitating Onesimus’ return to Philemon.  Nonetheless, Paul pens this personal letter with the objective of establishing a new relationship between the two men.  Again, one imagines Paul’s  ruminating upon the idea of new creation in which the past fades away completely and the dawn of a new existence emerges.  He desires this for Onesimus.  He appeals to Philemon to cooperate in this process.  Rather than a dreadful treatise in which a runaway slave is returned indifferently to the horrors of slavery, the letter to Philemon is a mediation document.  Paul attempts to restore this slave with the dignity of Christ as Onesimus is Paul’s brother in the Lord.  Without addressing the justice and equity of the practice of slavery in Rome, Paul attempts to ensure that his fellow brother in the Lord is treated as he ought to be as a child of God.

In the eleventh verse, Paul rhetorically plays upon words.  He notes that Onesimus’ name means useful.  He acknowledges that he had become useless due to various circumstances.  Since becoming a Christian, Onesimus discovers a new purpose to work and service.  He shall work as unto the Lord and not unto another human being.  He will seek to honor and glorify the Lord in his service.  He shall forever be useful to any master as he really serves the Master.  Paul uses this linguistic technique to allay any remaining fears about Onesimus’ work ethic that Philemon may have.

One of the early church fathers, Ignatius, wrote Epistle to the Ephesians.  In the book, he references a man named Onesimus who is a bishop at Ephesus.  Tradition holds that this man could possibly be the same person mentioned in the letter to Philemon.  What an amazing progression from human slavery to lifelong servitude to Christ!


A Personal Mediation

As an African-American, it is most difficult to study the book of Philemon.  On the surface, the grand apostle of Christian freedom, Paul, ironically appears to send a former slave back to the chains, shackles and destitution of bondage.  The sheer thought of this idea repulses the mind and churns the stomach.  Immediate fact, figures and images of the brutality of the Atlantic slave trade and the hundreds of years of chattel slavery in the United States come to mind.  One essentially dismisses this book.  Howard Thurman, the great twentieth-century African-American Baptist theologian, records in his autobiography, With Head and Heart, that his beloved grandmother would always tell him to skip the portions dealing with slavery as he would read the letter of Paul to her.  Equally, many of today’s African-American disciples probably ignore the book of Philemon.

However, I suggest for the purposes of today’s study that we suspend our apprehensions.  First, the practice of slavery in the Roman Empire does not parallel historically with the chattel slavery that was practiced in the United States.  A detailed comparison of the two systems of enslavement is out of the reach of this lesson.  Second, the book of Philemon is in the New Testament canon.  Therefore, it stands to reason that Almighty God inspired this small book just as He did the other sixty-five books of the Bible.  Third, as a result, Philemon contains an enduring message for all generations of Christians just like the drama of the Corinthian letters, the eloquence of Romans and the sound wisdom of the Pastoral Epistles.  Today, let’s set aside our reservations and personalize the book.  In so doing, I submit that we will find that Philemon offers us tremendous divine advice and very practical suggestions for intensifying our relationships with the Lord Jesus Christ and finding the inner healing and wholeness that He offers.

The Bible is, in many ways, sacred literature.  As with all good literature, it often helps to assume the personality of one of the characters.  Travel through the story as one of the major players.  As you develop literary empathy with that character, you receive the by-product of a greater understanding of his or her emotions, dilemmas, actions, reactions, choices and consequences.  Moreover, you grasp the author’s intentions and purposes better when you walk on the stage of the novel and travel through the plot as the personification of his or her imagination in one of the characters.  Today, I suggest that you take on the character of Paul, Philemon or Onesimus.  Read the book again through the lens of their eyes.  Personalize the story; in so doing, glean greater spiritual insight.  For the balance of this lesson, I shall assume Paul’s character.  I will offer my brainstorming notes of my writing plan for the book.  These ideas will reveal my intentions and purpose in writing the letter.  Perhaps, if you know those concepts, you will be able to relinquish more freely the assumptions with which you approach the book. 

Originally, I write to my friend and brother in the Lord, Philemon.  The opening seven verses reveal the affection that I hold for him in my mind and heart.  The strength of my salutation and compliments disclose the high esteem that I have for him.  Our relationship is the foundation that enables me to proceed to the weightier matter relating to the status of our mutual brother in the Lord, Onesimus, who is a slave in the Roman Empire at the time of my writing.  Please note that I appeal to Philemon on the basis of Christian love.  As a learned man in the Law of God who now knows the Lord Jesus Christ, I also know that the power and grace of the law of Christ’s love greatly exceeds the ability of black letter law to compel right behavior yet alone righteousness.  So, I appeal to Philemon to emulate the example of our Lord by overlooking the incapacities of Onesimus and seeking a resolution with him that will restore him to the community of faith.

Please also note Paul’s great affection for Onesimus.  The English translation of these words minimizes the tremendous favorable emotions of Paul’s thinking and word choice.  Paul recalls Onesimus’ care for Paul when he was in chains earlier.  One rarely forgets someone who is there in a time of dire straits.  Onesimus’ assistance to Paul earned him the place of a son in Paul’s estimation.  As a consequence, Paul advocates for this son in the faith with a fellow brother in the Lord.  Characterizing Onesimus as “my very heart,” Paul returns him to Philemon with the bold statement that Onesimus will be helpful to both of them.  Though once relegated to being utterly “useless” by Philemon, Onesimus deserves a second chance to demonstrate his maturity in the faith.

Paul continues this appeal by proposing that Philemon receive Onesimus back not as a slave but as a brother in the Lord.  The fifteenth and sixteenth verses actually belie the traditional disdain for the book of Philemon.  Paul argues that Onesimus’ Christian growth and character will empower him to more useful to Philemon than ever before.  His allegiance and work ethic will surpass considerably the past as he will work as unto the Lord.  Further, he will demonstrate a depth of commitment, respect and loyalty of which he was incapable heretofore.  In essence, Paul’s letter to Philemon is a mediation document in which he strives to reconcile to brothers in the Lord who allow a previous offense and prior shortcomings to widen a chasm between them.

The apostle finishes his request by exchanging places with Onesimus.  He exhorts Philemon to welcome Onesimus back as Philemon would welcome Paul.  He additionally asks Philemon to forgive any wrong or debt that Onesimus may have committed or incurred.  Certainly, forgiveness precedes reconciliation.  That Christian attribute and the fellowship that accompanies it ensure that all believers can be at home in the community of faith.

Paul usually ends his discourses on a note of thanksgiving.  I imagine that he rejoices over the mediation that Christ performed on his behalf.  He appeals to Philemon on Onesimus’ behalf because Paul realizes the extent to which our Lord Jesus Christ appeals to the Heavenly Father on his behalf.  In the words of the author of Hebrews, Christ is the perfect mediator for humankind.  As we assume the character of Paul in reading this book, we can set aside our misgivings about Paul’s inability to critique slavery in the Roman Empire.  We can appreciate the willingness of our Lord to mediate our case with Almighty God although we are slaves to sin.


At Home in the Community - Philemon 8-18 - Part Three


At Home in the Community – Philemon 8-18 - Part Three

Concluding Reflections

If we can see beyond the surface offenses of a man being returned to slavery, we will discover a touching story of Christian friendship.  Paul teaches us the example of loyalty and advocacy.  Surprisingly, the ties of friendship and relationships in the Church exceed the strength of familial connections.  Contrary to popular belief, blood is not always thicker than water.  Paul’s courage in standing up for Onesimus eventually transforms his life as he possibly became the Bishop of Ephesus following the apostolic era.  Paul’s consideration in turn gave Onesimus the strength to change his character.  More than being a political and social blight on the pages of the New Testament, Paul’s letter to Philemon reflects the potential of the gospel to renew relationships and change lives regardless of social location.  Quite possibly, it reoriented the destiny of a runaway slave and providentially put him on a path toward the ultimate liberty of unconditional service to Christ.


Lesson Objectives

  • Discard the conventional notions of friendship and develop a biblically based definition.
  • Dig beneath the service of the letter to consider the triangle of relationships affected by Onesimus’ conversion to Christianity.
  • Consider the ways in which church relationships are more important than family ties.


Prayer

Our dear and gracious Heavenly Father, grant us the special grace to realize the love we have in You and in each other within the household of faith.  Strengthen the ties that bind us together in Christian love and fellowship.  Truly, make it like that above.  Aid us by the power and might of the Holy Spirit to be better friends to those persons whom You put in our paths.  In the Name of our Lord Jesus, we pray.  Amen.


A Chosen Community - Colossians 3:12-17 Part One


A Chosen Community – Colossians 3:12-17
Part One

What Does It Mean to be Chosen?

The thematic question for this section is one that American disciples must ask ourselves daily.  Some sectors of the Church equate God’s blessing and bestowal of chosen status upon us with financial and material well-being.  Moreover, they insist that discipleship exempts them from physical illness and the twists and turns of the volatile and declining global markets and economy.  What a pity that we would reduce God’s blessing to temporal and earthly items that thieves take and moths and dust corrupt.  What a colossal pity that followers of Christ would limit His conceptualization of a chosen people to such meager things as the necessities of life!

The Christian life is not a system moral “Dos” and Don’ts.”  It is not possible to establish a list of ethical regulations, positive and negative, and then quantify one’s righteousness according to the percentages of the time that one adheres to these rules.  The Christian life, also, is not a process of demanding things from God and pointing to them as evidence of being “highly blessed and favored of the Lord.”  Instead, the Christian life is a relationship with the Lord of the universe through the Person of our Lord and Savior, Jesus Christ.  It is a matter of realizing that one is chosen as an instrument of the Lord to spread His gospel and build His kingdom on the earth.  It is the joy of knowing one’s uniqueness as a child of God.  It is a process of discovering the singular talents, abilities and gifts that God graciously gives us at birth and illuminates when we respond positively to His loving appeals.  It is progressing to the spiritual awakening of living in total faith and genuine reliance upon Christ.  This way of life enables you to live completely free of fear, doubt, anger and hopeless.  More significantly, it is a lifelong process of acquiring the mind, heart and character of Christ in which He gives the very attributes that He assumed in the Incarnation.


Biblical Background

The word, Church, in Greek is ecclesia, the called-out and chosen community.  As a consequence, members of the Church have been called out of the world’s darkness and into the marvelous light of the presence and wisdom of Christ.  We are chosen for the express divine purpose to be instruments of God’s love, messengers of His grace and channels of His peace. 
In the midst of the societal insanity of Rome, the Lord calls out the Colossians and chooses them to do His bidding in their region of the Roman Empire.  What an amazing privilege for them!  However, with privilege comes responsibility.  They are not chosen by God to do whatever they want.  However, they must adhere to a greater standard of living as disciples.  Beyond the violation of moral imperatives, they must meet the ethical principles of love, compassion and integrity in deed more so than words.  They must adhere to the new law of love which Christ implements in His preaching, teaching and healing.  They must cultivate the virtues of kindness, meekness, patience and forgiveness.  Being chosen by Christ is more than a self-congratulatory occurrence because of a few material possessions.  In gratitude for one “belovedness” as a child of God, one relays His love and forgiveness to others.

A Chosen Community - Colossians 3:12-17 Part Two


A Chosen Community – Colossians 3:12-17
Part Two

The Outwear of A Chosen People

Christ-like virtues are the clearest indication that a believer accepts his chosen status.  Interestingly, the power of the previously listed intrinsic qualities surpasses the righteousness that results from avoiding the vices listed in the first part of this chapter.  Still, Paul concentrates upon the individual and corporate dimensions of living a chosen son or daughter of the Lord.  On both levels, people are to achieve great glory for the Lord.

How does a chosen community define itself?  What will be its underlying virtues and unifying principles?  How will outsiders know that this chosen community exists?  A chosen community distinguishes itself with its principles and practices.  What does it offer that other groups do not?  For the Church at Colosse, Paul strongly proposes the character of Christ which includes compassion, kindness, humility, gentleness, patience and forgiveness.  Love is the foundation for these attributes.  Without an appreciation of Christ’s sacrificial love, one would not be motivated to extent these virtues to others.  Yet, in so doing, the Colossians appeal to unbelievers on Christ’s behalf and draws them to the kingdom with His love.

Paul exhorts the Colossians to forgive as Christ forgave them.  Certainly, genuine forgiveness is a distinct virtue in a revengeful society.  The Romans prided themselves on the strength and logic of their law to adjudicate offenses and crimes.  In fact, American constitutional and criminal law, specifically, and the Anglo-American legal tradition are indebted substantially to the Roman system of law.  Both historical eras marvel at the Christian practice of forgiveness which relinquishes the right to punish.  The larger society does not understand how Christian victims of violent crimes genuinely forgive their perpetrators.  Their amazement stems from their ignorance of the radicalism of God’s grace and the atoning nature of Christ’s love.  As a consequence, Paul encourages the Colossians to understand their chosen status in terms of the spiritual requirements to love and forgive as Christ does.

Today’s passage concludes with a few practical suggestions for growing and flourishing in a chosen community.  First, be thankful.  Second, saturate your mind and heart in the word of Christ.  Third, teach and challenge each other with Christ’s wisdom in worship and Bible study.  Fourth, let every deed be done to the honor, glory and praise of Christ Jesus, the Lord and Savior of humankind.  Weekly fellowship with like-minded believers solidifies one’s assurances as a member of the chosen community.  These practices result in personal growth and spiritual development.  They guard against indifference and atrophy. 


The Inner Wear of A Chosen People

Amusingly, the apostle designs a spiritual wardrobe for “God’s chosen people.”  First, he characterizes them as “holy and dearly loved.”  To be holy in its simplest form means to be set apart for God’s exclusive use.  In Old Testament terms, the devoted things were holy as they were to be offered solely to the honor, glory and use of Almighty God.  Consecration and sanctification are common synonyms for holiness.  “Dearly loved” refers to the unfailing, loyal and sacrificial love of Almighty God.  Love solidifies the distinction as “God’s chosen people.”  Ritual, religion and righteousness combined cannot equate with the power of God’s love to set humankind’s hearts and wills apart in loving and reciprocal devotion.  God’s affectionate and sacrificial initiative establishes the relationship that earns disciples the category of being divinely chosen.

Given this designation, the people of God should adorn themselves with invaluable inner garments.  These ironic pieces of clothing are not material; they will not be found necessarily on the fashion designer runways of Paris, Rome, Venice, Milan, London or New York.  They cannot be viewed with the natural eye.  With the eyes of the heart, people detect compassion, kindness, humility, gentleness and patience.  These attributes are garments for the heart, mind, soul and being.  Over the course of observing someone’s behavior in an extended period of time, one determines whether this person actually possesses any of these qualities of a chosen person.

The use of the word, compassion, equates with love.  Literally, to have compassion means “to take pity” on someone.  It is a mental, spiritual and physical whereby one looks beyond the person’s need, however extensive, complicated and bleak.  Overlooking their incapacities, one strives to love them toward inner healing wholeness.  The four other attributes emerge naturally and automatically out of love.  Love is as it does rather than as it says.  In John 13:33-34, Jesus declares that the sole determining factor that will demonstrate the Church’s distinction as His disciples is love.  When the rest of the world digresses to an elaborate state of nature, the love that disciples show for each other will distinguish them. 

Love is the basis for forgiveness.  The selfishness of our carnal nature compels us to retaliate and seek revenge when someone offends us.  Internally, we are not born to overlook trespasses against us.  Rather, we extract recompense to heal the harm and repair the damage, financial and otherwise.  Yet, our Lord’s example teaches us to pardon our victimizers against every contrary impulse. On the cross, He prays, “Father, forgive them for they do not know what they are doing.”  He allows that ignorance, immaturity and incapacity explain the wholesale consent of the crowd to the crucifixion.  His prayer for forgiveness naturally evolves from His unconditional love for humankind.  Likewise, we who have been graced with this love, out of gratitude, share it with others by practically forgiving everyone for their trespasses against us.  Relinquishing our right to extract punishment for offenses is a distinctive and identifying factor for the “Chosen People” of Almighty God.

Love additionally empowers believers to bear one another’s burdens.  Elsewhere in the New Testament, Paul encourages the Church to weep with those who weep and rejoice with those who rejoice.  From its inception as recorded in the opening chapters of the book of Acts, the Church utilized its resources to redress any individual needs.  Sharing in common, each disciple gave according to his or her ability and each one received in proportion to need.  Bearing each other’s  burdens extend beyond finances and materiality.  Often, emotional, psychological and spiritual challenges hardships encumber believers more greatly than the previous struggles.  Nevertheless, the shared love of Christ necessitates that the Church assist each member regardless of the weight on his or her shoulders.  Unlike Atlas in Greek mythology, no disciple of Christ should be left  by fellow believers to carry the world’s load of burdens on his shoulders.  Following the example of the crucifixion, we join our brothers and sisters as they bear their crosses.

“This joy that I have, the world didn’t give it to me.  This peace that I have, the world didn’t give it to me.  The world didn’t give it and the world can’t take it away.”  Those words from an enduring Negro spiritual describe the inexplicable peace of God that disciples enjoy despite the circumstances in which they find themselves.  Relying upon the peace of Almighty God in the midst of life’s daily storms is another distinctive of the “Chosen People” of God.  Consider the countless people who cannot sleep peacefully.  Imagine the innumerable relationships in which people live with a foreboding angst that something will go wrong.  Few people know genuine peace whereby anxieties always give way to blessed assurance of the faithfulness of Almighty God.  However, the apostle insists that disciples of Christ inherently know God’s peace.  Their genuine reliance upon the safety and joy that dwelling in right relationship with the Lord brings separates them from the rest of the world.

The practical image of God’s peace residing in someone’s heart is that of a military sentry.  You may recall the images of the changing of the guard at Buckingham Palace.  With miniscule precision the gates of Her Majesty’s palace are always guarded.  There is not a second in any day that an armed guard does not stand faithfully to defend her against any attack.  Commensurately, the Holy Spirit stands guard to defend the mind and heart of the committed believer against the adversities of life and their concomitant fear.   When the enemies of doubt, anxiety, and hopelessness try to invade the palace of your heart and soul, the sentry of the Holy Spirit stands guard to say, “HALT!  Who goes there?”  None of the useless emotions of regret, guilt and fear ever penetrate the walls of God’s peace.  Assuredly, most people in the world would love to have the confidence of knowing that God does in deed have the whole world in His hands and that everything, every single little detail in life, will be alright.

Paul ends this passage of the letter by reminding the Colossians of the critical importance of deepening their knowledge of the word of Christ, continuing in praise and worship of the Lord and maintaining an attitude of thankfulness to Him.  The Bible is the textbook of life.  Living by its teachings is one of the clearest ways in which the Church demonstrates that we are the “Chosen People of God.”  Rejoicing in the Lord regardless of our surrounding situations is another one.  Being grateful to God, even in the midst of tragedy, is yet another.  In all these matters, we know that we shall triumph.  Accordingly, we welcome any challenge because we hope that we shall honor and glorify the Lord in each one.  Having that purpose as our number one priority is the identifying factor of God’s people.


A Chosen Community - Colossians 3:12-17 Part Three


A Chosen Community – Colossians 3:12-17
Part Three

Concluding Reflections

The proliferation of new civic organizations and social clubs demonstrate the pervasive hunger that many people have to belong to something.  They want to be accepted by peers, colleagues, neighbors and friends.  Each spring on the nation’s college and university campuses, millions of students submit to insidious actions as they rush to join fraternities and sororities.  They desire to belong to these groups and receive the privileges of membership leads them to commit ridiculous deeds in which they demean themselves and possibly risk their lives.  The thirst to belong fuels this acquiescence of nonsense and superficiality.  In addition, some of them join these groups because they believe that they obtain identity, authority and benefits that they could not acquire otherwise.  Then, there are the people who do not join any groups because of their fear of rejection.  These types of persons also find it difficult to believe that they will be included wholly in the community.  In sum, whether groveling in a self-effacing manner or pretending to prefer isolation, people have a tremendous need to belong to a community.

In my mind, I hear the theme song to the “Cheers” sit-com placed in a bar in Boston.  “Sometimes you want to go where everybody knows your name and they’re always glad you came.  You want be where everybody knows your name.”  The bar community of “Cheers” afforded each cast member a place where he or she was valued for simply showing up.  Although they fought with each other, they always found a way to forgive and move on.  They shared each other’s successes and they hurt in the midst of each other’s pain.  Seemingly, they loved each other unconditionally.  Would it not be great if each local church could have the same thought of its group of disciples?


Lesson Objectives

  • Define what it means to be a chosen community in Christ.
  • List the characteristics of a chosen community.
  • Study carefully Paul’s list of virtues and assess our progress, individually and corporately, in obtaining them.


Prayer

Gracious God our Father, Redeemer and Counselor, teach us that we belong to You.  We are Your children and we are members of Your family.  Daily, let us recall the inheritance that we enjoy as members of the household of faith.  Grant us a special grace to sustain us in the assurance of Your love until we are admitted to the communion of saints, heavenly hosts and goodly fellowship of the eternally redeemed.  In the Name of our Lord Jesus who lives and reigns with Thee and the Holy Spirit forevermore, we pray.  Amen.

An Established Community - Colossians 2:1-10 Part One


An Established Community – Colossians 2:1-10
Part One

A First Century Theological Buffet

In this second chapter, Paul urges the new Christians at Colosse to persevere in their knowledge and relationship with the Lord Jesus Christ.  He encourages them to grow in Christ so that the “hollow and deceptive philosophy, which depends on human tradition and the basic principles of this world rather than on Christ” will not imprison them.  Myriad religions and ideologies permeated Roman society.  The average person in the Roman Empire could choose from a theological smorgasbord.  Mostly, these options clashed with the teachings of Christ, as did the principles of the dominant culture.  Concerned that the new believers in the Colossian church would submit to the misleading practice of blending the gospel with secular philosophy, Paul develops his theme relating to the necessity of maintaining sole allegiance to Christ.  Parenthetically, the notion of mixing religions that do not correlate logically is called syncretism.  Nonetheless, Paul severely cautions the Colossians against this temptation.  Rather sampling the myriad philosophies of the surrounding culture, Christians should delve into the density and richness of the knowledge of Christ who is the long-awaited mystery that God reveals in the Incarnation.

This portion of the letter reminds us of the importance of correct doctrine.  A pervasive notion at the time stipulated that Christ did not actually die on the cross; an image of Him did.  Painstakingly, Paul asserts the truth of the gospel.  Many “mystery” religions and secret societies attempted to co-opt the spreading message of Christ.  Paul clarifies that the mystery of Christ is the bodily revelation  of the Triune God in Him.  In the paradox of eternity assuming a human form, God forever reconciles humankind to Himself and restores the original relationship He intended in the Garden of Eden.  Paul insists that Christian living can only be based upon the teachings and saving work of Jesus Christ. 


Biblical Background

Responding to God’s love in Christ cannot be just an emotional experience.  Formulaic testimonies of dramatic and perhaps even melodramatic conversion experiences abound in the Church.  Unfortunately, many believers consider the recitation of the date, time, place and details of their conversion experience as the culminating event in the life of a disciple.  Others unwisely assume that copies of their baptism certificates are on in heaven.  These two things suffice to ensure them of eternal salvation and admittance to heaven upon their physical expiration.  This predominant notion of “once saved, always saved” robs believers of the limitless riches and infinite discoveries of growing in a relationship with and under the Lordship of Jesus Christ.  Paul’s admonition to the Colossians to develop their intellectual commitment as Christians as well as their devotion of the heart speaks to contemporary disciples as forcefully as it did in the first century.

Like a muscle, faith grows through the mental workout of study.  The end result is the wisdom of God.  Admittedly, His wisdom is inexhaustible but He freely gives it to those believers who fervently seek it.  Moreover, the evidence of the acquisition of God’s guidance is a truly changed life.  The worth of any philosophy is not its grand propositions and articulately stated claims.  Instead, its value is most evident in the actions that it motivates its adherents to take.  Insisting that the teachings of Christ are usually countercultural, Paul encourages the Colossians to adhere strictly to His commands which are transformative for individuals, families and societies.  The vain ideas of the secular culture, in contrast, condone the hedonism and sin that so easily entangles people.  In order for Christians to experience fully the extreme makeover that Christ offers, they must discipline themselves to study and internalize His principles so that they will act upon them automatically.

An Established Community - Colossians 2:1-10 Part Two


An Established Community – Colossians 2:1-10
Part Two

The Unparalleled Supremacy of Christ: A General Overview

Paul challenges the notion of consigning the rituals of baptism and the rite of conversion to terminal occurrences in the Christian life.  He writes to combat the possibility that the Colossians will lapse into mixing and matching faiths and loyalties.  Undoubtedly, this tendency spreads confusion; weakens the value of the gospel; and eventuates in moral and ethical compromise.  He exceedingly desires that these new and young believers, many of whom Paul had not met personally, “may have the full riches of complete understanding.”  In essence, he submits that coming to know Christ and being baptized in His name is only the beginning of a lifelong journey.  He earnestly prays that they will comprehend the intricate mysteries that God reveals in Christ who possesses the hidden treasures of godly counsel and teaching. 

In contemporary halls of academe and departments of Religion, the paradigm of “Higher Biblical Criticism” posits that a learned, reasonable person cannot accept the Bible at face value.  Rather, he must study the ancient languages and the cultural origins that produced the text to determine its most legitimate meaning.  We cannot assume that it means what it says.  We must allow for the fallibility of the human agents who wrote the books of the Bible.  Actually, the scriptures contain the record of the history, religion and literature of the Hebrew Bible and the New Testament writings.  This construct which mimics the scientific method and thereby subscribes to its criteria for determining truth undercuts the worth of revelation, propositional truth, and biblical claims of divine inspiration.  Seductively, this way of thinking appears to empower its adherents by freeing them from allegiance to a “parrot religion.”  However, it is essentially powerlessness when its followers face life threatening health challenges, the failure of marriages, broken homes and the other adversities and circumstances of life that average believers confront daily.

Paul appeals to the Colossians to be orderly and firm in their faith in Christ.  Practically speaking, he first recommends a systematic and disciplined study of the gospel.  Second, he suggests that they resist the temptation of wavering.  Should they heed this advice, they will continue in Christ being “rooted and built up in him, strengthened in the faith as you were taught and overflowing with thankfulness.”  Paul assures the Colossians of the worth of investing the time, talent, tithe and temperament, as they deepen their relationships with Christ. 

Consider what they will miss if they remain as babes in the faith.  They will never know the genuine faithfulness of Christ.  They will not experience the enduring power and wisdom of the gospel to redress each and every human challenge.  They will not progress to the point of trusting Almighty God when one does not have any other options or resources upon which to rely.  If they fail to harden their commitment to Christ, they will not be able to genuinely rely upon Him and trust the truth of His teachings.  The mere fact that they would entertain alternative philosophies demonstrates a lack of trust in the gospel.  Paul wants them to rest assuredly upon the claims of Christ of who He is, the embodiment of the fullness of the Deity.


The Unquestionable Supremacy of Christ

Paul opens this chapter expressing his fervent concern for the Church at Colosse and for their neighboring brothers and sisters in the Lord, the Church at Laodicea, which was roughly ten miles to the east.  Located on a square plateau approximately one hundred feet above a valley, Laodicea had “extensive fertile fields and good grazing grounds.”  These natural resources allowed the raising of large numbers of sheep.  Their “glossy black wool” supported a fluid market of clothing and decorative rugs.  A center of commerce and affluence, Laodicea enjoyed a favorable reputation for its geographical and financial wealth.  Apparently, the Christians in Laodicea allowed themselves to be unduly influenced by the fame, culture, status and society of this secular capital in the region of Phrygia.  Living in this “Metropolis of Asia,” the Laodicean believers conceivably began to syncretize their newfound Christian beliefs with the predominant social practices and mores of the town.  The end result is that the supremacy of Christ suffers.  Not surprisingly, the close proximity of Laodicea to Colosse created a similar problem for the Christians there.

Bordering the Lycas Valley and geographically located in the east-west commercial route that spans Ephesus to the Euphrates River, Colosse experienced eminence and richness until the eighth century of the Common Era.  Arguably the principles of Christianity inherently clash with the dictates of capitalism and commerce.  The teachings of Christ greatly challenge the culture about the just, reasonable and dignified distribution of resources.  The ideology of “rugged individualism” motivates people to earn all that they can without equally challenging them to share with the most vulnerable citizens whom the Lord characterizes as “the least.”  Allegiance to this selfish impulse impedes greatly a disciple’s loyalty to the Lord Jesus Christ.  It further prevents believers from obeying The Great Commandment and fulfilling The Great Commission.  Commitments to secular and humanistic principles invariably devalue devotion to Christ.  That was the case in ancient Colosse.  More unfortunately, it is the case for contemporary American Christians who struggle to grant Christ total dedication notwithstanding the competing demands of patriotism, civil religion and citizenship to the contrary.  The prosperity, technology, science and global prominence of the United States greatly challenge American believers to adhere with integrity to the biblical teachings of the Lord.

Christology is the technical theological term for the devotion to the Lord and its number on the list of a disciple’s priorities.  A “high Christology” means that Jesus of Nazareth is the Risen Lord and Savior of your life.  As a result, He is your “Ultimate Concern,” as you live to His honor and glory with all of your heart, mind, soul and strength.  The opposite view relegates Jesus to being a good moral teacher who parables, sermons and discourses exceed the great Western philosophical thinkers like Socrates, Plato and Aristotle.  In Colosse, a heresy called Docetism emerged from the combination of the foregoing socio-economic and socio-political context and the generational distance from the original apostles’ teachings.  Docetism struck at the heart of the doctrine of the divinity of Christ.  It alleged that Jesus was not incarnate.  The apostles witnessed a ghost essentially.  This being appeared to have human form; hence their fondness for him.  As a consequence, the resurrection was an apparition in that a facsimile of a human person was crucified and not an actual man.  Taken to its logical conclusion, the foundation of the Christian faith is questionable as the apostles’ teaching centers specifically upon the crucifixion.  This letter to the Christians at Colosse is written to clarify this theological error and reaffirm the unquestionable supremacy of Christ.

Paul proceeds to state his fervent concern that the Colossians obtain the “full riches of complete understanding, in order that they may know the mystery of God, namely, Christ, in whom are hidden all the treasures of wisdom and knowledge.”  The fluid economic market of Colosse in turn yielded a vibrant market of ideas and theologies.  Mystery religions proliferated, not surprisingly.  This pluralism lent itself to the process of syncretism in which the teachings of different belief systems were combined due to personal preference.  People would pick and choose the aspects of inherently contradictory systems and blend them.  The apostle writes to combat this practice and its ultimate effect of undermining the doctrine of the divinity of Christ.  Moreover, he pronounces Christ as the final answer to the enduring questions of the mystery religions.  God’s ultimate revelation is Jesus Christ.

Straightforwardly, Paul declares his purpose of protecting the Colossian believers from the deception of “fine sounding arguments.”  The marketplace of ideas often sells many attractive concepts with luscious appeal.  Generally, they are laced with half-truths to which many people succumb if they fail to scrutinize carefully the internal logic and practical outcomes of the ideas.  What good is a religion that lacks a strong moral and ethical core?  Can you have genuine spirituality without practical morality?  Is religion worthwhile if it lacks intellectual respectability?  Paul’s physical absence propels this letter as he desires to see the Colossians mature in their firmness in faith in Christ.

Paul exhorts the Church to persevere in the faith that they were taught by those persons who received the original teachings of the apostles. Understandably, as the first generation of Christians died, their descendants, if unlearned in the original faith, would be ripe for manipulation, deceit and syncretism.  Deepening their knowledge in the faith would be their surest defense against such temptations and misfortunes.  Quite simply, he admonishes them to hold fast to the faith that they were taught.  Similarly, today’s Church must return to biblical roots.  Tradition has usurped the authority of scripture.  The average church attendee knows church traditions better than he or she knows the Bible.  The prevalent and profound biblical illiteracy that plagues most churches creates the vacuum in which secular, humanistic and corporate ideas pervade the affairs of the Church.  Paul warns the Colossians to guard against the possible imprisonment of “hollow and deceptive philosophy, which depends on human tradition and the basic principle of this world rather than on Christ.”  Contemporary believers face the same dilemma.
Today’s passage end with Paul’s doctrinal and pastoral affirmation that the “fullness of the Deity lives in bodily form” in Christ.  He irrevocably asserts and clarifies that doctrine of the Incarnation which is necessary to the actual atonement in the crucifixion and the non-negotiable bodily resurrection of Christ.  This progression of the mysterious and paradoxical revelation of Christ is necessary to establish the Lordship of Jesus Christ, “who the head over every power and authority.”  Summarily, Paul argues for the unquestionable supremacy of Christ in the individual and collective lives of every believer.


An Established Community - Colossians 2:1-10 Part Three


An Established Community – Colossians 2:1-10
Part Three

Concluding Reflections

We face the same challenge of unconditional commitment.  Science, technology, demographers, futurists and other public policy and researchers claim to have the truth about the worth of human life.  Many Christians lamentably compartmentalize their theology, politics, economics and sociology.  They do not strive for intellectual coherence and personal integrity in all areas of their lives.  As it relates to matters of faith, they settle for fleeting feelings and heightened emotions to resolve any inconsistencies.  In so doing, they miss the opportunity to delve more richly and deeply into their faith and see the ways in which it possesses divine and eternal wisdom to meet any human need.


Lesson Objectives

  • Ascertain the ways in which the letter to the Colossians directly speaks to modern American Christianity.
  • Define exactly what it means to live in Christ.
  • Detail strategies and practices for growing in Christ.


Prayer

Most gracious, holy and loving Father, look kindly upon the needs of Your children.  Help us to develop the willingness to become willing to devote ourselves wholeheartedly to loving and serving You.  Grant us every allowable grace to empower us with Your Holy Spirit so that we may honor and glorify You with our daily living.  As the deer pants for the water brooks, make our souls thirst for You, the One true, eternal and loving God.  In Christ’s Name and cause, we pray.  Amen.


Inclusion in community - Luke 14:15-25 Part One


Inclusion in Community – Luke 14:15-25
Part One

An Ideal Dinner Party

If you were to host the ideal dinner party, whom would you invite?  Chances are the average person would invite their favorite celebrities from the worlds of entertainment and athletics.  Relative to your profession, would you invite the most significant people in your field?  Assuredly, you would invite your boss to impress him or her.  Would you include any political, business or educational leaders?  How many and what type of people would you include in your dinner party community?

Would your guest list include any marginalized people?  What about recovering alcoholics and drug addicts who live in halfway houses?  Chances are these people have not had a formal meal in a while if ever.  What about “illegal immigrants” who fear for their physical safety and the stability of their families?  There are many poor senior citizens who daily choose between medications, food and gasoline.  Would any of them make your list?  Lastly, what about the tens of thousands of children in foster care who have never known what is means to have your own bedroom?  Would you give them an opportunity to experience a formal meal setting?

In creating a community whether a dinner party, civic organization or church, it is important to consider who is missing as well as who is present.  Today’s lesson challenges us to examine our tendencies toward self-promotion.  Few people associate with people who offer nothing in return.  If you ever eavesdrop upon lunchtime restaurant conversations, you overhear invitations to play golf, socialize and otherwise collaborate because in the end all parties involve can benefit materially and financially.  Many annual awards ceremonies center upon likable people who cycle recognition amongst themselves and their acquaintances.  Again, the question arises about who is left out.

Is there a community where everyone belongs?  Is there a place where anyone will be included regardless of who he is and what he has or has not done?  Is there a community with an open admission policy?  The Church is that community!  Everyone should be included in the Church.  Yet, local churches often struggle with their practice of this Christlike principle of including everyone.


Biblical Background

Luke, a Gentile, writes his gospel with the purpose of reassuring his readers that the kingdom of God as revealed in our Lord Jesus Christ is unconditionally available to the Gentile communities worldwide.  He includes the parable in today’s passage to support this contention.  Persons on the original invite list find flimsy excuses to deny God’s appeal through the covenant, Law and Prophets.  In Christ, the Father implements a new covenant which extends to everyone who believes regardless of his background, culture, nation or previous creed.  In so doing, God opens the doors of the spiritual banquet hall and lets anyone in who wants to attend the feast.

The evangelist reminds us that God’s favor is not to be sought but is given graciously by Almighty God Himself.  Humility always supercedes status seeking and striving to maintain our names on the “A List” social registry.  A major theme of Luke’s gospel is God’s partiality toward the poor, crippled, lame and blind.  The Lord in bringing them to the banquet and issuing an invitation on the highways exercises a preferential option toward these marginalized and disenfranchised persons.  Mostly, these people respond favorably to the Lord’s love because they are happy to be noticed at all.  In comparison, the evangelist warns against people who practice self-importance and self-promotion because they are busy with business, property and marital affairs.  In opposition to this worldly concept, God makes room for everyone and provides a seat at the banquet table for anyone who comes.  He does so out of the limitless love that fills His infinite heart.

Therefore, the previous distinctions of “chosen” people intersect with the new covenant.  The “chosen” people become those persons who choose to respond humbly and sincerely to the Lord’s invitation to abundant and eternal life in Christ.   Saying to Him is the only requirement for inclusion in the community of faith.