However the key suddenly changes as God, after creating man, declares that it is not good for man to be alone.
Thursday, 31 March 2011
Lessons in community - part 2
If we compare the creation story to a song, it's clear that the resounding chorus is the words "and He saw that it was good"
Lent Reflection - Forgive us our Debts
“At the end of every seven years you must cancel debts.” Deuteronomy 15:1
Please read Deuteronomy 15:1-11.
When God delivered the Promised Land into the hands of the Israelites, his desire was that the land would be a blessing to all his people, not just a privileged few. The avoidance of poverty was very much on God’s agenda (v4). Unfortunately, the laws of sinful nature (also known as the laws of economics) dictated that this would never be the case, a reality that God acknowledges in this same section (v11).
Please read Deuteronomy 15:1-11.
When God delivered the Promised Land into the hands of the Israelites, his desire was that the land would be a blessing to all his people, not just a privileged few. The avoidance of poverty was very much on God’s agenda (v4). Unfortunately, the laws of sinful nature (also known as the laws of economics) dictated that this would never be the case, a reality that God acknowledges in this same section (v11).
Saturday, 26 March 2011
The Crisis in Egypt - To Save or Not to Save?
In my last post, I introduced the story of Joseph’s governorship of Egypt. I will now use this story to explore some important economic questions. These are:
Is it right to save for the future?
How should we form our expectations about the future?
Who is responsible for ensuring our future security – individuals or government?
Is it right to save for the future?
How should we form our expectations about the future?
Who is responsible for ensuring our future security – individuals or government?
Monday, 21 March 2011
Lent Reflection - The kingdom of heaven
Luke 14: 12-13
‘When you give a luncheon or dinner, do not invite your friends, your brothers or relatives, or your rich neighbours; if you do, they may invite you back and so you will be repaid. But when you give a banquet, invite the poor, the crippled, the lame, and the blind…’
Since Jesus tells us to pray ‘your kingdom come’, it’s important to think about what the kingdom of heaven is like, and how it contrasts to the kingdoms of this world. I’ve picked this scripture as just one example of where Jesus’ approach to ordinary every-day situations is wildly at odds with our own. Since it is his kingdom we want to invite, perhaps this example will help us catch a glimpse of what his kingdom is like.
In our daily lives we are probably more familiar with systems/structures/social rules than with kingdoms. But a kingdom can be defined as a reality governed by a distinct rule and identity. Jesus’ instruction here shows us some of the rule and identity of the reality he calls us to usher in.
Inviting guests to share meals was a crucial part of a patronage system in Jesus’ day. It was an opportunity to network, opening up business opportunities and political favour. Those with the most used these occasions to cement their social positions, so would invite their peers who affirmed their position. Those aspiring for greater influence would invite rich neighbours and family contacts. Either way, as a host your hope was to be repaid.
There would be no place for people who could never repay - the poor, disabled, marginalised - the ‘other’. So advising hosts to invite such people would not only be uncomfortable and counterintuitive, it could be economic suicide! Nevertheless that is precisely what Jesus did. Why would he advocate such a radical challenge of social rules? Perhaps there would be something theatrical in such a blunt and shocking challenge. Perhaps it would be a worthy act of charity. But I think there’s something deeper here about the rule of the patronage system in contrast to the rule of the kingdom of heaven. In telling us to give without expecting repayment, our motivation is redirected from self-service to justice, from ourselves to the people around us, from division to inclusion. Compassion and justice were absent from the patronage system and instead, the system perpetuated the status quo of division, exclusion and injustice.
Isn’t it great that we don’t live with any systems like that nowadays…!
Where can I include rather than exclude people today? When can I act because it is right, rather than because of a benefit I might get? How can I share my banquet? Your Kingdom come Lord Jesus.
‘When you give a luncheon or dinner, do not invite your friends, your brothers or relatives, or your rich neighbours; if you do, they may invite you back and so you will be repaid. But when you give a banquet, invite the poor, the crippled, the lame, and the blind…’
Since Jesus tells us to pray ‘your kingdom come’, it’s important to think about what the kingdom of heaven is like, and how it contrasts to the kingdoms of this world. I’ve picked this scripture as just one example of where Jesus’ approach to ordinary every-day situations is wildly at odds with our own. Since it is his kingdom we want to invite, perhaps this example will help us catch a glimpse of what his kingdom is like.
In our daily lives we are probably more familiar with systems/structures/social rules than with kingdoms. But a kingdom can be defined as a reality governed by a distinct rule and identity. Jesus’ instruction here shows us some of the rule and identity of the reality he calls us to usher in.
Inviting guests to share meals was a crucial part of a patronage system in Jesus’ day. It was an opportunity to network, opening up business opportunities and political favour. Those with the most used these occasions to cement their social positions, so would invite their peers who affirmed their position. Those aspiring for greater influence would invite rich neighbours and family contacts. Either way, as a host your hope was to be repaid.
There would be no place for people who could never repay - the poor, disabled, marginalised - the ‘other’. So advising hosts to invite such people would not only be uncomfortable and counterintuitive, it could be economic suicide! Nevertheless that is precisely what Jesus did. Why would he advocate such a radical challenge of social rules? Perhaps there would be something theatrical in such a blunt and shocking challenge. Perhaps it would be a worthy act of charity. But I think there’s something deeper here about the rule of the patronage system in contrast to the rule of the kingdom of heaven. In telling us to give without expecting repayment, our motivation is redirected from self-service to justice, from ourselves to the people around us, from division to inclusion. Compassion and justice were absent from the patronage system and instead, the system perpetuated the status quo of division, exclusion and injustice.
Isn’t it great that we don’t live with any systems like that nowadays…!
Where can I include rather than exclude people today? When can I act because it is right, rather than because of a benefit I might get? How can I share my banquet? Your Kingdom come Lord Jesus.
Monday, 7 March 2011
Denying the resurrection?
I found this a timely and inspiring reminder of why we're wrestling with issues of social justice and what it means to preach (and be) the good news.
Check it out...
Check it out...
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