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Dangerous Sunday morning devotions: Something narratively-interesting about the first Jesus encounter after the Sermon on the Mount

4/28/2019

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I am jumping ahead a bit in my thread on the Sermon on the Mount, but, there is something very narratively-interesting (yes, I made up a word here) about what story Matthew chooses to come right after, that is, to immediately follow the Sermon on the Mount. He could have pick from dozens of known Jesus-encounters or teachings, but this is the story he choose for us to hear right after the Kingdom-inviting-and-living-righteously-sermon that began at 5:1 and concludes at 7:29. Here is the text of Matthew's post-Sermon on the Mount thread. Afterward, then, please note with me a few narrative inferences that seem very applicable to the church that stands in front of the narrative.

“When he came down from the mountain, great crowds followed him. And behold, a leper came to him and knelt before him, saying, ‘Lord, if you will, you can make me clean.’ And Jesus stretched out his hand and touched him, saying, ‘I will; be clean.’ And immediately his leprosy was cleansed” (Matthew 8:1-3).
First, note this is purposeful (i.e., a calculated choice by Matthew), for there is a connection to the “crowds” from the the beginning, whom Jesus was ministering to at the start of the Sermon (4:23-5:2). This is Matthew's way of connecting the Sermon to the encounter Jesus will have at the head of chapter 8. The reader is not to disconnect the Sermon on the Mount to this following event, thus leaving the reader to ask, what is the significance of the leper in this narrative to what we just heard from Jesus on that mountain?

Second, note the first person Jesus, who had just made an invitation into his kingdom and explained what kind of righteousness was, not only required, but was to flow from living in the kingdom, encounters–the first–was a leper. This, of all people in the land, is one of the target groups of the Beatitudes, a much marginalized social class, and very unclean.

Third, note that Jesus touched the leper before he healed him—significant, because you don’t touch lepers and if you do, you share in their uncleanness (get it?).

Then, finally note, the kingdom is realized when “immediately” the leper was made clean. You must remember that pure of heart in 5:8 is actually [
 socially, religiously] "clean of heart"). So there is a definite narrative pun (connection) here for the reader to catch.

This narrative was no interruption, but was the sermon's application.

​Now go and do likewise.

If these blogs and teachings benefit you in some way, please consider supporting the ministry of Christ Presbyterian Church in The Hill. Our church plant and ministry in the Hill is dependent on the kind and generous financial support from outside the Hill. The Hill is one of Connecticut's poorest and under-resourced, self-sustaining neighborhoods; we will be dependent on outside support for some time. Please consider supporting us with a one time donation or join us as a financial partner in ministry. 

​You may donate 
online through our website or send a donation to our anchor church marked for CPC in The Hill @ 135 Whitney Ave, New Haven, CT 06510 (checks are to be made out to Christ Presbyterian Church or simply CPC; and in the memo please indicate Hill/CA). For more information or to receive our Hill News Updates, please contact me, Pastor Chip, through this email address: ChipCPCtheHill@gmail.com.
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The challenge and the twist of Sermon on the Mount living

12/11/2018

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Living out, both as individuals and as a gathered-church, the Sermon of the Mount, should appear as a threat to the social and cultural status quo and to those invested in maintaining this status quo. As such, Sermon on the Mount living cannot help but challenge the way things are.

​Interestingly, in the Sermon on the Mount there is no mention of ranting on public platforms as the means to challenge the powers, no mention of protesting or boycotting, no calls for platforms to leverage any form of power, no voice nor stones–only light and salt (i.e., living in community, that is as church); rather we are not to practice our righteousness hypocritically for the applause and/or affirmation of others (and you don't get invited to be an A-list Christian speaker without that applause), not to judge, and are to do to others how you want to be treated (no matter how you are treated by them).

Living out the Sermon on the Mount is meant for church, a social group whose allegiance is to the risen Lord Jesus, not to be attempted solo, for apart from the gospel at work in the flock of God, encouraging one another and loving one another, such living is impossible. The Sermon on the Mount is not possible for the State to legislate by law apart from granting power to some to enforce by forms of punishment and violence.

Surprisingly we seem to be doing the opposite. We love the opposite, because we like power, whether the power of the crowd (i.e., the mob) or the power of platformed applause. Sermon on the Mount living is the opposite of power. And, we are impatient. Sermon on the Mount living demands patience. And, we trust our leverage and platforms. Sermon on the Mount living calls for extraordinary, faithful trust in God's ability to work in the affairs of humankind, and thus to be often hidden and away from the applause of others. It is no wonder that the first two book volumes produced by the church were on "Patience" (i.e., Tertullian and Cyprian).

No one, especially Jesus, said this Sermon on the Mount living is easy. This is why the gate is narrow to this life, the life imagined by the Beatitudes. We, as church and, especially, our individual elite-celebrity Christians, seek to use the wide and broad way (judging, law and thus State enforced punishment and retaliation, encouraging hatred and others to judge, and non-forgiveness, and the building of power and leverage (the complete opposite of the Sermon on the Mount), which leads to destruction.

And just in case we didn't get that the Sermon on the Mount is actually God's word to his church, we are to build on the Rock of this Word and not the sands shifting power.

God, forgive me for not living out the Sermon on the Mount and for being all too willing to call the church and other Christians to live out the wide and broad way to get our way in this world.


*​Check out as a part of this thread, Matthew 6:1-18 as a reflection on the Beatitudes >> Click Here


Please consider purchasing a copy of my ​Wasted Evangelism: Social Action and the Church's Task of Evangelism, a deep, exegetical read into the Gospel of Mark. All royalties go to support our church planting in the Hill community of New Haven, CT. The book and its e-formats can be found on Amazon, Barns'n Noble (and most other online book distributors) or directly through the publisher, Wipf & Stock directly.
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Wasted Quote: Christians (conservative or progressive) cannot imagine power any other way than politics–and that's a problem for the church

11/7/2018

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“Most Christians cannot imagine power in any other way than toward what finally leads to political domination. Thus, it is not surprising that, in conformity to the spirit of the modern age, Christians conceive of power as political power. Christians, like most modern people, have politicized every aspect of public life and private life as well— from church/state issues, education, the media, entertainment and the arts, and the environment to family values, sexuality, and parenting.
In this, they mistakenly imagine that to pass a referendum, elect a candidate, pass a law, or change a policy is to change culture. In truth, they probably know better, but in terms of the amount of energy expended and money spent, the net effect is a view much like this. While Christian activists (conservative and progressive) have been fairly influential in the political sphere at different times in recent decades, they have embraced a means to power that seethes with resentment, anger, and bitterness for the injury they believe they have suffered. The public and political culture of contemporary Christianity have become defined by such negations. Christians believe that they have a legitimate right to participate in the democratic process and they are, of course, right. The problem resides with the political culture they not only embrace but have helped to create. The tragic irony is that in the name of resisting the dark nihilisms of the modern age, Christians—in their will to power and the ressentiment that fuels it—perpetuate that nihilism. In so doing, Christians undermine the message of the very gospel they cherish and desire to advance" (James Davison Hunter from To Change the World).
*My previous post on Voting and the Table
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Salt, Light, City on a Hill imagery: What kind of City on a Hill?

11/1/2018

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“You are the salt of the earth, but if salt has lost its taste, how shall its saltiness be restored? It is no longer good for anything except to be thrown out and trampled under people's feet. You are the light of the world. A city set on a hill cannot be hidden. Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven” (Matthew 5:13-16)
The salt, light, and city imagery should be read in light of or as flowing from the Beatitudes (Matthew 5:3-12). Verses 11–12 are certainly a bridge, making a pivot from the general invitation nature of the Beatitudes to the church directed “you are” subjects in vv. 12-16. Yet, what penetrating flavor? What light is to shine? What kind of City on a Hill? The reference to doing “good works” in verse 16, at a minimum, implies the good and counter-cultural and contra-social/societal flourishing that flow from the Beatitudes. Salt and light that indicate that the poor in spirit (by now should should know this means the actual poor), those who mourn (i.e., those lacking resources), and the meek (i.e., the powerless of the earth) have the kingdom, are comforted, and inherit the earth; light that illumines from a City where the desire for God’s justice is thirsted for and hungered for; where mercy prevails, the unclean are welcomed, and filled with peacemaking sons of God. 

The content and polity (if you will) of the City on a Hill (which I do take as church, bytheway) is the Beatitudes. And, if you (we, that is a church) actually lives under this constitution of Beatitudes, remember, “Blessed are those who are persecuted” for persecution will come for these social-upheaving Beatitudes are not naturally welcomed nor accepted by the powers (i.e., the powerful and those in power); and, remember, you are blessed “when others revile you and persecute you and utter all kinds of evil against you falsely” for power (the powerful and those in power) do not want a City like this.

But “rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets [i.e., those who foresaw this City on a Hill, the king of this City, and this time of Beatitude-flourishing] who were before you.” Jesus is the King of this City and it is the good works of the Beatitudes that will glorify our Father who is in heaven.

Please consider purchasing a copy of my ​Wasted Evangelism: Social Action and the Church's Task of Evangelism, a deep, exegetical read into the Gospel of Mark. All royalties go to support our church planting in the Hill community of New Haven, CT. The book and its e-formats can be found on Amazon, Barns'n Noble (and most other online book distributors) or directly through the publisher, Wipf & Stock directly.
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Dangerous Devotions: Our Cheshire cat problem with the Beatitudes: So, how should the advantaged hear the Beatitudes?

10/27/2018

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So many common cultural values, which came from the appearance and presence of Christianity in the world in the first place, exist today as noble virtues and ideals in and among our society, so much so that the intent of Jesus’ Blesseds are now tempered, eased, toned down, dulled, softened; their bite is taken out; their edge taken off—so that their radical, self-righteousness slaying, Christendom destroying, idol bashing, social leveling, culture reversing power is dismissed by much of the church and ignored as simplistic platitudes by the modern crowds to whom the church is supposed to be preaching the gospel of the kingdom.


“Blessed are the poor in spirit, for theirs is the kingdom of heaven.
“Blessed are those who mourn, for they shall be comforted.
“Blessed are the meek, for they shall inherit the earth.
“Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.
“Blessed are the merciful, for they shall receive mercy.
“Blessed are the pure in heart, for they shall see God.
“Blessed are the peacemakers, for they shall be called sons of God.
“Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.”

We exist at a time when the Cheshire cat smile of these Beatitudes exist (in vague social and cultural forms and weak values and even as political correctness), but the cat (i.e., the intent Jesus had in the first place) is all gone.

These verses, Matthew 5:3-12 (above), were the most oft quoted, referred to, and referenced NT texts in the first 150 years. They were the call (invitation) to the faith, the test of the faithful, and the bane and annoyance of existing powers. You want to know how Christianity spread so rapidly and the church increased beyond imagination in the first 150 years--they actually believed the Beatitudes.

The early believers, mostly poor and lacking resources, small and powerless and often hidden, lived the life they (that is, the Beatitudes) described, endured attacks against the message they implied, and as a result out-lived an empire. Our problem now, is we like the smile but care not the cat has disappeared. We've turned much of the 
Beatitudes 180° degrees from their original intent that they no longer slay us nor confront the culture (or the church) with all its social hierarchy and status, its vertical world. The Beatitudes are interpreted and used in ways  so that the rich, famous, elite, the educated, the privileged and advantaged are comforted to think that they are, as well, “poor in spirit," so they get to keep their advantage (as long as they recognize their spiritual poverty) and continue in the culture and social structures that gave them that advantage. Heck, theirs is the kingdom! Now and in the future. Who wouldn't want that deal?

The Beatitudes are not a platform for your fame, celebrity, or power . . . they are to disturb everything that made you, that enabled you to have social status, to destroy every advantage you have had to enjoy the privileges you have . . . the Beatitudes level, they turn (for those who believe the kingdom of heaven has come) the verticalization of this social and cultural world (with all its advantages) and horizontalizes everything. If the Beatitudes don't do this to you, then you are seeing just the Cheshire cat smile. The cat is gone. 

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How do the rich, affluent, powerful, and wealthy break and destroy the idols that blind them and make them deaf? They accept the invitation to a kingdom, the kingdom of heaven, where the poor in spirit (the actual poor among them, the outcasts, marginal, uneducated, the sick, infirmed, and afflicted, and mentally unstable; cf. Matthew 4:24-5:1), those who mourn for lack of recourses, and the meek, that is the powerless, have the kingdom, will be comforted, and shall inherit the earth. This is the kingdom to which the rich, affluent, wealthy, the advantaged, that is the powerful and resource-rich are invited.
 
Of course, these lines in the list of Beatitudes are for all who seek first God’s kingdom and his righteousness. I am here just focused on the powerful and resource-rich who hear this gracious invitation to the kingdom of Heaven. This is the kingdom to which the powerful and resource-rich are invited, a kingdom where they thirst and hunger for justice [yes, that’s exactly how I believe Jesus meant it]; where they will extend mercy because it is the merciful that will receive mercy; where the clean in heart make room for the unclean, because they see God; where they will be peace-makers, because they will be called Sons of God. 
 
This is an impossible invitation: for those who have been made blind and deaf and immovable because of their idols, these need the gospel, the power of God unto salvation. This is why Jesus died on that cross. This is the way in which God changed the world—really, the way in which he brought into existence, the reality of his recreated world, his kingdom of heaven. Yet, still, these words of the Beatitude are an invitation, waiting for you, through the gospel of Jesus Christ, to accept. In the end, both at our death and at the end of time, this is the kingdom that matters, the only kingdom that will remain. It is the kingdom of heaven to whom God, the Most High, will give to his saints (Daniel 7). This is why it makes sense that “the poor in spirit” are blessed, “because theirs is this kingdom.”


If these blogs and teachings benefit you in some way, please consider supporting the ministry of Christ Presbyterian Church in The Hill. Our church plant and ministry in the Hill is dependent on the kind and generous financial support from outside the Hill. The Hill is one of Connecticut's poorest and under-resourced, self-sustaining neighborhoods; we will be dependent on outside support for some time. Please consider supporting us with a one time donation or join us as a financial partner in ministry. 

​You may donate 
online through our website or send a donation to our anchor church marked for CPC in The Hill @ 135 Whitney Ave, New Haven, CT 06510 (checks are to be made out to Christ Presbyterian Church or simply CPC; and in the memo please indicate Hill/CA). For more information or to receive our Hill News Updates, please contact me, Pastor Chip, through this email address: ChipCPCtheHill@gmail.com.
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Who are “the poor in spirit”? (Matthew 5:3)

10/26/2018

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Some more thoughts on:

“Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Matthew 5:3).

Who are “the poor in spirit”?

There is absolutely no doubt that they are, well, the poor. The context (Matthew 4:23-5:1) and the words “poor in spirit” are in the company of other subjects of the “Blesseds” (i.e., the 3rd person beatitude subjects) that suggest those who are among the marginal.

The phrase, “the poor in spirit,” is often turned into “everyone,” since everyone is poor in spirit, that is we are all poor before God–you know, everyone is in spiritual poverty. Well, that simply can’t work in this text. First, it doesn’t say that. Second, that would mean Jesus actually meant, “Blessed is everyone since everyone is spiritually poor, for theirs is the kingdom of heaven.” Either nothing radical about that or what's the point?

And by the way, you just can’t make the text say “Blessed is everyone who recognizes they are spiritually poor . . .” either. The text simply gives no hint or translative potential for that spin. You can read into it; read back into it. But that's not what Jesus said and no exegetical fancy-foot-work can turn what Jesus said into “everyone” or “everyone who recognizes . . .” Sorry. Ain't in there to be had this way.

Simply: I believe many good intentioned Christians are afraid of what it means if indeed Jesus actually said, “Blessed are the poor [the actual poor] in spirit, for theirs is the kingdom of heaven.” Yet, he did. Deal with it. Don't rob the poor of this mind blowing, culture changing, kingdom reversing, Christendom destroying, idol bashing text.


Please consider purchasing a copy of my ​Wasted Evangelism: Social Action and the Church's Task of Evangelism, a deep, exegetical read into the Gospel of Mark. All royalties go to support our church planting in the Hill community of New Haven, CT. The book and its e-formats can be found on Amazon, Barns'n Noble (and most other online book distributors) or directly through the publisher, Wipf & Stock directly.
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Wasted Sermon Prep: "poor in spirit" flows from "to bind up the brokenhearted"

10/11/2018

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Working on the sermon for this coming Sunday morning when I noticed a dynamic parallel between the first line of the Beatitudes and Isaiah 61:1:

“Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Matthew 5:3).

“to bring good news to the poor; he has sent me to bind up the brokenhearted” (Isaiah 61:1b)

​Many have noted that the Sermon on the Mount as a whole is fulfillment of or stems from the Isianic promises and in particular Isaiah 61. Matthew's Sermon on the Mount is his version of Luke's use of Isaiah 61 in Luke 4:16-19. You can see the connection between "poor in spirit" and Isaiah's parallelism of "to the poor" and "to bind up the brokenhearted."

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Wasted thought: We need to hear the Matthew 5 beatitudes as if we were a part of that crowd (Matthew 4:23-5:3)

10/2/2018

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And he went throughout all Galilee, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction among the people. So his fame spread throughout all Syria, and they brought him all the sick, those afflicted with various diseases and pains, those oppressed by demons, those having seizures, and paralytics, and he healed them. And great crowds followed him from Galilee and the Decapolis, and from Jerusalem and Judea, and from beyond the Jordan. Seeing the crowds, he went up on the mountain, and when he sat down, his disciples came to him. And he opened his mouth and taught them, saying:
​
“Blessed are the poor in spirit, for theirs is the kingdom of heaven.
“Blessed are those who mourn, for they shall be comforted.
“Blessed are the meek, for they shall inherit the earth (Matthew 4:23-5:5).
If we turn the “poor in Spirit,” “those who mourn,” and “those who are meek” into “everyone who recognizes they are poor in spirit” and “we all mourn” and “we are all meek before God,” we rob the poor, the mourning, and the meek from the empowering words Jesus spoke. We rob the rich and powerful of the repentance and new vision of the kingdom that Jesus calls them to. We literally have taken the poor out of the “poor” and the mourning away from “those who mourn” and have turned everyone into being meek. We need to hear these beatitudes as if we are a part of that crowd (Matthew 4:23-5:3ff).
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    Chip M. Anderson, advocate for biblical social action; pastor of an urban church plant in the Hill neighborhood of New Haven, CT; husband, father, author, former Greek & NT professor; and, 19 years involved with social action.

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    Passion Week Wasted Thoughts
    Patience
    Patient Ferment Of The Early Church
    Paul Johnson
    Paul Sparks
    PCA
    Pentecost
    People On The Margins
    Persecution
    Personal
    Personhood
    Peter Greer
    Peter Leithard
    Peter Maurin
    Philemon
    Philippians
    Philippians 2
    Philippians 3
    Philippians 4
    Picture Worth Words Enough
    Politics And Christianity
    Poor
    Poor In Spirit
    Poor Rich Readers
    Poor Widow
    Poverty
    Poverty Industry
    Poverty Statistics
    Power
    Power (the Powers)
    Prayer
    Presbyterian Church In America
    Privilege
    Prodigal Son
    Prophetic Lament
    Proverbs 31:8-9
    Proverbs 31:8–9
    Public Square
    Public Voice
    Racism
    Randy Nabors
    Reading The Bible
    Reconciliation
    Refugee
    Refugee Services
    Reimaging Church Growth
    Religion And Politics
    Religious Bureaucracies
    Repentance
    Resisting And Rethinking Church
    Rethinking Church
    Richard Beck
    Richard John Neuhaus
    Richard Rohr
    Richard Rothstein
    Robert Jaffrey
    Robert Lupton
    Role Of The Local Congregation
    Romans 12
    Romans 15
    R T France
    Sabbath
    Sacred Space
    Salt Of The World
    Sanctification
    Satan
    Scarcity
    Scattered Church
    Scot McKnight
    Scott Boren
    Sean Benesh
    Second Coming
    Secular
    Seditious Households
    Self-righteousness
    Sermon: No King But Jesus
    Sermon On The Mount
    Sexual Sins
    Shake Shack
    Shame
    Shepherds
    Slavery
    Slaves
    Social Action
    Social Action Outcomes
    Social And Cultural Change
    Social Construction Of Reality
    Social Gospel
    Social Justice
    Social Justice Handbook
    Socio-rhetorical (interpretation)
    Solomon Temple Prayer
    Soon-Chan Rah
    Soong Chan Rah
    Soong-Chan Rah
    Søren Kierkegaard
    South Florida
    Spirituality
    Spiritual Journey
    Stangers
    Status Quo
    Strangers
    Suburban
    Suburbanization
    Suburbs
    Subversive-jesus
    Symposium
    Synoptic Gospels
    Syria
    Table Etiquette
    Table Fellowship
    Taking Up One's Cross
    Tax Collectors And Sinners
    Teaching Ministry
    TED Talk
    Temple
    Temple Church
    Temple-church
    Thanksgiving
    The Color Of Law
    The Cross
    The Forgotten Ways
    The Gospel
    The Inner Man
    The Margins
    The New Parish
    The Poor And Their Neighborhood
    The Public Good
    Think Deep About Christmas
    Thomas Merton
    Toxic Charity
    Tyranny
    Tyrion Lannister
    Unclean
    Uncool Places
    Upward Mobility
    Urban
    Urban Christianity
    Urban Reload
    Urban Youth
    US Constitution
    Views On Marriage
    Violence
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    Walter Brueggemann
    Wasted Book Reviews
    Wasted Books
    Wasted Evangelism
    Wasted Evangelism In Action
    Wasted Evangelism Mind
    Wasted Evangelism Organization
    Wasted Evangelism Quote
    Wasted Exegesis
    Wasted Narrative Exegesis
    Wasted Poem
    Wasted Quote
    Wasted Rough Cuts
    Wasted Sermon
    Wasted Sermon Prep
    Wasted Sermon Thoughts
    Wasted Thought
    Ways Of Doing Church
    Weak And Strong
    Wealthy
    Wealthy Christian
    Welcoming Church
    Welcoming The Stranger
    Widow
    Widows
    Widows In Our Courts
    William Booth
    Woke
    Women
    Work
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    Young People
    Youth
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