ISSL Reflections March 12 2023 Matthew 18:1–9 Post 2

IV.
As we return to these paragraphs today, take some time to slowly and meditatively read them.

Then pause for a moment and rest in that reading and hearing the words of Jesus.

Now, let’s reread the first two paragraphs again and listen for the connections between them.

V.
Matthew 18:1-9 (New Revised Standard Version Updated Edition)

At that time the disciples came to Jesus and asked, “Who is the greatest in the kingdom of heaven? He called a child, whom he put among them and said, “Truly I tell you, unless you change and become like children, you will never enter the kingdom of heaven. Whoever becomes humble like this child is the greatest in the kingdom of heaven. Whoever welcomes one such child in my name welcomes me.

“If any of you cause one of these little ones who believe in me to sin, it would be better for you if a great millstone were fastened around your neck and you were drowned in the depth of the sea. Woe to the world because of things that cause sin! Such things are bound to come, but woe to the one through whom they come!

“If your hand or your foot causes you to sin, cut it off and throw it away; it is better for you to enter life maimed or lame than to have two hands or two feet and to be thrown into the eternal fire. And if your eye causes you to sin, tear it out and throw it away; it is better for you to enter life with one eye than to have two eyes and to be thrown into the hell of fire.

VI.
Do we connect “children” with “little ones”?

It seems to me we can.

The second paragraph introduces the idea of “cause … to sin.”

Take some time to consider how the “greatness” found in children, those who are humble, and the “little ones” can be brought near to what we consider sin.

Jesus doesn’t offer here any definition of sin. From your familiarity with Jesus’ teaching, what do you think Jesus might consider sin in this context?

charles
{ubi caritas et amor, Deus ibi est}

ISSL Reflections March 12 2023 Matthew 18:1–9 Post 1

I.
“Who is the greatest in the kingdom of heaven?”

Is this a question you have ever wanted to ask? To ask Jesus? To Ask God? To ask the Spirit?

Or one something like it?

Who can I trust to show me the path of the Kingdom of God? The path of fellowship with and friendship with God? Surely whoever is greatest could befriend me and show me the way to the Kingdom.

I wonder what kind of answer the disciples expected from Jesus? That he would say one of them was the greatest? That he would say he was the greatest?

Yet, Jesus takes them in a different direction entirely.

Rather than pointing out an individual, he calls attention to a class of people, to ones that his disciples may routinely overlook and perhaps even disparage – children.

What are we to make of Jesus’ answer? What might it suggest to us as the path to the Kingdom?

This week let’s spend time listening to Jesus and paying attention to where his words about greatness lead us as we follow him into the Kingdom of God.

II.
Matthew 18:1-9 (New Revised Standard Version Updated Edition)

At that time the disciples came to Jesus and asked, “Who is the greatest in the kingdom of heaven? He called a child, whom he put among them and said, “Truly I tell you, unless you change and become like children, you will never enter the kingdom of heaven. Whoever becomes humble like this child is the greatest in the kingdom of heaven. Whoever welcomes one such child in my name welcomes me.

“If any of you cause one of these little ones who believe in me to sin, it would be better for you if a great millstone were fastened around your neck and you were drowned in the depth of the sea. Woe to the world because of things that cause sin! Such things are bound to come, but woe to the one through whom they come!

“If your hand or your foot causes you to sin, cut it off and throw it away; it is better for you to enter life maimed or lame than to have two hands or two feet and to be thrown into the eternal fire. And if your eye causes you to sin, tear it out and throw it away; it is better for you to enter life with one eye than to have two eyes and to be thrown into the hell of fire.

III.
Jesus speaks about greatness, children, humility, sin, and responsibility.

He speaks of the humility of children and of how one welcomes children.

How might that tell his disciples about the character of those who walk toward the Kingdom and those who have come home to the Kingdom?

Why do you think Jesus mentions children as an example of Kingdom greatness?

What else do you notice about children that leads you to acknowledge the greatness that resides in children?

charles
{ubi caritas et amor, Desu ibi est}

ISSL Reflections March 5 2023 Luke 15:11–32 Post 3

VII.
As we return to this parable and look at the father, his two sons, and their home, let’s return to a question I asked earlier –

“Do you identify with one character more than another?”

VIII.
Luke 15:11-32 (New Revised Standard Version Updated Edition)

Then Jesus said, “There was a man who had two sons. The younger of them said to his father, ‘Father, give me the share of the wealth that will belong to me.’ So he divided his assets between them. A few days later the younger son gathered all he had and traveled to a distant region, and there he squandered his wealth in dissolute living. When he had spent everything, a severe famine took place throughout that region, and he began to be in need. So he went and hired himself out to one of the citizens of that region, who sent him to his fields to feed the pigs. He would gladly have filled his stomach with the pods that the pigs were eating, and no one gave him anything. But when he came to his senses he said, ‘How many of my father’s hired hands have bread enough and to spare, but here I am dying of hunger! I will get up and go to my father, and I will say to him, “Father, I have sinned against heaven and before you; I am no longer worthy to be called your son; treat me like one of your hired hands.” ’ So he set off and went to his father. But while he was still far off, his father saw him and was filled with compassion; he ran and put his arms around him and kissed him. Then the son said to him, ‘Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.’ But the father said to his slaves, ‘Quickly, bring out a robe—the best one—and put it on him; put a ring on his finger and sandals on his feet. And get the fatted calf and kill it, and let us eat and celebrate, for this son of mine was dead and is alive again; he was lost and is found!’ And they began to celebrate.

“Now his elder son was in the field, and as he came and approached the house, he heard music and dancing. He called one of the slaves and asked what was going on. He replied, ‘Your brother has come, and your father has killed the fatted calf because he has got him back safe and sound.’ Then he became angry and refused to go in. His father came out and began to plead with him. But he answered his father, ‘Listen! For all these years I have been working like a slave for you, and I have never disobeyed your command, yet you have never given me even a young goat so that I might celebrate with my friends. But when this son of yours came back, who has devoured your assets with prostitutes, you killed the fatted calf for him!’ Then the father said to him, ‘Son, you are always with me, and all that is mine is yours. But we had to celebrate and rejoice, because this brother of yours was dead and has come to life; he was lost and has been found.’ ”

IX.
Who do you identify with the most?

Why do you find that the case?

Can you picture living in a home like the one presented in this parable?

What do you think leads these three people to interacting with each other as presented here?

What would you say to each either by way of encouragement or criticism?

What value do you find in the retelling of this parable of Rabbi Jesus?

charles
{ubi caritas et amor, Deus ibi est}

ISSL Reflections March 5 2023 Luke 15:11–32 Post 2

IV.
In the Gospel of Luke we are presented three parables in sequence – “The Parable of the Lost Sheep,” (Luke 15:1-7); “The Parable of the Lost Coin,” (Luke 15:8-10); then in Luke 15:11-32 the parable we are considering this week.

If the first two parables focus on something lost, do you think this one does also? If so, what is lost?

V.
Luke 15:11-32 (New Revised Standard Version Updated Edition)

Then Jesus said, “There was a man who had two sons. The younger of them said to his father, ‘Father, give me the share of the wealth that will belong to me.’ So he divided his assets between them. A few days later the younger son gathered all he had and traveled to a distant region, and there he squandered his wealth in dissolute living. When he had spent everything, a severe famine took place throughout that region, and he began to be in need. So he went and hired himself out to one of the citizens of that region, who sent him to his fields to feed the pigs. He would gladly have filled his stomach with the pods that the pigs were eating, and no one gave him anything. But when he came to his senses he said, ‘How many of my father’s hired hands have bread enough and to spare, but here I am dying of hunger! I will get up and go to my father, and I will say to him, “Father, I have sinned against heaven and before you; I am no longer worthy to be called your son; treat me like one of your hired hands.” ’ So he set off and went to his father. But while he was still far off, his father saw him and was filled with compassion; he ran and put his arms around him and kissed him. Then the son said to him, ‘Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.’ But the father said to his slaves, ‘Quickly, bring out a robe—the best one—and put it on him; put a ring on his finger and sandals on his feet. And get the fatted calf and kill it, and let us eat and celebrate, for this son of mine was dead and is alive again; he was lost and is found!’ And they began to celebrate.

“Now his elder son was in the field, and as he came and approached the house, he heard music and dancing. He called one of the slaves and asked what was going on. He replied, ‘Your brother has come, and your father has killed the fatted calf because he has got him back safe and sound.’ Then he became angry and refused to go in. His father came out and began to plead with him. But he answered his father, ‘Listen! For all these years I have been working like a slave for you, and I have never disobeyed your command, yet you have never given me even a young goat so that I might celebrate with my friends. But when this son of yours came back, who has devoured your assets with prostitutes, you killed the fatted calf for him!’ Then the father said to him, ‘Son, you are always with me, and all that is mine is yours. But we had to celebrate and rejoice, because this brother of yours was dead and has come to life; he was lost and has been found.’ ”

VI.
Would it be correct to call this parable, “The Parable of the Lost Son” or maybe the “The Parable of the Lost Sons”?

What is found? Does the story end with anything still lost?

Take some time to consider the two sons? Spend time with each one.

If someone knew the sons only before the younger one left home, what might they consider the strengths and weaknesses of each?

If they knew the younger son left home with his portion of his father’s estate, what would they consider the strengths and weaknesses of the younger son and his father?

By knowing the entire story presented here, what would you see as the strengths and weaknesses of the younger son, the older son, and the father?

charles
{ubi caritas et amor, Deus ibi est}

ISSL Reflections March 5 2023 Luke 15:11–32 Post 1

I.
We know this story by its usual name, “The Parable of the Prodigal Son.”

How well does that fit the story?

Does it do justice to who is presented? To what each experiences? To Jesus’ intent in telling the story? Do we know Jesus’ intent? For that matter, do you think, everyone hears it the same way or maybe we hear what we think is there?

Take time to soak in the story. Notice each person. Notice what they say or maybe imply? Notice how you feel about them.

II.
Luke 15:11-32 (New Revised Standard Version Updated Edition)

Then Jesus said, “There was a man who had two sons. The younger of them said to his father, ‘Father, give me the share of the wealth that will belong to me.’ So he divided his assets between them. A few days later the younger son gathered all he had and traveled to a distant region, and there he squandered his wealth in dissolute living. When he had spent everything, a severe famine took place throughout that region, and he began to be in need. So he went and hired himself out to one of the citizens of that region, who sent him to his fields to feed the pigs. He would gladly have filled his stomach with the pods that the pigs were eating, and no one gave him anything. But when he came to his senses he said, ‘How many of my father’s hired hands have bread enough and to spare, but here I am dying of hunger! I will get up and go to my father, and I will say to him, “Father, I have sinned against heaven and before you; I am no longer worthy to be called your son; treat me like one of your hired hands.” ’ So he set off and went to his father. But while he was still far off, his father saw him and was filled with compassion; he ran and put his arms around him and kissed him. Then the son said to him, ‘Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.’ But the father said to his slaves, ‘Quickly, bring out a robe—the best one—and put it on him; put a ring on his finger and sandals on his feet. And get the fatted calf and kill it, and let us eat and celebrate, for this son of mine was dead and is alive again; he was lost and is found!’ And they began to celebrate.

“Now his elder son was in the field, and as he came and approached the house, he heard music and dancing. He called one of the slaves and asked what was going on. He replied, ‘Your brother has come, and your father has killed the fatted calf because he has got him back safe and sound.’ Then he became angry and refused to go in. His father came out and began to plead with him. But he answered his father, ‘Listen! For all these years I have been working like a slave for you, and I have never disobeyed your command, yet you have never given me even a young goat so that I might celebrate with my friends. But when this son of yours came back, who has devoured your assets with prostitutes, you killed the fatted calf for him!’ Then the father said to him, ‘Son, you are always with me, and all that is mine is yours. But we had to celebrate and rejoice, because this brother of yours was dead and has come to life; he was lost and has been found.’ ”

III.
What title do you think best describes the parable?

  • The Prodigal Son
  • The Prodigal Father
  • The Parable of the Two Brothers
  • The Account of the Two Journeys
  • You Can’t Go Home Again
  • Home Is Where When You Come to the Door, They Have to Take You In
  • Home is a Far-Country

What do you suggest?

Who do you have the most sympathy for in the story? And the least sympathy?

Do you identify with one character more than another?

charles
{ubi caritas et amor, Deus ibi est}

ISSL Reflections February 26 2023 1 Peter 2:1–10 Post 3

VII.
Let’s take notice of –

Once you were not a people,
       but now you are God’s people;
once you had not received mercy,
       but now you have received mercy.

Let those words open this passage for you, and hear how God’s people are described.

VIII.
1 Peter 2:1-10 (New Revised Standard Version Updated Edition)

Rid yourselves, therefore, of all malice and all guile, insincerity, envy, and all slander. Like newborn infants, long for the pure, spiritual milk, so that by it you may grow into salvation— if indeed you have tasted that the Lord is good.

Come to him, a living stone, though rejected by mortals yet chosen and precious in God’s sight, and like living stones let yourselves be built into a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ. For it stands in scripture:

“See, I am laying in Zion a stone,
       a cornerstone chosen and precious,
and whoever believes in him will not be put to shame.”

This honor, then, is for you who believe, but for those who do not believe,

“The stone that the builders rejected
       has become the very head of the corner,”

and

“A stone that makes them stumble
       and a rock that makes them fall.”

They stumble because they disobey the word, as they were destined to do.

But you are a chosen people, a royal priesthood, a holy nation, God’s own people, in order that you may proclaim the excellence of him who called you out of darkness into his marvelous light.

Once you were not a people,
       but now you are God’s people;
once you had not received mercy,
       but now you have received mercy.

IX.
How did you hear God’s people described?

What in that description do you find you can claim?

Is there any part of that description that does not describe you?

Since God’s people are “called … out of darkness into His marvelous light,” how can you approach that light more nearly?

charles
{ubi caritas et amor, Deus ibi est}

ISSL Reflections February 26 2023 1 Peter 2:1–10 Post 2

IV.
Did you notice we are told to

“Rid ourselves … of … so that you may grow into salvation …”

As you spend time with this passage again, notice what we should “rid ourselves of …”

What clues does this passage give you as to how you should do that?

1 Peter 2:1-10 (New Revised Standard Version Updated Edition)

Rid yourselves, therefore, of all malice and all guile, insincerity, envy, and all slander. Like newborn infants, long for the pure, spiritual milk, so that by it you may grow into salvation— if indeed you have tasted that the Lord is good.

Come to him, a living stone, though rejected by mortals yet chosen and precious in God’s sight, and like living stones let yourselves be built into a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ. For it stands in scripture:

“See, I am laying in Zion a stone,
       a cornerstone chosen and precious,
and whoever believes in him will not be put to shame.”

This honor, then, is for you who believe, but for those who do not believe,

“The stone that the builders rejected
       has become the very head of the corner,”

and

“A stone that makes them stumble
       and a rock that makes them fall.”

They stumble because they disobey the word, as they were destined to do.

But you are a chosen people, a royal priesthood, a holy nation, God’s own people, in order that you may proclaim the excellence of him who called you out of darkness into his marvelous light.

Once you were not a people,
       but now you are God’s people;
once you had not received mercy,
       but now you have received mercy.

VI.
I am not sure I find a “process” or “steps” we can use to free ourselves of unwanted behaviors and character traits, but I do notice some of the descriptors that should characterize who we are.

Let’s see – we are “chosen,” we “have received mercy,” we are “God’s own people,” and maybe we have “tasted” “the pure spiritual milk” that leads to acknowledgement “that the Lord is good.”

Do you find you are comfortable being spoken of in this way?

Does that begin to describe who you are? Or who you want to be?

Can you think of ways in which this “pure spiritual milk” has come to you?

charles
{ubi caritas et amor, Deus ibi est}

ISSL Reflections February 26 2023 1 Peter 2:1–10 Post 1

I.
Peter covers a lot of ground in this brief passage.

As we begin our meditation on these words, let’s first notice the image of “a cornerstone.”

What holds your attention about this stone?

II.
1 Peter 2:1-10 (New Revised Standard Version Updated Edition)

Rid yourselves, therefore, of all malice and all guile, insincerity, envy, and all slander. Like newborn infants, long for the pure, spiritual milk, so that by it you may grow into salvation— if indeed you have tasted that the Lord is good.

Come to him, a living stone, though rejected by mortals yet chosen and precious in God’s sight, and like living stones let yourselves be built into a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ. For it stands in scripture:

“See, I am laying in Zion a stone,
       a cornerstone chosen and precious,
and whoever believes in him will not be put to shame.”

This honor, then, is for you who believe, but for those who do not believe,

“The stone that the builders rejected
       has become the very head of the corner,”

and

“A stone that makes them stumble
       and a rock that makes them fall.”

They stumble because they disobey the word, as they were destined to do.

But you are a chosen people, a royal priesthood, a holy nation, God’s own people, in order that you may proclaim the excellence of him who called you out of darkness into his marvelous light.

Once you were not a people,
       but now you are God’s people;
once you had not received mercy,
       but now you have received mercy.

III.
What captures you?

That the cornerstone is “a living stone”?

To what or whom does he apply the image of “a living stone”?

What are the positive or constructive aspects of the stone?

And what are the negative or destructive aspects of the stone?

What place does the image of a cornerstone have in your thinking about God, Jesus, and the community of disciples?

charles
{ubi caritas et amor, Deus ibi est}

ISSL Reflections February 19 2023 James 2:1–12 Post 3

VII.
Why does James speak against “showing partiality” so strongly? I sense James wants to mount a strong campaign against such behavior. Do you get that sense from these paragraphs?

As you read these words, take notice of the support he offers for ending any attitude of “partiality” his readers may harbor.

VIII.
James 2:1-12 (New Revised Standard Version Updated Edition)

My brothers and sisters, do not claim the faith of our Lord Jesus Christ of glory while showing partiality. For if a person with gold rings and in fine clothes comes into your assembly, and if a poor person in dirty clothes also comes in, and if you take notice of the one wearing the fine clothes and say, “Have a seat here in a good place, please,” while to the one who is poor you say, “Stand there,” or, “Sit by my footstool,” have you not made distinctions among yourselves and become judges with evil thoughts? Listen, my beloved brothers and sisters. Has not God chosen the poor in the world to be rich in faith and to be heirs of the kingdom that he has promised to those who love him? But you have dishonored the poor person. Is it not the rich who oppress you? Is it not they who drag you into the courts? Is it not they who blaspheme the excellent name that was invoked over you?

If you really fulfill the royal law according to the scripture, “You shall love your neighbor as yourself,” you do well. But if you show partiality, you commit sin and are convicted by the law as transgressors. For whoever keeps the whole law but fails in one point has become accountable for all of it. For the one who said, “You shall not commit adultery,” also said, “You shall not murder.” Now if you do not commit adultery but you murder, you have become a transgressor of the law. So speak and so act as those who are to be judged by the law of liberty.

IX.
How does he support his argument against “showing partiality”?

Has he convinced you of the dangers of this behavior?

What is your reaction when someone is “dishonored” by the kind of “distinctions” mentioned in this passage?

Can you think of other ways we often dishonor people that James would regard as evil?

charles
{ubi caritas et amor, Deus ibi est}

ISSL Reflections February 19 2023 James 2:1–12 Post 2

IV.
As you meditate on these words of James, notice again the examples he gives of “showing partiality.”

See if you can imagine what it looks like for such “partiality” to be exhibited in a Christian fellowship.

V.
James 2:1-12 (New Revised Standard Version Updated Edition)

My brothers and sisters, do not claim the faith of our Lord Jesus Christ of glory while showing partiality. For if a person with gold rings and in fine clothes comes into your assembly, and if a poor person in dirty clothes also comes in, and if you take notice of the one wearing the fine clothes and say, “Have a seat here in a good place, please,” while to the one who is poor you say, “Stand there,” or, “Sit by my footstool,” have you not made distinctions among yourselves and become judges with evil thoughts? Listen, my beloved brothers and sisters. Has not God chosen the poor in the world to be rich in faith and to be heirs of the kingdom that he has promised to those who love him? But you have dishonored the poor person. Is it not the rich who oppress you? Is it not they who drag you into the courts? Is it not they who blaspheme the excellent name that was invoked over you?

If you really fulfill the royal law according to the scripture, “You shall love your neighbor as yourself,” you do well. But if you show partiality, you commit sin and are convicted by the law as transgressors. For whoever keeps the whole law but fails in one point has become accountable for all of it. For the one who said, “You shall not commit adultery,” also said, “You shall not murder.” Now if you do not commit adultery but you murder, you have become a transgressor of the law. So speak and so act as those who are to be judged by the law of liberty.

VI.
James gives us several images he associated with “showing partiality.” Where and when do you think he might have seen such behavior?

Where have you seen partiality exhibited?

What form did it take?

Who was on the receiving end of the behavior? Who initiated it? Why do you think the person “looked down on” the other person or persons?

Can you recall a time when you regarded yourself as better than another? Why?

charles
{ubi caritas et amor, Deus ibi est}