Favorite Parable?

Recently, I was asked which of Jesus' parables was my favorite. I've got a strong top five to choose from, but my favorite is the Pharisee and the Tax Collector. I've included an excerpt from Revolution II: The Parables about this story below:

#17 Parable of the Pharisee & the tax collector (Luke 18:9-14)

Main Message: Justification is not found in law

Jesus told parables to teach a subversive wisdom versus conventional thinking. He told parables to reveal the true nature of the Kingdom of God, which he was introducing to the world. He also told parables to help carve a path of destination toward connection with God, making the realization of the Kingdom a closer reality. We see each of these in the Parable of the Pharisee and the tax collector. In this teaching, Jesus sends a message to those whose focus on fulfilling law had left them feeling erroneously justified with their Maker and simultaneously cold-hearted toward their brother. Jesus’ point is simple: Justification is not found in law.

As the Christian tradition has evolved, this story is perceived as one that teaches humility over religious arrogance. Primarily because of Jesus’ statement in verse 14b, “…for everyone who exalts himself will be humbled, and he who humbles himself will be exalted.” While this phrase is certainly believed to be genuinely from Jesus, many scholars do not think that he actually uttered those words in association with this parable. Many believe it was later added by the author as a commentary on the story to teach humility over pride, a conclusion that would greatly discount the first century context. When considering context and Jesus’ own example, we find a different direction for interpretation.

To Jesus’ listeners, the Pharisee’s words would not have been considered pompous, but rather a sincere thanks to God for providing such guidance. Such prayers were not considered pretentious and were quite common. In fact, one of the prayers uttered daily by Jewish males was:

“Praised, that he did not make me a heathen; for all the heathen are as nothing before him; praised be he, that he did not make me a woman, for woman is not under obligation to fulfill the law; praised be he that he did not make me…an uneducated man; for the uneducated man is not cautious to avoid sins.”¹⁹

Within our cultural context these words would be quite haughty, even scandalous, just as the Pharisee’s prayer would be equally pompous today. However, within first century Jewish context, such a prayer would be uttered with sincere thanks and been perceived in a similar frame. Therefore, when listening to the Pharisee’s words in Jesus’ parable, his audience would not have thought, “What an arrogant, self-righteous jerk!” More likely, they would have thought, “What a tremendous servant of God!”

The Pharisee prayed, “God, I thank you that I am not like other men—extortioners, unjust, adulterers, or even as this tax collector. I fast twice a week; I give tithes of all that I possess.”

The Pharisee in Jesus’ story had not only adhered to the Law, but, indeed, went beyond those expectations. While the Law called for all Jews to fast one day each year for repentance, this Pharisee fasted twice weekly—atoning for the sins of others. By tithing all that he possessed, the Pharisee also extended beyond the limits of the law.²⁰ With the Purity System being such a pervasive component of Jewish culture, first century listeners would have been impressed with this display. Just as a 21^st century Baptist audience would admire the following words from their preacher: “I don’t drink. I don’t do drugs. I go to church three times a week. I am a faithful husband and father; and, I am fair in my business practices. Thank you that I am not like gays, adulterers, and criminals, Muslims, Hindus or Buddhists.” Such words, even though considered by many to be pompous and even wrong, would most likely sincerely connect with a Baptist audience, just as, by standards of Mosaic Law, the Pharisee in Jesus’ parable would have been considered, indeed, a man after God’s heart.

Meanwhile, the tax collector is on the opposite end of the spectrum. Tax collectors were commissioned by Rome to gather tax money (often extorting a larger sum than was actually due) from their Jewish brothers. Put simply, they were “sell-outs” whose very existence was abhorrent to the Jews.

“And the tax collector standing afar off, would not so much as raise his eyes to heaven, but beat his breast, saying, “God, be merciful to me a sinner!” (verse 13)

This completes the foundation of Jesus’ illustration: on one side is the Pharisee, the keeper of the law to and beyond its fullest extent, while on the other end is a man whose very existence is synonymous with contempt. Notice that the tax collector does not mention any specific sin. To Jesus’ listeners, he did not need to; rather, his very being was held with great hatred in their eyes.

Next, Jesus presents the subversive twist: “I tell you, this man went down to his house justified rather than the other.” (Verse 14a)  It was an outrageous thought: the despised and evil tax collector is more justified in God’s eyes than the Pharisee who administers to the law beyond its necessity. In other words, Jesus is saying, “…if you think adhering to the numerous aspects of the law is what it’s all about, you’re wrong.”

Note that the word “justified” to Jesus’ audience would not have meant “forgiven” as commonly denoted. Forgiveness was obtained through temple sacrifice rather than public prayer. The word “justified” later emerged in connection to forgiveness with Paul’s teaching. The word’s association was different prior to that timeframe. With this in mind, Jesus is not teaching that humility bests self-righteousness. Rather, “justified” to Jesus’ listeners would have meant the same as a great king looking at one subject with ultimate approval while another was looked on with dissatisfaction; a final verdict confirming a person’s righteousness.²¹

Therefore, in one subversive stroke, in this final verdict, Jesus has leveled the playing field and the repentant tax collector is justified. After all, is a sinful man incapable of being made right with God? Are we not all sinful beings? And, does God not forgive sins? If not, then the very existence of each of us should be held with great disapproval. But, God does forgive sins. It is mankind who does not forgive sins. It is mankind that continually holds the sinner with contempt even after he or she achieves rightness with God. Is the position of a sinner, even the worst example of a sinner, not the very position in which we all stand? Thus, the playing field has been leveled. Because to Jesus, righteousness was not obtained through adherence to the Purity System, but rather through relationship with God and the compassion that it spawns. After all, Jesus is not saying that we conveniently rely on God’s grace for our own shortcomings, while our brother is left to fend for himself and subjected to some other due process. Not at all, Jesus relies on God’s grace for all, living in connection with those around him versus the alternative. The alternative was found two thousand years ago as well as today. Today, we still construct divisive walls between people deemed unworthy because of this “righteousness by law” mentality. Such a philosophy does not uphold a brother, now or then, but rather merely leaves our brothers as estranged outcasts for God to deal with.

Within Jesus’ ideology, all of mankind relies on the grace of God. All of mankind fights alongside their brother to support, love and care for him and her. Gone is the idea that the disdainful sinner should be scorned and ignored because he doesn’t measure up. Alive is Jesus’ idea that we are each that sinner. In Jesus’ reality, all were equal and life could be lived in loving connection with our brothers and sisters rather than in separation from them. Quite simply, justification, or divine approval, was not obtained through law. This philosophy was one reason that Jesus was criticized for eating with “tax collectors and sinners” in Mark 2. He applied this teaching to his own life and embraced all—even those deemed unhealthy in the comparative world of the Purity System. In this parable, Jesus invites his listeners to do the same as ultimate righteousness was not found in adherence to the minutest aspects of the law, but rather in humble relationship and the compassion that it generates.

This is what I believe the Parable of the Pharisee and tax collector would have meant to Jesus’ first century spectators. The “righteousness through law” mentality was simply not effectively serving the realization of the Kingdom of God. Rather, it was separating people from a connection to God, while building thick walls between brothers themselves. This is why Jesus used a tax collector in the parable, because this character’s very existence was despised while he was ostracized by others. In other words, if the worst of the worse in the world of conventional wisdom, the loathsome tax collector, was justified, then we all are—not by merits of the Purity System, or religious law, but rather by reaching out in relationship with God.

Fast forwarding two thousand years, the Purity System is all but gone, but we see legalism generating the same results. We see the self-righteous lording over others, attempting to play the role of gatekeeper while denying others the love of God unless they strictly adhere to the same “righteousness through law” mentality. We see those on the outside of the various interpretations of the law moving away from God because they have erroneously believed in their fellow man’s approach to religion. And we see the divisive walls thickening between those engaging “righteousness through law” and those deemed on the outside of the law looking in.

It saddens me that, regardless of the fluff talk about grace found through organized religion, man has still taken Jesus’ wisdom and contorted it into a revamped version of the Purity System. Righteousness through law was not Jesus’ approach. True righteousness emerged through an intimate relationship with God which produces love and compassion while engaging our fellow man, even the tax collectors of the world, in love.

Living in relationship with God…

Embrace relationship with God and the world around us.

Historian Will Durant noted that Jesus is a constant force in our theology, yet virtually non-existent in our behavior. Case in point: the Parable of the Pharisee and the tax collector. Even though Jesus denounced legalism and its ill effects, we see a constant gravitation toward such thinking as religion evolves. More and more, we see organized religion instilling the type of legalism valued by the Pharisee and Jesus’ first century audience. Perhaps this is why the story has emerged through the Christian tradition as one that teaches humility over self-righteousness. In the church’s infancy, maybe “humility over pride” was an easier lesson to accept than the denouncement of “righteousness based on law.” The tradition has seemingly shaped the teaching into a mold it could withstand. After all, in the mind of men, it is reasonable to set out to live a good Christian life with some type of road map—a helpful resource that gives us the do’s and don’ts of the day. However, such a mindset is not really what Jesus taught; and thus, we see Jesus present in our theology, as an iconic figurehead of sorts, but not truly at work in our hearts or lives. Jesus taught love and compassion. At the heart of his wisdom is relationship: with God and the world around us; relationships that otherwise do not develop within a legalistic mindset.

I have numerous issues with organized religion and church in general. Regardless of denomination, each sect seems intent on providing its members with their own religious checklist, more so than promoting an earnest relationship with God. Just as the stringent Purity System emerged with Moses’ inspirations, this approach has led organized faith to a religion by law—of being acceptable to God through adherence to its own select and distinct set of guidelines pushed on its members with the air of divine authority. This framed the attitude of the Pharisee in the parable and shapes the mindset of many today. 

One interpretation of this parable I studied made the following analysis: “Jesus is laying the groundwork for the kind of people whom God accepts.”²² I wholeheartedly disagree. In fact, such an analysis is the kind of attitude being denounced by Jesus, merely proving the prominence of the “righteousness through law” mentality so prevalent today.

I do not believe that Jesus is laying the groundwork for more legalism. He is not adding the “humble” column to a person’s daily checklist. In proper context, the reality of Jesus’ message seems to be: “You can follow religious law to the utmost extent, and even beyond the utmost, but in the ultimate analysis, that’s really not what it’s about—righteousness is not achieved through law.” Otherwise, the Pharisee would have been blazing the trail to God’s good graces rather than going home without justification.

At the heart of the parable were two characters perceived to be as far apart from each other as possible: the Pharisee and the tax collector.  Their disparities in social esteem meant easy casting for the roles in Jesus’ parable. Examining the two men’s social roles more closely helps us realize why they were cast in the story. The Pharisees were one of the three religious parties of Jesus’ day. The Pharisees, Sadducees and Essenes were the most prominent of the three Judaic societies. As critical as Jesus was at times toward the Pharisees, they were actually the most liberal of the three parties. They began around the third century B.C. From their beginning, the Pharisees encouraged the Jews to stay true to the more stringent Mosaic Law in the wake of the Greek’s efforts to Hellenize them into pagan practices. The word “Pharisee” means “separatist,” which follows form to their original purpose.²³ They sought to set the Jewish people apart from the Greeks. At the height of the Pharisees’ popularity, it has been estimated that there were around 6,000 in number.²⁴ While Pharisees were strict and steadfast observers of Mosaic Law, they often extended law beyond the limits of the Torah. They called such additions, ‘the traditions of the elders.’²⁵ Even though they had no true governing or leadership roles, the Pharisees were living examples to the Jews of how Mosaic Law should be lived.

Jesus certainly had his share of disagreements with some Pharisees. However, I do not believe he is targeting them in this parable as an example of “self-righteous arrogance.” After all, when examining the other prayers uttered by Jewish men of the time, the Pharisee’s prayer is very much in line to what a sincere prayer of thanks would represent. Yes, some Pharisees had become so consumed with adherence to Mosaic Law that they had developed an arrogant and pretentious self-righteousness, which drew criticism from Jesus. His disparagement came in an entire chapter of Matthew, which quotes Jesus’ displeasure toward the superior attitudes showcased by some Pharisees. For example in Matthew 23, Jesus equates some Pharisees to white-washed tombs. Examining cultural context, we learn that corpse impurity could be contracted by overshadowing a corpse or being overshadowed by a corpse. Therefore, merely walking over a grave would result in corpse impurity, which required a seven day purification process. To prevent accidental contact, and thus impurity, tombs were painted white. In this comparison, Jesus is claiming that the Pharisees were glossed over outwardly but inwardly impure.²⁶ So yes, Jesus did take issue with many of the Pharisees; however, this parable is not such an example. Many Pharisees were undoubtedly devout and honorable men. Jesus used that reputation for honor as a resource in this parable.  Their example showcased the “righteousness by law” mentality that Jesus disagreed with…enter the tax collector.

While adhering to the numerous purity guidelines created a devout image for the Pharisees, the tax collectors’ reputation put them on the opposite spectrum of the good-guy meter. As a group, they were despised by the people. The process of collecting taxes was done through a bidding procedure. The Roman government accepted the highest tax bid and in turn, the winner of the bid would then set the tax for their territory. That meant that the bid-winner would have to pay Rome and make a profit. It was a process that was evidently taken advantage of by the tax collectors to extort additional monies from their charges under the threat of abuse or imprisonment. As author Herschel Hobbs explains, “Quite naturally, the publicans were a hated group among the Jews, not only for their evil practices but also because they were regarded as traitors to their people.”²⁷ Their very existence was despised by the Jews.

In the parable, the Pharisee stood in the place in which many feel they stand today: adhering obediently to a certain interpretation of God’s law and drawing God’s favor in the process. But to Jesus, even those with an impressive reality of abiding by religious law were not made righteous by such adherence. The tax collector stood in a place that all of mankind actually stands, the place of sin where equality achieves the mark of balance. Living in relationship with God, as revealed through Jesus, meant abandoning the philosophy of “righteousness through law.” It meant recognizing that spirituality is not necessarily about creating an impressive resume of “Do’s” and “Do not’s” but rather living passionately with compassion in relationship with God. The distinction between the two philosophies is vast. Convincing Jesus’ audience of this meant that he had to persuade them to recognize the need for grace for themselves and others as a prerequisite for relationship with God and the world around them. This meant putting aside ideas of treating the tax collector as one whose very existence is wrong, and instead embracing all brothers with love and support.

If Jesus’ listeners accepted the reality of this parable, two truths would emerge. One, they would realize that “righteousness through law” does not represent the final appeal of God’s verdict of justification toward man. And two, all mankind would embrace Jesus’ own approach in genuinely connecting with our fellow man, serving truly as our brother’s keeper and not our brother’s probation officer.

Revolution: The next installment... The Early Judean Ministry (Part 4)

The Outreach Begins: Following the Christian Tradition

After leaving Jerusalem, Jesus then began teaching in Judea as well as in the area near his baptism, the Lower Jordan River. The time had come for Jesus to make his ministry more public. Jesus’ teachings and signs already had many believing him to be the Messiah. Meanwhile, John the Baptist’s mission was nearing its completion, having effectively paved the way for the Messiah.

John was baptizing in Aenon near Salim when some of the Jews questioned him about Jesus. “He who was with you beyond the Jordan, to whom you have testified—look, he is baptizing and people are coming to him.”

John responded by saying, “A man can receive nothing unless it has been given to him from heaven. You yourselves bear witness that I said, ‘I am not the Christ,’ but, ‘I have been sent before him.’ He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom’s voice. Therefore this joy of mine is fulfilled. He must increase, but I must decrease. He who comes from above is above all; he who is of the earth is earthly and speaks of the earth. He who comes from heaven is above all. And what he has seen and heard, that he testifies; and no one receives his testimony. He who has received his testimony has certified that God is true. For he whom God has sent speaks the words of God, for God does not give the Spirit by measure. The Father loves the Son, and has given all things into his hand. He who believes in the Son has everlasting life; and he who does not believe in the Son shall not see life, but the wrath of God abides in him.”

John had been denouncing Herod Antipas’ marriage to Herodias, his brother Philip’s wife. Therefore, Herod imprisoned John the Baptist.

Jesus and John had been preaching the same message, “The kingdom of heaven is at hand.” Jesus, because of his numerous miracles, knew that the Pharisees touted him as more popular and dangerous to them than John. The time had not yet come for Jesus to confront the Pharisees or the high priests, so he decided to move north and begin the ministry in Galilee. However, rather than going through the route typically taken by Jews through Perea to Galilee, Jesus went through Samaria. This was done for two reasons. First, it would delay a direct confrontation with the Pharisees and second, it would help chip away at a wall of prejudice that was centuries old.

Following the Christian Tradition:  In Samaria…the Woman at the Well

(John 4:5 – 30; 39-42)

The Samaritan region was not a favorite of the Jewish people. Actually, that’s an understatement. In reality, Jews and Samaritans had quite an adversarial relationship in the time of Jesus. The rivalry began when Assyria captured the area more than 750 years earlier. Many Assyrians settled the land and intermarried with Jews, which created a new race. Between issues of intermarriage and disputes over the construction of a new temple that ensued after the Jews reclaimed Jerusalem, the two groups despised each other. In fact, it was common practice for Jews to thank God in their prayer rituals that they were not Samaritans. Incidentally, they said the same prayer regarding women, which made Jesus’ next encounter all the more meaningful.

In Sychar, a small village in Samaria, Jesus rested at Jacob’s Well. It was around noon, which was the hottest time on most likely a very hot day. While his disciples went into the city to buy food, a Samaritan woman approached the well. The woman was alone. This was strange only because women usually performed this task in groups. In addition to that oddity, the woman was also drawing her water during the hottest time of the day. Because of the physical difficulties of lugging around a heavy water pot, this task was not only done with groups of women, but it was done during a cooler part of the day. From those two elements we can surmise that this woman most likely was not carrying a sterling reputation along with her water pot. She was, quite possibly, an outcast. 

Jesus said to her, “Give me a drink.”

The Samaritan woman was startled that a Jew, especially a Jewish man, would speak to her. She responded by saying, “How is it that you, being a Jew, ask a drink from me, a Samaritan woman?”

“If you knew the gift of God and who it is who says to you, ‘Give me a drink’, you would have asked me and I would have given you living water.” Jesus stated.

This also startled the woman, as she answered, “Sir you have nothing to draw with, and the well is deep. Where then do you get this living water? Are you greater than our father Jacob, who gave us the well and drank from it himself, as well as his sons and the livestock?”

Jesus said, “Whoever drinks of this water will thirst again, but whoever drinks of the water that I shall give him will never thirst. But the water that I shall give him will become in him a fountain of water springing up into everlasting life.”

This excited the lady, as she answered, “Give me this water that I may not thirst nor come here to draw.” While she was thinking in terms of eliminating a lonely and cumbersome task, Jesus was thinking about something much greater.

Then, according to John, it became time for Jesus to reveal his identity to her. He told her to go and call her husband. When she responded by saying that she had no husband Jesus said, “You have well said, ‘I have no husband’, for you have had five husbands, and the one you are with now is not your husband; in that you spoke truly.”

This amazed the woman who began exclaiming that Jesus must be a prophet. She went on to tell Jesus that, “Our fathers worshiped on this mountain, and you Jews say that in Jerusalem is the place where one ought to worship.”

“Woman, believe me,” Jesus stated, “the hour is coming when you will neither worship the Father on this mountain, nor in Jerusalem. You will worship what you do not know; we know that we worship, for salvation is of the Jews. But the hour is coming, and now is, when the true worshipers will worship the Father in spirit and in truth; for the Father is seeking such to worship Him. God is Spirit, and those who worship Him must worship in spirit and truth.”

The woman responded, “I know that the Messiah is coming. When he comes, he will tell us all things.”

“I, who speak to you, am he.” Jesus said.

At that point the disciples returned. They were undoubtedly amazed that Jesus was speaking to a Samaritan woman. She left in order to share her experience with others. Soon, she returned with many men to meet the Messiah. Jesus stayed in the city for two days, preaching and ministering to the people and they believed and accepted him. 

Genuinely Jesus: Jesus and the Samaritan Woman at the Well

This story from John undoubtedly contains many instances of the author ascribing words to Jesus. Nevertheless, it is a story, whether completely fictional or grounded in the basis of reality, that bears great relevance to us today. Yes, there probably are additions to the text.  For instance, some consider Jesus’ references to living water an addition because such references are exclusively found in John’s writing (with similar verbiage expressed to Nicodemus in the preceding chapter).  I believe that Jesus might have made such a reference, most likely in regards to his message about the Kingdom of God. However, Jesus most likely did not disclose the notion that he was the Messiah, certainly not at this point in his ministry. With those thoughts in mind, I do not consider the dialogue between Jesus and the Samaritan woman to be grounded in historical accuracy. I do, however, believe that some type of conversation took place between Jesus and a Samaritan woman, which, in and of itself is grounds for greater study. In fact, with all due respect to the early Christian writer’s agenda and the scribes that followed, I would very much like to be privy to that actual conversation.

Jesus’ life showcased a true revelation of God’s love. It would have been easy for Jesus to mirror a Jewish heritage that intensely disliked the Samaritans. Such a reflection was expected. He was exposed to the same teachings used by his fellow Jews to justify a prejudice that had lasted for years. Further, Jesus’ culture had taught that women were inferior and not worthy of even speaking openly to a man. However, Jesus knew God’s revelation of love. He knew that love toward all is expected. God’s unconditional love, agape, is extended toward people of all races and genders despite any prejudices that man can concoct. Jesus took a hammer with him to Jacob’s Well and chipped away at prejudice. Upon returning to Jesus, the disciples were astonished. Their teacher was talking, openly and meaningfully, with a woman, a Samaritan woman. The hammer was lowered and the wall began to deteriorate.

Jesus was a revolutionist. He was a revolutionist who specialized in breaking down barriers of legalism and prejudice. There is a reason why Jesus took the less traveled path to Galilee through Samaria rather than the safer and more familiar route through Perea. The result was an encounter with a special child of God, a Samaritan woman. This meeting not only helped spread Jesus’ message in this country, it planted a strong idea in the minds of the disciples. God’s love is for all. It was a revolutionary idea then and now. Through compassion, kindness and love, Jesus was revealing God.

Jesus’ ministry began very successfully. Anticipation was building and many of the Jews were already beginning to believe in Jesus as the Savior. That belief would soon explode into incredible popularity as Jesus continued his journey to Galilee.

Question of the Week...kinda

Okay...this wasn't a "Question of the Week" per se--at least it didn't come from an e-mail sent to the Compassion Revolution. Rather, it came from a recent e-mail exchange with an atheist friend. First let me state, that I have great respect for those that follow that path. This particular individual claimed to be a militant atheist, but by definition of that sect, he really didn't seem to fit that description.

At any rate, our discussion led to one's image of God. He was dispelling the Biblical images of God being essentially a "grumpy old fart in some distant realm, who was ready to strike down man for shitting on the wrong brick". I think I surprised him by wholeheartedly agreeing with him. He then asked me, "What then, as a Christian, is your image of God?"

Answer..."First, let me say that, I think that your image of God greatly impacts the way you serve God. Those of the more legalistic versions of Christianity see God as a dictator who demands to be obeyed...to have his many rules followed in order to gain Divine acceptance. That is not my image. Actually, I don't think that image mirrors the revelation of God provided by Jesus. This is not surprising considering that much of what Jesus taught is ignored left legalistic religion in favor of re-working scripture (i.e. Paul's letters, etc.) into the law that is so craved by these segments of fundamentalism. No, my image of God is much more based on the revelation of God provided by Jesus.

First, God is a loving Father, whose love is not bound or dependent upon adherence to law, but truly operates withen the limitless boundaries of compassion and agape. After all, it is truly man that has created the confines of law by buying into conventional thinking and the lofty expectations created by such a mindset. Behavior that operates within the confines of love will always play out in such a manner that generates an embracing, loving, peaceful mindset for all parties. In other words, law is naturally taken care of when one's focus is on the love that Jesus taught.

Second, God is energy...generative, spiritual energy. God is not a man and should not be alluded to as such. Rather, the image that it can be accurately stated that humans are in likeness to God, is that of a spiritual nature; and not a human form. God is an omnipresent, spiritual entity that binds, loves, unites, connects. That entitity can be felt and experienced or equally ignored completely. Some choose the latter; some the former. That, in a nutshell is my image of God."

Question of the Week...

Question...Some religions don't honor the so-called religious holidays, such as Christmas and Easter. What are your thoughts as to whether or not these days should be celebrated publically?

Answer...Good question. I truly see both sides of this issue, but take issue with both sides as well! There are religious groups that refuse to celebrate neither Christmas nor Easter, stating that Jesus should be honored on all days not just on a handful of occasions each year. That point is duly noted. Actually, I would very much agree with the premise behind that thought. Meanwhile, the other side of the coin states that Jesus should be exonerated in a very public way and these are just two days in which he can be highlighted and truly celebrated. Again, point noted.

Both sides of the issue comes with their problems. On one hand, Christmas and Easter alike have both earned their critics for becoming overly commercial. Christmas has rapidly settled in as a highlight of the fourth quarter economy and Easter means a spike in candy sales and various supporting items as well. On the other hand, you have religious groups that apparently see no problem with waving the Jesus flag loud and proud while simultaneously seeming to disrespect his ideology, life and accomplishments by insisting that these should not warrant public exoneration. It almost seems dismissive. Of course, these are the more legalistic sects of the Christian Faith who take this stand, so it's not really very surprising that they would attempt to turn what should be an opportunity to showcase the life and teachings of Jesus into another devilish opportunity to dismiss him through more legalism.

With all of that said, do I think that these holidays should be celebrated publicly? Well, yes. Sure, the over-commercialization of these events often distracts us from their true and deeper purpose. However, it should also be pointed out that such celebrations allow us to, in some way, shape or form, return to the loving and compassion driven message of Jesus...and to do so every year. What if we did away with the spiritual component of Easter altogether? Let's just make it a lighter, brighter version of Halloween with egg-hunting replacing Trick-or-Treating. No spiritual symbolism. No deeper meaning. Is that a better scenario for a person who connects to the teachings of Jesus? I doubt it. Such an approach, which is seemingly sought by the more legalistic faiths, leaves with it and opportunity for man to at least reflect on a man and his wonderful message.

To sum up: Absolutely...celebrate these holidays as opportunities to share the message of a very accomplished spiritual mind. Embrace the opportunity to do so. Yes, we should strive to keep the focus on the reason behind each holiday and not give in to over-commercialization. However, we should also do away with any legalism that teaches us to eliminate an opportunity to showcase a message that expresses love to our fellow man and a world that is in constant need of a big warm hug!

Thanks for the question, Becky. Keep 'em coming!
True

Question of the Week:

First--an apology: I'm sorry for letting this segment slide thus far in 2011. I've had a few requests to rev it up once more because this Q/A prompts thought and helps clarify what the Compassion Revolution is truly about. So...with my humble apology issued, next question:

QUESTION:
"I really agree with you that legalism destroys what Jesus tried so hard to create. Do you ever think that we'll reach a point where the kind of love you're talking about will be lived by the more conservative voices of Christianity?" Grant from Bixby

ANSWER:
Wow...great question, Grant. Growing up in the legalistic Church of Christ, and recently having been exposed to the cult-like ideas of the Jehovah Witness faith, I would have to admit that the immediate future appears fairly entrenched in that mindset. However, I also want to emphasize that there is hope.

There are many disturbing tales to be told about how these more conservative Christian bodies outright ignore the message of Jesus in favor of upholding an adherence to religious law. Unfortunately, examples are numerous. I've heard stories of people being shunned in the Church of Christ over divorce, adultery, etc. I recently heard a story of a teenager being disfellowshipped from the Jehovah Witnesses for being involved in a gay relationship. I hear those things in one breath, and in the next breath, I hear how such poor and despicable treatment of those individuals is somehow justified by their respective churches. I mean, come on...disfellowshipping a teenager? That is one of the more ludicrous things I've ever heard.

That and other disturbing examples provide living and breathing proof that Jesus, and his teachings, have essentially been iconicized and ignored. He's been put on a high shelf, left to collect dust while the new religious authorities attempt to restore religious law and order in the wake of his teachings regarding relationship, love and compassion. At times, Man truly proves himself to be the least impressive of God's creations.

There is, however, strong hope. That hope also comes in the same form that has let us down: mankind. Man is progressing in areas where religion often lets us down. Yes, people love to gossip about affairs, etc., and many people love to make themselves feel better about their own lives by self-righteously judging the lives of others. There will always be that segment. However, it should also be noted that another segment exists and it's growing.

That growing segment is composed of many of the same members of that church body. Those members recognize the hypocrisy of the attitudes displayed by their church leaders. They realize that those attitudes do not bear the mark of Jesus' teachings. Those members exist and they will continue to grow in numbers until a strong enough voice can be mustered up and heard. Someone will speak up for that Church of Christ woman who feels the sting of the church's cold shoulder as she goes through a divorce. Someone will stand up for the teenager dispelled by the Jehovah Witnesses and encourage them to simply love their brother without judgment. At that point, Jesus will be officially taken down from that high shelf...dusted off and be allowed to become a living part of the church body once again.Then, love and relationship will supersede judgment and law. Then compassion will be the cornerstone of faith that Jesus foresaw. Then, we will all come closer to our God and closer to each other.

Thanks for the question, Grant!

New installment available online: Revolution

Following the Christian Tradition: The First Miracle


(John 2:1-11)

On the third day that they were together, Jesus performed his first miracle. It took place at a wedding ceremony in Cana. When the party had run out of wine, Mary came to her son and told him, “They have no wine.”

Jesus responded by telling her that his time had not yet arrived. At Mary’s insistence, Jesus told the servants to fill the pots with water. The servants took a sampling to the master of the feast. At which point he exclaimed, “Every man at the beginning sets out the good wine, and when the guests have well drunk, then the inferior. You have kept the good wine until now!”


The Historical Jesus: The First Miracle

Whenever I happen across a tale that probably does not have a historically factual foundation, but is relayed through scripture, my focus turns from a ‘this is what happened—so what can I learn from it’-mindset, toward a ‘there is spiritual wisdom here—so what is it?-mindset’. For instance, I no longer believe, as I once did, that the Adam and Eve story happened exactly as described in Genesis. I do not believe that Eve magically appeared while Adam slept and awoke with one rib missing. Nor do I believe that a snake slithered up to Eve and convinced her to go eat an apple from a tree that was, for some unbeknownst reason, off limits. I do, however, take great meaning from the stories told in Genesis. For example, the “Eve and the Apple” story bears great meaning in terms of living in relationship with God versus living outside of God’s presence. The bottom line is simple: Much of what is found in the Bible bears great wisdom. That insight is not necessarily reliant upon it being historically factual.

This tact proves valuable when studying the first miracle of water-to-wine in John. The story is found only in John, which is a gospel known for its fictional approach to the life of Jesus which reveals a reflection of the Messiah as seen through the eyes of the early Christian movement. This story bears that reflection and serves that agenda. It is a metaphoric parable told by the writer(s) of John to make a point at the beginning of Jesus’ ministry.

In the story, Jesus attends a wedding. During the festivities, we learn that the groom had slipped up. He made the mistake of allowing the celebration to run out of wine. At the urging of his mother, Jesus, albeit reluctantly, steps forward to save the day. Six water pots of stone were then set before Jesus, similar to pots used in Jewish purification rituals. Jesus then instructed the servants to fill the pots with water.

With that, the pots were filled to the brim. Jesus then instructs the servants to take a sampling to the feast’s governor (i.e. wedding planner). After tasting the wine, the governor scolds the groom saying, “Every man at the beginning doth set forth good wine and when men have well drunk, then that which is worse: but thou hast kept the good wine until now.” The wedding planner is basically telling the groom, “Hey, don’t you know you’re supposed to put out the good wine first, and then, when everyone is a little tipsy, you put out the bad stuff because they don’t care what it tastes like then!” Of course, the planner didn’t know that it was Jesus who made the switch and saved the celebration in the process. With that, John tells us that this is the first of many miracles performed by Jesus and prompted his disciples to believe in him.

Significant messages and metaphoric elements are revealed throughout the story. The event takes place on the third day, which is symbolic of Jesus’ resurrection three days after the crucifixion. In the story, we see Jesus saving the day because of the failure of the groom (Jewish leaders). Jesus had six pots filled with water. The pots filled were used in Jewish cleansing rituals, which may be symbolically telling. In addition, the number of pots may bear significance as the number six is often used to symbolize man (God created man on the sixth day) in scriptural writing.

What John’s author(s) seem to be telling his readers with this story is: from the beginning Jesus is here to save the day; although perhaps not in the way that the Jewish leaders anticipated.



Following the Christian tradition: Early Judean Ministry

(John 2:13-4:3)

After a brief journey to Capernaum, Jesus began his public ministry in Judea. It began during the Passover of A.D. 27 in Jerusalem. It had been awhile since Jesus’ baptism and wilderness journey. Those events are commonly thought to have taken place during the late summer of A.D. 26. After being out of the public eye for several months, it was time for Jesus to officially begin his ministry. The Passover offered a perfect starting point for his initiative.

The Passover, also known as the Feast of Unleavened Bread, observed the Hebrew’s deliverance from Egyptian oppression and drew millions of Jews to Jerusalem. According to the Jewish tradition, the Passover was the last of ten plagues used by God to liberate the Jewish people from the Egyptians. The Egyptian Pharaoh refused to allow the Hebrews to leave Egypt at God’s request, which was presented by Moses and his brother, Aaron. Therefore, the plagues were sent to demonstrate God’s omnipotence. The tenth plague meant death to the firstborn (both man and animal) of the household. This could only be avoided by sacrificing a lamb and spreading its blood on each doorpost and the lintel. Then the family would eat a hastened meal in anticipation of the exodus from Egypt. The meal was so hurried that the bread used was not given time to rise; it was unleavened. The meal consisted of meat (the lamb), bread and a salad. Any home that did not hold to these directives would cost the firstborn their life. Death resulted for members of Pharaoh’s family, which compelled him to allow the Israelites their leave. From that point, the Jewish people have observed Passover.

The Passover was a weeklong celebration held every spring. It attracted people from all over the region to Jerusalem and the temple. In Jesus’ time, the Jews were expected to attend the event. It afforded people the opportunity to socialize and discuss the issues of the day. Roman oppression already weighed heavily on the minds of the Jewish people. This was an opportune event to use as the springboard to Jesus’ opposition of the temple system and spread word of his vision of God’s Kingdom. Jesus performed signs and miracles during the Passover. He knew word of the events would carry to other regions quickly. Those attending the Passover would share accounts of Jesus’ works, helping his legend to explode immediately.

Only John tells of the Early Judean Ministry (John 2:13- 4:3). John discusses two events: Jesus’ talk with Nicodemus, which eloquently reveals the thoughts of the early Christian movement toward Jesus; and, his ministry in the region of Lower Jordan.

Jesus traveled from Capernaum to Jerusalem for the annual feast. Although John doesn’t speak of miracles specifically, John 2:23 states, “…many believed in his name when they saw the signs which he did.” Evidently, Jesus performed numerous healing miracles. He gained the beginning of his incredible following as people were beginning to wonder if Jesus might be the much-anticipated Messiah.

With Jesus’ popularity growing, Nicodemus, a Pharisee and an influential member of the Sanhedrin, sought him to inquire of his teachings. Jesus’ actions had caught the attention of Nicodemus, who sought a secret interview with Jesus. Seeking out Jesus in a more public forum was not feasible for Nicodemus. After all, Jesus was not a formally educated man but rather a tradesman from Nazareth. Nicodemus, however, recognized Jesus’ teachings and works to be from God.

“…we know that you are a teacher come from God; for no one can do these signs that you do unless God is with him,” Nicodemus stated.

Jesus responded, “Most assuredly, I say to you, unless one is born again, he cannot see the Kingdom of God.”

This confused Nicodemus, who was most likely thinking of a worldly kingdom being established and an actual “re-birth” rather than a spiritual transformation. The idea of a spiritual birth was completely foreign to Nicodemus. He was mystified by the metaphorical teaching and perplexed that he, being such a highly esteemed leader of the Jews, would not have automatic acceptance into the Kingdom of God. Nicodemus was thinking in terms of the flesh, but Jesus was teaching in spiritual terms.

Jesus continued, saying, “No one has ascended to heaven but he who came down from heaven, that is the Son of Man. And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, that whoever believes in him should not perish but have eternal life (here the early Christian movement foreshadows Jesus’ death on the cross by comparing that death to how God saved lives with the use of the bronze serpent which was displayed for the Israelites to look at with faith in order to be saved from the fiery serpents (Numbers 21:9)). For God so loved the world that He gave His only begotten Son, that whoever believes in him should not perish but have everlasting life. For God did not send His Son into the world to condemn the world, but that the world through him might be saved. He who believes in him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God. And this is the condemnation: that the light has come into the world, and men loved the darkness rather than the light, because their deeds were evil. For everyone practicing evil hates the light and does not come to the light, unless his deeds should then be exposed. But he who does the truth comes to the light, that his deeds may be clearly seen, that they have been done in God.”



Genuinely Jesus: Jesus and Nicodemus

This conversation as presented by John provides a tremendous reflection of how the early Christian movement viewed Jesus. Did Jesus have this exact dialogue with Nicodemus? In my opinion, probably not. Remember, John’s Gospel is commonly believed to be a faith-based account of Jesus’ earthly walk. However, with that taken into consideration, these words are quite compelling. After all, considering the group centered nature of the culture that existed in first century Palestine, much of that oration would have been thought to be absurd. Jesus would have been perceived to be a self-serving lunatic more so than all-saving. Jesus, whose radical wisdom moved his followers away from violent revolution and toward humility and meekness, would not have delivered a message with undertones of arrogance focusing squarely on him. Rather, this oration serves as a reflection from the early Christian movement which paints a picture of God’s love for mankind and the great adoration for the one who reveals that love. Jesus was an incredible spiritual leader to provoke such thoughts. In this context, these reflections become even more powerful than the belief that Jesus literally made these claims to Nicodemus.

Marcus Borg speaks to this issue and the “I AM…” reflections given in John (“I am the light of the world”; “I am the bread of life”, etc.). Borg states, “…if we think of these not as self-statement of Jesus but as the voice of the community, they become very powerful. If a community says about someone, ‘We have found in this person the light of the world who has shown us the way out of darkness,’ ‘We have found this person the way that leads from death to life,’ that is very impressive indeed.”*5-6

New Installment available online: Revolution--The Life of Jesus

Revolution--The Life of Jesus examines Jesus' journey that saw him emerge as a spiritual leader. The book studies his life as told through the Synoptic Gospels and John with one eye on the stories which emerged through the Christian Tradition and also a lens Jesus' path apart from those traditional ideas.  

This month Chapter Five (Pre-Ministry and Early Judean Ministry--Part 2) continues. It is available through the Compassion Revolution's website at http://www.thecompassionrevolution.net/ . Also, check out Revolution II--The Parables available at both Barnes and Noble and Amazon.com.

Honoring Freedom Fighter Jigme Norbu

The Compassion Revolution Honors Freedom Fighter

Jigme Norbu tragically killed freedom walk

Jigme Norbu, son of Takster Rinpoche, Professor Thubten Norbu and Mrs. Kunyang Norbu, and nephew of His Holiness the Dalai Lama, was killed in a tragic highway accident Monday evening, February 14, 2011. Jigme was completing the first day of a walk from Jacksonville, Florida to West Palm Beach. He had compiled over 7,800 miles in more than 21 walks and bike rides both in the US and in countries around the world in the name of freedom. Jigme Norbu dedicated his walks to the memory of all the men and women who died in peaceful protests over the past 60 years due to the brutal suppression of Tibet by Communist China.

Each of Jigme's walks was dedicated to the cause of Tibet's Independence as well as to the memory of his father, Rinpoche Norbu, who died in 2008. Rinpoche dedicated his life to freedom for Tibet and its citizens. His accolades were numerous. They include: providing assistance to the CIA to fight Communism in the 1950's; teaching and writing about Tibet through a variety of publications; and, supporting those seeking freedom from China's genocide and destruction of the Tibetan culture.

To honor his father, Jigme planned to set up a Center for World Peace, which was to focus on their hope for World Peace, Human Compassion, and Human Freedom of Expression and Dignity.

“Jigme truly embodied the voice of peace and compassion that mirrors our own at The Compassion Revolution,” comments Jeanne, a member of the Compassion Revolution’s Advisory Council. “His loss will always be felt and he will continue to inspire us all for eternity.”

The Compassion Revolution wishes to honor the life of Jigme Norbu and of his father Takster Rinpoche. Both worked tirelessly for the cause of freeing Tibet and for the cause of World Peace. Like His Holiness, the Dalai Lama, his brother Rinpoche Norbe and his nephew Norbu worked peacefully to bring about a true expression of human freedom, dignity, and compassion in their desire to promote the growth of world peace. The Compassion Revolution honors these men whose ideals match our own focus on peace and compassion.

The Compassion Revolution is a non-profit organization that provides a voice of compassion regarding various social issues. The group embraces a variety of faiths and religious viewpoints, focusing on the common thread of each: compassion. For more information about the group, visit www.thecompassionrevolution.net .

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Website Updated: Revolution--Chapter Five: Pre-Ministry and Early Judean Ministry (Part 1)

To the first century Jew, the coming of the Messiah had been a highly anticipated event. It had been part of their lore for centuries, carrying a high expectation. That expectation was simple: The Jewish Messiah was fully expected to remove the Jewish people from the oppressive charge of a controlling power (the Roman Empire) and bring political freedom.


The Jews longed for a time when they could return to the ways of life told by their ancestors. In those times Jewish living was in no way oppressed by Assyrian, Bablyonian, Persian, Syrian or now Roman control. They longed for a return to the days of Saul, David and Solomon, kings who ruled a united Israel for 40 years each. It had been 120 years of prosperity. They looked to the Messiah to lead them back to that harmony and success, free from oppression. This is why so many, including the apostles, expected Jesus to establish a political kingdom.

As the foretold time approached, the anticipation probably intensified among the Jewish faithful. Tales had surely emerged with story after story told of the “messiah” being found here or there. Inevitably, with each potential “messiah,” another disappointment followed suit. These messiah’s had violent, militant revolutions in mind. They hid in caves and their uprisings were quickly squelched by the Roman powers. Their end result yielded little more than frustration, confusion and increased anticipation among the Jewish people. However, according to the various prophecies of their tradition, the time was at hand. The Messiah’s emergence was nearing and revolution had, indeed, arrived. Not the type of revolution expected by so many, but revolution nonetheless.

As much as the Jews anticipated the arrival of the Messiah, the political rulers of the day, the Romans, were for the most part indifferent. “Messiah” talk was surely discounted and dismissed as merely part of a people’s folklore. For the Romans, talk of the Messiah had merely meant rebellious uprisings that needed to be monitored, contained and ruthlessly squelched in order to maintain unheralded control in the region. Herod the Great was in power over the Judean region when Jesus was born. When Herod died, his kingdom was divided among his three sons. Herod Antipas was procurator (governor) over the Galilean and Perean regions during Jesus’ ministry (Antipas’ brother, Archelaus, ruled over Idumea until he was deposed; while Philip controlled Batanaea, Gaulanitis, parts of Jamnia and Trachonitis). Pontias Pilate was a governor who ruled over Judea and Samaria following the deposition of Archelaus.

The Jewish nation was essentially a nation within a nation. It was a theocracy separate from, but subject to, the rule of the Roman Empire. Temple authorities answered only to Rome. Jesus’ ministry began during Caiphas’ charge as high priest of the temple*4-1 . Jesus’ pre-ministry included his baptism and the 40 days spent in the wilderness.


John the Baptist
(Matthew 3:1-12; Mark 1:1-8; Luke 3:1-20; John 1:6-36)

By his own admission, John the Baptist was “The voice of one crying in the wilderness: Make straight the way of the Lord.” He preached in the area of Judea around the Jordan River. John’s message was nearly as unique as his appearance. John wore clothing made of camel’s hair with a leather belt around his waist. His diet consisted of locusts and wild honey. If his clothing didn’t help him stand out, his message did. John called for the people to “Repent, for the kingdom of heaven is at hand!”

John called for baptism as a means of repentance. This concept was such an anomaly it became part of his name. Previously, baptism had been part of the ritual that converted a Gentile to Judaism. John was the first to use baptism for atonement. Using baptism to gain repentance from sin was a controversial topic. In first century Palestine, remission of sin was earned through a sin sacrifice made to the temple after committing an infraction that violated the requirements of the Purity System (Sabbath observance, cleansing rituals, animal sacrifice, etc.) This teaching gained much attention from the people. The sacrifice process cost the people money. To many Jews, this was a welcome message.

John told the multitudes: “Therefore, bear fruits worthy of repentance, and do not begin to say to yourselves, ‘We have Abraham as our father.’ For I say to you that God is able to raise up children to Abraham from these stones. And even now the ax is laid to the root of the trees. Therefore, every tree which does not bear good fruit is cut down and thrown into the fire.” (Luke 3:8-9)

The people then asked, “What shall we do then?”

John responded, “He who has two coats, give to him who has none; and he who has food, let him do likewise.”

The tax collectors came to John asking the same question. He responded by saying, “Collect no more than what is appointed for you.” John told the soldiers the same, “Don’t intimidate or falsely accuse people and be content with your wages.”

When speculation began that John was the Christ, he answered with a resounding “No.” John stated, “I indeed baptize you with water; but one mightier than I is coming, whose sandal strap I am not worthy to loose. He will baptize you with the Holy Spirit and fire. His winnowing fan is in his hand, and he will thoroughly clean out his threshing floor, and gather the wheat into his barn, but the chaff he will burn with unquenchable fire.”

Even though John denied that he was the Messiah, many believed him to be the Christ. Some thought that he was actually Elijah. According to the Jewish tradition, Elijah had not died, but rather was taken directly into heaven. It was prophesied that Elijah would re-emerge and serve as the prophet that would pave the way for the Savior. The multitudes weren’t the only one’s intrigued by John’s unique message. With interest rising, the Jews sent priests and Levites to find the answer to the mystery that was ‘John the Baptist’.

They asked him, “Who are you?”

John answered in no uncertain terms… “I am not the Christ.”

When they asked him, “What then? Are you Elijah?”

He answered, “I am not.”

“Are you the Prophet?”

And John answered, “No.”

They inquired, “Who are you, that we may give an answer to those who sent us? What do you have to say about yourself?”

“I am ‘The voice of one crying in the wilderness: Make straight the way of the Lord,’ as the prophet Isaiah said.”

“Why then do you baptize if you are not the Christ, nor Elijah, nor the Prophet?” the priests inquired.

“I baptize with water, but there stands one among you whom you don’t know. It is he who, coming after me, whose sandal strap I am not worthy to loose.”


John the Baptist and Jesus
There is much speculation as to the nature of Jesus’ relationship with John the Baptist. It is commonly thought that John was Jesus’ mentor. While there is no concrete proof, scriptural or otherwise, that this was the case, there is much evidence that suggests it. The two were similar to say the least. Both preached of the Kingdom of God as a very different idea than what was expected at that time. Both acted assertively in this endeavor. Both denounced evil that was masked as piety. Both called for justice. Both invited conflict which led to their deaths. With John’s death, Jesus lamented. While the exact nature of their relationship is unclear, it is believed that Jesus and John were cousins. However, we do not know how this lineage affected their relationship. It is commonly believed that John’s parents, Elizabeth and Zacharias, died during his early childhood. Furthermore, it is thought that John might have been raised by a group known as the Essenes*4-2, one of the three parties formed in an effort to maintain Judaism and Mosaic Law after the Maccabean Revolt (Sadducees and Pharisees being the other two parties). The Essenes were known as radicals who promoted exclusivity. Often living in the desert, the Essenes separated themselves almost entirely from other Jews. The extent of their separatist beliefs led them to establish their own calendar in addition to their conviction that the Essenes community was the true location of the temple, rather than Jerusalem. They were very strict in their adherence to Mosaic Law. Although even the Essenes did not call for execution upon someone breaking the Sabbath laws, as God instructed Moses, their strict penalty was seven years imprisonment. The Essenes also believed in the reign of two Messiah’s upon the apocalypse (Messiah of Aaron and a Messiah of Israel).John the Baptist might have been a member of this party. He too, set himself apart from mainstream society and was arguably expecting the emergence of two Messiah’s, as is witnessed in his sending messengers to Jesus to question him on the matter. While John might have been a member of the Essenes, his teachings of the coming kingdom and the need for baptism were apparently unique for the party.*4-3