October, 2007

TEACHING GUIDE Peaceteacher, Jesus’ Way of Shalom Stephen D. Jones I have led workshops and taught classes based on my book, Peaceteacher, Jesus’ Way of Shalom. I have created this free on-line Teaching Guide based on hand-outs, ideas and teaching resources related to this book. I have loosely organized the material so that you can design your own small group, workshop or classroom experience. I suggest you purchase books for each participant. All the royalty and profit from the sale of this book supports the non-sectarian, world-wide peacemaking ministry of the Baptist Peace Fellowship of North America. You will find 18 hand-outs or worksheets, suggested Bible studies, discussion questions, break-out questions or topics for pairs or triads, lecture notes, and seven shalom prayers. $13 (USA) $13.94 (Canada) Baptist Peace Fellowship of North America Order from: orders@bpfna.org 4800 Wedgewood Drive, Charlotte, NC 28210 704/521-6051 The author hereby gives permission to pastors, teachers, group leaders to duplicate materials in this Teaching Guide for local congregational or classroom use. The author’s permission is required to publish materials in this Teaching Guide. Footnotes refer to the footnotes in the book, Peaceteacher, Jesus’ Way of Shalom. I suggest that you begin each session with a Shalom Prayer. At the end of this teaching guide are seven Shalom Prayers. The book ends with a short prayer of shalom from the book of Numbers on page 82. Another prayer of shalom is found on pp. 63-64 of the book. Sessions One and Two.

• Introducing the concept of Shalom • Dualistic Vs. Holistic Thinking • Holistic Words Found in Other Languages

• Peace Teachings of Jesus • Be Children of Shalom • I am the Pathway to Shalom • Shalom is a Hebrew Word • Jesus Lived and Taught Shalom • Definitions of Shalom

Session Three.

• Discuss the kingdom of God and the Shalom of God. • Shalom of God hand-out • What we Hear, What Jesus Intended

Session Four.

• The Anticipated Peaceteacher • Two Messages of Shalom: Near at hand, though hidden; Shalom as a vision

Session Five.

• The Compassionate Peaceteacher • What is the work of shalom? • God’s Work…My Work • Jesus’ First Calling • Re-Telling Jesus’ Early Ministry Years

Session Six.

• The Lenten Peaceteacher • My great teachers • “Learning is Meeting” • The Conflict Begins and the Healings End • Confrontational Rabbi vs. Gentle, Compassionate Rabbi

Session Seven.

• The Resurrected Peaceteacher • Summary of Jesus’ Life as Peaceteacher • Jesus’ Way of Shalom

Session Eight.

• Circles of Shalom • Jesus as Asian Teacher • Wrap-up and evaluation

For a follow-up group study, consider my previous book: Rabbi Jesus, Learning from the Master Teacher Smyth and Helwys (Peake Road), 1997, $9.95 Available from Smyth and Helwys, www.helwys.com At the top of the home page of this publisher’s website, you will find a small rectangular box. Type in “Rabbi Jesus” in that box and this will take you to a listing of the book as well as a free 54 page on-line Teaching Guide related to that study of Jesus as a rabbi. You can print out the guide from the website itself.

Sessions One and Two: INTRODUCING SHALOM

In his new book, Covenant of Peace, the Missing Peace in New

Testament Theology and Ethics, (footnote #1, p. 83) Mennonite New Testament scholar Willard Swartley argues that New Testament scholarship has consistently marginalized the role of peace in Jesus’ message. Swartley discovered that ten of twenty-five New Testament theology textbooks have no subject index on peace. The term, peace, occurs 100 times in the New Testament and is in every canonical book except I John and yet scholars consistently undervalue this aspect of Jesus’ teaching and New Testament theology. A text typical of this emphasis is found in Paul’s letter to the Ephesians, “…in Christ Jesus you who once were far off have been brought near by the blood of Christ. For he is our peace; in his flesh he has made both groups into one and has broken down the dividing wall, that is, the hostility between us… So he came and proclaimed peace to you who were far off and peace to those who were near.” (Eph. 2:13-14, 17)

Thomas Yoder Neufeld, in his study of Ephesians 2 states, “This text reminds us that there is no evangelical or missional way of speaking of Christ that is worthy of him that does not come to terms with the radical spiritual, social and even cosmic dimensions of peace. Were it not for the fact that we see it all around us in churches great and small, we would find it inconceivable that one could come to know the peace of God without being drawn into the costly making of peace in our world. …if remembering Christ, but forgetting peace is a terrible truncation of the gospel, so also is remembering peace while forgetting the Christ who is our peace. Such forgetfulness results in losing touch with the core of peace, its roots and its pedigree. Peace thus becomes divorced from the mission of reconciling people not only with each other but with God.” (“For He is our Peace: Ephesians 2:11-22” In Beautiful Upon the Mountains, ed. Schertz, p. 229-30)

DUALISTIC VS. HOLISTIC THINKING The dualistic thinking of the Western world is mostly Greek in origin and it pervades Western thinking. We see this to some extent in Paul’s familiar categories of flesh and spirit. The pattern of Asian and Hebraic thinking tends to be more holistic. Where we tend to think of something as either-or, the Asian thought pattern tends to be more both-and. And we forget that Israel stands in Asia and the Semitic languages are Asian in origin. We can see this clearly in the English word, peace. The church divides over the dualism of peace: Do you, as a follower of Jesus Christ, seek peace and tranquility within, or do you seek peace between warring nations? Choose. Some churches speak spiritual peace and others seek political peace and it is a challenge to bring these two factions together in any meaningful way. These two paths seem to be separated and you swim up a cultural stream when trying to hold them together. Are you evangelistic or oriented toward social justice? Are you the meditative type or the activist type? Do you go inward turning away from the world around you or do you engage the world around you while minimizing piety? On which side of the divide do you stand? Declare yourself. Are you a conservative in the way you are committed to peace or are you a liberal in the way you are committed to peace? Declare yourself: Inner Peace or Outer Peace? Salvation or Justice? Once you declare, we know who your friends are as well as your adversaries. The church today divides around these two views of peace. And even individual Christians tend to show preference for one view or the other. In one sense, peace refers to internal peace, peace in our hearts, peace in our souls, tranquility, bringing peace deep within our thoughts, our feelings, our responses. This might be called the “spirituality of peace.” In the other sense, peace refers to external peace, peace between nations, peace between neighbors, peace on the streets of our cities, peace between enemies, nonviolence, pacifism, peace that includes justice and reconciliation. This might be called “the politics of peace.” We have both traditions in our churches: bold, prophetic activists and spiritual, meditative mystics.

The Peacemaker in the World and The Peacemaker of the Soul

Discuss: If you were guilty of emphasizing one of these views more than another, which would it be? Why is this so? What is there in your own life story, or in the way you are wired, that causes you to emphasize one or the other? Do you find it difficult or easy to hold a balance? Why is the balance so important? Why does this “choice” seem forced upon us. Which way do you declare yourself? How do you respond to the choice? It is unfortunate that the English word, peace, travels along two paths, seemingly disparate, seemingly disconnected. What’s your reaction to these terms: • An angry, obsessed peacemaker? • A militant, strident peacemaker? • A restless, agitated, fanatical peacemaker? • An isolated, disengaged peaceseeker? • A self-absorbed peaceseeker?

HOLISTIC WORDS FOUND IN OTHER LANGUAGES

English lacks a word as rich in symbolism and meaning as this Hebrew word, SHALOM, but similar words are found in other languages. The Hawaiian word, aloha, has a similar meaning. Like shalom, aloha is a word of greeting, but it also expresses feelings of love, affection, gratitude, kindness, pity, compassion and grief. One author has said, “It has been said that the word ‘aloha’ actually has two definitions. ‘Alo’ means the center or heart of the universe, while ‘ha’ is the breath or spirit of the Creator… aloha makes our lives whole, gives power to our words, fills our actions with purpose and assures that our every thought is of benefit to each other and to the world around us.” (footnote #2, p. 83, Robert James, What is this thing called Aloha?, Island Heritage, 2002)

In southern Africa, a Bantu word, ubuntu, can be translated as “I am because we are,” or, “a person becomes human through other persons,” or “I am what I am because of what we all are.” It implies a universal bond of sharing that connects humanity. It speaks of how we are connected to a universal or communal whole. It is one of the founding principles of the new republic of South Africa and was a rallying call against apartheid.

Desmond Tutu: “A person with ubuntu is open and available to others,

affirming of others, does not feel threatened that others are able and good, for he or she has a proper self-assurance that comes from knowing that he or she belongs in a greater whole and is diminished when others are humiliated or diminished, when others are tortured or oppressed.” (1999, see: http://www.bu.edu/wcp/Papers/Afri/AfriLouw.htm for an expanded description)

Gandhi centered his nonviolent philosophy on the Sanskrit word,

satyagraha, an underlying truth-force against which the powers of violence were powerless. Satya: Truth. Agraha: an effort, endeavor. Any effort to discern or apply truth. It includes a refusal to inflict injury upon others, and a willingness for self-sacrifice. “Gandhi believed that beneath the apparent conflicts and divisions of life there was an underlying principle of love or truth.” (p. x, Gandhi on Christianity, edited by Robert Ellsberg, Orbis, 1991) Satyagraha was of profound significance to Martin Luther King, Jr. as he formed his own convictions about nonviolent resistance. It is a word that implies struggle and gentleness, the political and spiritual.

Satyagraha, shalom, aloha, and ubuntu are provocative words that call

people to aspire to nonviolence, wholeness, unity and fulfillment. It requires a paragraph of English words to express the meaning of any of these single words.

Shalom is holistic. It isn’t only about nonviolence or cessation of hostilities. Indeed, there could hardly be a more positive word. To translate it as

“peace” fails to capture its fuller meaning in Hebrew. Shalom certainly includes an absence of war and commitment to nonviolence, but it as much has to do with personal wholeness and societal harmony. The definition to which I am most drawn is that shalom has to do with seeking the well being of everyone. Shalom embraces justice and peace with oneself, with others, and with God. Its cognate, shalem, means wholeness of life and personal health. Shalom is a word of hope, describing the emerging Peace of God. Shalom has to do with living God’s way with others, with society, and with the created order. I was teaching a workshop at the Annual Conference of the Baptist Peace Fellowship of North America. And attending my workshop was a beloved friend, Dr. Maung Maung Yin, a theologian from Myanmar (Burma). Without consulting him beforehand and on the spur of the moment, I decided to ask Dr. Yin if, in his native Burmese language, there was such a holistic word like shalom. He responded without hesitation, ”Oh, yes, we have a word, Mingalabar, which can be used as a greeting on the street, but is also means well-being.”

It isn’t surprising that an Asian language would have a word for peace and well-being that has such a holistic meaning. It can’t be divided into a dualism. Aloha in Hawaii, Ubuntu in South Africa, Satyagraha in India, Mingalabar in Burma, all are similar holistic words to shalom. Of course Salaam in Arabic shares the same root word. What Jesus had in mind is the most holistic idea of peace imaginable, more than pacifism, opposition to war, or simply seeking one’s own inner peace. Jesus believed there was a third way, between seeking one’s own inner peace and seeking peace in society. His third way is indicated in his choice of a Hebrew word that he used so frequently:

When Jesus spoke of peace he used the Hebrew word, shalom. Shalom occurs well over 200 times in the Hebrew Bible. Swartley states, “Shalom is an iridescent word, with many levels of meaning in Hebrew Scripture. The base denominator of its many meanings is well-being, wholeness, completeness.” (p. 27, Willard M. Swartley, Covenant of Peace, Eerdmans Publishing Co., 2006)

To the Jews, shalom is holistic. It isn’t only about nonviolence or cessation of hostilities. Indeed, there could hardly be a more positive word. To translate it as “peace” fails to capture its fuller meaning in Hebrew. Shalom certainly includes an absence of war and commitment to nonviolence, but it also has to do with personal wholeness and societal harmony. It has to do with seeking the well being and personal fulfillment of everyone. Shalom embraces justice and peace with oneself, with others, and with God. Its cognate, shalem, means wholeness of life and personal health. Shalom is a word of hope,

describing the emerging Peace of God. Shalom has to do with living God’s way with others, with society, and with the created order. Jesus’ third way is not in seeking one’s own peace, nor in seeking peace in society, but in seeking the well-being of everyone, yourself included. It is found in his famous teaching, “Love your neighbor as yourself.” Discuss: Shalom is at the heart of Jesus’ core teachings and at the heart of the meaning of his life. Jesus lived and taught shalom. There is no English word that better describes the essence of who Jesus was and what he taught. Scholars Hartmut Beck and Colin Brown state, “…the word (shalom) can describe both the content and goal of all Christian preaching, the message itself called ‘the gospel of peace’ (Eph 6:15; cf. Acts 10:36; Eph 2:17).” (p. 781, Vol. 2, The New International Dictionary of New Testament Theology, Zondervan)

In the first chapter there are a number of definitions of shalom. Which speaks to you? Why? Shalom: peace with God, peace with the world, peace with oneself, peace among Jesus’ followers, peace with one’s enemies, peace with creation. Shalom: personal wholeness and societal harmony Shalom: seeking the well-being and personal fulfillment of everyone. Shalom: peace with oneself, with others and with God. Shalom is a word of hope, describing the coming or emerging Peace of God. Shalom has to do with living God’s way with others, with society and with the created order. Shalom is a holistic idea of external peace in the world and internal peace within. Shalom is the way God wants us to live together. Shalom is God’s Loving Intentionality. Shalom is the way God created the world to be. Shalom embraces political, public, interpersonal and personal peace. Shalom, a single word, expresses the crux of Jesus’ teachings.

Jesus was a peaceteacher. We easily miss this, or perhaps, want to miss it but it is unmistakably there in the Gospels. Listen for the peace teachings of Jesus found in the Gospel of Matthew. Distribute the hand-out. Invite each participant to read one verse aloud. Pause before the next reads. After reading the verses, discuss.

PEACE TEACHINGS OF JESUS From Matthew’s Gospel

“Blessed are the peacemakers, for they shall be called children of God.” (Mt 5:9) “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.” (5:10) “Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account.” (5:11) “You have heard that it was said to those of ancient times, ‘You shall not murder’; and ‘whoever murders shall be liable to judgment.’ But I say to you that if you are angry with a brother or sister, you will be liable to judgment… So when you are offering your gift at the altar, if you are aware that your brother or sister has something against you, leave your gift there before the altar and go; first be reconciled to your brother or sister and then come and offer your gift. Come to terms quickly with your accuser while you are on the way to court with him…” (5:21-25a) “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, Do not resist an evildoer. But if anyone strikes you on the right cheek, turn the other also; and if anyone wants to sue you and take your coat, give him your cloak as well; and if anyone forces you to go one mile, go also the second mile… “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, Love your enemies and pray for those who persecute you, so that you may be children of your Father in heaven… For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? And if you greet only your brothers and sisters, what more are you doing than others? Do not even Gentiles do the same?” (5:43-47) “For if you forgive others their trespasses, your heavenly Father will also forgive you…” (6:14) “Do not judge, so that you may not be judged. For with the judgment you make you will be judged, and the measure you give will be the measure you get. Why do you see the speck in your neighbor’s eye, but do not notice the log in your own eye? Or how can you say to your neighbor, ‘Let me take the speck out of your eye,” while the log is in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your neighbor’s eye.” (7:1-5)

“Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father in heaven.” (7:21) “And as he sat at dinner in the house, many tax collectors and sinners came and were sitting with him and his disciples. When the Pharisees saw this they said to his disciples, ‘Why does your teacher eat with tax collectors and sinners?’ But when Jesus heard this, he said, ‘Those who are well have no need of a physician, but those who are sick… For I have come to call not the righteous but sinners.’” (9:10-13) “Whoever gives even a cup of cold water to one of these little ones in the name of a disciple—truly I tell you, none of these will lose their reward.” (10:42) “Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest. Take my yoke upon you, and learn from me; for I am gentle and humble in heart and you will find rest for your souls. For my yoke is easy and my burden is light.” (11:28-30) “Jesus 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” (18:2-5) “Then Peter came and said to Jesus, ‘Lord, if another member of the church sins against me, how often should I forgive? As many as seven times?’ Jesus said to him, “Not seven times but I tell you, seventy-seven times.” (17:21-22) “You know that the rulers of the Gentiles lord it over them and their great ones are tyrants over them. It will not be so among you; but whoever wishes to be great among you must be your servant, and whoever wishes to be first among you, must be your slave; just as the Son of Man came not to be served but to serve, and to give his life a ransom for many.” (20:25-28) “’Teacher, which commandment in the law is the greatest?’ Jesus said to him, ‘You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.’ This is the greatest and first commandment. And a second is like it: ‘You shall love your neighbor as yourself.’ On these two commandments hang all the law and the prophets.” (22:34-40)

Be children of shalom. Jesus invited his followers to come together as “children of shalom” (Lk 10:6, KJV and RSV) and he was “the only 1st-century Jew to whom this phrase is attributed… (It is) most likely a genuine coinage of Jesus.” (p. 208, William Klassen, The Anchor Bible Dictionary, Vol. 5, Doubleday, 1992) Jesus appointed 70, sending them out in pairs:

KJV: Luke 10:6, And into whatsoever house ye enter, first say, Peace be to this house. And if the son of peace be there, your peace shall rest upon it… And in the same house remain… Go not from house to house.” KJV TEV: “If a peace-loving man lives there, let your greeting of peace remain on him…” NIV, NJB: “If a man of peace is there…” RSV: “If a son of peace is there…” NRSV: “And if anyone is there who shares in peace…” NEB: “If the people living there are peaceloving” Original Greek: “and if there is a son of peace”

“And if a child of shalom lives there, remain there…”

Discuss.

The Gospel of John is well-known for the “I am…” statements ascribed to Jesus:

• “I am the light of the world” (8:12, 9:5)

• “I am the bread of life” (6:35, 48)

• “I am the living bread” (6:51)

• “I am the gate” (10:9)

• “I am the good shepherd” (10:11,14)

• “I am the resurrection and the life” (11:25)

• “I am the way, the truth and the life” (14:6)

• “I am the true vine” (15:1)

“I am the pathway to shalom”

As Jesus began taking leave of the disciples on his final journey to Jerusalem, the Gospel of John identified Jesus as a messenger of shalom. Once Jesus “knew that his hour had come to depart from this world” (13:1b), he said, “Shalom I leave with you, my shalom I give to you.” (14:27) The Revised English Bible states, “Shalom is my parting gift to you, my own shalom…” Further conveying this conviction, he said, “I have said this to you, so that in me you may have shalom…” (16:33) Through Jesus’ shalom, we find the pathway to our own shalom. In his resurrection appearances to the disciples, John recorded that Jesus greeted them twice saying, “Shalom be with you.” (20:19c, 21a) “A week later, …Jesus came and stood among them and said, ‘Shalom be with you.’” (20:26) According to John, Jesus not only taught about shalom, but in his death and resurrection, he became our pathway to shalom. As Paul wrote, “Christ is our peace.” (Eph 2:14a) Jesus “came and proclaimed peace to you who were far off and peace to those who were near…” (Eph 2:17) Jesus is the shalom of the world. The Peaceteacher offers the way of shalom, a way of holistic health, fulfillment, nonviolence, justice and well-being.

Discuss.

SHALOM IS A HEBREW WORD Discuss: A lay leader in my congregation recently used the phrase, “shalom” at a church retreat and another leader said, “it’s too Jewish,” and “people in our church don’t know what it means.” Is this true? “There has been a concerted effort within Christianity to make Jesus appear as un-Jewish as possible. We characterize the Pharisees as Jesus’ enemies, when in fact they were his teachers and the dialogue between Jesus and the Pharisees, sharply honed arguments, was the same kind of dialogue among all Pharisaical rabbi’s.”

What do we gain by rediscovering the Jewishness of Jesus? Why use the word, shalom, since it is more unfamiliar to us? Why not

give the word, peace, new meaning, a word that still has power in our language? The word, peace, arises out of our western dualistic thinking. You can be an obsessed peacemaker. Or you can be a self-absorbed peace-seeker. The concept of peace is dualistic, inner peace and/or outer peace.

Shalom is a Hebrew term and in general Hebrew terms are more Asian,

more holistic, less given to dualities. Shalom means wellbeing, wholeness, and it refers to the well-being of everyone. It includes my own well being but it doesn’t stop there. It includes the well being of everyone and the well-being of the earth. Shalom is worth using because you can’t be a self-absorbed seeker of shalom. You can’t be an obsessed seeker of shalom. The duality doesn’t work. Discuss: Shalom speaks to an authentic and full peace. Shalom is, simply put, the way God wants us to live together. Jesus offers shalom as God’s Loving Intentionality (Purpose) for human beings. How does this change or shape the meaning of evangelism? How does it impact how we share our faith? Discuss: Henri Nouwen wrote, “Peacemaking belongs to the heart of our Christian vocation; peacemaking is a full-time task for all Christians; and peacemaking has become in our century the most urgent of all Christian tasks.”

(footnote #5, p. 83) Discuss: Marcus Borg argues that the Jesus movement in the first century “was the peace party within Palestine” as it was a community “organized around compassion,” the call to “love one’s enemies,” and a rejection of violent resistance to Rome. (p. 137-139, Marcus Borg, Jesus, a New Vision, 1987)

Jesus lived and taught shalom. The crux of his teaching can be communicated with two words: “Receive shalom.” (Lk 18:17) Jesus never said, “Achieve shalom.” Discuss the huge difference between these two teachings.

Discuss: “Even when Christians try to take the humanity of Jesus fully into account,

there has traditionally been a reluctance to make him too much of a Jew. Rather, it is his uniqueness that has been emphasized. How he differed from his fellow Jews has been stressed, not how he was the same. The result is that the Jewishness of Jesus has faded. He becomes a universal, a person without a homeland, native language, traditional religion. The trend begins as early as the New Testament. For example, Jesus is often portrayed as speaking with ‘the Jews.’ This is indeed a strange way to talk, given that Jesus is a Jew. This way of talking sets Jesus apart from the Jews, almost denying that he is one of them. To ask how Jesus related to the Jews of his day makes about as much sense as asking how a modern American college student relates to ‘Americans.’ (Frederick Murphy, The Religious World of Jesus, Nashville: Abingdon, 1991, p 311)

Hand-out: Jesus lived and taught shalom.

Jesus lived and taught shalom.

Jesus prayed, “O God, may your shalom come on earth as in heaven.” (Matthew 6:10) He taught: “God’s shalom has come near. (Mark 1:15b) Indeed, it is already among you. (Luke 17:21) Receive it like a little child, (Luke 18:17) or as one who is born anew. (John 3:3) Strive for the Shalom of God.” (Luke 12:31)

What is God’s shalom?

• Shalom embraces personal wholeness and health • Shalom seeks the well being and personal fulfillment of everyone • Shalom seeks the Peace of God for ourselves and for the world • Shalom calls for living God’s way with others and with society • Shalom embraces justice, reconciliation and nonviolence, and • Shalom speaks of God’s promises breaking into our world.

Jesus’ teaching can be expressed as:

“Receive Shalom.” (Luke 18;17)

God freely offers shalom to you. It is an approach to life, a style of living.

God has shaped the gift of shalom to fit you perfectly and wholly.

Your role is to make room for shalom in your life and learn how to receive such an undeserved, life-changing gift.

We receive shalom through spiritual centering

It’s a decision to be receptive to the Spirit within. The key is not to seize control. It isn’t something to accomplish. God wants you to receive the gift of shalom.

Jesus said, “Ask, and you shall receive it.” (Matthew 7:7)

We receive shalom through intentional centering

It’s an act of the will that can be expressed in three words:

“Seek shalom first.” (Mt 6:33)

Seek shalom first and everything else will fall into place:

Seek wholeness first. Seek the fulfillment of everyone first. Seek societal harmony first. Seek the healing of the environment first.

Seek personal and global reconciliation first. Seek personal healing first.

If it isn’t shalom, don’t put it first.

“Seek Shalom.” (Matthew 6:33)

“Blessed are those who seek shalom,

for they shall be called children of God.” (Matthew 5:9)

Put shalom first in your life,

among your values, and in all your choices. Seek shalom for yourself and for everyone.

Strive for shalom in society.

Learn how to advocate for shalom and nurture it to fruition.

Shalom in the world doesn’t depend upon you. God is already planting the seeds of shalom.

But you can nurture and join shalom anywhere and everywhere.

Jesus lived and taught shalom. He became shalom to us.

“The biblical concept of peace (from shalom) is primarily that of wholeness.”

(p. 780, The New International Dictionary of New Testament Theology, Vol. 2, Zondervan) “Shalom is an iridescent word, with many levels of meaning in Hebrew Scripture. The base denominator of its many meanings is well-being, wholeness, completeness.” Swartley “Whatever blocks Yahweh’s order for the world, materially or relationally, is the foe and antithesis of shalom.” Swartley Shalom stands against oppression, deceit, fraud and all actions that violate the divine order for human life. Swartley Violence and evil are close antonyms of shalom. Shalom “is an announcement that God has a vision of how the world shall be and is not yet.” Brueggeman “The central vision of world history in the Bible is that all of creation is one, every creature in community with every other, living in harmony and security toward the joy and well-being of every other creature… Shalom expresses the substance of this biblical vision.” Brueggeman “Shalom is an enduring vision.” Brueggeman “Shalom is such an abstract word in our ears that we need to find ways to make it concrete. The Bible never talks about shalom in an abstract or fuzzy way. It is always very specific and concrete.” Brueggeman “Shalom is rooted in a theology of hope, in the powerful, buoyant conviction that the world can and will be transformed and renewed, that life can and will be changed, and newness can and will come.” Brueggeman “Shalom is not only an incredible gift; it is a most demanding mission.” Brueggeman Peace, Walter Brueggeman, Chalice Press, 2001 Covenant of Peace, Willard M. Swartley, Eerdmans, 2006

Session Three: SPEAKING OF THE KINGDOM OF GOD

Begin by reading from the book, Secrets in the Dark by Frederich

Buechner, HarperSanFrancisco, 2006, p. 157, first three paragraphs, pp. 159 bottom paragraph through the top paragraph of p. 161. This is a great selection on the meaning of the kingdom of God to introduce this session.

Nearly all scholars agree that the kingdom of God is the core of Jesus’

teachings. When Jesus used the term, the Roman Empire was known as a divine kingdom because the Caesar was called a Son of God or God. He was the object of veneration and worship. For someone to “confiscate” the regal name of Caesar and his Kingdom was daring at best and foolhardy at worst. It was a highly provocative and incendiary phrase when Jesus co-opted “Caesar language” for his own mission in life.

We don’t hear the bold, political nature of the term as did Jesus’ hearers.

And of course Jesus intended the opposite meaning: not a kingdom defended by the military might of the Roman Army but a kingdom of love and forgiveness.

It is likely that Jesus first gave this actual phrase widespread usage. While the idea of God as King is found throughout Hebrew scripture, the phrase, kingdom of God, is not often found in Jewish or early rabbinical literature or indeed in other first century non-Christian writings. Swartley maintains, “…it has been a puzzle for New Testament scholars to determine where Jesus got the metaphor and why it is so central to his mission.” (Covenant of Peace, the Missing Peace in New Testament Theology and Ethics, Eerdman’s, p. 15)

WHAT IS THE PROBLEM IN SPEAKING OF THE “KINGDOM OF GOD” TODAY?

• Kingdoms are an antiquated way of speaking of power or governance • It might suggest confusing America as a “Christian nation” with what Jesus

meant by the kingdom of God • It suggests a regal, imperialistic God who imposes power over us

It presents a challenge to our contemporary ear. The few kings and queens in the world today are in largely ceremonial roles and are mostly vestiges of former kingdoms. Kingdoms are an antiquated way of speaking of power or governance. It would be hard to imagine when the last new political kingdom was formed.

At a time when many around the world are concerned that U.S. America is acting more and more like an empire, one might easily confuse the kingdom of God with America as “a Christian nation.” Those who want to impose their narrow interpretation of Christian morality upon the rest of the nation equate a partisan, right-wing agenda with the kingdom of God on earth. Recently LeDayne McLeese Polaski, a senior staff person with the Baptist Peace Fellowship of North America was attending an event at the Pentagon in which the chaplain of the Navy prayed. LeDayne said, “It was to me quite a distressing prayer—full of absolute confidence that the U.S. military is doing God’s work on Earth. He ended by praying in the name of the one who is my king – and it was clear to me that the king image posed no threat in his mind to his clear allegiance to another power, his country. If we had a king in the U.S., I think that the image of Jesus (or God) as king might have been more troubling or provoking. As it is, there was no clear sense of contradiction in this chaplain’s mind in the two allegiances.” (3/7/07 email correspondence)

The kingdom of God implies God’s absolute rule over the world. A

reigning God sounds imperialistic, all-powerful and triumphal. It suggests a God who towers over us, sitting on a throne of judgment. A ruling God controls our destiny, establishes the rules by which we must live and punishes law-breakers. God as King has the power and might to enforce the rules of his kingdom. Such a God is to be feared. It may be better to stay out of this monarch’s way than risk his wrath.

What is the problem with equating imperialism with Jesus’ kingdom of

God?

Complete these statements:

THE KINGDOM OF GOD What We Hear What Jesus Intended All-powerful God All-controlling God God who demands our respect God sits on the throne of judgment God controls our destiny Imperialistic God Triumphal God A God “over” us Rule-Maker God as King A Kingdom out of Antiquity

In this light, the kingdom of God seems not to suggest a God of grace. Of course, these ideas are not what Jesus meant by the kingdom of God. The kingdom of which he spoke was one of reconciliation, grace and forgiveness. The difficulty for us comes in trying to communicate the Gospel using the metaphor of the kingdom of God. The kingdom of God, so anticipated among Jesus’ first followers, does not describe the way many 21st century followers yearn for God.

Many thoughtful Christians today are trying to find another way of considering Jesus’ central message, acknowledging that “the kingdom of God” is fraught with implied meanings ill-suited for the twenty-first century. Rather than thinking of God as King, a “separate Being” who rules over us, many today consider God as Being itself, the source of life within us and throughout all creation. Marcus Borg offers a new perspective on God: “Rather than imagining God as a person-like being ‘out there,’ (a new) concept imagines God as the encompassing Spirit in whom everything that is, is. The universe is not separate from God, but in God… We are in God; we live in God, move in God, have our being in God. God is not ‘out there,’ but ‘right here,’ all around us.” (Footnote #10, p. 83)

Other thoughtful Christians want to use less gender specific terms. But, masculine or feminine, regal language sets God over us rather than within us, around us, throughout all existence. A regal God is in conflict with a God who companions us, who stands beside us in this Present Moment, and who calls and empowers us to act with compassion, forgiveness and healing. In my own spiritual journey, a regal God is less appealing. I don’t experience God imposing his rule over my life or world. There is too much evil for that to be believable. I am called, but I am not commanded. Each person of faith must somehow locate God in his or her experience, and I don’t experience God “over” me as much as under me, within me and beside me. Jesus said the kingdom of God is “at hand,” (Mk 1:15; Lk 10:11b) meaning that we find God beside us. He said the kingdom of God is “among you,” (Lk 17:21b) meaning we locate God between us. He said the kingdom of God is “within you,” (Lk 17:21b NIV) meaning that we locate God within us. A regal, imperialistic God was the furthest thing from Jesus’ idea of the kingdom of God. Discuss: CAN YOU EASILY AND NATURALLY RELATE TO A REGAL, IMPERIALISTIC UNDERSTANDING OF GOD? GOD WHO IS OVER YOU? GOD WHO “HANDS DOWN THE RULES?”

It is little wonder that the central teaching of Jesus, the coming kingdom of God, is given less emphasis by the church today. Jesus himself seemed to struggle with how to speak of the kingdom of God. He once asked, “With what

can we compare the kingdom of God, or what parable will we use for it?” (Mk 4:30) Christianity has always been a translatable faith. The Apostle Paul felt called to translate the teachings and categories of the earthly Jesus into the Crucified and Risen Lord. Paul’s language is startlingly different than that of Jesus as recorded in the four Gospels. It is a challenge to explain the difference between the language and thinking of the Gospels and that of the letters of the early church found in the Christian scripture. Willard Swartley believes that when Paul spoke of the “righteousness of God” he was conveying “a similar notion to the kingdom of God.” (footnote #11, p. 83) Discuss: the difference between Paul’s language and the language of Jesus as recorded in one of the synoptic Gospels. As Paul took the Gospel from Asia to Europe, why did he feel compelled to translate it, not just from Aramaic to Greek, but in such different terminology and imagery?

Even Jesus himself, by coining or popularizing the phrase, kingdom of God, was attempting to translate the historic Jewish faith so that those of his day could boldly hear it. Christianity is a translated faith and we need to translate the kingdom of God so that twenty-first century people can better understand what Jesus had in mind in the first century. The issue isn’t to improve Jesus’ message, but rather for us to be able to hear what Jesus originally intended. The forward-leaning term Jesus used, both provocative and evocative in his day, sounds archaic in ours and beckons us backward.

Today, people might better respond to the Shalom of God, an anticipated time in which God’s way of fulfillment, hope, well being, nonviolence and justice will be revealed. The Shalom of God expresses what Jesus meant as he spoke of the kingdom of God. The Shalom of God is “at hand” when all things work together as God intended. The Shalom of God is liberating to our 21st century concerns and offers a clarion call to our age. Let’s listen for the shalom of God in the accompany page of quotes we will randomly read…

“The time is fulfilled, and the Shalom of God has come near; repent, and believe the Good News.” Mk 1:15

Exercise: Invite members of the group to read aloud these texts that translate the kingdom of God into the Shalom of God. Allow time to pause between each verse. At the conclusion, allow them to react to the term, Shalom of God. What did they hear? Was it a new word?

THE SHALOM OF GOD Today, people might better respond to the Shalom of God, an anticipated

time in which God’s way of fulfillment, hope, well being, nonviolence and justice will be revealed. The Shalom of God expresses what Jesus meant as he spoke of the kingdom of God. The Shalom of God is “at hand” when all things work together as God intended. The Shalom of God is liberating to our 21st century concerns and offers a clarion call to our age. We can hear that call in these verses in which the kingdom of God (or Heaven) has been translated as the Shalom of God:

“The time is fulfilled, and the Shalom of God has come near; repent, and believe the Good News.” Mk 1:15

“To you, my disciples, has been given the mystery of the Shalom of God,

but for those outside, everything comes in parables…” Mk 4:11

“With what can I compare the Shalom of God? ...It is like a mustard seed, which, when sown upon the ground, is the smallest of all the seeds on earth; yet

when it is sown it grows up and becomes the greatest of all shrubs, and puts forth large branches,

so that the birds of the air can make nests in its shade.” Mk 4:30-33

“Not everyone who says to me, ‘Lord, Lord’ will receive the Shalom of God, but only the one who does the will of my Father in heaven.” Mt 7:21

“Then Jesus went about all the cities and villages,

teaching in their synagogues, and proclaiming the good news of shalom, and curing every disease and every sickness.”

Mt 9:35

“The Shalom of God is like a treasure hidden in a field, which someone found and hid; then in his joy he goes and sells all that he has and buys that field.” Mt

13:44

“Therefore every scribe who has been trained for the Shalom of God is like the master of a household who brings out of his treasure what is new and what is

old.” Mt 13:52

“Truly I tell you, unless you change and become like children, you will never receive the Shalom of God.” Mt 18:3

“Jesus said, ‘Let the little children come to me, and do not stop them; for they

are the children of shalom.” Mt 19:14

“Truly I tell you, it will be hard for a rich person to receive the Shalom of God.” Mt 19:23

This is what Jesus taught about the kingdom of God:

When the crowds found out about Jesus, they followed him; and he welcomed them, and spoke to them about the kingdom of God. (Lk 9:11) Jesus prayed, “Your kingdom come, O God, on earth as in heaven.” (Mt 6:10) He taught: “The kingdom of God has come near. (Mk 1:15b) Indeed, it is already among you. (Lk 17:21) Here is my Good News: Receive the kingdom of God like a little child, (Lk 18:17) or as one who is born anew. (Jn 3:3) Strive for the kingdom of God.” (Lk 12:31)

Now listen for the Shalom of God:

When the crowds found out about Jesus, they followed him; and he welcomed them, and spoke to them about the Shalom of God. Jesus prayed, “O God, may your shalom come on earth as in heaven.” He taught: “The Shalom of God has come near. Indeed, it is already among you. Here is my Good News: Receive the Shalom of God like a little child, or as one who is born anew. Strive for the Shalom of God.”

Session Four: THE ANTICIPATED PEACETEACHER On newsprint, have the group brainstorm and list the major problems of your city or region. Read: Luke 19:41-44 Jesus wept over the city of Jerusalem. Should we also weep over our cities? When we read down through the list of problems, where is shalom? Luke 19:44 NRSV: “you did not recognize the time of your visitation from God.” NEB: “you did not recognize God’s moment when it came.” NIV: “you did not recognize the time of God’s coming to you.” TEV: “you did not recognize when God came to you.” When reading through the list of problems in our society and world, it is difficult to recognize “God’s Moment when it comes.” Are we missing God’s Moment? Can we recognize the things that make for shalom in our world? Jerusalem apparently was not watching or waiting for God’s shalom. Are we? Peace or shalom is never a full reality in our lives. It’s never a full reality in our city, in our homes, in our marriages, in our churches, in the world. Why? So, how are we to hold out hope for shalom when there is so little evidence of it in the world? Jesus said, “The shalom of God is at hand. (Mark 1:15b) It is near. It is breaking out. It is close. Discuss: Was Jesus being over-optimistic? Naïve? Or just plain wrong? Jesus had two messages in relation to shalom: Shalom is breaking out, the seeds are planted deep in the soil beneath you, it is near, it is almost, the time is at hand. Therefore, we are to watch and wait for the signs of shalom. Jesus was asked when the shalom of God was coming, and he replied, “The Shalom of God is not coming with things that can be observed; nor will they say, ‘Look, here it is!’ or ‘There it is!’ For in fact the Shalom of God is among you.” Lk 17:20-21

It may not come in flamboyant signs. Jesus said, “If you, even you, had only recognized on this day the things that make for peace. But they are hidden from your eyes.” (Lk 19:42) Discuss: Are they also hidden from our eyes? Why? Why is shalom so difficult to recognize? Those who seek shalom ask: Where is the shalom of God around me? Where is it in my experience? What small, nearly indiscernible signs can I recognize? The second message of Jesus has to do with the value of vision. Shalom is a vision of how the world can be. Nothing can better motivate us or propel us into the future like a compelling vision. As the prophet Isaiah looked ahead to God’s promised deliverer, his most poetic writing anticipated a Prince of Peace: “For a child has been born to us, a son given to us; authority rests upon his shoulders; and he is named Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. His authority shall grow continually and there shall be endless peace for the throne of David and his kingdom. He will establish it and uphold it with justice and with righteousness from this time onward and forevermore.” (Isa 9:6-7) “How beautiful upon the mountains are the feet of the messenger who announces peace, who brings good news, who announces salvation, who says to Zion, ‘Your God reigns.’” (Isa 52:7) In the midst of warring madness, such a vision gives people hope of a better way, a brighter future, a time of shalom. Amidst the decadent and self-serving reign of King Herod, the severe Roman occupation and the compromised Temple hierarchy in Jerusalem, Jesus came as people were dreaming again of the birth of a Prince of Peace who would introduce God’s shalom to the Jews and to the world. Sometimes we must set our eyes ahead on a peace promised to us when in the present moment we see only violence, retribution and war. Jesus recognized that it is not easy to identify the signs of peace hidden in our current situation: “If you, even you, had only recognized on this day the things that make for peace! But now they are hidden from your eyes.” (Lk 19:42) Perhaps the most brilliant aspect of Jesus’ teaching about shalom is that it is

• breaking into this present moment, as well as • a vision of what can be in the future. So, it is at once both present and future. At some times in the present it is

bold and obvious and other times barely noticeable. And some times in the future shalom seems so distant and other times there is such fervent hope for

shalom. At those moments you feel as if you can reach out and touch it. So, for Jesus, shalom is both an attitude about the future and the ability to discern in the present moment. Walter Brueggemann states, “Shalom is rooted in a theology of hope, in the powerful, buoyant conviction that the world can and will be transformed and renewed, that life can and will be changed, and newness can and will come… (Shalom) is an announcement that God has a vision of how the world shall be and is not yet.” (Footnote #13, p. 83) Peace must first be imagined in the minds and hearts of peacemakers before we can make it reality. Then it requires people working despite the evidence to make shalom happen. In this way peace nearly always subverts dominant and violent paradigms. While a typical response by individuals or nations is to be defensive, paranoid or belligerent, a peacemaker possesses a vision of shalom that paradoxically introduces forgiveness, reconciliation and harmony. The power of such a vision, a new way of seeing reality, must never be underestimated. Henri Nouwen writes, “…what makes us peacemakers is not threats or fears but the vision of the new and holy city coming down from heaven, the city of peace, the city without pain and agony, the city in which God will make his home among us. This vision is not a faraway utopian dream. It is a vision that is already being realized among us here and now in our Eucharistic community. It is a vision of the Lord-with-us in the midst of the sounds and spectacles of war. ‘Happy are the eyes that see what you see,’ Jesus says, ‘for I tell you that many kings and prophets wanted to see what you see and never saw it,’ (Lk 10:23-24). Thus our hope is based on what we already see, and what we see gives us always new courage to work for the day of the Lord when all powers of evil will be put under his feet and he will reign forever.” (footnote #14, p. 83) There will always be those who say, “What’s the use? I’m only one person. The obstacles to peace are so huge.” And then there are peacemakers, filled with a vision, who cause peace to sprout forth from the earth amidst a barren landscape. One should never underestimate the power of a shared vision to inspire people to claim the future. It is so easy to become beaten down by disappointment. It is easy to become apathetic. Jesus’ vision was of a future kingdom “at hand,” breaking in to this present moment. So it is not a far-off distant vision. It is a vision that begins in this present moment. It is a vision represented by every choice for shalom. THE FUTURE BEGINS NOW.

Listen to these biblical visions: ”Then I saw a new heaven and a new earth… And I heard a loud voice form the throne saying, ‘See the home of God is among the mortals. He will dwell with them as their God; they will be his peoples and God himself will be with them; he will wipe every tear from their eyes. Death will be no more; mourning and crying and pain will be no more, for the firs things have passed away.’ And the one who was seated on the throne said, ‘See I am making all things new.” (Rev. 21:1,3-5) “I will appoint Peace as your overseer, and Righteousness as your taskmaster Violence shall be no more heard in your land, Devastation or destruction within your borders You shall call your walls Salvation and your gates Praise. The sun shall no longer be your light by day Nor for brightness shall the moon give light to you by night; But the LORD will be your everlasting light, And your God will be your glory.” Is 60:17-19 What difference do these visions make to you? Is this just “pie in the sky?” Is this so unconnected to reality as to mean nothing? Or are these the kind of visions that compel you into the future? Where does this kind of future occur?

Does your church have a compelling vision of the shalom of God? Do you?

Session five:

THE COMPASSIONATE PEACETEACHER Invite participants to respond to this worksheet on their own and then discuss.

What is the work of shalom?

If shalom is, ultimately, God’s work, God’s doing, what is my role?

In terms of shalom, what is God’s role? And what is ours?

SHALOM IN THE WORLD

God’s Work My Work

One friend characterized “my work” and “God’s work” as if we are each a piece of a jig-saw puzzle. We have a role to play and there is a unique place where we fit into the larger plan. But the larger vision or picture is God’s doing. Then my friend said, “Remember how frustrating it is to complete a jig-saw puzzle only to discover that there is one piece missing? It ruins the entire puzzle. Every time you look at the puzzle, you focus upon the hole, not on all the other pieces that have found their place. My work of shalom is indispensable. It is something I am called to do. God’s vision cannot be fully seen, appreciated, or recognized unless I do my part.” In terms of our calling, our vocation, what have we to contribute to the well-being of everyone? What is the right balance between “loving my neighbor” and “loving myself”, the two parts to Jesus’ second commandment? How do I balance:

“family-care” and “stranger-care” and “personal care”?

In terms of justice for all, one aspect of shalom, what is my calling? My role? What does God expect of me? In terms of shalem for all, health and wellness, what is my calling? My role? What does God expect of me? In terms of the well-being of the created order, what is my calling? My role? I am only one person. But can I contribute one person’s compassion? I am only one person. But can I join with others in offering more to shalom than I could ever do alone? Who are my enemies? Who represents my opposition? Who has opposing values to my own? Whom do I dis-respect? Who threatens me? Who sees me as an enemy? How does shalom call me to respond? Jesus’ teachings reflect his vision of shalom. How do I approach: peace with God?

peace with the world? peace with oneself?

peace among Jesus’ followers? peace with one’s enemies?

and peace with creation?

Jesus’ First Calling

Jesus’ “First Calling” was to teach others about the Shalom of God that he envisioned in his heart and articulated at the beginning of his ministry: “The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord’s favor.” (Lk 4:18-19, Isa 61:1-2) Isaiah summarized these passages with the exclamation, “For I, the Lord, love justice!” (61:8a)

In Jesus’ first calling as a peaceteacher, he focused upon the misery,

suffering and pathos of others. His teaching ministry was interlaced with his healing ministry. The two were so intertwined that it is rare that he healed and didn’t teach, or taught and didn’t heal, thereby earning the title, Compassionate Peaceteacher. Look up references to Jesus as a compassionate healer: Matthew 9:35-36 Matthew 14:13-14 Matthew 15:32 (Mark 8:2) Matthew 20:29-34 Mark 7:34 (discuss: “he sighed”) Luke 7:11-15 Summarize what you have read. Look up the “homework” that Jesus gave to those he healed: Matthew 8:1-4 Mark 5:14-20 Luke 17:11-19 John 9:1-7. What is the meaning of this homework? Why was there different homework given to different people?

Look up what Jesus said about the “faith-work” of those he healed. What roles did they play in their own healing? Matthew 8:5-13 Matthew 9:20-22 Matthew 9:27-31 Mark 9:20-25 Mark 10:46-52

Look up what else Jesus said or did for those whom he had physically healed. Beyond physical healing, what else concerned Jesus? Matthew 9:2-7 Mark 8:22-25 Luke 17:11-19 John 5:2-14; John 9:1-7, 35-38 Jesus was often in search of his own shalom. Explore this search in these Lukan passages: Luke 4:42; 5:16; 6:12; 9:10; 9:18; 9:28; 11:1; 21:37; Luke 22:39f. What does this tell us about Jesus’ practice of shalom in his own life? And the way he attended to his own well-being? Discuss the intersection between shalom and shalem and how this relates to Jesus’ concern for the well-being of all people.

Close this session by inviting people to close their eyes and listen with their imaginations as you read Postscript Two beginning on page 65 of the book.

Session Six: THE LENTEN PEACETEACHER

Jesus was one of the greatest teachers in human history. And his greatest teaching happened toward the end of his life, when he revealed himself as the Lenten Peaceteacher. Great teachers eventually realize that what they offer isn’t the subject matter, their intellectual grasp, their latest technique or their impressive credentials. It’s themselves. Great teachers don’t pile information on top of their students. They get inside their students, and it’s the same whether in the chemistry lab or the halls of poetry. Great teachers move from the object matter “out there” to the subject matter “in here.” Jesus certainly made this journey as a peaceteacher. Discuss: HAVE YOU HAD GREAT TEACHERS? Have you had great teachers who revealed much about themselves, their own hunger for truth, their own struggles and questions? Have you had great teachers who motivated you to reveal your own search for meaning and your questions and struggles? Ask participants to talk about one teacher who played this role.

Parker Palmer explained this idea in The Courage to Teach: “Teaching, like any truly human activity, emerges from one’s inwardness, for better or for worse. As I teach, I project the condition of my soul onto my students, my subject, and our way of being together. …teaching holds a mirror to the soul…” (footnote #21, p. 84) “Bad teachers distance themselves from the subject they are teaching—and in the process, from their students. Good teachers join self and subject and students in the fabric of life.” (footnote #22, p. 84)

Learning is Meeting Walter Brueggeman states, “If you ask almost any adult about the impact of

church school on his or her growth, he or she will not tell you about books or curriculum or Bible stories or anything like that. The central memory is of the teacher; learning is meeting.” (footnote #23, p. 84)

Jesus’ second calling was to teach of himself to others. As the Lenten

Peaceteacher, Jesus offered himself and God’s Way for his life as his final parable. He became the parable of shalom, of fulfillment. He moved from the story of the Good Samaritan, of the Prodigal Son, of the woman searching for the lost coin, to the parable of the Son of Man who “must suffer and die.” He continued the parabolic language from his era as Compassionate Peaceteacher.

The Lenten Peaceteacher became the curriculum. His own life and his own calling became the New Paradigm in which his followers could enter and learn. In this new calling, Jesus said, “Take my yoke upon you, and learn from me…” (Mt 11:29) Paul’s letter to the Ephesians captured Jesus’ Lenten calling when he wrote, “That is not the way you learned Christ.” (4:20) The teacher and the subject matter become one and the same. You learn Christ as much as you learn from Christ.

It is his second calling as a teacher of shalom that made Jesus so different from

other rabbis of first century Judaism, and so offensive to them. Rabbis did everything possible to “get out of the way” so that their singular focus was upon interpretation of the Law. They did not teach themselves, but the Torah. Other teachers said to Jesus, “You are testifying on your own behalf; your testimony is not true.” (Jn 8:13-14) Jesus became the issue. He became the subject matter. When Jesus’ life became his parable, his fellow teachers found this troublesome, even blasphemous.

WHEN DID THE CONFLICT BEGIN? In Matthew’s Gospel, no conflict is reported between Jesus and other teachers

until the ninth chapter. At that point, the conflicts centered on Jesus’ teachings and his actions, not his identity. His own person did not become the issue until a mid-point return to his hometown. It was the Nazarenes in Matthew’s Gospel of whom it was first said, “They took offense at him.” (13:57a) In Matthew, as Jesus approached Jerusalem, he made himself the focus of his teaching. (16:13, 22:42, 26:11, 26:26)

THE CONFLICT BEGINS, THE HEALINGS CONCLUDE Once Jesus prophesied his death for the final time, only one healing is reported in

the Gospels of Matthew (20:30-34) and Luke (18:35-43). In the Gospel of Mark, only one healing is reported after Jesus first prophesied his

impending death (10:46-52). Healings, so common in Jesus’ early ministry as the compassionate peaceteacher,

are essentially over as he faces Jerusalem. Discuss. The pace of Jesus’ teaching intensified. “Then Jesus began to teach them that

the Son of Man must undergo great suffering, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days, rise again. He said all this quite openly.” (Mk 8:31-32a)

The Lenten Peaceteacher prophesied about the final passion of the Son of

Man five times at mid-point in the Gospel of Matthew (16:21-23; 17:12; 17:22-23;

20:17-19; 26:2), and four times each in Mark (8:31-33; 9:12; 9:30-31; 10:32-34) and Luke. (9:22; 9:44-45; 17:24-25; 18:31-34)

In three groups, look up these thirteen times when the Gospel writers

describe Jesus telling the Son of Man parable. Compare the content and wording of these parables. Have each team report: How are they different? How are they similar?

Gospel of Matthew (16:21-23; 17:12; 17:22-23; 20:17-19; 26:2) Gospel of Mark (8:31-33; 9:12; 9:30-31; 10:32-34) Gospel of Luke (9:22; 9:44-45; 17:24-25; 18:31-34) The other emphasis of this parable is that it represents a new teaching. Six of the

times the Son of Man Parable occurs in the Gospels, it specifically states that the disciples did not understand Jesus’ words: “But they understood nothing about all these things; in fact, what he said was hidden from them, and they did not grasp what was said.” (Lk 18:34) Luke reported, “They were afraid to ask him about this saying.” (Lk 9:45c) Matthew reported that the disciples “were greatly distressed” (17:23c) after hearing Jesus tell this Son of Man parable. (see also Mark 9:32; 8:32; Mt 16:22) Mark reported that the disciples found Jesus’ new parable to be offensive. “Peter took Jesus aside and began to rebuke him.” (Mk 8:32b)

Divide your group in half and ask one-half to cite references of Jesus as

confrontational rabbi and the other half to cite references of Jesus as a gentle, compassionate rabbi. After completion, have the two groups discuss their lists.

Do you think of Jesus more as a confrontational rabbi, or a gentle, compassionate rabbi?

Cite references from memory of Jesus acting in these seemingly contradictory ways:

Jesus as Confrontational Rabbi Jesus as Gentle, Compassionate Rabbi

The confrontational rabbi from Galilee flies in the face of the gentle Jesus, meek and mild. When the situation called for it, Jesus could be mild and gentle, but in reality, authorities don’t put gentle teachers to death. They put peaceteachers, who confront the truth no matter the cost, to death. Jesus as a confrontational teacher stood in a long prophetic tradition. The Jewish prophets were confrontational. They foretold what God was about to do, what people didn’t want to hear. The prophet Amos thundered, “For three transgressions of Israel and for four, I will not revoke the punishment because you sell the righteous for silver, and the needy for a pair of sandals—you who trample the heads of the poor into the dust of the earth, and push the afflicted out of the way… Hear this word that the Lord has spoken against you, O people of Israel...” (2:6-7, 3:1)

Session Seven: THE RESURRECTED PEACETEACHER Jesus’ revelatory teaching as the Lenten Peaceteacher came to fruition in the resurrection. Jesus not only taught shalom, he himself became the Shalom of God. Christian scriptures state that this was the role God intended all along. Jesus’ journey of faith was completed with the transformation that occurred through the crucifixion and resurrection. In that torturous crucible, he became the Shalom of God. It is not his role alone, though the crucified and resurrected Christ is the fullest revelation of the Shalom of God. If Jesus were the only human being to become shalom, then his life would be novel, but somewhat irrelevant to ours. We are also called not only to receive shalom, but to be shalom. I have been privileged to know a few people who, well into their earthly pilgrimages, have slowly been transformed into shalom. As the old gospel hymn states, “more like Jesus would I be.” Have you known someone who has “become shalom?” Someone who has progressed through their earthly pilgrimage to the point where God has transformed them into shalom? We are not talking of perfection but more that their life tends to reflect shalom. In the book in this chapter, I cited the illustration of Emma Lou Benignus. Over her lifetime, she became shalom to me and to many others. The more I was around her the more I was drawn to shalom, to inner peace and to outward peacemaking. You could read that illustration to your group and/or you could cite your own example of someone who have known who is “becoming shalom.” Yet, becoming shalom seems utterly out of reach for most of us. How do we live for shalom when peace is so illusive in our world? How do we hope for fulfillment when our lives and our society are so broken? How do we overcome disillusionment with our seeming disposition toward competition, violence and conflict? Discuss: How do we become shalom? Why does it often seem such a distant goal? Do you think that those who have in many ways “become shalom” realize it?

Summary: Look over this summary of Jesus’ life and see how it speaks to you. Is it a fair summary? Is it how you have always thought of Jesus’ life or does it shed new light?

The Chapters of the Peaceteacher’s Life

THE ANTICIPATED PEACETEACHER

• The Jews anticipated one who would introduce shalom. • Shalom is never a full reality in our lives or in the world. The

world appears un-shalom-like. • We must look for subtle signs of shalom around us, “near at

hand,” breaking out around us. • And we must have a compelling vision of shalom that draws us

toward the future.

THE COMPASSIONATE PEACETEACHER

• In his first calling, Jesus focused upon the misery and suffering of those around him. And yet his healing ministry was interlaced with his teaching ministry. “When he saw the crowds, he had compassion on them, and he began to teach them many things.” (Mk 7:34)

• He was also a confrontational peaceteacher, challenging everyone to become sons and daughters of shalom.

THE LENTEN PEACETEACHER

• His second calling was to teach of himself. From this point on, he rarely healed or told familiar parables.

• He told only one parable, which is repeated 13 times in the Gospels, and it was characterized as a “new teaching” which the disciples could not understand: “The Son of Man must undergo great suffering and be rejected, and they will kill him and on the third day he will be raised.”

• His impending passion became the primary focus of his teaching. In this teaching, he revealed the most about himself and his mission to his followers. They were frightened when he revealed this much of himself.

THE RESURRECTED PEACETEACHER

• In his death and resurrection, Jesus became the Shalom of God. We also are called, in gradual steps, to become shalom.

• We are reminded that shalom is always God’s gift and God’s action. We are called to be peacehelpers as we join the work of shalom in the world.

Discuss: “Jesus’ Way of Shalom” as presented below, compared to the more tradition way of speaking of why Jesus lived, died and rose from the dead. JESUS’ WAY OF SHALOM

Jesus lived, died and rose from the dead:

• for our fulfillment. We can walk Jesus’ way of shalom with confidence that, like Jesus, we can participate in the Shalom of God;

• so that we would never be ultimately defeated or discouraged by the un-shalom-like nature of the world and our lives;

• so that we would not have to fear death. We know that the world cannot overcome or overwhelm the love of God. God’s love is ultimate and eternal;

• to release us from the burden of the Shalom of God falling fully upon our shoulders. Shalom comes from God and God has the final Word. Shalom is ultimately “God’s doing.”

Jesus’ way of shalom follows the teaching chapters in his life: A. Vision: The beginning of faith is envisioning the possibilities of shalom. How

can your call, your potentiality, your dreams, your vision, your meaning in life, center around shalom? Can you envision shalom in your life? Can you envision shalom in your neighborhood, your city, your nation, between nations? (The Anticipated Peaceteacher)

B. Wholeness: Jesus’ way of shalom leads toward healing of self and others.

Shalom leads to the discovery of wholeness in your life and in the lives of all others, including foreigners, strangers and enemies. You are called to introduce wholeness in your community. In this way, you engage in the work of shalom and introduce shalom to others. What could wholeness look like in your life? In your body? In your lifestyle? In your choices? In your values? In your actions? How can you be an instrument of shalom for others and for the world? (The Compassionate Peaceteacher)

C. Sacrifice: Jesus’ way of shalom requires a willingness to take risks and make sacrifices. What risks will shalom require of you? What sacrifices? What price are you willing to pay to introduce shalom to the world? (The Lenten Peaceteacher)

D. Fulfillment: Jesus’ way of shalom offers the promise of fulfillment in this life and in a life that transcends death. Your vision of shalom ultimately reaches fruition. Can you recognize fulfillment breaking forth in your life? Does the future promise of shalom encourage you to live for today? Whenever peace breaks out anywhere, can you see this as a sign of a coming shalom? Can you see a partial fulfillment of shalom in your life or in the world as a blessing from God? (The Resurrected Peaceteacher) Jesus as Peaceteacher offers his followers vision, wholeness, sacrifice and fulfillment

as the way to the Shalom of God for individuals and the world. Discuss: How is this “way of shalom” manifest in your life? Can you look back over your life and see VISION-WHOLENESS-SACRIFICE-FULFILLMENT as a recurring theme? Is something missing?

Session Eight: CIRCLES OF SHALOM Poet-theologian Ross Snyder pointed out years ago, “We ‘breathe’ the whole world around us. And something of us takes up residence in other people. Our person extends beyond our own skin… We permeate each other; we are present in each other. We influence and form each other’s personality. We exude feelings and actions which help determine the feeling tone of our home, our school, and other people… In each here and now we are constantly helping to organize ‘a world’ in which we and others exist… “You cannot live as an isolated self, feeding on just yourself with energies turned back in on yourself. With nothing going out or coming in… We do not exist as just ourselves. We exist only as part of a world… There is no such thing as a self; only a self-in-world. There is no life without the hyphen! To be human being we ‘hyphen’ with other human beings. (p. 77-78, 84, Ross Snyder, On Becoming Human, Abingdon, 1967) Discuss: How do you “hyphen” with others? Why can’t you just be a “self”? Why must you be a “self-in-world”? Snyder’s poetic wisdom suggests a new expression: Circles of Shalom. What Snyder is essentially saying is that you have to have a wide circle around your life. It isn’t just a circle into which you narrowly fit. It can’t be a circle just to protect your own self-interest. (“Circle the wagons”) It is a circle that includes your friends, your mentors, your models, your loved ones, your hero’s, your colleagues, even those with whom you live in creative tension. You may not be able to impact large-scale global events, but you can impact what happens within your life circle. You can make yours a Circle of Shalom or a Circle of Indifference and Denial. A city is a composite of the social circles of its citizens. And together, this gives your city its personality. If the city is inclusive, it is because of the composite of our social circles. If the city is callous and petty, it is so because the composite of our social circles make it so. One of our goals as followers of Jesus is to create a Circle of Shalom around our lives. This church can be a healthy, living organism if we who are members of it create Circles of Shalom in our togetherness. If we are here merely for our own self-betterment, our own private walk, our own individual relationship with God, then we likely are not creating Circles of Shalom. If this be a welcoming place, an inclusive place, a liberating place,

it is so because of the Circles of Shalom that we contribute first as individuals and it becomes an enlarged Circle of Shalom as you consider the composite of the way you congregate as a church. The urban renewal that every city needs hasn’t so much to do with buildings and empires. It has to do with the individual and composite Circles of Shalom that build the city. If yours is a city of indifference, or has a reputation for being hesitant to welcome the outsider, or a place where outsiders are kept outside until they prove themselves, that is the result of your city’s composite Circle of Indifference. If that critique is not true of your church, it would be because of the congregational Circle of Shalom that you are creating together where hospitality is deeply valued. I once served a church where personal privacy was valued above everything else. One of the men of the church was dying of a rare cancer. As he struggled with the last stages of his cancer, David was so public, so unafraid to allow others to enter into his feelings, his struggles, his home. David courageously planned nearly every element of his memorial service. In my experience, David went about the final stages of his life in a counter-cultural way, a wide open way, allowing many to journey him at any level of depth or intimacy desired. He didn’t force himself, his suffering, his story upon others, but he was available. It was an extraordinary gift that I think helped reshape that congregation’s Circle of Shalom. In his struggle, David taught that it can be a blessing to allow others to journey up close and personal. We were included in his Circle of Shalom up to his dying day. It changed my life. David was an artist, a photographer, a community activist, an environmentalist, an active volunteer, a learner, a community gardener, a small support group member, and his life had many circles of shalom.

Like it or not, we are each involved in urban renewal. We may not

get a vote on City Council or the County Commission, we might not get a phone call from the movers and shakers who want to know our opinion, but by creating Circles of Shalom we are renewing our city in real and decisive ways.

By creating a Circle of Shalom within our churches and offering that

Circle as publicly and widely as possible, we are truly engaged in urban renewal. If we weren’t here as a church, neither would be the Circle of Shalom we are creating.

Jesus wept over the city of Jerusalem, a city so in need of urban

renewal, a city so lacking in circles of shalom. Jesus cried out through his tears, “If you, Jerusalem, had only recognized on this day the things that make for shalom! But now they are hidden from your eyes. You will face

destruction of your city, because you did not recognize God’s Kairos Moment.” (Lk 19:41f, paraphrase)

This is God’s Kairos Moment to build Circles of Shalom and therein

renew your city. Ask each participant to draw a large circle on an empty sheet of paper. “This represents your life. Now draw a variety of smaller circles that represent all the various contexts of your life. Draw as many circles as you can. Don’t just draw one circle for your workplace. Draw the circle of those with whom you eat lunch, those with whom you consult daily, those with whom you talk around a coffee break, etc. In pairs, have persons share the circles of their lives.” Then invite them to concentrate on two or three of the circles. How could they transform that circle so that it becomes more a circle of shalom? Which 1 or 2 circles already are circles of shalom? Which 1 or 2 circles least represent circles of shalom? Discuss: How is our church building circles of shalom? How are we building circles of shalom beyond the walls of our church and the confines of our congregation? Discuss: What are the circles of shalom in your city? What are the most unshalom-like circles within your city? You could close your group study by reflecting upon Postscript three, the Asian Peaceteacher (pp. 69- 81). Does it matter that shalom is an Asian concept, and Jesus was an Asian or Near Eastern teacher? How? End the study with an evaluation of your time together, the learnings, and any new (renewed) commitments or stances your participants have chosen to make.

Shalom Prayers Shalom Prayer #1 O God, I give thanks that I know shalom in my life. I know wholeness, even a fleeting experience of it. I know what it feels like when wholeness enters my life bringing together the fragmented and disjointed pieces. I know shalom, O God. I know healing. I know what it feels like to have a healing spirit well up within me. I know a soothing, cleansing touch to my brokenness. I know shalom, O God. I know peace. I know tranquility. I know gentleness. I know what it feels like to forgive and be forgiven. I know what it feels like to be reunited with someone from whom I have been alienated. However infrequent, I treasure these moments in my heart. I know shalom, O God. I know what bridges feel like and I know what walls feel like. Even so, I know shalom. I know glimpses of shalom. I do not yet know the fullness of shalom. But I sometimes can sense shalom entering my life or the life of my community in new ways. Often this comes to me, in spite of me. I know shalom, O God. I know it from the most marginalized people, the most victimized people. Even there, I have seen glimpses of shalom. I know shalom even when I turn from it. I know shalom even when I am filled with worry and fret. I know shalom even when I count self-preservation first. I believe that you have planted shalom in my life, in my world, among the people who share my journey. I believe that you have given me glimpses of shalom not just to sustain me, but to encourage me to become shalom. I am not yet shalom. Surely I know that. But I know the look and feel of shalom. And often, that is enough. Often, it is all I have. Amen.

Shalom Prayer #2 I am a child of shalom. Jesus told his 72 closest disciples to seek out the sons and daughters of shalom and to stay with them. There, they would find food and welcome. The children of shalom do not necessarily identify themselves this way, but they are followers of Jesus’ way. I may not yet be, O God, a person of shalom, meaning that I do not yet embody well-being and wholeness, but I am a child of shalom, meaning that I have committed myself to learn shalom. I have placed my life on a trajectory that leads to shalom. Teach me your shalom, O God so that by your Spirit I might more fully become shalom to myself, with my friends, to strangers, to opponents and to the world. Blessed are the peacemakers. Well-being to the peacemakers, Shalom to the peacemakers, for they truly are your children. May my life count in their number. Amen.

Shalom Prayer #3 Spirit of Heaven and Earth, Why can’t I see shalom? Why not peace now? Why not justice now? Why not nonviolence now? Why not equality now? Why not hope now? If we are all your children, why not offer shalom now? Need I a crystal ball to see shalom at some distant time or place? Need I extra patience to wait upon shalom’s arrival? Why must I wait? Why is shalom not available in this Present Moment? If I cannot command shalom, can I at least through hard work and effort, make a noticeable difference? If I cannot command shalom, can you? Am I powerless? Are you powerless? Of what good or purpose is shalom if it is delayed? If postponed? Why must we wait? Why not now? May I see shalom, with your Holy Eyes? May I see it planted like seeds in the deep, dark soil, so that even when I cannot see it, I know that it is growing underneath the soil upon which I tread, and that soon, at any moment, first the blade, then the ear, then the full grain. May I watch for the first blade of shalom the sprout forth from the generosity of the earth? With all my heart, let me anticipate shalom. With all my heart. Amen.

Shalom Prayer #4 Where is shalom in my life? Where is shalom in the world? Where, O God, are you engaged with shalom? When I can’t see it, when I can’t experience it, when I can’t recognize it, does that mean that shalom is missing? Is the problem in my perspective, O God? Or is there just not enough shalom in the world? Am I just dwelling on the negative? Is the world as full of despair and violence and hopelessness as I sense that it is? Perhaps, I don’t get it. Perhaps if I had eyes to see… Perhaps if I was more discerning… What are you doing about shalom, God? And what are you asking me to do? Where does shalom begin, if not with me? And when does shalom blossom forth, if not from me? And how can shalom be more fully known, but that I know it, and live it, and center my entire being around shalom. May it be so, O Holy One. Amen.

Shalom Prayer #5 Shalom is an open door. If I stand at the threshold, I can peer through the door and wonder what shalom holds for me. How would I be different if shalom were my life’s organizing principle? How would my life change if I placed shalom first above all else? Shalom is an open door. It beckons and invites, but I am not compelled to enter. It is my own free choice. I can turn away, but if I do, I will never fully know what I have rejected. I will not understand God’s shalom unless and until I walk through the open door. It is the journey beyond the door that teaches me shalom’s wholeness, shalom’s harmony, shalom’s well-being. It is the journey beyond the door that I seek, O God, the journey of shalom, the journey toward shalom, the journey in which I more fully understand what shalom can mean to my life, to my salvation, to my conversion, to my hope. In the doorway, shalom becomes the way I live my life from this day forth. Help me, O God, into the doorway, and beyond. Amen.

Shalom Prayer #6 May I breathe shalom. May I breathe deeply, inhaling my own well-being, inhaling the well-being of every human being, inhaling the well-being of God’s creation. May I breathe shalom. Deeply. May I breathe shalom. May the Spirit of Shalom within me cause me to be at one with myself, at one with my neighbor, at one with God. May I exhale my worry, exhale stress, exhale callousness, exhale indifference. May I breathe in shalom. May I exhale everything that blocks shalom. May I breathe in shalom. May I exhale everything that hinders shalom. May I breathe in well-being. Breathe out indifference. Breathe in well-being. Breathe out angst. Breathe in shalom. Breathe out denial. Breathe in shalom. Breathe in shalom.

Shalom Prayer #7

I need words, O God. Without words, I cannot make sense of the complicated world around me. Just as when you created the world, you called it by name. In naming creation, it became ordered. In the same way, my world becomes ordered as I name my experience. The way I express myself through words determines the way I interact with my world. My words expand or contract my world. But words can grow tired and weary and oft carry too much baggage. And so my vocabulary expands. I began as a small child with a handful of words. As I have journeyed through life, I have needed more words, new words, to express deeper realities and new understandings. O God, let me not grow weary of naming my reality. But let me also be wary of using words to control what cannot be controlled, or to capture mysteries that cannot be captured. Surely the ancient Jews taught us to respect your name, and not speak it lest we delude ourselves into thinking that we can fully know what cannot be fully known. Let me be open to new words to better express my faith and my values. Let me be open to new words that stretch me into new ways of being, words that invite me to New Life. In the name of Shalom, Amen.