One Brief, Not-to-Be-Repeated Reunion Permitted for a Few Korean Families Separated for Decades by Closed Border

© 2015 The Wired Word

www.thewiredword.com

Two weeks ago, a very small percentage of South Koreans who'd been separated from loved ones in North Korea for as long as 60 years by events leading up to and including the Korean War (1950-1953) and the subsequent closed borders of North Korea, were permitted to travel to that closed nation for three days of reunions with their relatives.
Two sets of visits were permitted. The first involved about 390 people from the South and 180 of their relatives from the North. The second included about 250 from the South and about 190 of their relatives from the North. Most of the people involved are elderly, with quite a few over the age of 90.
More than 65,000 South Koreans are on the waiting list should further reunions be allowed. South Korea chooses its participants via a computerized lottery. North Korea reportedly selects participants based on loyalty to its dictatorial leadership.
This was only the second such round of meetings of long-separated loved ones in the last five years and was the only one currently scheduled (the first involved a different set of families). This round resulted from an agreement in August between the two Koreas to ease tensions.
Because the Korean War ended with an armistice rather than a peace treaty, the two nations remain technically at war, and direct exchanges of letters and telephone calls are prohibited and visits are banned. The war and the chaos both before and after it resulted in a great displacement of people, often with family members ending up on opposite sides of the border -- sometimes not by choice but by circumstances. Husbands were separated from wives, parents from children, siblings from one another. And with North Korea's clampdown on news, those who ended up in South Korea had no way of learning the fate of their relatives across the line.
The reunions brought joy to the participants, though sometimes it was bittersweet, and at present, no follow-up communication or visits are allowed.
In some cases, visitors were surprised to learn that certain family members were still alive. One 82-year-old man, Lee Joo-Kuk, when told the name of the elder brother from the North he would be meeting, explained that his family in the South had assumed this sibling was dead, and they had even held memorial rituals for him. Learning that his brother was alive, Lee said, "It's like he's been resurrected."
Reflecting the harsh economic conditions in the North, all of the South Korean families brought gift packages for their northern kin. The packages typically included clothing, medicine, food and thousands of dollars in cash.
According to The Associated Press, "South Korean analysts say authoritarian North Korea allows only infrequent reunions for fear of losing an important bargaining chip for its efforts to win badly needed aid and concessions. Analysts believe Pyongyang also worries that its citizens will become influenced by the much more affluent South, which could loosen the government's grip on power."
Many church classes will be using this lesson on November 1, which some but not all Christian denominations observe as All Saints' Day. While some of those denominations use the word "saint" to mean persons officially designated by the church as special examples of piety, good works and faith, more broadly the term is used as a synonym for "Christian" or "believer," and is used in the Bible in that sense (see, for example, Acts 9:13 and Romans 1:7).
In some churches, All Saints is primarily a day to remember the dead from that congregation, and often the names of all those church members who died in the last 12 months are read in the day's worship service. In other churches, the observance is for all of the dead in Christ.
One of the overtones sometimes associated with All Saints is the expectation that Christians will be reunited with their deceased loved ones in heaven. Such meetings, we believe, will not have the sadness of the Korean one-time-only visits, but will be times of unalloyed joy.
More on this story can be found at these links:
Hundreds of S. Koreans Cross Border for Last Set of Reunions. Yahoo News
South Koreans Cross Into North for Emotional Family Reunion. Yahoo News
Reunion of Families Is a Glimmer of Hope in Korea. Al Jazeera
The Big Questions
1. Have you ever experienced a lengthy separation from a family member where you could not stay in frequent communication in some way? What, if anything, in your faith helped? What role does prayer play in your expectations of change when you have no real control over events?
2. The old expression "The church militant and the church triumphant" meant that the church consists of not only living believers but also those who have died. Living Christians are "the church militant," at "war" with the earthbound powers of evil. Deceased Christians are "the church triumphant," resting from their labors and fully experiencing the triumph of Christ. What value is this concept today? What role do the deceased play in your church today?
3. The Apostles' Creed says, "I believe in the communion of saints." What communion does that refer to?
4. What do you think it will be like to meet God in heaven? To meet Jesus in heaven? To meet your loved ones in heaven?
5. The meeting place of the Korean reunions was strategically in the North so that those who live in that totalitarian country could not see what they are missing. When we have a friendship with Jesus, which some others do not, what "gift basket" can we give them to share the goodness of the Lord?
Confronting the News With Scripture and Hope
NOTE: Nowhere does the Bible directly say "You will be reunited with your loved ones in heaven." The belief about that among Christians is based on verses that seem to allude to it. So we offer here some of those verses:
Genesis 25:8
Abraham breathed his last and died in a good old age, an old man and full of years, and was gathered to his people. (For context, read 25:7-10.)
2 Samuel 12:23
[David said,] "But now [my son] is dead; why should I fast? Can I bring him back again? I shall go to him, but he will not return to me." (For context, read 12:15b-23.)
Although the Old Testament contains only infrequent references to an afterlife, the two cited above seem to apply to the matter of seeing our loved ones in heaven.
Describing death as being "gathered to [one's] people," as used in the Genesis verse above, is an expression unique to the Old Testament. It's sometimes also stated as being "gathered to [one's] kin" (Deuteronomy 32:50) or "to [one's] ancestors" (Judges 2:10). In all three forms, the implication seems to be about an afterlife where one is in the presence of one's relatives, though not limited to only those one knew when alive.
The 2 Samuel verse quotes King David's statement of grief about the death of his son, conceived during his adultery with Bathsheba, and born after his murder of Bathsheba's husband. David acknowledges that the child cannot come back into the land of the living, but he adds that eventually, he can go to where the child is. Admittedly, he may be referring only to the place of the dead (called Sheol in the Old Testament), but there is the sense that wherever that is, he and his infant son will be together.
Questions: Do you think meeting loved ones will be an essential part of heaven? Why or why not? What is the one thing you want to tell those you love in heaven? What is the one thing you want to hear from those who might be waiting for you in heaven?
John 21:12
Jesus said to them, "Come and have breakfast." Now none of the disciples dared to ask him, "Who are you?" because they knew it was the Lord. (For context, read 21:4-14.)
1 John 3:2
Beloved, we are God's children now; what we will be has not yet been revealed. What we do know is this: when [Jesus] is revealed, we will be like him, for we will see him as he is. (For context, read 3:1-3.)
1 Corinthians 15:42-44
So it is with the resurrection of the dead. What is sown is perishable, what is raised is imperishable. It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. It is sown a physical body, it is raised a spiritual body. If there is a physical body, there is also a spiritual body. (For context, read 15:12-57.)
Luke 9:30
Suddenly they saw two men, Moses and Elijah, talking to him. (For context, read 9:28-36.)
These four references are among the New Testament verses sometimes mentioned when talking about seeing our loved ones in heaven.
The John 21 verse speaks about the disciples recognizing Jesus in his post-resurrection state.
The 1 John verse adds to that by saying that we will see him "as he is" -- that is, in his resurrected body.
To that, 1 Corinthians 15 adds that those faithful to Jesus will receive a resurrected, "spiritual body."
The Luke verse is from the account of the Transfiguration, where Moses and Elijah appear, and the disciples "recognize" them. How? It wasn't like their faces were on the five- and ten-shekel bills! Unless Moses was holding tablets and Elijah was riding in a fiery chariot, it suggests that in the next life that which is essentially us is recognizable without the need of nametags or photographs. That which we know in part, we will know in full (1 Corinthians 13:12).

By extension from all of that, we can surmise that we will recognize others in their spiritual bodies.
We should hear this, however, in light of Jesus' statement that "For in the resurrection they neither marry nor are given in marriage, but are like angels in heaven" (Matthew 22:30), which suggests that while we may recognize one another, the nature of our relationships will be different (and better, for there is no mourning, crying or pain there, says Revelation 21:4).
Questions: Are we reunited with family, is it a spiritual reunion, or will we/they have changed so much that such reunions no longer hold the same yearning that they might hold here? How does Jesus' comment about no marriage in heaven affect your expectations about life in eternity? How does Revelation's statement about no mourning, crying or pain affect your expectations?
Hebrews 12:1
Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight and the sin that clings so closely, and let us run with perseverance the race that is set before us .... (For context, read 11:4--12:2.)
The major feature of All Saints' Day is that it honors our Christian predecessors not just as the dead in Christ, but in the strong confidence that they are alive with Christ forever. And as such, they are there cheering us on as we run the race of life.
The whole of Hebrews 11 is a kind of roll call of heroes of the faith: Abel, Enoch, Noah, Abraham, Sarah, Isaac, Jacob, Rahab, Gideon, Barak, Samson, David, Samuel and others. When the author of Hebrews finished this list, he began chapter 12 with the words quoted above.
The Hebrews writer apparently pictured the living saints -- Christians -- of his day as running the race of life, but not running it alone. Instead, they were running in the presence of believers from the past, this "cloud of witnesses," who, having finished their own races, have gone to sit in the viewing stands to encourage those who are still running.
Questions: Who specifically do you picture in heaven, pulling for you as you run the race of life? It is helpful to recall those persons? Why or why not?
Revelation 7:9
After this I looked, and there was a great multitude that no one could count, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, robed in white, with palm branches in their hands. (For context, read 7:9-17.)
In John of Patmos' vision of heaven, he sees an uncountable multitude drawn from every nation suddenly appear before the throne of God, robed in white. An elder later explains that this multitude is comprised of those who have come victorious through the great ordeal of the end times. Their robes are white because they have washed them in the blood of the Lamb. They have died in the end-time tribulation but were faithful even to death, and now they take their place before God's throne where they will not hunger, thirst, suffer or grieve ever again.
This is highly figurative language, but its spiritual point is about the ultimate survival of the faithful -- the "saints" -- in eternity.
The context verses go on to state that there before the throne these people worship God "day and night." In other words, the reward for their faithfulness even to the point of forfeiting their lives on earth is that they get to attend an unending worship service in heaven! (We are reminded of something Mark Twain once wrote: "People cannot stand much church. They draw the line at Sunday ... and they do not look forward to it. But consider what heaven holds: church that lasts forever! ... and they think they are going to ... enjoy it."
But Twain's view misses that Revelation is talking in metaphorical and mystical language. There are plenty of people who can testify to the enjoyment they receive from church, but that is not the point of these verses. Their point is simply that it is the all-encompassing presence of God that makes eternal life such a wonderful experience. John's vision is intended to convey that truth symbolically, not to prepare us for a church service that never ends!
We might expect, however, that those sitting beside us as we enjoy God's presence are some of those who walked through life with us.
Questions: What hope does this vision of heaven give you? What challenges with regards to the diversity of believers do you think this view of heaven might give to others?
For Further Discussion
1. What term do you used to identify yourself as a follower of Jesus? A Christian? A born-againer? A believer? A disciple? Would you be willing to call yourself a saint? Why or why not?
2. A young boy, asked to define "saint," recalled the saints depicted in the stained-glass windows of his church. So he replied, "A saint is someone who lets the light shine through." Is that a good definition of sainthood? Why or why not?
3. Respond to this, from TWW team member Diane Wright: "One thing I love about the North and South Korea story and the All Saints theme is that it proves that people who are taught to hate each other won't always hate each other. As the verse in Revelation (21:1) says, '... there will be a new heaven, and a new earth.' Everyone talks about world peace, but that kind of peace has to begin in our own hearts, and our own minds. And we are promised that kind of peace to come."
4. The meetings between North and South Koreans took place in the north for political reasons (see above). If a one-time meeting could be arranged between those who are alive and those who are in heaven where do you think it ought to take place -- earth or heaven? Why?
5. Revelation 14:12 says, "Here is a call for the endurance of the saints, those who keep the commandments of God and hold fast to the faith of Jesus." How does one persevere in the call to be a faithful follower when the earthly ways often seem so difficult? How does one live in hope?
Responding to the News
If your church observes All Saints' Day, tell what it means to you. If your church does not observe it, tell how you incorporate the dead in Christ into your worship at other times.
Closing Prayer

O God, thank you for the long line of faithful people who have lived their commitment to Christ and passed the gospel along so that we might hear it today. Help us to live with clean hands and pure hearts and to be as faithful as they were. Thank you for your gift of eternal life to all of the dead in Christ. In his name. Amen.

Secular Students Attend Seminaries to Learn the 'Language of Moral Discourse'

© 2015 The Wired Word

www.thewiredword.com

In the News
Within the last 10 years or so, there's been a trickle of secular students enrolling in Protestant divinity schools, enough so that last week, The New York Times published an article about the trend.
These non-traditional students include those labeled these days as "nones" -- those who, when asked on forms about their religious affiliation, check the "none" box. Some of these describe themselves as "spiritual but not religious" -- sometimes meaning that they have not rejected the idea of God but are not connected to any particular faith group -- while others are declared atheists. Yet each has enrolled because of some value they hope to find in an education rooted in religious tradition.
And reportedly, they are not coming away disappointed in what they find.
Unlike the majority of seminary students, the nones are not intending a life's work in the ministry or some other facet of church life. Some aspire to careers in social work, activism, community organizing or chaplaincy in an institution that includes humanists in such positions.
The New York Times article said two factors are driving this trend. One is the increasing number of nones in the United States -- as many as a third of those born between 1981 and 1996 -- and the other is that more so than any other form of higher education, divinity schools offer "a language of moral discourse and training in congregational leadership," which is transferable to other fields of work.
The article quoted Eboo Patel, the founder and president of Interfaith Youth Core, who has noticed the seculars while visiting campuses. Patel said, "No small part of them are attracted to the search for social justice and for spiritual meaning. And they recognize those things as the fruits of religious tradition. So it makes sense to go to a place where you can study religious tradition."
One of the nones, Vanessa Zoltan, who recently graduated from Harvard Divinity School, had previously attended graduate school at the Wharton School of the University of Pennsylvania for nonprofit management, but she rejected the capitalist "theology" she learned there, which maintains that the market is a value system. In an ethics course at Wharton, however, she recognized that the people she most admired -- Gandhi, King, Emerson, Tolstoy and Alcott -- all had deep religious or spiritual lives. Zoltan eventually switched to Harvard Divinity School.
While Zoltan still does not believe in a deity, she found the concept of sacredness compelling, and now looks for ways to "consecrate the secular," the article said.
The article concludes by quoting Zoltan: "I got inspired. I'd spent a lot of my 20s being disappointed by grad school and the nonprofit world. And at Div School, people are excited. They get Alice-in-Wonderland lost in theology. It made me happy."
More on this story can be found at this link:
Secular, but Feeling a Call to Divinity School. New York Times 

The Big Questions
1. How would you explain the difference between "spiritual" and "religious"? Can a person be only one of the two and still please God, and if so, which one of the two?
2. Is it possible to satisfy a spiritual hunger without believing in God? Explain your answer.
3. What makes something sacred? What might it mean to "consecrate the secular"?
4. How is the language of moral discourse different from other kinds of discourse?
5. In what ways might society benefit by having social workers, community organizers and activists receive a Christian ministry education even if those persons never embrace the way of Christ? Are there any ways in which society might suffer because such persons have that education?
Confronting the News With Scripture and Hope
Here are some Bible verses to guide your discussion:
John 6:35, 44
Jesus said to them, "I am the bread of life. Whoever comes to me will never be hungry, and whoever believes in me will never be thirsty. … No one can come to me unless drawn by the Father who sent me ...." (For context, read 6:25-45.)
Jesus is talking here about spirituality. When he describes himself as "the bread of life" and says those who come to him will never be hungry, he's not talking about physical nourishment, but about satisfying another kind of hunger, something we yearn for in our spirit. Likewise, when Jesus says that no one can come to him "unless drawn by the Father," he's talking about an action of God within us, whether we respond to it or not. We might call that action by God a spiritual tug.
For purposes of clarity and discussion, let's define our spiritual side as the place where at least one of the following happens (these definitions from TWW team member Stan Purdum's sermon, "The Spiritual Gateway"):
First, it is the dwelling place of the conscience, the place where a person's moral code gets imbedded. It is normally present in everybody. We can repress the conscience. We can do something that violates our moral code and argue boldly that we are no longer bound by such antiquated ideas of right or wrong. But when someone else does the same wrong thing against us, we condemn them, showing that we still have some sense of the wrong of certain actions.
Second, our spiritual nature is the place where values reside and where we find meaning for our lives. Even if that which we value is not noble, the presence of any values that relate not primarily to our own well-being but to that of others means we are hearing from our spiritual nature. A hard-hearted gangster who can kill in cold blood but can also be sacrificial and loving toward his own children has some values, even if they are grossly distorted.
Third, our spiritual nature is the place from which the recognition of higher power and the capacity to worship arises. Naturally, the next step is to attach an identity to this higher power, but the admission of the supremacy of Something beyond ourselves is a first step. When Jesus says that no one comes to him unless the Father draws him or her, it reminds us that the inclination to worship something outside of ourselves is a God-given gift. God draws us to himself. We can resist that pull, but the place where we feel it is in our spiritual side.
Fourth, our spiritual nature is one place where faith begins. Faith does not refer to absolute certainty about the existence of God or even about one's salvation. It does, however, describe an attitude where our tendency to believe in a power greater than and outside of ourselves is stronger than our tendency to doubt that power's existence. Also, faith means trusting ourselves into the keeping of that higher power.
Even if we are aware of only one of these four things, we are hearing something from our spiritual nature.
Questions: How many of these four can you identify within yourself? To what degree has receiving Christ satisfied your inner hunger?
What potential, in your opinion, does partaking of the Bread of Life, whether in the form of God's Word, an encounter with the person of Jesus, or satisfying a hunger for spirituality, have for a full-blown faith? Or do you think this bread is wasted on those who come to it for the "wrong" reason?
Mark 12:34
You are not far from the kingdom of God. (For context, read 12:28-34.)
The sentence above is the culmination of an episode where a scribe asked Jesus which commandment should be considered the "first" (the most important). Jesus answered that it was the one about loving God with all one's heart, soul, mind and strength, and he added that the second most important was the one about loving one's neighbor as one loved one's self.
The scribe then agreed with Jesus, saying that keeping those two commandments was "much more important than all whole burnt offerings and sacrifices" (v. 33). At that, Jesus responded to him with the words above: "You are not far from the kingdom of God."
We note that Jesus did not say, "You are in the kingdom of God," but his comment does recognize that the scribe is headed in the right direction. The Message version of the Bible renders Jesus' comment as "You're almost there, right on the border of God's kingdom," and we can easily imagine that Jesus would have liked him to take the next step and enter the kingdom. Nonetheless, Jesus praised the man for the distance he'd come.
This scribe might represent some of the secular seminary students -- following an inner urge to find that which is greater than they are, but not quite in the kingdom of God, at least not yet.
Questions: What do you think Jesus would say about someone who does not believe in God but who works diligently at loving others? What do you think Jesus would say to that person?
Do we only come to faith through a swift come-to-Jesus moment or do we come to faith by stages? Does either reflect your experience?
Ephesians 4:29
Let no evil talk come out of your mouths, but only what is useful for building up, as there is need, so that your words may give grace to those who hear. (For context, read 4:29--5:2.)
We understand "moral discourse" to be conversation where certain moral standards are assumed, where some options will not be considered because they violate those standards and where the standards are based on not one's personal opinion, but on something (or Someone) higher than one's self.
In the verse above, Paul is speaking of moral discourse when he commends talk that is useful for building up and giving grace.
Question: How do each of following verses assume moral discourse?
     • Numbers 11:17 - "I will come down and talk with you there; and I will take some of the spirit that is on you and put it on them; and they shall bear the burden of the people along with you so that you will not bear it all by yourself."
     • Deuteronomy 6:4-7 - "Hear, O Israel: The LORD is our God, the LORD alone. You shall love the LORD your God with all your heart, and with all your soul, and with all your might. Keep these words that I am commanding you today in your heart. Recite them to your children and talk about them when you are at home and when you are away, when you lie down and when you rise."
     • 2 John 1:12 - "Although I have much to write to you, I would rather not use paper and ink; instead I hope to come to you and talk with you face to face, so that our joy may be complete."
For Further Discussion
1. Respond to this, from TWW team member Douglas Hargis: "The word 'spirituality' is a loaded word, subject to very different perspectives. In its most general sense, spirituality revolves around that which provides meaning to one's life. Some people's spirituality revolves around music; others' around football; still others' around religion. Idolatry is spirituality.
     "Therefore, I like to talk about Christian spirituality in order to distinguish it from all other forms of spirituality. That focus narrows even further to questions like, How does my life reflect the greatest commandment: loving God with all my heart, soul, mind and strength? How does my life reflect the second greatest commandment: love my neighbor as I love myself? What opportunities do I have this week to exhibit the first fruit of the Spirit: love? How can I be in a context where I am 'spurred on toward love and good deeds' (Hebrews 10:24)? How does my life exhibit Christian maturity, which is to reflect the likeness of Jesus himself, being a little Christ, the very definition of Christian?"
2. Is there anything about going to seminary as a "none" that is going to save that person's soul? Would the best outcome be for such individuals to find an authentic faith in Christ?
3. Respond to this, from TWW team member Mary Sells: "Technically I suppose I was a 'none' from 17 to 39. I was raised Catholic, got involved with evangelical Christians from 13-17, then could not resolve that God loved only a small handful of people and the rest were going to hell. I walked away a believer who did not understand this God and did not return to church until the tug of spirit was greater than my reservations about organized religion. It has taken me years, and will continue forever, to learn about the loving God.
     "I empathize with the nones, whose path I have experienced. It is true that faith is God's gift, so he may or may not have plans for those nones going for theology education. Jesus tells us that loving people are his, so -- in a sense -- perhaps goodhearted nones are better Christians than some of us who profess Jesus. I believe and experience that spiritual food grows faith, so maybe God is showing us this in unlikely people (such as me)."
Responding to the News
Look at the questions Douglas Hargis poses in his comments about Christian spirituality in the "For Further Discussion" section above and consider how to answer them personally.
Closing Prayer
O God, help us to be appreciative of all those who are not far from, but not quite in, the kingdom of God. Let us encourage their efforts to love their neighbors as they love themselves, to participate in moral discourse and to continue to respond to your urgings within them. In Jesus' name. Amen.

Kelly Gissendaner Sings 'Amazing Grace' During Her Execution in Georgia

© 2015 The Wired Word

www.thewiredword.com

In the early minutes of September 30, Kelly Gissendaner, 47, a mother of three, was executed in a Georgia prison by lethal injection. She was the first woman to be executed in that state in 70 years. Throughout the execution procedure, she prayed and sang "Amazing Grace."
There was no question of her guilt, which she has acknowledged. In 1997, she conspired with her lover, Gregory Owen, to murder her husband, Douglas Gissendaner. Owen, who took a plea deal and testified against Gissendaner, committed the actual murder, slaying Douglas with a knife, and is now serving life in prison. He testified that Gissendaner thought murder was the only way to get Douglas out of her life and still get their house and a payoff from his life insurance policy.
At the time of her trial, Gissendaner, charged with recruiting her lover to kill her husband, was offered a plea deal that would have sent her to prison for life but with the possibility of parole after 25 years. She declined the deal, was tried and was sentenced to death.
In prison, Gissendaner eventually experienced a spiritual conversion and embraced Christianity. It's almost a cliche that inmates find God in prison, but according to chaplains and visiting theological professors who came to know her, Gissendaner's turnaround in attitude and faith was real. In 2010, she enrolled in a year-long program sponsored by the Atlanta Theological Association, through which prisoners could earn a certificate in theological studies.
During the study course, Gissendaner read the book Theology of Hope by German theologian Jurgen Moltmann, who himself had found Christianity while a prisoner of war in Scotland during World War II. He went on to become a pastor and a professor.
In the book, Moltmann maintains that Christ's resurrection proclaims a future, and thus, biblical hope does not give up on life but works for something better in the here and now. He says that a true Christian does not fear the future but works to transform the present.
Those words connected for Gissendaner, and learning that Moltmann, then in his 80s, was still alive, she wrote to him. From his home in Tubingen, Germany, Moltmann answered her letter, and the two continued to correspond up to the time of her execution.
It happened that Moltmann was scheduled to speak at Atlanta's Candler School of Theology during the time when Gissendaner would graduate from her theology program, so Moltmann drove to the prison, visited with Gissendaner and spoke to the inmates at the graduation ceremony.
Taking seriously Moltmann's teachings about working to transform the present, Gissendaner developed her own ministry behind bars. Speaking to other inmates, sometimes via the ventilation ducts between cells, she'd whisper encouragement, offer prayers and recite scripture verses. When inmates were screaming, cursing guards, kicking their cell doors or throwing feces or urine at the jailers, Gissendaner gently and softly asked them to stop. She reminded her fellow prisoners that God loved them.
After some of these women had been released, they remembered Gissendaner's compassion and together went to her clemency hearing and spoke on her behalf.
In the days leading up to Gissendaner's execution, more than 500 members of the clergy signed a letter asking the state to spare her life. Pope Francis sent an appeal, and two of her children spoke in her favor. People who'd known her since her incarceration agreed that the woman she was now was far different from arrogant and selfish person she'd been when she first arrived in prison. One of her theology professors described her using the apostle Paul's words: "a new creation."
Not everyone wanted clemency for her. Douglas Gissendaner's family remained firm that she should die, saying that Douglas was the real victim and that the crime was premeditated and heinous. One minister who spoke for the record said that while he believed in the power of the gospel to change people, such change does not negate the consequences of one's actions.
In the end, those charged with reviewing Gissendaner's case decided that the ultimate consequence of her crime should not be removed.
Along with one of his last letters to Gissendaner, Moltmann, now 88, included a handkerchief. He wrote, "When the tears are coming, take my handkerchief." She wrote back to him, saying it was the most heartfelt gift she'd ever received in her nearly 17 years on death row.
Prisons have very strict rules about what items an inmate can receive in personal mail. It's not been reported whether the prison permitted her to actually have the handkerchief, but perhaps the old theologian's thought was enough.
Gissendaner wrote to him that she was beyond touched that he had sent the small piece of cloth.
More on this story can be found at these links:
Georgia Woman Kelly Gissendaner Sings 'Amazing Grace' During Execution. NBC News
An Unlikely Friendship Blossoms Between a Killer and a Scholar. CNN
The Sisters Who Struggle for Kelly Gissendaner. Times Free Press
The Big Questions
1. Can one be found guilty by the law, then made innocent through the mercy of Jesus? Explain your answer. What are some of the different meanings of "guilty" and "innocent"?
2. To what extent should a sincere repentance and receiving of Christ into a person's life be taken into consideration when deciding whether to set aside some consequences of that person's wrongdoing prior to the conversion? Who should make that decision? Should converts to Christianity be treated differently from converts to other religions, or should this apply only to Christian converts, and why?
3. Do you truly believe for yourself and for others that God can and does forgive all sinners who sincerely repent and change their lives? What qualifications would you want to put on your answer? In what ways do we become a "new creation" when accepting Christ into our lives?
4. A formal definition of Christian theology is "the study of God and Christ," but the term also means thinking about our faith. When have you been aware that you are "doing" theology?
5. In what ways was theology involved in your own receiving of Christ?
Confronting the News With Scripture and Hope
Here are some Bible verses to guide your discussion:
Ecclesiastes 12:12
Of making many books there is no end, and much study is a weariness of the flesh. (For context, read 12:9-14.)
Psalm 101:2
I will study the way that is blameless. ... (For context, read 101:1-3.)
Jeremiah 29:13-14
When you search for me, you will find me; if you seek me with all your heart, I will let you find me, says the LORD ... (For context, read 29:10-14.)
2 Timothy 4:13
When you come, bring the cloak that I left with Carpus at Troas, also the books, and above all the parchments. (For context, read 4:9-13.)
All of these verses can be considered to be about the study of theology. Indeed, many seminary students, assigned to read dense books of deep theological discussion (often translated from German) would likely agree with Ecclesiastes 12:12 as they are struggling to stay awake and follow the reasoning in the text!
But working to understand what can be known of God, his ways and his expectations for us is a worthwhile and even essential endeavor if we are to be his people, as both Psalm 101:2 and Jeremiah 29:13-14 indicate.
The 2 Timothy reference suggests that even after being on the Christian way for years, Paul continued to study and read. Those weren't comic books or crossword parchments he was asking Timothy to bring him!
By the way, theology isn't limited to thick books with big words and deep thoughts. In fact, theology is something meant to be lived. Christian theologian William C. Placher writes, "When a child dies and we say, 'God didn't want that to happen,' or 'Now she's in heaven,' or even 'I don't know how to make sense of this' ... we are doing theology. In less dramatic moments, if we pray, 'If it be your will, help my mother get well,' or explain, 'No, your friend can't take Communion; she hasn't been baptized,' or sing, 'Jesus loves me, this I know, for the Bible tells me so,' all of that too is, or at least presupposes, theology." (From Essentials of Christian Theology)
Questions: If you were confined away from home for a long period and had brought nothing with you, what are the first things you would ask a friend to bring you? What are you doing these days to increase your understanding of God, his ways and his expectations of you?
Isaiah 55:6-7
Seek the LORD while he may be found, call upon him while he is near; let the wicked forsake their way, and the unrighteous their thoughts; let them return to the LORD, that he may have mercy on them, and to our God, for he will abundantly pardon. (No context needed.)
Note that God put no restrictions on who can seek him and whom he will pardon.
Questions: Do the phrases "while he may be found" and "while he is near" suggest that God is not findable and not near all the time? Do they suggest that a time may come when it is too late and judgment has fallen? Or do they suggest something about the ebb and flow of our ability to seek and find God? If the latter, what makes us more receptive at one time than another? What can we do to not miss God during our receptive times?
2 Corinthians 5:17
So if anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new! (For context, read 5:16-21.)
This is the verse to which one of Gissendaner's theology professors alluded to describe how changed Gissendaner was after becoming a follower of Jesus.
Questions: Who do you know who became dramatically different in a positive way after receiving Christ? In what way has Christ made you a new creature?
Hebrews 13:3
Remember those who are in prison, as though you were in prison with them ... (For context, read 13:1-3.)
To "remember" those in prison doesn't mean to occasionally include them in our prayers, but to put ourselves in their shoes "as though you were in prison with them," says the author of Hebrews. From that perspective we can begin to understand what hearing the gospel and receiving a visit may mean to an inmate.
In the church, not everybody is called to the same tasks. Not everybody is called to visit people in prison anymore than everybody is called to teach Sunday school, sing in the choir or serve on the mission field. But these words of scripture make some kind of ministry in prisons part of our corporate responsibility as a church. Just as we seek to fulfill our duty to the hungry by supporting the local food pantry, and to help the spread of the gospel by supporting missionaries, we can also help make it possible for ministry to happen in prisons. And some of us are called to do prison ministry, whether we've responded to that call or not.
Question: What arrangements do you, your congregation and your denomination have to remember those in in prison?
Luke 23:42-43
Then [the dying thief] said, "Jesus, remember me when you come into your kingdom." He replied, "Truly I tell you, today you will be with me in Paradise." (For context, read 23:32, 39-43.)
Like the "thief on the cross" whose faith was born during his execution, Kelly Gissendaner's faith blossomed while she was in prison awaiting execution for planning the murder of her husband. She and the thief have more in common than most of us would think.
While most English translations call the two men crucified with Jesus "thieves" or "robbers," the Greek word basically means "wrongdoer." It's quite likely that these two men plotted the murders of (and may have actually done the deed with their own hand) Roman soldiers occupying Israel at the time. (Some translations use these words: outlaws, bandits, rebels, revolutionaries and insurrectionists.) The Romans did not crucify for ordinary thievery; they crucified zealots who not only pillaged Roman soldier camps, but ambushed and killed Roman soldiers. The two likely plotted and schemed, as did Gissendaner during her crime.
They deserved their punishment, as the second criminal acknowledged from his cross. Gissendaner paid with her life as well. Both she and the repentant criminal, however, experienced the birth of faith prior to drawing their last breath. The zealot on the cross verbalized his faith by saying to Jesus, "Remember me when you come into your kingdom." And Jesus answered, "Today you will be with me in Paradise."
Questions: When was your faith born? What circumstances were you facing when you decided to follow Jesus? What made you want to be part of Jesus' group of followers? Why do you stick it out when the going gets tough?
For Further Discussion
1. When it comes to faith, how do we know what to believe? How do we know how we should live? How do we know whom to trust?
2. What role, if any, do you think God took in Gissendaner connecting with Moltmann?
3. Read and discuss Moltmann's own conversion story (found in the first several paragraphs of the CNN article in the links list above), and discuss how it made him ready to respond when Gissendaner reached out to him.
4. Why was "Amazing Grace" an appropriate song for Gissendaner to sing at her execution? Do you think she sang it solely for her own sake, or as a means of witnessing to the gospel to those who would hear her? (Grace, by the way, is a whole theological topic unto itself, as well as a gift from God.)
Responding to the News
Now is a good time to consider what God might be calling you to do to remember those in prison. Answers might include more prayer, increased financial support for your congregation's prison ministry or even direct involvement in a prison ministry.
Bear in mind that visiting prisoners is seldom an easy task, and some prisoners make unreasonable requests of those who show kindness toward them. What's more, while some people in prison have likely been falsely condemned, others may attempt to manipulate you by claiming to have been falsely condemned.
Thus, if you feel called to such work, it's wise to connect with an established ministry and learn from the wisdom its experienced workers can impart.
Closing Prayer

Thank you for theology, Lord. Make us willing to do what we can to increase our understanding of you, your ways and your expectations of us. In Jesus' name. Amen.

'Stuff Happens': One Biblical Viewpoint, but Not the Only One

© 2015 The Wired Word

www.thewiredword.com 

A merciless gunman (we will follow the lead of the local sheriff and not mention the murderer's name) killed nine people at Umpqua Community College in Roseburg, Oregon, last week and wounded seven others, before taking his own life during a shootout with police. While this is terrible news and a real tragedy, incidents like this have occurred often enough in the United States that they no longer shock us as they once did.
Following this most recent deadly rampage, The Washington Post published an article headlined "Shooting in Oregon: So Far in 2015, We've Had 274 Days and 294 Mass Shootings." (see link in list below). Citing as its source an online index called the Mass Shooting Tracker, which counts mass shootings in 2013, 2014 and 2015, the article reported that the Oregon killings brought to 294 the number of incidents in just this year in which four or more people were killed or injured by gunfire. The numbers reported include assaults as well as homicides, and also gang-related and murder-suicide events.
In fairness, there are estimates that the number of uses of firearms to prevent unjust violence is considerably higher than the number of uses to commit homicides, but no statistics are available. We recognize that the vast majority of firearms owned by citizens in the United States are not used in crimes.
Also in response to the recent Oregon killings, Polly Mosendz, a breaking-news reporter for Newsweek, explained that from a reporting standpoint, mass shootings have become so routine that her publication now keeps a template for such stories, where they essentially fill in the blanks with the details. "Mass death is prewritten in America," Mosendz said.
Mosendz also said, "My news desk and I are good at covering shootings because we get a lot of practice. This is the fifth mass shooting we've covered since Dylann Roof murdered nine parishioners in the name of racism at a Charleston Bible study."
Presidential hopeful Jeb Bush, when asked to comment on the shooting at Umpqua Community College, argued for caution against more gun control as an instant reaction, saying that "stuff happens, there's always a crisis." In the context of his full remarks, the "stuff happens" remark wasn't flippant -- in fact, Bush earlier called the Oregon shootings "heartbreaking" -- but, predictably, some others in the presidential race pounced on the comment to bash Bush. In general, political commentators took a longer view, but even then some still found the comment to fall short when speaking about the ongoing gun violence in America. (See two contrasting articles in the links list below.)
The Wired Word is taking no position in terms of Jeb Bush as a political candidate, but we believe that the "stuff happens" comment is an expression of one of the biblical viewpoints about life. It's the view seen in the book of Ecclesiastes, which leans toward fatalism: The sun rises. The sun also sets. There is nothing new under the sun. A time to be born and a time to die. Etc. Stuff happens.
But it is not the only biblical viewpoint. At minimum, the Bible also presents a prophetic viewpoint, an apocalyptic viewpoint and a wisdom viewpoint. As is usually the case with the scriptures, there is a conversation going on, with more than one side having something valid to say.
Understanding that there is more than one biblical viewpoint can help us as we seek to make sense of life and wrestle with how to respond to the things that knock us down.
More on this story can be found at these links:
Jeb Bush's 'Stuff Happens' Response Was Fine. New York Magazine
Context Does Not Make Jeb's 'Stuff Happens' Better. Washington Post
Shooting in Oregon: So Far in 2015, We've Had 274 Days and 294 Mass Shootings. Washington Post
What It's Like to Report on Mass Shootings Routinely. Medium (Mosendz's article)
Mass Shooting Tracker
Gunman in Oregon Massacre Was Turned Away From Firearms Academy. The Financial Express
The Big Questions
1. When have you been aware that the Bible does not present a monolithic view on every subject? Do you find it helpful to acknowledge that? Why or why not? Do "monolithic" and "consistent" mean the same thing? Explain the differences or lack thereof.
2. When has "stuff happens" (or some similar statement) been a helpful insight in dealing with problems in your life? Why? When has it not been helpful? Why?
3. If there is more than one biblical viewpoint, how do you decide which one is applicable to specific circumstances of your life?
4. What might it mean for your practice of faith to look at the scriptures as offering a conversation about matters of this life?
5. About which subjects does the Bible offer one and only one viewpoint?
6. (NOTE: This question is not included in the student version of this lesson. Use this question only after reviewing with the class the Scripture selections and accompanying commentary in the "Confronting the News ..." section below.) Which biblical viewpoint -- or what synthesis of biblical viewpoints -- do you consider most appropriate and helpful in addressing the mass murder incidents that are, sadly, now a feature of American life? What about for other incidents that are less clear, such as policies with good intentions that produce opposite results? What specifics in each case might that biblical viewpoint or synthesis of viewpoints call for from us?
Confronting the News With Scripture and Hope
Here are some Bible verses to guide your discussion:
Ecclesiastes 1:14-15
I saw all the deeds that are done under the sun; and see, all is vanity and a chasing after wind. What is crooked cannot be made straight, and what is lacking cannot be counted. (For context, read 1:12-18.)
Some ancient commentators on scripture used to say that Solomon wrote Song of Songs (Song of Solomon) when he was young, Proverbs when he was mature and Ecclesiastes when he was old and tired. While scholars disagree about whether one can attribute the three books to Solomon, there is no denying a certain fatalistic perspective in the book of Ecclesiastes. The two verses above, and especially the second sentence, speak of this outlook. In terms of perspective, many people see Ecclesiastes as quite different from the other books of the Bible, while others consider it not so much different as complementary.
Questions: Why do you think the ancient Bible scholars who decided which books belonged in the Bible chose to include Ecclesiastes? Why would God want this book to be in the Bible? How do these verses connect with "stuff happens"? When do you find yourself agreeing with the viewpoint expressed in these verses? When do you find yourself disagreeing?
Proverbs 2:1-3, 5-7
[A wisdom teacher said,] My child, if you accept my words and treasure up my commandments within you, making your ear attentive to wisdom and inclining your heart to understanding; if you indeed cry out for insight, and raise your voice for understanding; ... then you will understand the fear of the LORD and find the knowledge of God. For the LORD ... is a shield to those who walk blamelessly. (For context, read 2:1-11.)
James 3:13, 17-18
Who is wise and understanding among you? Show by your good life that your works are done with gentleness born of wisdom. ... But the wisdom from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without a trace of partiality or hypocrisy. And a harvest of righteousness is sown in peace for those who make peace. (For context, read 3:13-18.)
The Proverbs verses come from Israel's "wisdom" tradition that is part of scripture. Wisdom in ancient Israel was a way of regarding life characterized by the belief that both the physical and moral realms of the world operated according to orderly principles that people could perceive. Coupled with this was a belief that if a person lived in harmony with this order, things would go well and that person would be happy, and that this arrangement was the will of the generous Creator.
Wisdom was not seen as the sole property of Israel, but as knowledge common to all humankind. In fact, portions of the book of Proverbs seem to quote older, even more ancient, Egyptian wisdom. Israel's wisdom perspective was much more international than Israel's covenantal view and maintained that the people of Israel could gain a better understanding of life through contact and exchange with other peoples of the world.
According to wisdom, fullness of life was the goal of human existence. This fullness of life did not mean simply sustaining existence, but a living characterized by well-being, happiness and wholeness in the here and now. Wisdom believed that human well-being was God's intention and therefore viewed the achievement of this good state as fully in keeping with God's intended role for humankind. Wisdom did not claim that humanity had unlimited insight and capacity, but it did affirm that God expected full human responsibility within the limits of human understanding and ability.
Proverb-like sayings, which were the most common form used in wisdom literature, spoke frequently of the consequences of good and bad choices and voiced the belief that humans are able to make wise choices and then act responsibly based on that capability.
The book of James in the New Testament is often considered to reflect the wisdom tradition. Indeed, in the verses from that book quoted above, James speaks directly about the matter of wisdom. For space reasons, we haven't quoted all of verses 13-18, but in the full context, he differentiates between wisdom that is from above and that which is not.
Questions: In keeping with this explanation of the Bible's wisdom tradition, what might be the wise response to the spate of mass shootings that are now a part of the American scene? Does this sort of wisdom address the problem? Does it evade the problem? Make a case for each viewpoint.
Amos 5:21-24
[God said,] I hate, I despise your festivals, and I take no delight in your solemn assemblies. Even though you offer me your burnt offerings and grain offerings, I will not accept them; .... Take away from me the noise of your songs; I will not listen to the melody of your harps. But let justice roll down like waters, and righteousness like an ever-flowing stream. (For context, read 5:18-24.)
Matthew 25:37-40
Then the righteous will answer him, "Lord, when was it that we saw you hungry and gave you food, or thirsty and gave you something to drink? And when was it that we saw you a stranger and welcomed you, or naked and gave you clothing? And when was it that we saw you sick or in prison and visited you?" And the king will answer them, "Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me." (For context, read 25:31-46.)
Both of these passages, one from each testament, are examples of the Bible's prophetic outlook. Some might want to question whether the Matthew 25 passage belongs to that category, given that its words are from Jesus, not one of those usually called prophets. But note that some of Jesus' contemporaries did call him a prophet (Matthew 21:11; Luke 7:16; John 4:19) and that Jesus also alluded to himself as a prophet (Mark 6:4).
The prophetic view is characterized by a call to get up and actually do something -- whether it be to repent, to right wrongs, to change one's ways, to combat evil (which, in the current situation, could mean doing whatever might be done to stop an attacker -- even using a gun against him).
Even when prophetic words were laced with judgment, there was still a basic underlying optimism to them -- that is, that if the hearers did what the prophet was calling for, then the impending doom could be averted.
Questions: In keeping with this explanation of the Bible's prophetic tradition, what might be the prophetic response to mass shootings or other violence? Would there be any difference between something a prophet might say, and something Jesus might say speaking prophetically?
Revelation 12:12
Rejoice then, you heavens and those who dwell in them! But woe to the earth and the sea, for the devil has come down to you with great wrath, because he knows that his time is short!" (For context, read 12:7-12.)
Revelation 21:1
Then I saw a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea was no more. (For context, read 21:1-8.)
In the Bible, the book of Revelation, along with the later chapters of the book of Daniel, gives voice to the apocalyptic viewpoint. While apocalyptic literature has some similarities to the writings of the prophets, there are two distinct differences:
First, in general, the prophets spoke or wrote to people who were disobeying God. They warned them that unless they repented, disaster was sure to come upon them. On the other hand, the recipients of the apocalyptic writings were generally people who were obeying God and were likely to suffer disaster precisely because they were being faithful.
Second, as mentioned in the Amos-Matthew commentary above, the words of the prophets, stinging though they were, had an underlying note of optimism: "If you repent and turn back to God, then God will turn aside the coming disaster." There was still the opportunity for repentance. Often the hearers chose not to repent, but at least they had the chance.
In contrast, apocalyptic literature, such as from Revelation, is much more pessimistic about the world. As far as the author of Revelation was concerned, the world as it existed in his day was beyond redemption and things were too bad to be salvaged. In his view, what Christians should do was to remain faithful to God no matter what suffering or martyrdom came their way because God was going to destroy this evil world in the future and bring in a new one. And in that new one, those who suffered and died for their faith here would live in glory. They would have an eternal reward. Thus, the message of Revelation was good news for the faithful but bad news for the present world.
Questions: In keeping with this explanation of the Bible's apocalyptic tradition, what might be the apocalyptic response to mass shootings and other murderous acts?
Considering what is said in Ecclesiastes, the wisdom view, the prophets and the apocalyptic outlook, how many scriptural ways do you think there are to address mass murders? Which approach speaks to you and which one challenges you the most?
For Further Discussion
The killings at the community college in Oregon have again brought the issue of gun control into public conversation. If you wish to discuss that matter, the following article may be useful as a discussion starter: A New Way to Tackle Gun Deaths. New York Times.
Although none of the recommendations in the article appear to bear directly on the Umpqua murders, it does seem to suggest some middle ground in the gun control debate. The Wired Word is not advocating a position in the debate. (A consultant to TWW who is knowledgeable about gun laws points out that, in at least one instance, the author of the article appears to not know that current law already includes a lifetime prohibition on gun possession for anyone convicted of domestic violence, and not the 10 years the author recommends.)
Responding to the News
As a class, decide if there is anything you might wish to do together to help people who suffer when "stuff happens" to them.
As an individual, consider what choices you can make in your life to be a peaceable and godly person, while still maintaining security for yourself and your family.

Closing Prayer
Thank you, Lord, for the Bible and the ways in which it helps us hear your word and decide how to deal with life today. In Jesus' name. Amen.

Pope Francis Speaks to the Powerful and the Poor

© 2015 The Wired Word

www.thewiredword.com

Last Tuesday, September 22, Pope Francis arrived in Washington, DC, for his first visit to America, during which he conducted mass, led prayer meetings, canonized a priest and spent time with children at a Catholic school in Harlem. He also met with President Barack Obama, addressed a joint session of Congress and the General Assembly of the United Nations, participated in an interfaith service at the 9/11 World Trade Center Memorial and visited prisoners at a correctional facility in the Philadelphia area.

The pope commended America, Congress and world leaders at the United Nations for their ideals and good works. He also called for greater cooperation to tackle urgent challenges that affect us all, including migration of refugees, poverty, religious extremism, injustice, hunger, human trafficking, the weapons and drug trade, willful destruction of the environment for short-term profit, protecting human freedoms and upholding the intrinsic value of all life.

He repeatedly emphasized "the common good" as the aim of all good legislators. That goal can only be achieved, said Pope Francis, when leaders and groups of people cooperate "in a spirit of subsidiarity and solidarity." He warned against "simplistic reductionism which sees only good or evil, or, if you will, the righteous and sinners," urging us to resist the temptation to categorize others in either/or terms that divide and polarize people into "us vs. them" camps.

Instead, the pontiff called for us to find "the courage and the intelligence" to address our common concerns together in order to "[restore] hope, right ... wrongs, maintain ... commitments, and thus [promote] the well-being of individuals and of peoples," adding that "we must constantly relate to others, rejecting a mindset of hostility in order to adopt one of reciprocal subsidiarity, in a constant effort to do our best."

In response to the pope's speech at the U.N., international speaker and author Lance Wallnau complained that the pope didn't use the opportunity presented by the invitation to speak before Congress and the U.N. to clearly present the gospel of Jesus Christ.

But in his message to the bishops in America, the pope said, "Wherever the name of Jesus is spoken, may the pope's voice also be heard to affirm that: 'He is the Savior'! ... My first word to you is one of thanksgiving to God for the power of the gospel ... I speak to you as the Bishop of Rome, called by God in old age ... to watch over the unity of the universal church and to encourage in charity the journey of all the particular churches toward ever greater knowledge, faith and love of Christ. ... I too know how hard it is to sow the gospel among people from different worlds ... I have not come to judge you or to lecture you. I trust completely in the voice of the One who 'teaches all things' (John 14:26). Allow me only, in the freedom of love, to speak to you as a brother among brothers. ... It is not about preaching complicated doctrines, but joyfully proclaiming Christ who died and rose for our sake."

More on this story can be found at these links:

Transcript: Read the Speech Pope Francis Gave to Congress. Time 

Full Text of Pope Francis' Speech to United Nations. PBS 

Pope Francis' Speech to the Bishops of the United States of America. New York Times 

Francis: When a Visitor Changes Your Home. Sojourners 

Lance Rant ... The News You Didn't Hear on Pope's Visit to USA! [video]. Lance Wallnau's Facebook page 

The Big Questions

1. In the media's coverage of the pope's visit, how much did you hear about Jesus? What was the content of the pope's message to America as you heard it? Why do you think the pope's speeches to political leaders "sounded" different from his messages to bishops, and again from his messages to "the least of these"?

2. Do you think the pope missed an opportunity to preach an evangelistic gospel message when he spoke to Congress and the United Nations last week? Does the pope have to make a direct "pitch" about Jesus, or is it enough for him to quote scripture and do things that Jesus might do, like have lunch with the homeless and visit prisons?

3. What is the core gospel message? How do we convey or communicate it effectively? Is our message essentially about securing our place in heaven and eternal life after this life is over? If we can explain how a person can begin a relationship with Jesus, is that the sum total of the gospel message?

4. If you were invited to speak to Congress or the United Nations, what would your message include? What would it exclude? If you wanted to evangelize a mixed group in such a large setting, how would you do it? Or if you would not attempt it, why wouldn't you?

5. Business consultant Lance Wallnau said in his Facebook video that the pope should have preached a Billy Graham-type sermon spelling out that salvation is only through Jesus' death and resurrection. We know that Billy Graham had conversations with several presidents, as have other Christian leaders such as Rick Warren. We are led to believe that some of those conversations dealt with the presidents' personal salvation and eternal destiny. Is it reasonable to assume that these Christian leaders spoke of nothing else when in the presence of the politically powerful?

Confronting the News With Scripture and Hope

Here are some Bible verses to guide your discussion:

1 Kings 22:13-14

The messenger who had gone to summon Micaiah said to him, "Look, the words of the prophets with one accord are favorable to the king; let your word be like the word of one of them, and speak favorably." But Micaiah said, "As the LORD lives, whatever the LORD says to me, that I will speak." (For context, read 22:1-28.)

When Ahab ruled the northern kingdom of Israel, he asked Jehoshaphat, ruler of the southern kingdom of Judah, to go to war against the king of Aram over disputed territory. Jehoshaphat agreed, but first wanted to know what the prophets of the Lord had to say about it.

The prophets who were called predicted that Ahab would be successful in his military campaign. Apparently, Jehoshaphat felt uneasy for some reason, because he wanted to know whether any other prophet had yet to weigh in on the matter. Then Ahab admitted that there was another prophet, Micaiah, whose prophecies were always negative toward him; that is why he had not been called.

Jehoshaphat asked that he be consulted, whereupon the prophet initially parroted the "PC" advice all the other prophets had given. Ahab insisted that Micaiah tell him "nothing but the truth in the name of the LORD" (22:16). So the prophet predicted disaster, and in the ensuing battle, Ahab was killed.

Questions: Have you ever been criticized for the way you spoke about the things of God? Did the criticism influence how you spoke about God and God's message thereafter? What obstacles do people face when they attempt to speak truth to power? How do you handle these obstacles when you face them? When other Christians disagree about what is the right message to bring to power, how do you decide what to say?

Luke 4:16-19, 21

When he came to Nazareth, where he had been brought up, he went to the synagogue on the sabbath day, as was his custom. He stood up to read, and the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written: "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." ... Then he began to say to them, "Today this scripture has been fulfilled in your hearing." (For context, read 4:16-21.)

As Luke concludes his account of the life of Christ, he says Jesus explained to his disciples all that is written about him in the law and the prophets concerning his suffering, death and resurrection, and how repentance for the forgiveness of sins in his name is to be proclaimed to all nations (Luke 24:25-32, 44-48). In Luke 4, Jesus points to one of those prophets, Isaiah, and declares that his prophecy about the bearer of good news has "today" been fulfilled -- that is, in Jesus himself. That prophecy does not specifically mention Jesus' death and resurrection, yet it is clearly very good news for the poor, the captive, the blind, the oppressed and the enslaved.

The gospel or "evangel" is literally "good news." Its background is the runner arriving at the palace with good news of victory in battle. The runner is the "evangelist"; proclaiming the good news is "evangelism." The smile on the king's face is the only response the runner needs to know that the message was heard and accepted. Is that all there is to the runner's life? Is that all there is in the life of the king? Of course not, but as far as the evangelistic element is concerned, the good news is all there is. Yet we have four "good news" accounts -- the gospels of Matthew, Mark, Luke and John, who chose to include much more that the "basics" of the good news.

Questions: What is the content of the good news? Where does Jesus begin to define the content of the gospel? What does it mean to declare the gospel today?

Matthew 5:1-2; 7:12, 28-29

When Jesus saw the crowds, he went up the mountain; and after he sat down, his disciples came to him. Then he began to speak, and taught them, saying, ... "In everything do to others as you would have them do to you; for this is the law and the prophets...." Now when Jesus had finished saying these things, the crowds were astounded at his teaching, for he taught them as one having authority, and not as their scribes. (For context, read chapters 5-7.)

Some Christians complained that Pope Francis did not invoke the name of Jesus often enough during his trip. He did, however, quote many scripture passages, among which was Matthew 7:12, to which he devoted considerable attention, stating that the Golden Rule "points us in a clear direction. Let us treat others with the same passion and compassion with which we want to be treated. Let us seek for others the same possibilities which we seek for ourselves. Let us help others to grow, as we would like to be helped ourselves."

Questions: Why do some people behave as though the only things that matter are the birth, death and resurrection of Jesus on earth? Why do others focus entirely on the teachings of Christ? How do the ethical teachings of Jesus fit in with his self-sacrifice to save us from sin, death and eternal punishment?

John 21:20-22

Peter turned and saw the disciple whom Jesus loved following them ... When Peter saw him, he said to Jesus, "Lord, what about him?" Jesus said to him, "If it is my will that he remain until I come, what is that to you? Follow me!" (For context, read 21:20-23.)

When Peter wanted to know what would happen to the other disciple (unnamed in John 21), Jesus asked Peter what business it was of his to question how another servant of God was called to serve; instead, Jesus said, he should focus on following Jesus himself.

Questions: What might happen to us when we become overly concerned about whether another believer or church is following God correctly? How can we guard against a competitive or critical spirit?

Matthew 28:18-20

And Jesus came and said to them, "All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything that I have commanded you. And remember, I am with you always, to the end of the age." (For context, read 28:16-20.)

These words of Jesus, spoken to his 11 disciples just before he ascended into heaven, are one version of what is commonly known as the Great Commission. The basic imperative verb is "make disciples," which is accomplished by going, baptizing and teaching. While other passages speak about proclaiming or bringing good news (e.g., Romans 10:14-15), those actions are not spelled out here.

Questions: How would you characterize the purpose of Pope Francis' visit to America -- was it more about preaching an evangelistic message, making disciples of all nations, teaching them to obey Jesus' commands, all of the above, none of the above or something else entirely? Which is easier for you: evangelizing or disciple-making? Does your church emphasize one more than the other? If you are weak in one area, what should you do about it?

For Further Discussion

1. Quickly scan as many of the following passages as time allows, considering the content of the messages each of these God-followers brought to people in power:

a, Moses to Pharaoh (Exodus 5:1-2; for context, see chapters 7-12)

b. Nehemiah to King Artaxerxes (Nehemiah 2:3-8) 

c. Esther to King Ahasuerus (Esther 7:3-4)

d. John the Baptist to King Herod (Matthew 14:3-4)

e. Jesus to Herod (Luke 23:8-9)

f. Jesus to Pilate (John 18:33-38)

g. Jesus to religious leaders (Matthew 22:15-22, 34-40)

h. Peter and John to the religious leaders (Acts 4:7-12)

i. Paul to King Agrippa (Acts 26:22-28)

What do these passages suggest about how we are to speak to those in power and what the content of our message might be?

2. Pope Francis stated in his remarks to the United Nations: "It is my duty to build bridges and to help all men and women, in any way possible, to do the same." On what biblical and theological foundation do you think the pope bases his understanding of what constitutes his duty? How do you think the pope's sense of his calling influenced the way he spoke to members of Congress and the U.N. General Assembly? Is the task of bridge-building one that all Christians share? Explain your answer. In what sense was Jesus a bridge-builder?

3. Comment on this from Serene Jones, President of Union Theological Seminary, and Rev. Dr. Amy Butler, Senior Pastor of Riverside Church: "What's revolutionary about Pope Francis is how he lives out his Christian faith through selfless good deeds, prophetic words to world leaders, and compassionate pastoral care. He embodies the mandate often credited to his namesake St. Francis, 'Preach the gospel daily, use words if necessary.' ... The Pope shows us that we in our churches don't have to change the Christian message to attract people. We simply have to live it. ... When we follow Francis' example of preaching the gospel daily while using words only when necessary, hearts will change, systems will change, and the world will change."(Full article here.)

4. Respond to this from TWW team member Doug Hargis: "The individuals that make up Christ's church have various gifts (Ephesians 4:11-13). It is clear from Paul's writings to the Corinthians that no one gift is possessed by everyone (I Corinthians 12:7-11, 29-30). Is Pope Francis a gifted evangelist? Is he a gifted prophet? If the answer is 'no' to either or both of these questions, then don't criticize him for not doing what he isn't gifted to do. It is obvious that he is gifted with cheerfully showing mercy (Romans 12:8). Jesus will say, 'Well done, good and faithful servant' because he shows mercy (using his gift) and he will not be reprimanded for not being an evangelist or a prophet if those are not his gifts. What is (are) your spiritual gift(s)? How can you use that gift this week?"

5. Comment on this about what the evangelist Dwight L. Moody reportedly said when he was criticized for the way he did evangelism: "I like the way I do evangelism better than the way you don't do evangelism!"

Responding to the News

This might be a time to consider how you as a Christian might speak to those in power. If God placed you in that position, how would you speak, and what do you think God would want you to say?

Closing Prayer

Help us, Lord, to speak graciously about and to others, that we may win a hearing for the good news of Jesus Christ among people of all nations, ethnicities, classes and ages. Amen.