Who I Was, Who I Am Becoming

by David Docusen | November 3, 2018 | Uncategorized

I have a thing for ships. This is Edward Moran’s “Ship at Sea, Sunset” painting.

Ships have been a prevailing metaphor for my journey of faith as I travel from who I was to who I am becoming.

It is fascinating to me that the ship in this picture does not have a motor, depending only on the wind to propel it toward the intended destination. You cannot see the wind, and I cannot “see” the Holy Spirit. I can feel the wind. I can feel the Holy Spirit (most days).

A Review of Isaiah 58:1-14 – God’s Heart for Equity and Justice

by David Docusen | August 2, 2018 | Uncategorized

Introduction

            Spiritual disciplines are practices that orient the heart and mind of followers of Christ to see past the distractions of our culture and uncover the heart of God.  Dallas Willard states, “Our plan for a life of growth in the life of the kingdom of God must be structured around disciplines for the spiritual life. A discipline is any activity within our power that we engage in to enable us to do what we cannot do by direct effort.”[1] God will faithfully lead his children to the things that matter to his heart, but each person must choose to orient their lives in a way that allows clear communication from God.

It is important to note that spiritual disciplines are not a requirement. Conversely, the practice of regular disciplines in the pursuit of a relationship with Jesus is a choice from each disciple. Disciplines help sharpen the focus of where we set our affections. James K.A. Smith states, “To be human is to love, and it is what we love that defines who we are.”[2]

Thomas Merton explored the discipline of solitude and noted that there is need for some sort of technique that brings the body and soul together, harmonizing their power, and bringing them into deep resonance.[3] In this case, solitude is practiced to fight the distraction that is present in a rapid-paced world. Likewise, Dallas Willard points out the importance of the discipline of silence. He states, “Total silence is rare, and what we today call ‘quiet’ usually only amounts to a little less noise. Many people have never experienced silence and do not even know that they do not know what it is.”[4] Through these disciplines of solitude and silence, Merton and Foster highlight practices that point directly to Jesus.

If disciples were to truly orient their lives to learn the heart of the Father, what would they find? A major role of shepherds and teachers in local congregations is to help their parishioners realize what is deeply important to the heart of God. The Scriptures uncover who stands at the center of all of our spiritual activity: Jesus Christ.[5] If this is true, it is important to see the way that Jesus lived his life, and explore what was truly important to Him.

In his book Rich Christians in an Age of Hunger, Ronald Sider challenges churches and parishioners to evaluate themselves in regards to their care for those who are poor and marginalized. He states, “Is there the same balance and emphasis on justice for the poor and oppressed in our programs as there is in Scripture?”[6] Sadly, all too often the answer to that question is a resounding no. The message of the Gospel demands attention in this area, because Jesus demanded that attention be given to the plight of the poor and marginalized.

When Jesus was asked what was most important to him in the expression of faith, he responded that he valued true love for God and others higher than anything else (Luke 10:27). In light of this, it is important to remember that loving others was given equal weight to loving God in the opinion of Jesus. This should cause Christians to truly consider the holistic message of the Gospel in relation to the way that they seek to understand their relationship with Jesus. Additionally, Jesus seemed to actually embody the plight of the poor as he told his disciples that any time they gave to the poor, they were actually giving to Jesus himself (Matthew 25:31-46). This does not sound like the words of a distant deity that is aloof or disconnected to the cries of the poor. This sounds like God himself is present with the poor, and if Christians want to be present with their Creator, they can find him among the weak and the marginalized.

The effort to follow Jesus should find expression in the lives of Christians by behavior matching that which they are studying. A discipline for the spiritual life is, when the dust of history is blown away, nothing but an activity undertaken to bring us into more effective cooperation with Christ and his Kingdom.[7] As this research project will seek to highlight, drawing closer to the heart of God will draw Christians to advocate for those that have been pushed to the margins. Closeness with Christ means understanding his heart for equity and justice.

Isaiah 58:1-5 – An Affront on Disingenuous Religious Activity

             The prophet Isaiah gives us a startling window into the relationship between spiritual disciplines and the things that truly matter to God in Isaiah 58. In this passage, the prophet is calling the nation of Israel to genuinely seek God. However, he does not simply ask for their genuine pursuit of God, he wants their outward expression of neighborliness to match the very heart of God himself.

It is important to note that this passage of scripture is directed to people that seem to genuinely desire to know God, express faithfulness, and have implemented disciplines into their regular routine that would show devotion to God. However, examination of this text shows that Isaiah is asking the people of Israel to devalue the practice of fasting food, while adding value to the discipline of fasting inequitable behaviors that bring division to God’s people and marginalize those that are most vulnerable in their community.

Isaiah 58:1 starts off emphatically by stating, “Shout with the voice of a trumpet blast. Shout aloud! Don’t be timid. Tell my people Israel of their sins!” The prophet is not attempting to speak calmly and quietly about the situation. Rather, he is shouting at the top of his voice for all to hear.[8] God is using Isaiah to call these seemingly faithful religions individuals into a deeper understanding of his heart. He is also sounding an alarm that this is a matter of life and death.[9]

Verse 2 continues by describing the sinful behaviors that were keeping them from truly expressing the heart of God. Isaiah continues,

“Yet they act so pious. They come to the Temple every day and seem delighted to learn all about me. They act like a righteous nation that would never abandon the laws of its God. They ask me to take action on their behalf, pretending they want to be near me.”

Isaiah is calling out the community of believers for neglecting their marginalized neighbors as they concurrently declare their commitment to God. Walter Brueggemann states, “These two verses establish the core problem of the community, namely, a hypocritical gap between the actual conduct of the community and the intention of the community expressed in worship.”[10]  The language in this passage is direct and offers biting criticism toward people that truly felt that they were offering acceptable sacrifices to God. However, God is forcefully showing that he does not want worship that stops at the surface and never reaches the heart. This passage echoes Amos 4:4-5, in which the poet chides his contemporaries for turning worship into an act of self indulgence void of ethical content.[11]

Isaiah opens this address with both urgency and passion to make sure that the community understands that this is no small matter. John Oswald observes, “It is nothing short of rebellion, which calls for the most dramatic action.”[12] One of the more pressing reasons for this call to repentance is that God has stopped responding to the religious activity of his people. He chooses to instead focus his attention on the fact that during their pious exercises, they are still involved in the exploitation and ill treatment of their employees.[13] Human ethical behavior is not called for to obtain God’s favor, but to enter into God’s work of service and love.[14]

The people respond to this harsh critique of their behavior by defending their activities. They present multiple observations and questions to God. The response that is given by God through the prophet leaves nothing to the imagination in what he is expecting from his people. Verse 3 continues,

“‘We have fasted before you!’ they say. ‘Why aren’t you impressed? We have been very hard on ourselves, and you don’t even notice it!’ “I will tell you why!” I respond. “It’s because you are fasting to please yourselves. Even while you fast, you keep oppressing your workers.”

This question and response clearly shows that God is not interested in their pretentious displays of affection. He longs for their heart to match his heart, and ritualistic public expressions of love will never replace his desire for shalom and justice for neighbors in their community that have been oppressed. Walter Brueggemann states, “The religious act of fasting, which can indeed be a serious act of faith, is here only a calculation.”[15] God does not want our spiritual disciplines to be acts of addition and subtraction. His economy does not use normal equations, as we see in the life of Jesus when he states that the last will come first and the first will come last in his kingdom (Matthew 20:16). God is reiterating his consistent theme throughout scripture that he can see what people are doing with their lives, not just their words. This type of worship offers no access to God, because God will not be moved by calculated manipulation.[16]

Richard Foster describes his journey from outward expression of faith to the inward transformation of genuine relationship with Jesus in his book The Freedom of Simplicity. He states, “For years I loved him and sought to obey him, but he remained on the periphery of my life. God and Christ were extremely important to me but certainly not the center.”[17] He continues, “I was deeply committed, but I was not integrated or unified.”[18] In the same way, the worshipping community in Isaiah 58 thought that they were expressing great devotion to God, only to come to the startling realization that their relationship with him was not integrated or unified. Foster was touched by God’s desire to be at the center of his heart. He states, “But slowly I came to see that God desired to be not on the outskirts, but at the heart of my experience.”[19]

This passage clearly shows why God is displeased with these acts of worship. As John Godingay observes, “There was a mismatch between people’s spiritual practice and the rest of their lives.”[20] The incongruity of the manner in which the people of Israel were expressing their faith and treating their neighbors was so egregious, God sent Isaiah to deliver this concise and poignant message of correction. Ultimately, this rebuke is in response to the tension between the interest of man and the interest of God.[21] This passage adds to the overarching narrative in the Bible that religious practices such as fasting are useless unless they are accompanied by work for a just and compassionate social order.[22]

Isaiah 58:4-5 continues to paint a dire picture for this worshipping community. The poet gives colorful language to the state of their hearts, while calling into question the way that they expect him to respond to their behavior. The prophet states,

“You humble yourselves by going through the motions of penance, bowing your heads like reeds bending in the wind. You dress in burlap and cover yourselves with ashes. Is this what you call fasting? Do you really think this will please the Lord?”

God is communicating through Isaiah in no uncertain terms that he can see past their religious activity and into their sin-filled hearts. Even though the people genuinely believe that these acts of worship should win them special favor with God, its real purpose is to gain ground in the struggle for power, position, and possessions.[23] God sees past all outward activity and to the heart and motive of his children. Through Isaiah, he is lovingly and forcefully calling them to repentance.

Richard Foster observes the way that Jesus calls out another worshipping community in the New Testament that was using fasting to try to curry favor with God, but their hearts were misguided in their affection. He states, “It is sobering to realize that the very first statement Jesus made about fasting dealt with the question of motive (Matthew 6:16-18). To use good things to our own ends is always the sign of false religion.”[24]

The passage that Foster recounts here is found in the context of Jesus’ famous teaching is often referred to as the Sermon on the Mount. As He taught his disciples on a hillside, a large crowd began to gather to hear this teaching. He used part of this time to address pure and genuine acts of discipline that lead to the heart of the Father. Matthew 6:16-18 states,

“When you fast, don’t make it obvious, as the hypocrites do, for they try to look miserable and disheveled so people will admire them for their fasting. I tell you the truth, that is the only reward they will ever get. But when you fast, comb your hair and wash your face. Then no one will notice that you are fasting, except your Father, who knows what you do in private. And your Father, who sees everything, will reward you.”

The fact that God did not respond to the disciplined act of fasting of this community does not mean that he is incapable of doing so or that his ears were deaf to their cries, it simply means that God was deliberately looking past their behavior to get to the heart of the matter.[25] Renovation of the heart is what God longs for in interaction with his people, not modification of their behavior. God does not respond to fasting; God responds to faith and faithfulness. Richard Foster concisely states, “”Fasting must forever center on God. It must be God-initiated and God-ordained.”[26]

Isaiah 58:6-11 – A Fast of Inequitable Practices

            Isaiah moves on to describe the type of fasting and behavior that the Lord truly desires after putting the community on notice in the first five verses of Isaiah 58. Verses 6-7 state,

“No, this is the kind of fasting I want: Free those who are wrongly imprisoned; lighten the burden of those who work for you. Let the oppressed go free, and remove the chains that bind people. Share your food with the hungry, and give shelter to the homeless. Give clothes to those who need them, and do not hide from relatives who need your help.”

The prophet is encouraging this community to devalue the personal act of fasting from food and embrace the corporate act of fasting from inequitable practices that target those that are oppressed. Yahweh challenges the powerful members of the community not only to free people from bondage to debt but also to avoid practices that can get people into more bondage.[27]

The poet is asking the God-centered community to treat their employees in a way that values them as human beings, not just as agents that can bring profitability to their organization. He is asking those that reside in the position of power to allow those that have been oppressed to go free. He is requiring that this worshipping community would care about justice and establishment of shalom for all to be a reality.

John Oswalt states, “If they want to deprive themselves, let them do it for the sake of the oppressed, the needy, and the helpless, not for the sake of their own religiosity.”[28] He continues, “The prophet says God would much rather we show our devotion to him by alleviating hunger in others.”[29] The neglect of the poor and oppressed has historically wounded our communities, yet the words of Isaiah give us the directions for healing and for creating the possibility of health for all through the true fast God desires.[30]

Verse 8 introduces an important transition that refers back to the initial challenge, while offering hope for the future. It states, “Then your salvation will come like the dawn, and your wounds will quickly heal. Your godliness will lead you forward, and the glory of the Lord will protect you from behind.” It is important to highlight the fact that the Lord has been ignoring the religious activity of the community when it did not also include a genuine spirit, but when their hearts are turned to the things that matter to his heart, his response is to quickly respond.

If and then are two words that are important to consider when exegeting scripture. This means that something has preceded the words on the page, and also carries a consequence one way or another. This particular use of then refers to the challenge that God has given the Israelites through Isaiah to come to him with purity and proper motives in their worship. Verse 8 introduces the image of light that breaks through darkness to illuminate the path to genuinely please God. The light that is promised here is not the light of absolute certainty, but one of hope, confidence, trust, and self-giving love, and no darkness can put it out.[31] When people share their food, their homes and their clothes, that is when they will find light and healing according to God’s path that he is laying before the Israelite community in this passage.[32]

The imagery of light is introduced here, as well, breaking through the darkness like the sun illuminating a new day. This newfound fixation of their hearts upon God brings the benefits of healing, faithful direction, and protection from the Lord. Coming directly after a full-voiced affront on their religious activity, this passage is pregnant with promise and hope for the future if they choose the path that God has prepared. John Oswalt states, “Coupled with the promise of light in the dark is the promise of guidance and sustenance in the desert.”[33]

God had clearly chosen to willfully ignore the cries of the Israelites when they were engaging in self-serving worship. However, the language of verse 9 shows the speed in which God responds to the things that align with his passion and love. It states, “Then when you call, the Lord will answer, ‘Yes, I am here,’ he will quickly reply. Remove the heavy yoke of oppression. Stop pointing your finger and spreading vicious rumors!” God will not move toward outward piety that is not accompanied by a genuine heart.

The poet reminds the Israelites that they have a responsibility yet again to their neighbors by pointing out that they need to abstain from oppressive activities, blaming others unjustly, and spreading needless and harmful gossip among their community. The heartfelt worship of God will produce neighborliness that will impact the entire community and encourage unity and joy. Any other behavior is divisive and harmful. Kwesi Dickson states that this type of behavior, “encompasses the symbolic and verbal means of disparaging one’s fellow human beings; to behave in this way towards others is to treat them as if they were not children of God.”[34]

Isaiah turns his attention to behavior that honors God and displays neighborliness, while continuing to fill this community with hope in the form of God’s pleasure toward them as they engage in healing behaviors. Verses 10-11 state,

“Feed the hungry, and help those in trouble. Then your light will shine out from the darkness, and the darkness around you will be as bright as noon. The Lord will guide you continually, giving you water when you are dry and restoring your strength. You will be like a well-watered garden, like an ever-flowing spring.”

Leon Morris states, “The function of light is to shine precisely in the darkness, to oppose darkness, to dispel darkness.”[35] This charge from the prophet accurately assesses the inequities in the community between the powerful and those that are less privileged and requests that their beliefs would inform their behavior in a way that brings equal opportunity for each member of the Israelite family. The promise that is present in this passage is that Yahweh will give light to a community of justice and compassion.[36] Additionally, Isaiah is asking for the community to reframe their view toward the poor and marginalized. He longs for the less fortunate among them to be seen as a part of the family, not as a burden – or worse yet – a lower class that can be oppressed for their personal gain. Oppression of the poor and the weak will not stop ultimately until they are no longer seen as objects of scorn and contempt, or as pitiable victims.[37]

Isaiah 58:12-14 – Restorers, Rebuilders, and Rest

            The imagery is changed in verse 12 to address the topic of community-wide change. He states, “Some of you will rebuild the deserted ruins of your cities. Then you will be known as a rebuilder of walls and a restorer of homes.” It is important to note that Isaiah starts off this hope-filled verse by classifying that God will only use some in a way that is so full of influence and power that they are able to bring lasting change to entire cities. This is a powerful reminder that each person has the ability to choose whether or not they will allow God to captivate every part of their heart, life, and spirit. If they choose this God-ordained path of personal accountability and commitment, he clearly states that the entire community might look at them as one that establishes shalom by their behavior and actions. The people addressed will have the energy, fortitude, and resources from God that arise from genuine neighborly investment in the community. [38]

It is important to note the clear path that Isaiah has laid out for the Israelite community. At first glance, this passage could be viewed as a call to social justice. While it is clear that God cares about inequities that were dividing this community, this passage carries a nuanced call to accountability that leads the worshiping community back to the heart of Yahweh. Isaiah is calling out their disingenuous worship because it is self-serving as opposed to God-honoring. He highlights the cause to care for the poor as a way of showing how much more he values each individual rather than an elaborate group fast.

The worshipers will eat again, but their temporary fast does nothing to care for the poor that are perpetually hungry for both food and justice. The path continues to unfold as Isaiah says that there will be some that will be so closely attuned to the heart of Yahweh that he will call them to lead efforts that bring hope and healing to entire cities. The poet forcefully admonishes this worshiping community as a way of showing them that if they will choose God personally, he will use some of them to lead a citywide restoration project that brings peace and justice to a broken and divided community. The imagery of shalom is introduced in the form of rebuilt cities and homes that have been restored.

The final portion of this passage takes an unexpected turn by addressing the discipline of observing the Sabbath. Verses 13-14 state,

“Keep the Sabbath day holy. Don’t pursue your own interests on that day, but enjoy the Sabbath and speak of it with delight as the Lord’s holy day. Honor the Sabbath in everything you do on that day, and don’t follow your own desires or talk idly. Then the Lord will be your delight. I will give you great honor and satisfy you with the inheritance I promised to your ancestor Jacob. I, the Lord, have spoken!”

In the preceding verses, Isaiah forcefully asked the Israelites to push aside the practice of disciplines that do not carry a genuine expression that pleases Yahweh. Instead, he has asked them to fast oppressive behaviors that keep members of their community in the devastating cycle of poverty. He highlights promises to his people that ruin and destruction are not the last word for the fallen human race.[39] Isaiah paints a picture of citywide renewal that will spring forth through their God-honoring behaviors and practices. Finally, after such a thrilling journey from repentance to joy, God lovingly reminds them that they cannot and should not attempt to do all of this reparation work without choosing the discipline of taking one day per week to rest, reflect, and allow the Spirit to reenergize their work. The Sabbath, therefore, becomes a delight, not a legalistic requirement.[40]

Misguided Affection

             The people that Isaiah addresses in this passage of scripture were keenly committed to expressing their devotion to God. The trouble was that they were blindly so.[41] The rebels and sinners that are referred to in these passages sought God with devotion every day.[42] This is a startling reminder that each follower of Christ must test their motives and ask for purity just as the Psalmist, David, requested to God in Psalm 51:10. He says, “Create in me a clean heart, O God. Renew a loyal spirit within me.”

Spiritual disciplines awaken the senses and heal the spiritual awareness of disciples of Christ. Finding places of quiet reflection allow for God to highlight areas of our lives that can be identified as misguided affection. Every disciple that longs to be a rebuilder of cities and a restorer of homes must first choose to allow God to impact their daily lives in a way that brings personal healing through repentance. Thomas a’ Kempis speaks to the practice of spiritual disciplines in his classic work The Imitation of Christ. He states,

“The more a man hath unity and simplicity in himself, the more things and the deeper things he understandeth; and that without labour, because he receiveth the light of understanding from above. The spirit which is pure, sincere, and steadfast, is not distracted though it hath many works to do, because it doth all things to the honour of God, and striveth to be free from all thoughts of self-seeking.”[43]

These moments of intimacy between the Father and his children can be viewed as time to simply recalibrate our lives to allow God to remain at the center of all religious activity. Isaiah was challenging the Israelites to understand that God cared much more about their treatment of others than he did about their vigorous public expressions of worship. Better to share their food (and their homes and clothes) than forgo their food in their expression of worship to God.[44]

It would be an egregious error to read Isaiah 58:1-14 and come to the conclusion that God does not take interest in the spiritual discipline of fasting.             If this passage is an affront on misguided affection, it also highlights the way that God responds quickly to those that genuinely pursue him. The act of abstaining from something to focus attention on God can only be viewed as a benefit to our spiritual growth if that is also accompanied by a willingness to behave in a way that promotes neighborliness and joy. Dallas Willard states, “This discipline teaches us a lot about ourselves very quickly. It will certainly prove humiliating to us, as it reveals to us how much our peace depends upon the pleasures of eating.” [45]

Additionally, a group fast can be a wonderful and powerful experience provided there is a prepared people who are of one mind in these matters.[46] God does not want our spiritual fervor, however, to replace our call to simply love our neighbors well and treat people with equity and kindness. As a community genuinely seeks God through a corporate fast, they learn how to suffer happily as they feast on God.[47]

Influence, Power, and Equity

The prophet had forceful words for those in the worshiping community that sat in positions of influence and power, yet chose to impose inequitable work conditions upon their neighbors that were poor and marginalized. John Goldingay observes that employers that refuse to practice spiritual discipline in their own lives seem to have a direct link to their instinct to ill-treat their employees.[48] It seems as if those that offered jobs viewed the poor as something less than an equal part of the family. This is not only an offense to

these individuals; this is an offense to God. All of God’s children carry the same distinct family trait: they were created in the image of the Father.

The wealthy should not feel compelled to feel guilty for being successful. Willard speaks to this topic by addressing the rich and powerful very directly. He states, “No one can give what they do not possess. If giving is good, having is also good – providing one’s spiritual balance is retained. If giving much is good, having much is also good. If giving more is good, having more is also good.”[49] God can and will use the wealthy, and powerful in any given culture, if they are willing parties to his plans. Spiritual disciplines that genuinely point to the Father afford influential leaders of society the privilege of listening for God to lead and direct as to how he wants to use them to distribute wealth and opportunity equitably across the community.

Those that hold the keys to the business community have the ability to equitably distribute the elemental resources that are necessary to life.[50] Isaiah 58 deeply challenges the temptations of our current society, especially affluent business owners that are short on neighborliness.[51] Sadly, we find ourselves in a world where few people are rich and powerful, while many are poor and weak.[52]

Jesus says that it is extremely difficult for a rich man to truly grasp the holistic message of the Gospel (Mark 10:25). This is, in part, because a great expectation of residing in the Kingdom of God is the willingness to share resources (Acts 2:42-47). Spiritual practices raise questions about what a person really wants and whether all their wants are compatible and whether they are capable of doing something regularly that they don’t want or feel like doing.[53] One great issue at the heart of Isaiah 58 is that the community receives the grace of God, and then it is expected to flow out of the worshipers onto everyone around.[54] This is an important message for those who have the ability to allow the Holy Spirit to lead them to creatively create opportunities that will result in various resources flowing into high poverty neighborhoods in their community.

Conclusion

Isaiah 58:1-14 gives a powerful admonition to a community of worshipers that were zealous and boisterous in their spiritual disciplines. However, the act of fasting is not what moves God to advocate on their behalf. God is drawn to individuals – to communities – whose hearts are willing and open to learn about matters that are close to his heart. Simply put, God would rather a person fast inequitable behavior over a lavish food-fast that was is practiced with impure motives. However, when the believing community is genuinely engaging with the heart of the Father, a natural reaction will be for that community to care for each other well. Neighborliness is a natural outflow of time spent with God. Equitable practices flow down stream naturally when the river of God is allowed to flow unimpeded in and through the lives of his children.

Dallas Willard states, “ A successful performance at a moment of crisis rests largely and essentially upon the depths of a self wisely and rigorously prepared in the totality of its being— mind and body.”[55] Individuals are in charge of their own spiritual growth. They have been given the opportunity to respond to the call of God in their lives to take stock of their own life. Disciples of Jesus are expected to regularly implement disciplines that will afford them the opportunity to search their heart and allow the light of Christ to shine where wickedness may be laying discreetly in the dark corners of their lives.

God’s nature is to give himself away to those who can never repay him. There is no clearer evidence of the presence of God in a person’s life than a replication of that same behavior.[56] Spiritual practices inspire disciples of Christ to joyfully take on unnatural behaviors that result in unnatural wisdom, understanding, and power from God.

Jesus speaks to this natural pattern of inward growth that leads to an outward expression of genuine faith in John 15:5. He states, “I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing.” Healthy spiritual disciplines point individuals and communities to the heart of the Father, producing fruit privately and publicly for the glory of God and the benefit of their neighbors.

Bibliography

A’Kempis, Thomas. The Imitation of Christ. Grand Rapids, MI: Christian Classics           Ethereal Library.

Blenkinsopp, Joseph. Isaiah 56-66: A New Translation with Introduction and        Commentary. New York: Doubleday, 2003.

Brueggemann, Walter. Isaiah 40-66. Westminster: John Knox Press, 1998.

Chase-Ziolek, Mary. 2005. “Repairing, restoring, and revisioning the health of our             communities: the challenge of Isaiah 58.” Ex Auditu 21, 150-164. ATLA Religion             Database with ATLASerials, EBSCOhost (accessed March 11, 2017).

Dickson, Kwesi A. 1988. “He is God because he cares: Isaiah 58:1-12.” International        Review Of Mission 77, no. 306: 229-237. ATLA Religion Database with             ATLASerials, EBSCOhost (accessed March 12, 2017).

Foster, Richard J. Celebration of Discipline: The Path to Spiritual Growth. San       Francisco: Harper & Row, 1988.

Foster, Richard J. Freedom of Simplicity. New York, NY: HarperPaperbacks, 1998.

Gaiser, Frederick J. 2016. “The delight of the Sabbath: an exegetical/homiletical study of    Isaiah 58.” Word & World 36, no. 3: 228-236. ATLA Religion Database with             ATLASerials, EBSCOhost (accessed March 11, 2017).

Goldingay, John. Isaiah for Everyone. Louisville, KY: Westminster John Knox Press,       2015.

Goldingay, John. The Theology of the Book of Isaiah. Downers Grove, IL: IVP Academic,             2014.

Goldingay, John. Isaiah. Grand Rapids, MI: Baker Books, 2012.

Hanson, Paul D. Isaiah 40-66. IBC; Louisville: John Knox, 1995.

Merton, Thomas, and Christine M. Bochen. Learning to Love: Exploring Solitude and      Freedom. San Francisco, CA: Harper, 1998.

Morris, Leon. The Gospel According to John. Grand Rapids, MI: Eerdmans, 1971.

Oswalt, John N. The Book of Isaiah: Chapters 40-66. Grand Rapids, MI: Eerdmans, 2006.           Kindle.

Sider, Ronald J. Rich Christians in an Age of Hunger: Moving from Affluence to     Generosity. Nashville: W Pub. Group, 1997.

Smith, James K. A. Desiring the Kingdom: Worship, Worldview, and Cultural Formation.            Grand Rapids: Eerdmans, 2009.

Willard, Dallas. The Divine Conspiracy: Rediscovering Our Hidden Life in God. San         Francisco: Harper San Francisco, 1998.

Willard, Dallas. The Spirit of the Disciplines. New York: HarperSanFrancisco, 1991.

Vanhoozer, Kevin J., and Owen Strachan. The Pastor as Public Theologian: Reclaiming    a Lost Vision. Grand Rapids, MI: Baker Academic, 2015. Kindle.

            [1] Dallas Willard. The Divine Conspiracy: Rediscovering Our Hidden Life in God. San Francisco: Harper San Francisco, 1998. 353.

            [2] James K. A. Desiring the Kingdom: Worship, Worldview, and Cultural Formation. Grand Rapids: Eerdmans, 2009. 51.

            [3] Thomas Merton, and Christine M. Bochen. Learning to Love: Exploring Solitude and Freedom. San Francisco, CA: Harper, 1998. 321.

            [4] Dallas Willard. The Spirit of the Disciplines. New York: HarperSanFrancisco, 1991. 162.

            [5] Kevin J. Vanhoozer, and Owen Strachan. The Pastor as Public Theologian: Reclaiming a Lost Vision. Grand Rapids, MI: Baker Academic, 2015. Location 2895. Kindle.

            [6] Ronald J. Sider. Rich Christians in an Age of Hunger: Moving from Affluence to Generosity. Nashville: W Pub. Group, 1997. 68.

            [7] Dallas Willard. The Spirit of the Disciplines. 156.

            [8] John N. Oswalt. The Book of Isaiah: Chapters 40-66. Grand Rapids, MI: Eerdmans, 2006. Location 9754. Kindle.

            [9] Walter Brueggemann. Isaiah 40-66. Westminster: John Knox Press, 1998. 186.

            [10] Ibid., 186.

            [11] Ibid., 187.

            [12] John Oswalt. The Book of Isaiah, Chapters 40-66. 9762.

            [13] John Goldingay. The Theology of the Book of Isaiah. Downers Grove, IL: IVP Academic, 2014. 87.

            [14]Frederick J. Gaiser 2016. “The delight of the Sabbath: an exegetical/homiletical study of Isaiah 58.” Word & World 36, no. 3: 228-236. ATLA Religion Database with ATLASerials, EBSCOhost (accessed March 11, 2017).

            [15] Walter Brueggemann. Isaiah 40-66. 188.

            [16] Ibid., 188.

            [17]Richard J. Foster. Freedom of Simplicity. New York, NY: HarperPaperbacks, 1998. 80.

            [18] Ibid., 80.

            [19] Ibid., 80.

            [20] John Goldingay. Isaiah for Everyone. Louisville, KY: Westminster John Knox Press, 2015. 223.

            [21] Paul D. Hanson. Isaiah 40-66. IBC; Louisville: John Knox, 1995. 204.

            [22] Joseph Blenkinsopp. Isaiah 56-66: A New Translation with Introduction and Commentary. New York: Doubleday, 2003. 88.

            [23] John Oswalt. The Book of Isaiah, Chapters 40-66. 9750.

            [24] Richard J. Foster. Celebration of Discipline: The Path to Spiritual Growth. San Francisco: Harper & Row, 1988. 54.

            [25] John Goldingay. The Theology of the Book of Isaiah. 133.

            [26] Richard J. Foster. Celebration of Discipline: The Path to Spiritual Growth. 54.

            [27] John Goldingay. Isaiah. Grand Rapids, MI: Baker Books, 2012. 327.

            [28] John Oswalt. The Book of Isaiah, Chapters 40-66. 9902.

            [29] Ibid., 9963.

           [30] Chase-Ziolek, Mary. 2005. “Repairing, restoring, and revisioning the health of our communities: the challenge of Isaiah 58.” Ex Auditu 21, 150-164. ATLA Religion Database with ATLASerials, EBSCOhost (accessed March 11, 2017).

            [31] John Oswalt. The Book of Isaiah, Chapters 40-66. 9978.

            [32] John Goldingay. The Theology of the Book of Isaiah. 133.

            [33] John Oswalt. The Book of Isaiah, Chapters 40-66. 9979.

            [34] Kwesi A. Dickson. 1988. “He is God because he cares: Isaiah 58:1-12.” International Review Of Mission 77, no. 306: 229-237. ATLA Religion Database with ATLASerials, EBSCOhost (accessed March 12, 2017).

            [35] Morris, Leon. The Gospel According to John. Grand Rapids, MI: Eerdmans, 1971. 2166. Kindle.

            [36] Walter Brueggemann. Isaiah 40-66. 192.

            [37] John Oswalt. The Book of Isaiah, Chapters 40-66. 9960.

            [38] Walter Brueggemann. Isaiah 40-66. 192.

            [39] John Oswalt. The Book of Isaiah, Chapters 40-66. 9998.

            [40] Frederick J. Gaiser 2016. “The delight of the Sabbath: an exegetical/homiletical study of Isaiah 58.” 236.

            [41] John Goldingay. Isaiah. 325.

            [42] John N. Oswalt. The Book of Isaiah, Chapters 40-66. 9769.

            [43] Thomas A’Kempis. The Imitation of Christ. Grand Rapids, MI: Christian Classics Ethereal Library. 94.

            [44] John Goldingay. The Theology of the Book of Isaiah. 112.

            [45] Dallas Willard. The Spirit of the Disciplines. 166.

            [46] Richard Foster. The Celebration of Discipline. 50.

            [47] Dallas Willard. The Spirit of the Disciplines. 167.

            [48] John Goldingay. Isaiah for Everyone. 224.

            [49] Dallas Willard. The Spirit of the Disciplines. 199.

            [50] Walter Brueggemann. Isaiah 40-66. 189.

            [51] Ibid., 190.

            [52] Dallas Willard. The Spirit of the Disciplines. 195.

            [53] John Goldingay. Isaiah for Everyone. 223.

            [54] John N. Oswalt. The Book of Isaiah, Chapters 40-66. 9746.

            [55] Dallas Willard. The Spirit of the Disciplines. 4.

            [56] John N. Oswalt. The Book of Isaiah, Chapters 40-66. 9905.

Religious Leaders & the Poor (Mark 12:38-13:2)

by David Docusen | August 2, 2018 | Uncategorized

**This is an academic paper written for my Doctor of Ministry program at Southeastern University. The formatting is weird (bullet numbers, spacing, etc.) but my only desire is to give this an online home, with the hope that it may benefit some. God cares so deeply for the poor and marginalized, and he’s not nearly as impressed religious systems as we are…  I hope this is a blessing to those who take the time to read and consider the story from Mark’s Gospel. All footnotes are found at the very end and correspond with the number in the body of the writing.

1. Introduction

Mark 12:38-13:2 is an astounding overview of the final recorded scenes of the public ministry of Jesus after his triumphal entry into Jerusalem. The context of this passage includes interaction between Jesus, influential Jewish religious leaders, an unnamed widow, a curious crowd, and his disciples. Preceding this passage, Jesus called a group of disciples to follow him, healed a number of people, taught in parables, and calmed raging seas. Upon his entrance into Jerusalem, Jesus promptly infuriated religious leaders by driving money changers out of the temple and criticized scribes that found great pleasure in their lofty and influential positions in society.[1] This story is also captured in Luke 20:45-21:4. Both accounts reveal the compassionate heart of God toward the poor and the harsh consequences that accompany religious leaders that misdirected their affection away from the covenant community and toward a lifestyle of acquisitiveness and extraction.

1. World Behind the Text

The authorship of the Gospel of Mark has confounded biblical scholars and historians for generations. The document itself gives no name for the author, no date of writing, and no place or reason for the writing.[2] Additionally, scholars are not in agreement about any of the specific circumstances for the writing of the Gospel of Mark.[3] As such, the document itself must be explored in conjunction with the other gospel accounts found in the books of Matthew, Luke, and John.

Mark’s account is heavily narrative, conveying the feeling of fast-paced action.[4] Brian Blount states,

The apocalyptic premise that God’s strategic objective was to do battle with the   forces of chaos and destruction in order to bring humankind into relationship with   God, and thereby to save it, could not be explained by theoretical propositions or encyclopedic statistics; it had to be narrated.”[5]

Willem Vorster states plainly, “I am convinced that for the purpose of determining the literary activity of Mark, the genre of his book and the interpretation thereof, it is of no value to know who Mark actually was.”[6] In regard to the date of writing, scholars allow for a wide range of time for the date of writing of the Gospel of Mark. Any time between A.D. 50 and 75 can be argued as an accurate date, and there should be no compelling basis for being more precise.[7]

Immediately before the story moves to the interaction between Jesus and religious leaders in 12:38, Jesus engaged in a public discourse with an expert in religious law. This unnamed man asked Jesus to identity the greatest commandment out of approximately 600 religious laws. Jesus replies in 12:29-31 by stating,

“The most important one,” answered Jesus, “is this: ‘Hear, O Israel: The Lord      our God, the Lord is one. Love the Lord your God with all your heart and with      all your soul and with all your mind and with all your strength.’ The second is      this: ‘Love your neighbor as yourself.’ There is no commandment greater than these.” (New Living Translation)

Mark 12:28-34 stands as a concise call to disciples of Christ to model their behavior in a way that expresses passion and dedication to God first and foremost, but quickly moves into the importance of our communal responsibility to love our neighbors with equal passion. This charge is given to ensure a balanced life of faith that is equal parts spiritual and physical. The intangible expression of faith meets the earthiness of loving fellow sons and daughters of God.

N.T. Wright states, “If we truly lived like that for a single day, God’s kingdom would have come on earth as it is in heaven.”[8] Additionally, James K. A. Smith states, “To be human is to love, and it is what we love that defines who we are.”[9] The call to loving God with full passion and commitment is paired with recognition that behavior toward their neighbor is of utmost importance to Jesus. As Smith affirms, the object of our affection will shape our lives in various ways. Jesus’ call to loving God and others produces both spiritual and relational health for residents of the kingdom of God.

The philosophical framework that Jesus presents of loving God with full passion and neighbors with equal force sets up a stunning scenario in 12:38-44 as an impoverished widow is highlighted as a physical representation of the way the religious leaders had lost their way by choosing public honor and recognition over caring for the most vulnerable among their community. Dallas Willard states, “We can only love adequately by taking as our primary aim the integration of our rule with God’s. That is why love of neighbor is the second, not the first, commandment and why we are told to seek first the kingdom, or rule, of God.”[10] The religious leaders in 12:38-44 lost their first love and the consequences of their misguided affection would be severe.

III. Contextual Analysis

1. Beware of Pious Religious Teachers (12:38-40)

              Jesus also taught: “Beware of these teachers of religious law! For they like to       parade around in flowing robes and receive respectful greetings as they walk in       the marketplaces. And how they love the seats of honor in the synagogues and      the head table at banquets. Yet they shamelessly cheat widows out of their    property and then pretend to be pious by making long prayers in public. Because of this, they will be more severely punished.”

The full force of Jesus’ disappointment and ire is aimed at a group of religious leaders that were referred to in this day as “scribes,” a class of people trained to interpret the Old Testament law for the life of the people.[11] It is important to note that the imperative verb, “beware,” is in the second person plural. Insofar as the warning is an attack against the scribes, it is addressed to the gathered crowd in the Temple still assumed to be present in the Marcan context.[12] The hearers of this shocking interaction between Jesus and the religious leaders would then also serve to be a warning to all that were listening. Jesus was demanding that the practice of false piety had no place in the new kingdom that was being established. He wanted the fullness of their love that included inward devotion to God and outward expression of neighborliness to members of their community (12:28-34).

The scribes had given their professional lives to attaining an elite status in their community as experts in religious law. This position came with benefits of extraordinary cultural influence and power. Scribal teachers of the law enjoyed all the fame and outward honor that their unquestioned intellectual mastery of Scripture brought to them.[13] In rabbinic teaching, all the Jews were to rise at the approach of a scribe, the only exception being the worker on the job.[14]  Additionally, scribes wore white linen robes reaching to their feet as a sign of their devotion to the law and their special place in Jewish life.[15] Leon Morris states, “The long robes the scribes wore were a sign of distinction and marked the wearers as gentlemen of leisure, for anyone who worked for his living would not be cumbered with such clothing.”[16] The religious community was clamoring for physical representations of godliness and the scribes were more than willing to enjoy the benefits of being the object of their affection and adoration.

However, the adulation that accompanied their influential positions within this culture also led to misguided affection that produced a hunger for greed and extraction. Geoffrey Smith states,

The extent of their faith runs no deeper than religious displays: flowing robes,      respectful greetings, seats of honor in the synagogue and at banquets. But Jesus      singles out one particular sinister activity of the scribes that reveals the        horrendous nature of their hypocrisy: They devour widows’ houses, covering up       their crimes with still more superficial piety – their long prayers.

Jesus uses the introduction of widows here to give a specific example of a larger problem. Widows, in this passage, represent the plight of the poor and marginalized that co-existed in community with the powerful and influential. However, it is important to note that the lofty positions that the scribes attained did not come from their own ability to generate wealth from their profession. They depended on the generosity of the community to sustain their day-to-day lives. Widows were a prime target for many scribes to extract resources for their personal gain. Leon Morris states,

It was forbidden to scribes to accept money for teaching. They must, and did,       make their knowledge available without charge. But there was nothing to stop      people making gifts to teachers and this was regarded as meritorious. Evidently   some of the scribes encouraged aged impressionable widows to make gifts      beyond their means.[17]

It is not exactly known what it meant to “shamelessly cheat widows out of their property.” Neither are the details of this practice clearly defined in the Biblical text. Scholarly opinion is also divided.[18] Morris suggests that some of the scribes encouraged widows to make gifts beyond their means. Joachim Jeremías states the the practice of cheating widows out of their property “is much more likely to refer to the scribes’ habit of sponging on the hospitality of people of limited means.”[19] Whichever position is taken in the reading of this passage, the reader should expect that whoever or whatever is the object of the devouring, it will be completely consumed as a result. In financial matters, a devoured victim would be left penniless.[20]

James 3:1 refers to the warning for those that long to be teachers by stating, “Dear brothers and sisters, not many of you should become teachers in the church, for we who teach will be judged more strictly.” James included himself in this warning and it would have served the teachers of religious law in this context to carefully consider such wisdom, as well. However, they proceeded to enjoy the benefits of leadership without the respect for God and his statutes that would lead to a healthy and thriving relationship with God and man. Alan Cole states, “For those who accept the Bible as a rule of faith and conduct, there is no excuse for disobedience.”[21] He continues, “The widow and orphan should above all others have been the objects of their compassion and prayer because they are the objects of God’s special concern and instead, they robbed them.[22]

Jesus had harsh words for religious leaders throughout his entire public ministry. Their practices of outward expression, while being void of any spiritual depth, were detestable to him. He delivers another crushing blow to their system of greed and extraction in Matthew 23:25-26 by stating,

What sorrow awaits you teachers of religious law and you Pharisees. Hypocrites!          For you are so careful to clean the outside of the cup and the dish, but inside you   are filthy – full of greed and self-indulgence! You blind Pharisee! First wash the inside of the cup and the dish, and then the outside will become clean, too.

Scribes would often employ a strategy of distraction to misdirect attention away from their practice of acquisitiveness by engaging in lengthy times of public prayer. Jesus publicly condemns such prayers in verse 40 by stating that they “pretend to be pious by making long prayers in public.” Morris refers to this practice by stating, “Their prayers featured length rather than depth; they were prayers that gave the illusion of piety, but as they were offered in pretense they availed nothing before God.”[23]

Jesus foreshadows a striking blow that he delivers in 13:1-2 regarding the destruction of the temple by stating in verse 40, “Because of this, they will be more severely punished.” The religious leaders allowed their affection to be swayed by the things of the world and away from their wholehearted love for God. James K. A. Smith states, “To be human is to love, and it is what we love that defines who we are.”[24] The call to loving God with full passion and commitment is paired with recognition that behavior toward their neighbor is of utmost importance to Jesus. As Smith affirms, the object of our affection will shape our lives in various ways. Jesus’ call to loving God and others produces both spiritual and relational health for residents of the kingdom of God. N.T. Wright states, “If we truly lived like that for a single day, God’s kingdom would have come on earth as it is in heaven.”[25]

It is important to note that every member of the community of scribes would not have been as morally reprehensible as the ones that Jesus castigated in this passage. 12:28-34 ends on a positive note with Jesus offering hope to this religious leader that asked which of the commandments was the greatest. Verse 34 depicts Jesus acknowledging that the scribe had engaged in this discourse with wisdom and genuine desire to learn and grow. His statement, “you are not far from the Kingdom” is deliberately ambiguous and was undoubtedly intended to provoke reflection.[26] The open-ended conclusion to this conversation undoubtedly leaves the scribe with much to consider in light of the context of the religious customs that were in place in this day. Instead of a general blow to all religious leaders of this day, the words of Jesus in 12:38-39 should be understood as a criticism of the abuses in practice and motivation that were a temptation for the scribal class.[27]

1. Contrasting Gifts to the Temple (12:41-44)

              Jesus sat down near the collection box in the Temple and watched as the crowds dropped in their money. Many rich people put in large amounts. Then a poor widow came and dropped in two small coins. Jesus called his disciples to him and         said, “I tell you the truth, this poor widow has given more than all the others who          are making contributions. For they gave a tiny part of their surplus, but she, poor as she is, has given everything she had to live on.

The scene moves to the section of the temple that is set aside for financial offerings to be deposited. Leon Morris describes this ornate setting at the temple by stating, “The treasury was apparently the name given to a section of the court of the women where there were thirteen trumpet-shaped shaped collection boxes, each with an inscription indicating the use to which its contents would be put.[28] Offerings were given in a very public manner and Jesus carefully observed the actions of those bringing their gifts to the temple. Verse 41 simply states, “Many rich people put in large amounts.” It would be reasonable to view this as a positive action from the members of the religious community that had been blessed with extraordinary resources. However, Jesus was not concerned with the amount of the gift, but rather the state of the heart of those that were giving gifts.

Alan Cole states, “Now comes, appropriately enough after this warning, the story of the widow’s gift. Avarice and nominal religion, with all its pomp and show, have just been castigated.”[29] Jesus clearly and powerfully affirms the relatively small monetary gift of the poor widow in contrast to the far greater monetary sum that was deposited by the wealthy individuals.

The amount that was given by the widow is astonishingly small. However, the unnamed woman in this story withheld nothing in her gift to the temple. Leon Morris states, “If the measure be what is left over after giving, she certainly outdistanced them all, for they gave out of their abundance, and thus had much left over. She gave all she had. This is real sacrifice.[30]” Lamar Williamson gives further context to the relatively miniscule size of her gift that day. He states,

Modern translations render the total value of the two coins variously as a farthing          or fraction of a penny; about a penny; or a few cents. The point is, simply, that the          coin was the smallest unit of money in the time and place that the woman, having         only two, gave all she had.[31]

Jesus was not swayed by outward expressions of faith, and he certainly did not need the money that the affluent members of the community were depositing into the temple treasury. The contrast in this passage is stunning between the arrogance of the rich and the wholehearted devotion of the poor widow.  Furthermore, she would most likely represent the very group who are made a prey by the scribes. Yet here she, out of poverty and true devotion to God, makes an offering unseen and unnoticed, except by Jesus. Williamson continues,

She gave this to the Temple, the extravagance and imminent destruction of which         will be the subject of the very next verses. Jesus might have scolded the woman      for lack of prudence in giving both coins or for lack of discretion in giving them to this decadent religious establishment. Instead, he praises her highly.[32]

Together, the pictures are a matching pair, emphasizing the strong contrast.[33] Jesus, of course, did not deny that the rich gave large sums; he merely said that the widow gave still more, for theirs was only a contribution, generous though it might be, while hers was a total sacrifice.[34] Geoffrey Smith states,

While the scribes use the pretense of religion to gain money, the widow’s piety is          expressed through her willingness to give money—even if her giving exhausts all        of her resources. She possesses what God loves: faith. She believes he will meet all of her needs.

Psalm 146 addresses the way in which God has genuine care and concern for the poor and marginalized. Verse 7 says, “He gives justice to the oppressed and food to the hungry.” Verse 9 continues by defending the weak, while presenting ominous foreshadowing to those who would scheme against them. He states, “The Lord protects the foreigners among us. He cares for the orphans and widows, but he frustrates the plans of the wicked.” The language of Proverbs 15:25 is extraordinarily similar to the Marcan passage. The passage reads, “The Lord tears down the house of the proud, but he protects the property of widows.”

Furthermore, Jesus’ attention given to the widow’s gift doubles as an indictment on the scribes. The religious leaders were turning a blind eye to the precarious state of her financial situation as they continued to show lavish outward expressions of their false zeal for God. Morris states, “A widow had few ways of earning money in first-century Judea and normally found life very difficult. A poor widow is thus almost proverbial for the poorest of people.”[35] The widow represents a large community of poor and destitute people in the context of this community. The story of these contrasting gifts is used to  highlight a concentration of wealth and power that was hoarded by the influential and powerful leaders of the day. N.T. Wright summarizes this passage by stating,

Giving up one’s life, indeed, is the theme of the final short scene, where Jesus      contrasts the rich people who can afford to give plenty to the Temple treasury,    and make sure others see that they’re doing it, with the poor widow who has        given, literally, ‘her whole life’, the two copper coins which were all she had to   live on that day. Her sacrifice, though small, was total.[36]

The story of the poor widow precedes the foreshadowing of the destruction of the temple that was built as the focal point of worship for the Jewish community. As such, the widow represents an example of the violation of Jewish laws that were in place to care for the most vulnerable among them. The miracle that Jesus accomplished by raising the son of the widow in the village of Nain (Luke 7:11-15) highlights his heart for the most vulnerable members of the community. Jesus raised this boy from the dead, but also restored the widow’s only protector and perhaps her only source of income.[37]

Geoffrey Smith highlights an important connection between the indictment against the scribes (because of their treatment of the poor) and the declaration that the temple would be destroyed (13:1-2). He raises the point that this widow is actually a physical representation of their violation of Old Testament law. He states, “The widow herself stands as a symbol. Her impoverished condition alone is a scandal in Israel in the light of Torah.”[38] He continues, “In the Old Testament, widows, along with the fatherless and aliens, were the most vulnerable and dependent class of people in the land. As such, widows were entitled to unique protection under the Law of Moses.[39]

Deuteronomy 28:14-28-29 describes the Israelites caring for the Levites, foreigners, orphans, and widows. This passage is also sure to remind the community of the blessing from God that will accompany such generosity and concern for the most vulnerable among their community. It states,

At the end of every third year, bring the entire tithe of that year’s harvest and       store it in the nearest town. Give it to the Levites, who will receive no allotment     of land among you, as well as to the foreigners living among you, the orphans,     and the widows in your towns, so they can eat and be satisfied. Then the Lord your God will bless you in all your work.

As the final scene in the public ministry of Jesus in the book of Mark, it is important to understand why the story of the widow’s gift would appear in between passages that include an indictment on the religious leaders of the day and the upcoming declaration that the temple will be destroyed in 13:1-2. Smith states, “We are able to see a thematic bridge between scribal avarice and the pronouncement of ultimate curse on the nation: Will God abandon Israel and destroy his dwelling place, the temple?”[40]

1. Foreshadowing of Destruction (13:1-2)

As Jesus was leaving the Temple that day, one of his disciples said, “Teacher,      look at these magnificent buildings! Look at the impressive stones in the walls.”     Jesus replied, “Yes, look at these great buildings. But they will be completely      demolished. Not one stone will be left on top of another!”

Herod the Great was not a popular figure among the Jews during his reign, but all accounts agree that the temple he planned and built was an incredible architectural masterpiece. The stones measured greater than 25 by 8 by 12 feet; the courts were surrounded by huge colonnades; there were ornate decorations in bright colors made of precious materials.[41] The ‘third temple’ was one of the architectural wonders of the Roman world, unfinished at the date of its destruction.[42] N.T. Wright states, “Herod’s Temple, still incomplete in Jesus’ day, had the reputation of being the most beautiful building in the whole world, and was certainly the largest and most imposing structure for hundreds of miles in any direction.”[43] As a mountain of white marble decorated with gold, the temple dominated the Kidron gorge as an object of dazzling beauty.[44]

Chapter 13 introduces the reader to the disciples as they are overwhelmed at the splendor of the temple complex. Jesus, however, remains unimpressed with the opulence and beauty of the building. However, it is only this widow in all her simplicity and poverty that Jesus cites as worthy of the attention of his followers.[45] Jesus was unmoved by the grandeur of the temple and infinitely more concerned with the lack of genuine devotion that was being displayed by the religious leaders that filled its’ courts. The hearts of the religious leaders that had turned away from him were immeasurably more important than beautiful, inanimate structures.

The focal point of Jewish worship was found at this temple, so the declaration that it would be destroyed was met with shock and bewilderment. William Lane states,

Jesus’ prediction was fulfilled with awful finality in the destruction of Jerusalem by the legions of Rome in A.D. 70. After fire had raged through the Temple      precincts Titus ordered the demolition of the Temple in the course of which         buildings were leveled to the ground.[46]

While the disciples were still lost in wonder in response to the physical structure before them, Jesus delivers a severe prediction about the fate of this building. He announces the approach of a day when utter devastation will overtake the city and the Temple will be systematically dismantled.[47] Alan Cole notes the ominous change in the tone of the story of Jesus from this point forward in Mark. He states, “From now on, we move into a climate of increasing violence, and a sense of impending catastrophe.”[48]

The temple was not set out to become a primary object of affection or admiration.  Conversely, it was to be a place that inspired people to experience the presence of God and honor him with their sacrifices of wholehearted devotion. However, the failure of the Temple authorities in Jesus’ day to respect God’s intention with reference to the Temple created the climate in which its ruin was certain.^[49]

Verses 1-2 mark the end of the Jerusalem ministry and the final disqualification of the Temple as the focal point of the Kingdom of God.[50] No longer would the people come to this temple to worship God (or their own pious pursuits, for that matter). The focal point of the Kingdom of God would be fulfilled ultimately and totally in Jesus Christ himself. Williamson states,

The Messiah, as embodied in Jesus Christ is a king whose power is revealed in the        regal simplicity with which he gives his life and whose total obedience to the rule   of God in his own life will be vindicated in a kingdom that is still coming.[51]

1. World in Front of the Text

The lessons that are presented in 12:38-13:2 are applicable for the church today. The generosity of the poor widow is one of the most obvious ways that she was affirmed by Jesus in this passage, but it is far from the full lesson of this story. Alan Cole states, “It is well to remember that God measures giving, not by what we give, but by what we keep for ourselves; and the widow kept nothing, but gave both coins, all that she had.”[52] The wholehearted devotion of the woman in this passage serves as a reminder that Jesus would give all of himself, as well. Lamar Williamson says,

The woman’s action is praiseworthy because out of her poverty and without         reservation she gave her whole living to God. But more is meant here. Her gift     foreshadows the one Jesus is about to make: His very life. In Mark this poor         widow becomes a type of him who, “though he was rich, yet for our sake became poor, so that by his poverty we might become rich (2 Corinthains 8:9).”[53]

Jesus loved others with unrelenting passion and consistency. The religious leaders described in 12:38-44 allowed themselves to be enticed into a culture of extraction and acquisitiveness that valued the stones of the temple (and all the power and influence that grand structure represented) more than the people that filled their lives on a daily basis. Their indifference toward the poor and vulnerable was an outward sign of their inward depravity and lostness.

Church leaders in the current cultural climate would be well-served to take heed to the behavior of Jesus toward the rich and the poor. He consistently warned that the rich would face temptations that would make it extremely difficult for them to enter the kingdom of heaven (Matthew 19:23). Conversely, Jesus continually celebrated those that expressed a spirit of neighborliness in their generosity and joy in caring for the poor (Proverbs 19:17). He ferociously defended them against all who would attempt to capitalize upon their vulnerability (Psalm 140:12).

In his book Rich Christians in an Age of Hunger, Ronald Sider challenges churches and parishioners to evaluate themselves in regard to their care for those who are poor and marginalized. He states, “Is there the same balance and emphasis on justice for the poor and oppressed in our programs as there is in Scripture?”[54] Sadly, all too often the answer to that question is a resounding no. Mark’s language was designed to do something in the lives of his readers. It was designed to move them toward interventionist kingdom preaching.[55] Mark 12:38-13:2 is a clarion call to church leaders and parishioners to align their desires with that which matters most to God. The neighborly community described in 12:28-34 includes full passion for God and those created in his image (Genesis 1:27).

Brian Blount raises the point that true followers of Jesus would also act as people that break boundaries and establish the beautiful kingdom of God on earth as it is in heaven. He states,

Mark’s point is that this hope for boundary-trespass is initiated in the present by those who foresee and anticipate God’s consummate act of transformation in the    future. In this way, through their boundary breaking preaching activity, the future         reality of the kingdom will take shape as a pocket force of resistance in the      present. The consummate overhaul of the present oppressive reality will not occur         until God’s strategic design executes its final invasion of the human arena.[56]

1. Conclusion

The Gospel of Mark’s placement of the story describing the poor widow’s generous gift was strategically place in between the indictment of the scribes and the prediction of the temple being destroyed. Her presence in between these two significant judgments against the religious system of extraction act as an embodiment of the failure of the worshiping community. Mark intended his readers to see in Jesus’ words not only a condemnation of the abuses of Jewish teachers but also a warning about the development of similar abuses in Christian circles.[57] Geoffrey Smith states,

The widow is a symbol: She represents one of the last nails in the coffin of national Israel. The chronic disregard of God’s Law and the sham religion of the     nation’s leaders were summed up in her. Mark has strategically included this        account to link the denunciation of the scribes’ wicked activities with the      prophecy of the destruction of the temple.[58]

The scribes allowed their lustful propensity toward greed, power, and influence pull them away from wholehearted devotion to God and into a pattern of systematic oppression of the poor and vulnerable. This violated the greatest commandment that Jesus highlighted in 12:28-34, which included loving God and neighbors with equal force and passion. James 1:27 concisely describes the lifestyle of a person that has completely fixed their affection upon Jesus. It states, “Pure and genuine religion in the sight of God the Father means caring for orphans and widows in their distress and refusing to let the world corrupt you.”

1. Bibliography

Blount, Brian K. Go Preach!: Mark’s Kingdom Message and the Black Church Today. Maryknoll, NY: Orbis Books, 1998.

Cole, R. Alan. Mark: An Introduction and Commentary. Downers Grove, IL. Inter-       Varsity Press, 2008.

Fair, Fairfax Fullerton. 2004. “Mark 13:1-8.” Interpretation 58, no. 4: 390-392. ATLA   Religion Database with ATLASerials PLUS, EBSCOhost (accessed August 1,    2018).

Hurtado, Larry W. Mark. Grand Rapids, MI: Baker Books, 2011.

Lane, William L. The Gospel According to Mark. Grand Rapids, Mich: Eerdmans, 2010.

Morris, Leon. Luke. Downers Grove, IL: Inter-Varsity Press, 2008. Kindle Edition.

Osborne, Grant and Philip W. Comfort. Life Application Bible Commentary. Wheaton, IL: Tyndale, 1995.

Sider. Rich Christians in an Age of Hunger: Moving from Affluence to Generosity.        Nashville: W Pub. Group, 1997.

Smith, Geoffrey. 1997. “A Closer Look at the Widow’s Offering: Mark 12:41-     44.” Journal Of The Evangelical Theological Society 40, no. 1: 27-36. ATLA       Religion Database with ATLASerials PLUS, EBSCOhost (accessed August 1,      2018).

Smith, James K.A. Desiring the Kingdom: Worship, Worldview, and Cultural Formation.      Grand Rapids, Mich: Baker Academic, 2011.

Vorster, Willem S. 1980. “Mark: collector, redactor, author, narrator?.” Journal Of       Theology For Southern Africa 31, 46-61. ATLA Religion Database with     ATLASerials, EBSCOhost (accessed July 19, 2017).

Willard, Dallas. The Divine Conspiracy: Rediscovering Our Hidden Life in God. San    Francisco: Harper San Francisco, 1998.

Williamson, Lamar. Mark. Louisville, KY: Westminster John Knox Press, 2009.

Wright, N.T. Mark for Everyone. Louisville, KY: Westminster John Knox Press, 2015.

         [1]. Fairfax Fullerton Fair. 2004. “Mark 13:1-8.” Interpretation 58, no. 4: 390-392. ATLA Religion Database with ATLASerials PLUS, EBSCOhost (accessed August 1, 2018).

         [2]. Larry W. Hurtado. Mark. Grand Rapids, MI: Baker Books, 2011. 5.

         [3]. Ibid., 5.

         [4]. Ibid., 11.

         [5]. Brian K. Blount. Go Preach!: Mark’s Kingdom Message and the Black Church Today. Maryknoll, NY: Orbis Books, 1998. 5.

         [6]. Willem S. Vorster. 1980. “Mark: collector, redactor, author, narrator?.” Journal Of Theology For Southern Africa 31, 46-61. ATLA Religion Database with ATLASerials, EBSCOhost (accessed July 19, 2017). 48.

         [7]. Larry W. Hurtado. Mark. 8.

         [8]. N. T. Wright. Mark for Everyone. Louisville, KY: Westminster John Knox Press, 2015. 170.

         [9]. James K. A. Desiring the Kingdom: Worship, Worldview, and Cultural Formation. Grand Rapids, Mich: Baker Academic, 2011. 51.

         [10]. Dallas Willard. The Divine Conspiracy: Rediscovering Our Hidden Life in God. San Francisco: Harper San Francisco, 1998. 26.

         [11]. Larry W. Hurtado. Mark. 200.

         [12]. Lamar Williamson. Mark. Louisville, KY: Westminster John Knox Press, 2009. 233.

         [13]. Alan R. Cole. Mark: An Introduction and Commentary. Downers Grove, IL. Inter-Varsity Press, 2008. 275.

         [14]. Larry W. Hurtado. Mark. 209.

         [15]. Ibid. 205.

         [16]. Leon Morris. Luke. Downers Grove, IL: Inter-Varsity Press, 2008. Kindle Edition. 3801.

         [17]. Ibid., 3805.

         [18]. Geoffrey Smith. 1997. “A Closer Look at the Widow’s Offering: Mark 12:41-44.” Journal Of The Evangelical Theological Society 40, no. 1: 27-36. ATLA Religion Database with ATLASerials PLUS, EBSCOhost (accessed August 1, 2018). 29.

         [19]. Joachim Jeremias. Jerusalem in the Time of Jesus: An Investigation into Economic and Social Conditions during the New Testament Period. London: SCM, 1991.

         [20]. Geoffrey Smith. “A Closer Look at the Widow’s Offering.” 29.

         [21]. Alan R. Cole. Mark: An Introduction and Commentary. 276.

         [22]. Ibid., 276.

         [23]. Leon Morris. Luke. 3807.

         [24]. James K. A. Desiring the Kingdom. 51.

         [25]. N. T. Wright. Mark for Everyone. 170.

         [26]. William L. Lane. The Gospel According to Mark. Grand Rapids, Mich: Eerdmans, 2010. 432.

         [27]. Larry W. Hurtado. Mark. 206.

         [28]. Leon Morris. Luke. 3809.

         [29]. Alan Cole. Mark. 276.

         [30]. Leon Morris. Luke. 3818.

         [31]. Lamar Williamson. Ibid. 234.

         [32]. Ibid., 234.

         [33]. Alan Cole. Mark. 276.

         [34]. Alan Cole. Mark. 277.

         [35]. Leon Morris. Luke. 3812.

         [36]. N.T. Wright. Mark for Everyone. 175.

         [37]. Grant Osborne and Philip W. Comfort. Life Application Bible Commentary. Wheaton, IL: Tyndale, 1995. 361.

         [38]. Geoffrey Smith.  “A Closer Look at the Widow’s Offering.” 32.

         [39]. Ibid., 32.

         [40]. Geoffrey Smith. “A Closer Look at the Widow’s Offering.” 28.

         [41]. Larry W. Hurtado. Mark. 218.

         [42]. Alan Cole. Mark. 276.

         [43] N.T. Wright. Mark for Everyone. 178.

         [44] William L. Lane. The Gospel According to Mark. 451.

         [45] Larry W. Hurtado. Mark. 207.

         [46] William L. Lane. The Gospel According to Mark. 452.

         [47] Ibid., 452.

         [48]. Alan Cole. Mark. 278.

         [49]. William L. Lane. The Gospel According to Mark. 452.

         [50]. Lamar Williamson. Mark. 236.

         [51]. Ibid., 235.

         [52]. Alan Cole. Mark. 277.

         [53]. Lamar Williamson. Mark. 234.

         [54]. Ronald J. Sider. Rich Christians in an Age of Hunger: Moving from Affluence to Generosity. Nashville: W Pub. Group, 1997. 68.

         [55]. Brian Blount. Go Preach! 248.

         [56]. Ibid., 248.

         [57].  Larry W. Hurtado. Mark. 206.

         [58]. Geoffrey Smith. “A Closer Look at the Widow’s Offering.” 36.

The Church’s Response to Generational Poverty

by David Docusen | March 5, 2018 | Uncategorized

I’ve been doing a lot of reading, research, and writing for my doctoral program these days. One more semester to go before I start writing my dissertation in June. Normal routine is to finish my papers for school and then send them to Dara, my mom, and my dad with a similar message.

“You are my wife and you just saw me at the kitchen table writing this for hours.
Please read this.” 

“You are my (insert mom or dad here). You have to read this.” 

Beyond those three people, most of my work has only been read by my professors (who are brilliant, kind, caring, and encouraging) at Southeastern University. I’ve decided to start posting some of my writing on this blog that has been mostly dormant since I stopped writing for pleasure multiple years ago and took on the task of pursuing my master’s degree and then this current Doctor of Ministry program. I have no illusions that thousands of people will flock to academic writing on the topic of generational poverty. However, what a testimony it would be to the world if the church became more knowledgeable about things that are dividing our country.

With all of these disclaimers and some insecure ramblings of a person still learning and growing in these areas, I present a five-page paper I just submitted called, “The Church’s Response to Generational Poverty” for a class I’m taking with Dr. Leonard Sweet.

If you have any feedback, I’m all ears. david(at)centercitychurch(dot)net

Introduction

Many people in American culture misunderstand the topic of generational poverty. Due to the complexities of economic and social systems in our country, this topic has gone largely ignored by people for far too long. In his book Rich Christians in an Age of Hunger, Ronald Sider challenges churches and parishioners to evaluate themselves in regards to their care for those who are poor and marginalized. He states, “Is there the same balance and emphasis on justice for the poor and oppressed in our programs as there is in Scripture?”[1] Sadly, all too often the answer to that question is a resounding no. The message of the Gospel demands attention in this area, and this theological evaluation aims to shed light on the inequities that have been present for our neighbors that have been trapped in the devastating cycle of generational poverty.

Cultural Analysis

Dr. Ruby Payne gives a working definition that brings clarity to two different types of poverty: generational and situational. She states, “Generational poverty and situational poverty are different. Generational poverty is defined as being in poverty for two generations or longer. Situational poverty is a shorter time and is caused by circumstance (i.e., death, illness, divorce, etc.).”[2] The focus of this paper will deal with issues pertaining to generational poverty.

Tavis Smiley and Cornel West challenge Christians living in America to consider the poor in their book The Rich and the Rest of Us. They state, “How can America be first if the least among us are our last collective concern?”[3] As the collective attention of the Church begins to focus on bringing the message of the Gospel to high-poverty communities, God’s power is given an opportunity to flow through those that are willing to reach out to their neighbors with grace, patience, understanding, and love.

Biblical and Theological Review

The command from Jesus to love God with full commitment and to love others with the same dedication is a primary tenet of faith in the Christian community. Mark 12:28-34 gives proper motivation to disciples of Christ to balance the personal and communal elements of Christian behavior. In this account of the life of Jesus, a lawyer asked him to identify the greatest of all the commandments. Jesus responds with two commands that could not be separated: love God with all of your heart and love your neighbor as yourself. Jesus did not simply command his disciples to love their neighbor, but that they are to love God with their whole being in combination with loving their neighbor.[4] A person cannot love God with full commitment without expressing neighborly love. Two commands become one because they are inseparable in the life of Christians that fully embody the life and message of Jesus to their community.

God’s concern for the neighbor is embedded in the central text of biblical law.[5] The holiness codes found in Leviticus 17-19 address the topic of neighborliness. Leviticus 19:18 states, “Do not seek revenge or bear a grudge against anyone among your people, but love your neighbor as yourself. I am the Lord.”

The book of Exodus supports this narrative of neighborliness, as well. In this case, however, expressing love to neighbors also includes showing kindness to enemies. Exodus 23:4-5 states, “If you come across your enemy’s ox or donkey wandering off, be sure to return it. If you see the donkey of someone who hates you fallen down under its load, do not leave it there; be sure you help them with it.” The expectation from God is that loving a neighbor does not mean simply loving people from their own tribe or country. Loving neighbors means loving each person that is created in the image of God (Genesis 1:27).

 The Church’s Response to Generational Poverty

Ephesians 4:11-16 examines Paul’s encouragement to activate a diverse group of people within the community of faith to accomplish the work of ministry. The Apostle Paul prominently lists five gifts that are given to the church in this passage: apostles, prophets, evangelists, shepherds and teachers. While this is not an exhaustive list, it does serve as a unifying focal point for church leaders and congregation members. As Neil Cole states, “By developing a solid, biblical understanding of the five gifts, we can see how these signature gifts of Jesus anchor and propel the ministry of the church, and how we, both as individuals and as a community of gifted believers, fit into the picture.”[6]

Everything that is needed to care for the poor is found active and present in the body of Christ. Apostles are entrepreneurs by nature, prophets keep the community accountable, evangelists gather and motivate the masses, shepherds care for the spiritual and physical well-being of others, and teachers take large concepts and break them down into palatable lessons that can be followed by members of the community.

Truly, God has given the Church everything she needs to holistically care for the entire community. However, Christians must first choose to share their influence, resources, and social networks for the benefit of all.

Paul was compelled to preach and teach a message of generosity that rejected the Pharisaic practice of accumulation in favor of divine love for neighbors.  He encouraged disciples of Christ to disengage from the economy of extraction and extortion and to embrace an economics of abundance that is grounded in divine generosity. A cheerful giver is one who gives with a joyful spirit and without grudge or reluctance, thus reflective of God’s own cheerful generosity.[7] Walter Brueggeman states, “Self-emptying in economic conduct is done in an assurance that there is more than   enough. When one is convinced of the scarcity of goods or for that matter a scarcity of divine grace, one readily becomes parsimonious and exclusionary.  Such a stance, however, is inimical to the ‘mind of Christ.'”[8]

The Church’s Response to Generational Poverty

God has given the church everything that it needs to care for communities that have high concentrations of poverty. However, Christians must be committed to learning about the inequitable practices that have been in place for generations that have stripped impoverished communities of their culture, nuance, and brilliance. These communities are rapidly being impacted by gentrification and displacement. Peter Moskowitz states,

“At the end of the day, that’s what gentrification is: a void in a neighborhood, in a city, in a culture. In that way, gentrification is a trauma, one caused by the influx of massive amounts of capital into a city and the consequent destruction following in its wake.”[9]

God has created his body to include entrepreneurs (apostles) that can create jobs that change the trajectory of many lives by giving economic stability. He has given truth-tellers (prophets) that can declare hope by sharing beautiful pictures of the promises of God. People-gathers (evangelists) can create community events that help people to build relationships that lead others to realize that everyone is created in the image of God (Genesis 1:27). Caregivers (shepherds) are present in the body of Christ to nurture relationships and care for broken souls that are being led to healing through relationship with Jesus. Teachers are able to create classes and creative gatherings that teach sound economic practices, healthy relationships, parenting principles, and share the Word of God that will support the holistic renovation of the human heart.

This will be messy. This will not look like professional ministry led by a band of professionally trained entertainers. It will be the priesthood of believers fumbling their way into the full expression of Christ. In the body, every member must be taught to serve. The Greek word katartismos (training, preparing, equipping) conveys the idea of a harmonious development in which all parts are brought to a condition of being able to perform according to their created purpose (2 Tim. 3:17).[10]

Conclusion

The overwhelming call to neighborliness that is embedded in the full narrative of Scriptures should cause us to truly consider the holistic message of the Gospel in relation to the day-to-day realities of those living in poverty. Additionally, Jesus modeled generous behavior as he told his disciples that any time they gave to the poor, they were actually giving to Jesus himself (Matthew 25:31-46). These are not words of a distant deity that is aloof or disconnected to the cries of the poor. God himself is present with the poor, and if Christians want to be present with their Creator, they can find him among those that many have pushed to the margins, overlooked, and disparaged. The Church has every resource needed to holistically care for the community. However, Christians must learn to care and courageously choose to share in order to see neighborliness thrive.

            [1] Ronald J. Sider. Rich Christians in an Age of Hunger: Moving from Affluence to Generosity. Nashville: W Pub. Group, 1997. 68.

            [2] Ruby K. Payne. A Framework for Understanding Poverty. Highlands, TX: Aha! Process, 2005. 3.

            [3] Tavis Smiley, and Cornel West. The Rich and the Rest of Us: A Poverty Manifesto. New York: SmileyBooks, 2012. 55

            [4] Nancy J. Duff. 2011. “The second great commandment.” Journal For Preachers 34, no. 4: 18-23. ATLA Religion Database with ATLASerials, EBSCOhost (accessed July 20, 2017). 18.

            [5] Rolf A. Jacobson and Karl N. Jacobson. 2017. “The Old Testament and the neighbor.” Word & World 37, no. 1: 16-26. ATLA Religion Database with             ATLASerials, EBSCOhost (accessed July 20, 2017). 18

            [6] Neil Cole. Primal Fire: Reigniting the Church with the Five Gifts of Jesus. Carol Stream, IL: Tyndale Momentum, 2014. 134.

            [7] Walter Brueggemann. Money and Possessions in Interpretation: Resources for the Use of Scripture in the Church. Louisville: Westminster/John Knox Press, 2016. 4261.

            [8] Ibid., 4318 .

            [9] Peter Moskowitz. How to Kill a City: Gentrification, Inequality, and the Fight for the Neighborhood. S.l.: Nation Books, 2018. Kindle Edition. Location 105.

            [10] Arthur G. Patzia. New International Biblical Commentary–Ephesians, Colossians, Philippians. Peabody, MA.: Hendrickson Publishers, 1990. 243.

A Celebration of Life (The One Year Anniversary of the Day My Friend Was Stabbed)

by David Docusen | August 12, 2017 | Uncategorized

“Please pray, we are in an ambulance and Dan has been stabbed.”

August 12, 2016 was a pretty simple day. I looked at my calendar the night before and realized that I only had one meeting scheduled – lunch with my friend Darren – and the remainder of the day was simply getting final details in order for the upcoming service that weekend at Center City Church. I was sitting on my couch when this message came through. My heart sank and my mind raced in terror. I called out to Dara and we prayed. We prayed hard. Through the fear and the questions and the worry. We prayed.

Corrie never makes spelling errors. Strangely enough, that is one of the first things that stuck me when I got that message: the spelling errors. The frantic text continued with a flurry of fast-paced information asking me to start sending out a plea for our friends and family to be praying for Dan. He was stabbed in a public park in Costa Rica in front of his wife (Corrie) and their four boys. Everyone involved thought that August 12, 2016 would be Dan’s last day on earth and first day in heaven.

Dan didn’t die that day, but he came about as close as a man can come to dying. I still cannot wrap my head around the scene of Corrie sitting next to him on the park bench, frantic. Their oldest son, 14 years old, came running over and used his own shirt to plug the wound, begging his dad not to die. The three younger boys watching a scene unfold that no child should ever witness. Even as I type this, I’m in tears. However, he didn’t die that day.

I will never forget the first time Dara and I got to see him after the attack. Even through FaceTime, his eyes didn’t look the same. His eyes couldn’t look the same. Not after what they had been through. It was in that moment that I knew that we needed to do everything we could to get them back home and love them back to health. Nothing we could ever do would take away the pain of that moment, but a loving community could become shoulders to cry on and support when they needed it most.

Instead of continuing their 12-month immersive language school in Costa Rica and proceeding to their intended destination in Paraguay as full-time missionaries, they ended up back in Charlotte, NC surrounded by family and friends. Over the course of the past year, there have been many tears, sleepless nights, and an unmistakable portion of God’s grace. The boys have settled back into a routine. Dan started working at Center City Church as our Executive Pastor as he worked through counseling (along with the entire family). Corrie has been homeschooling the boys. However, nothing is the same. Nothing will ever be the same.

August 12, 2016 marked Dan, Corrie, and the boys forever. He’s got the scar to prove it on his back. However, that scar has become a testimony to God’s amazing grace. This has not been an easy year by any stretch of the imagination. Conversely, it’s been in intense year full of honest struggle and pain. I will never forget the day that Dan asked me to update our staff on how they were doing and he said, “Please don’t tell them we are ok. We are not ok. But we are experiencing God’s grace.”

Fast-forward one year, and our family is enjoying a week at the beach with their family, and we’re pausing to commemorate a day that changed so much. I did not say anything at the time, but my mind wandered as Dan and I were grilling dinner for our families as the kids played in the pool this week. I was amazed at how far they have come in only one year. We talked about the future, God’s plan for their family, and the vision that God has birthed in their heart for ministry that they will do in the years to come. I was amazed to look into his eyes and see something so powerful: life.

Dan and Corrie are our friends. Our boys are best friends with their boys, and on this anniversary of such tragic realities, I am just grateful to be spending this day walking on the beach with my friends. I am glad Dan is with us. I am glad Corrie’s husband is here. I am glad the boys’ dad is here. I have learned so much from Dan over the past few years, but this year I have learned how to keep pressing forward, even when everything inside of you wants to shrink back.

Dan has chosen to live out the courage that Joseph showed in Genesis 50:20. He had faced unimaginable challenges, but his response was to keep pressing forward, and to give glory to God. He states, “Don’t you see, you planned evil against me but God used those same plans for my good, as you see all around you right now—life for many people.”

In the course of the past year, Dan has established a relationship between Center City Church and Ashley Park PreK-8 School that includes 25+ people volunteering an hour a week to read with kids that are performing under their reading level. He’s adopted multiple teachers at the same school, encouraging them to stay the course in the midst of one of the highest concentrations of poverty in our state. He has led a charge with me to reorganize our staff, introduce new systems into our church family, and help us move from a church plant to an organized and efficient church family. Admittedly, he is not a miracle worker, so we’ve still got some work to do on that whole organized and efficient thing, but we’re getting there.

Instead of languishing in the memory of an attack that was neither provoked nor deserved, Dan has chosen to move forward in God’s grace. Their family has courageously faced unthinkable challenges over and again. No one would have asked for this experience, and no one can prepare for such things. However, my friends have shown us how to journey with God through hell on earth and continue to praise him along the way.

Now, directly to my friend:

Dan, you are not just my friend, you are my brother. I am grateful that God brought you into my life. You are raising boys that have forever impacted my boys. Your family means the world to me. You mean the world to me. Losing you would have meant losing a huge piece of our hearts. I write this through tears because of what could have been one year ago today. Thank you for teaching me so much.

Let’s enjoy this day together; laughing, reminiscing, and maybe even shedding some tears. We will enjoy the beauty of God’s creation together, and we will praise our God in heaven for his grace that the blade of your attacker wasn’t “one millimeter to the left or right.” We will talk about a future full of life and adventure and challenge and joy. Let’s continue trying to figure out how to raise children that love God and neighbor with full passion. You have shown me how to live this year.

Your life is a representation of the life of Christ, and I’m forever grateful that we get to share this day together, and many more to come.

August 12 is now forever a celebration of life.

I love you, my friend.

Recommended Reading / Generational Poverty, Race, Socioeconomics, Community Development, Ministry in High Poverty Communities.

by David Docusen | May 9, 2017 | Uncategorized

I’ve had several people ask me recently for a recommended reading list from the stuff I’m reading for my doctoral program on generational poverty. This is a wide ranging list of some of the books that have been the most impacting to me so far on this journey. If you have any questions, please feel free to reach out.

Personally, I would start with Drew Hart’s book, “Trouble I’ve Seen” if you’re wanting to explore the church’s role in racial reconciliation. I would also put Ronald Sider’s “Rich Christians in an Age of Hunger” near the top of the list, as well. For a more technical selection, Michelle Alexander’s “The New Jim Crow” breaks down the realities of the justice system and why our prisons are full of predominantly poor minorities.

As a note of emphasis and explanation, I’ve included two selections on prayer (Eastman and Ravenhill) because God knows better than we do how to reconcile his people to each other and break systemic inequities.

RECOMMENDED READING LIST

**Alexander, Michelle. The New Jim Crow: Mass Incarceration in the Age of Colorblindness. New York: New Press, 2010.

**Coates, Ta-Nehisi. Between the World and Me. New York: Spiegel & Grau, 2015. Eastman, Dick.

Eastman, Dick. On Prayer: Three Unabridged Books in One Volume: No Easy Road, the Hour That Changes the World, Love on Its Knees. Toronto: Global Christian Publishers, 1999.

Emdin, Christopher. For White Folks Who Teach in the Hood– and the Rest of Y’all Too: Reality Pedagogy and Urban Education. Boston, MA: Beacon Press, 2016.

Gordon, Wayne. Who Is My Neighbor?: Lessons Learned from a Man Left for Dead. Ventura, CA: Regal, 2011.

Gordon, Wayne, and John Perkins. Making Neighborhoods Whole: A Handbook for Christian Community Development. Downers Grove, IL: IVP Books, 2013.

**Hart, Drew G. I. Trouble I’ve Seen: Changing the Way the Church Views Racism. Harrisonburg: Herald Press, 2016.

Kozol, Jonathan. Savage Inequalities: Children in America’s Schools. New York: Crown Pub., 1991.

Mickelson, Roslyn Arlin, and Stephen Samuel Smith, and Amy Hawn Nelson. Yesterday, Today, and Tomorrow: School Desegregation and Resegregation in Charlotte. Cambridge, MA: Harvard Education Press, 2015.

Payne, Ruby K. A Framework for Understanding Poverty. Highlands, TX: Aha! Process, 2005.

Putnam, Robert D. Our Kids: The American Dream in Crisis. New York: Simon & Schuster, 2015.

Ravenhill, Leonard. Revival Praying. Minneapolis, MN: Bethany House Publishers, 2005.

**Sider, Ronald J. Rich Christians in an Age of Hunger: Moving from Affluence to Generosity. Nashville: W Pub. Group, 1997.

Smiley, Tavis, and Cornel West. The Rich and the Rest of Us: A Poverty Manifesto. New York: SmileyBooks, 2012.

Wallis, Jim. America’s Original Sin: Racism, White Privilege, and the Bridge to a New America. Grand Rapids, MI: Brazos Press, a Division of Baker Publishing Group, 2017.

DOCUMENTARIES
The 13th (Netflix) – Inequities in our justice system, great overview of why prisons are full of poor minorities.

PBS: Black in America (full series available on Amazon). Great overview of African American history.