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LEADER’S  GUIDE  

Peaceteacher, Jesus’ Way of Shalom By Stephen D. Jones

Published by the Baptist Peace Fellowship of North America www.bpfna.org

Leader’s Guide prepared by Stephen D. Jones; Revised, 1/2/13

The material in this Leader’s Guide is loosely organized with prayers, hand-outs, discussion ideas, and leader notes so that you can flexibly design your own small group, workshop, or classroom experience. It would be helpful if each participant would purchase a copy of the book. All the proceeds from the sale of Peaceteacher support the non-sectarian, world-wide peacemaking ministry of the Baptist Peace Fellowship of North America.

Included are many prepared hand-outs, worksheets, suggested Bible studies, discussion questions, break-out questions for pairs or triads, lecture notes and shalom prayers.

$13.00 (USA) $13.94 (CAN) The book is also available in Spanish and Burmese from www.bpfna.org

704/521-6051

If you want to be in touch with me, you can email me at sjones5214@yahoo.com, but all sales and marketing concerns should be addressed to the BPFNA.

I hereby give permission to pastors, teachers, group leaders to duplicate materials in this Leader’s Guide for local congregational or classroom use. The materials may not be otherwise published or distributed without consent of the author.

Stephen D. Jones

Suggestion: Begin each session with a Shalom Prayer which can be found at the end of this Leader’s Guide. Another prayer of shalom is found on pp. 63-64 of the book.

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Sessions One and Two (book Introduction)

Introducing the concept of Shalom Dualistic Vs. Holistic Thinking Paul’s dichotomy between flesh and spirit Angry, Obsessed Peacemaker Holistic words found in other languages Peace teachings of Jesus Shalom is at the Heart of Jesus’ Teaching The Most Revelatory Word Definitions of Shalom “Be Children of Shalom” “I am the Pathway to Shalom” Shalom is a Hebrew word Definitions of Shalom

Session Three (Chapter 1 of book)

Discussion of the Kingdom of God and the Shalom of God Shalom of God hand-out Jesus Lived and Taught Shalom What We Hear – What Jesus Intended

Session Four (Chapter 2 of book)

The Anticipated Peaceteacher Two Messages of Shalom: Near at hand, and coming Biblical Visions Signs of Shalom People of Vision

Session Five (Chapter 3 of book)

The Compassionate Peaceteacher What is the work of shalom? God’s Work – My Work Jesus’ First Calling

Session Six (Chapter 4 of book)

The Lenten Peaceteacher

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My great teachers “Learning is Meeting” The Son of Man Parable The Conflict Begins and the Healings End Confrontational Rabbi vs. Gentle, Compassionate Teacher

Session Seven (Chapter 5 of book)

The Resurrected Peaceteacher Becoming Shalom Shalom! Again I Say, Shalom

Session Eight (Chapters 6 and 7 of book)

Circles of Shalom Wrap-up and evaluation Jesus’ Way of Shalom

Shalom Prayers

 

SESSIONS  ONE  AND  TWO  

In his book, Covenant of Peace: The Missing Peace in New Testament Theology and Ethics, (footnote #1 in book), Mennonite New Testament scholar Willard Swartley argues that New Testament scholarship has consistently marginalized the role of peace in Jesus’ message. Swartley discovered that ten of twenty-five New Testament theology textbooks have no subject index on peace. The term, peace, occurs 100 times in the New Testament and is in every canonical book except 1 John. Yet, scholars consistently undervalue this aspect of Jesus’ teaching and New Testament theology.

A text typical of this emphasis is found in Paul’s letter to the Ephesians, “…in Christ Jesus you who were once far off have been brought near by the blood of Christ. For he is our peace; in his flesh he has made both groups into one and has broken down the dividing wall, that is, the hostility between us… So, he came and proclaimed peace to you who were far off and peace to those who were near.” (Eph. 2:13-14, 17)

Do you agree with Swartley’s observation that the importance Jesus gave to peace in his message has been marginalized in the church’s study and

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preaching? If accurate, why do you think that the concept of peace has been so marginalized in New Testament theology?

Thomas Yoder Neufield, in his study on Ephesians 2 states, “This text reminds us that there is no evangelical or missional way of speaking of Christ that is worthy of him that does not come to terms with the radical, spiritual, social and even cosmic dimensions of peace. Were it not for the fact that we see it all around us in churches great and small, we would find it inconceivable that one could come to know the peace of God without being drawn into the costly making of peace in our world. …(I)f remembering Christ, but forgetting peace is a terrible truncation of the gospel, so also is remembering peace while forgetting the Christ who is our peace. Such forgetfulness results in losing touch with the core of peace, its root and its pedigree. Peace thus becomes divorced from the mission of reconciling people not only with each other but with God.” (“For He Is Our Peace: Ephesians 2:11-22” in Beautiful Upon the Mountains, ed. Schertz, pp. 229-230)

Remembering Christ – Forgetting Peace

Remembering Peace – Forgetting Christ

Ask your group to respond to Neufield’s argument.

DUALISTIC VS. HOLISTIC THINKING

The dualistic thinking typical of the Western world is mostly Greek in origin and it pervades Western thinking. We see evidence of this in Paul’s familiar categories of flesh and spirit. The pattern of Asian and Hebraic thinking tends to be more holistic. Where we tend to think of something as either-or, the Asian thought pattern tends to be more both-and. One has more to do with forced choice, and the other is more inclusive or broad. And we forget that Israel stands in Asia and the Semitic languages are Asian in origin.

This is so evident when we consider the English word, peace. The church divides over the dualism of peace. Do you, as a follower of Jesus Christ, seek peace and tranquility within, or do you seek peace between warring tribes and nations? Choose. Some churches speak of spiritual peace while others emphasize political peace. It is a challenge to bring these two polarities together.

Are you evangelistic – or focused on justice?

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Are you the meditative, contemplative type – or a social activist?

Do you tend to “go inward” away from the world around you – or do you engage the world around you while minimizing prayer and piety?

On which side of the divide do you stand? Are you a conservative in the way you are committed to peace – or are you a liberal in your peace commitment?

Declare yourself: Inner Peace – or Outer Peace. Salvation or Justice?

Once you declare, we know who your friends are as well as your adversaries.

The church today largely divides around these two views of peace. And even individual Christians tend to show preference for one view or the other. On the one side, peace refers to internal peace, peace in our hearts, peace in our thoughts, tranquility. This might be called the “spirituality of peace.” On the other side, peace refers to external peace, peace between nations, peace between antagonistic neighbors, peace on the streets of our city, nonviolence, pacifism, peace the stands for justice. This might be called “a worldly peacemaker.”

We have both traditions in our churches: social activists and prophets – and spiritual, meditative mystics.

If you are guilty of emphasizing one of these views or the other, which would it be? Why is this so? What is there in your own life story that causes you to emphasize one or the other? Do you find it difficult to achieve a balance between the two?

It is unfortunate that the English word, peace, travels in these two seemingly opposite directions. Inner peace and outer peace seem disconnected.

Group Exercise: put the words “inner peace” at one end of the room and “outer peace” at the other end of the room and ask participants to stand along that continuum in the place that feels most natural or comfortable to them.

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Hand-Out #1:

DUALISTIC VS. HOLISTIC THINKING

Are you evangelistic – or oriented toward justice and peace?

Do you seek inner peace – or outer peace?

Are you the meditative, contemplative type – or the activist type?

Do you naturally “go inward” –turning from the world – or do you “go outward” as you engage the world around you?

On which side of the Peace Divide

do you stand?

Declare yourself: Is peace physical (tangible) or spiritual?

Declare yourself:

Inner Peace or Outer Peace

Salvation or Justice

Tranquility or Nonviolence

How does this dichotomy make you feel? Are you comfortable with these choices?

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Hand-out #2:

Paul’s Dichotomy Between Flesh and Spirit

Romans 8:3-9 NRSV

“For God has done what the law, weakened by the flesh, could not do; by sending his own Son into the likeness of sinful flesh, and to deal with sin, he condemned sin in the flesh, so that the just requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit. For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. To set the mind on the flesh is death, but to set the mind on the Spirit is life and peace… But you are not in the flesh, you are in the Spirit, since the Spirit of God dwells in you.”

Galations 5:16-25

“Live by the Spirit, I say, and do not gratify the desires of the flesh. For what the flesh desires is opposed to the Spirit and what the Spirit desires is opposed to the flesh; for these are opposed to each other, to prevent you from doing what you want…

“Now the works of the flesh are fornication, impurity, licentiousness, idolatry…, jealousy, anger, envy and things like these. By contrast, the fruit of the Spirit is love, joy, peace, patience, kindness… And those who belong to Christ Jesus have crucified the flesh with its passions and desires. If we live by the Spirit, let us also be guided by the Spirit.”

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Now consider the concept of incarnation: “And the Word was made flesh and dwelt among us.” John 1:4 CEB

Paul did not always set flesh against spirit: “So, brothers and sisters, because of God’s mercies, I encourage you to present your bodies as a living sacrifice that is holy and pleasing to God.” Romans 12:1

“You are one body and one spirit just as God also called you to one hope.” Ephesians 4:4

“We were all baptized by one Spirit into one body…” I Corinthians 12:13a

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Hand-out #3:

Angry, Obsessed Peacemaker

React in group discussion to the following terms. Where have you seen evidence of this approach in society, in yourself, in the wider church?

An Angry, obsessed peacemaker? A militant, strident peacemaker? A restless, agitated, fanatical peacemaker? An isolated, disengaged peace seeker? A self-absorbed peace seeker? A relentless peacemaker?

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Holistic Words Found in Other Languages

The English language lacks a word as rich in symbolism and meaning as this Hebrew word, Shalom.

Discuss: Christ is Our Peace Christ is Our Shalom

Similar words as shalom are found in many other languages. Look at Hand-out #4 as you discuss these words:

Aloha (description found on pg. 2 of book)

Bantu (also found on pg. 2)

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

Satyagraha (also found on pg.2)

Gandhi centered his non-violent philosophy on the Sanskrit word, satyagraha, an underlying truth-force again which the powers of violence were powerless. Satya – Truth. Agraha – an effort or endeavor. Any effort to discern or apply truth is satyagraha. It includes a refusal to inflict injury upon others and a willingness for self-sacrifice. “Gandhi believed that beneath the apparent conflicts and divisions of life was an underlying principle of love or truth.” (p. 8, Gandhi on Christianity, Orbis Books, Maryknoll, NY, edited by Robert Ellsberg, 2003)

Lekil kuxlejal – when Dr. Amaury Tanon-Santos went to Chiapas, Mexico to teach a course entitled, “Pauline Literature and Peace,” he had the students study Hebrew, Greek, Latin and Spanish terms for peace. Several students mentioned similar words in their native Mayan languages (Tzotzil and Tseltal). However, one term stood out from the rest: lekil kuxlejal, an ancient Mayan concept that invites us to act of peace in a way that seeks health, prosperity, and well-being not only for the individual alone but on behalf of the family, the community, the environment and the universe. Once the

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students understood the connection between their ancient Mayan concept of peace and the biblical understanding of shalom, one student responded, “Now it is much easier to prepare a sermon that speaks about peace, and more, that teaches us how to live it.

Mingalabar – I was teaching a workshop and a friend from Burma (Myanmar) attended, Dr. Maung Maung Yin. Without consulting him beforehand, I asked Dr. Yin if in his native Burmese language there was such a holistic word as shalom. He responded quickly, “Oh, yes, we have a word, mingalabar, which can be used as a greeting on the street, but it also means well-being.”

It perhaps isn’t surprising that many other languages, not schooled in dualistic thinking, have words like shalom with holistic meaning. Of course, salaam, in Arabic shares the same root as the Hebrew word, shalom.

The word, shalom, occurs over 200 times in the Hebrew Bible, and whenever Jesus used the word we translate as peace, he was saying, “Shalom.” Refer to the quote from Swartley on page 1 of the book.

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Hand-out #4:

Aloha Ubuntu From Hawaii From Southern Africa

Lekil Kuxlejal Ancient Mayan

Satyagraha

Shalom

Salaam

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Mingalabar From India From Burma

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Hand-out #5:

Discuss: Shalom is at the heart of Jesus’ Teaching

Shalom is at the heart of Jesus’ core teaching and at the heart of the meaning of his life.

Jesus lived and taught shalom. There is no English word that adequately describes the essence of who Jesus was and what he taught.

Scholars Hartmut Beck and Colin Brown state, “…the word (shalom) can describe both the content and goal of all Christian preaching, the message itself called ‘the gospel of peace.’” (p. 781, Vol. 2, The New International Dictionary of

New Testament Theology, Zondervan)

(The word for peace in these passages has been left in Jesus’ vernacular: shalom)

Ephesians 6:15

“Put shoes on your feet so that you are ready to spread the good news of shalom.” (CEB)

Acts 10:36

“This is the message of shalom Christ sent to the Israelites by proclaiming the good news through Jesus Christ.”

Ephesians 2:14

“Christ is our shalom.” (CEB)

Ephesians 2:17

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“When Christ came, he announced the good news of shalom to you who were far away from God and to those who were near.” (CEB)

Hand-out #6:

Shalom is the most revelatory word in Jesus’ vocabulary. Is there any possible way that this statement is true?

What other words might you recommend as “the most revelatory in Jesus’ vocabulary?

Brainstorm here:_____

Then, study Jesus’ Ministry Statement below. Which word best speaks to all facets of his ministry statement? (His ministry statement speaks of his own self-fulfillment as well as great compassion toward others.)

Jesus’ Ministry Statement, Luke 4:16-20

When he came to Nazareth, Jesus stood up in the synagogue to read. He was handed the scroll of the prophet Isaiah. He unrolled the scroll and found the place where it was written (Isaiah 61:1-2)

“The Spirit of the Lord is upon me Because he has anointed me To bring good news to the poor He has sent me to proclaim release to the captives And recovery of sight to the blind; To let the oppressed go free, And to proclaim the year of the Lord’s favor.” And he rolled up the scroll, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fixed upon him. Then, he began to say to them, ‘Today, this scripture has been fulfilled in your hearing.’

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All spoke well of him and were amazed at the gracious words that came from his mouth.”

Compare to Jesus’ great commandment: “Love your neighbor as yourself.” (Mt. 22:39) Shalom speaks of the well-being of oneself and one’s neighbor. Shalom seeks one’s own well-being alongside the well-being of others.

Hand-out #7:

Definitions of Shalom

In the first chapter, there are a number of definitions of shalom. Which ones speak most to you? Why?

• Shalom: peace with God, peace with the world, peace with oneself, peace among Jesus’ followers, peace with one’s enemies, peace with creation

• Shalom: personal wholeness and societal harmony • Shalom: seeking the well-being and personal fulfillment of

everyone • Shalom: peace with oneself, with others and with God • Shalom: word of hope, describing the coming peace of God • Shalom: living God’s way with others, with society and with the

created order • Shalom: holistic idea of external peace in the world and

internal peace within • Shalom: the way God wants us to live together • Shalom: the way God created the world to be • Shalom: embraces politics, public, interpersonal and personal

peace

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• Shalom: an iridescent word expressing the crux of Jesus’ teaching

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Hand-out #8:

Jesus was a peaceteacher Listen for his peace teachings found in the gospel of Matthew. Invite each participant to take turns around a circle reading one passage at a time. Pause before the next person reads. When finished, discuss:

Peace Teachings of Jesus From Matthew’s Gospel

“Blessed are the peacemakers, for they shall be called children of God.” (5:9) “Blessed are those who are persecuted for righteousness’ sake, for theirs is the Kingdom of heaven.” (5:10) “Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account.” (5:11) “You have heard that it was said to those of ancient times, ‘You shall not murder’; and ‘whoever murders shall be liable to judgment.’ But I say to you that if you are angry with a brother or sister, you will be liable to judgment… So when you are offering your gift at the altar, if you are aware that your brother or sister has something against you, leave your gift there before the altar and go; first be reconciled to your brother or sister and then come and offer your gift. Come to terms quickly with your accuser while you are on the way to court with him.” (5:21-25a) “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, Do not resist an evil-doer. But if anyone strikes you on the right

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cheek, turn the other also; and if anyone wants to sue you and take your coat, give him your cloak as well; and if anyone forces you to go one mile, go also the second mile… “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, Love your enemies and pray for those who persecute you, so that you may be children of your Father in heaven… For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? And if you greet only your brothers and sisters, what more are you doing than others? Do not even Gentiles do the same?” (5:43-47) “For, if you forgive others their trespasses, your heavenly Father will also forgive you…” (6:14) “Do not judge, so that you may not be judged. For with the judgment you make youwill be judged, and the measure you give will be the measure you get. Why do you see the speck in your neighbor’s eye, but do not notice the log in your own eye? Or how can you say to your neighbor, ‘Let me take the speck out of your eye,’ while the log is in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your neighbor’s eye.” (7:1-5) “And as he sat at dinner in the house, many tax collectors and sinners came and were sitting with him and his disciples. When the Pharisees saw this they said to his disciples, ‘Why does your teacher eat with tax collectors and sinners?’ But when Jesus heard this, he said, ‘Those who are well have no need of a physician, but those who are sick… For I have come to call not the righteous but sinners.’” (9:10-13) “Whoever gives a cup of cold water to one of these little ones in the name of a disciple—truly, I tell you, none of these will lose their reward.” (10:42) “Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and humble in heart and you will find rest for your souls. For my yoke is easy and my burden is light.” (11:28-30) “Then Peter came and said to Jesus, ‘Lord, if another member of the church sins against me, how often should I forgive? As many as seven times?’ Jesus said to Peter, “Not seven times, but I tell you, seventy-seven times!” (17:21-22)

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“You know that the rulers of the Gentiles lord it over them and their great ones are tyrants over them. It will not be so among you, but whoever wishes to be great among you must be your servant, and whoever wishes to be first among you, must be your slave; just as the Son of Man came not to be served but to serve, and to give his life as a ransom for many.” (20:25-28) “’Teacher, which commandment in the Law is the greatest?’ Jesus said to him, ‘You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.’ This is the greatest and first commandment. And a second is like it: ‘You shall love your neighbor as yourself.’ On these two commandments hang all the law and the prophets.’” (22:34-40)

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Hand-out #9:

Be Children of Shalom Jesus invited his followers to come together as “children of shalom” (Luke 10:6, KJV and RSV) and he was “the only first-century Jew to whom this phrase is attributed…. (It is) most like a genuine coinage of Jesus.” (p. 208, William Klassen, The Anchor Bible Dictionary, Vol. 5, Doubleday, 1992) Jesus appointed seventy, sending them in pairs: King James Version: “And into whatsoever house ye enter, first say, Peace be to this house. And if the son of peace be there, your peace shall rest upon it…and in the same house remain… Go not from house to house.” Today’s English Version: “If a peace-loving man lives there, let your greeting of peace on him….” New International Version, New Jerusalem bible: “if a man of peace is there…” Revised Standard Version, “If a son of peace is there…” New Revised Standard Version: “And if anyone is there who shares in peace…” New English Bible: “if the people living there are peaceloving..” Original Greek: “and if there is a son of peace…” “And if a child of shalom lives there, remain there.” Discuss.

Hand-out #10:

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I am… The Great “I AM” statements of Jesus in the Gospel of John: I am the light of the world (8:12; 9:5) I am the bread of life (6:35, 48) I am the living bread (6:51) I am the gate (10:9) “I am the good shepherd” (10:11-14) I am the resurrection and the life (11:25) I am the way, the truth and the life (14:6) I am the true vine (15:1) Christ is our peace (Ephesians 2:14) My shalom I give to you. John 14:27

I am the way to shalom.

(read and discuss pg 4 in the book)

Thoughts for Group Discussion:

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Shalom is a Hebrew Word Discuss: A lay leader in my congregation once used the phrase, “shalom,” at a church retreat and another leader said, “It’s too Jewish. People in our church don’t understand what that word means.”

Is this paragraph true? There has been a concerted and historic effort in Christianity to make Jesus appear as un-Jewish as possible. We characterize the Pharisees as Jesus’ enemies when in fact they were his teachers and the dialogue between Jesus and the Pharisees (sharply honed arguments) was the same kind of dialogue among all Pharisaical rabbi’s.

Not long ago, I mentioned in a children’s conversation that Jesus was a Jew. My statement really confused one of our bright young elementary-aged children. He had friends who were Jews and they “didn’t believe in Jesus.” He was completely shocked that Jesus was a Jew.

What do we gain by re-discovering the Jewishness of Jesus?

Why use the word, shalom, since it is more unfamiliar to us? Why not give the word, peace, new meaning – a word that we all clearly understand? Yet, the word, peace, arises out of our western dualistic thinking. It is possible to a self-absorbed peacemaker, or an obsessed peacemaker.

Shalom is a Hebrew word and in general Hebrew terms are more Asian, more holistic, less given to dualities. Shalom means well-being, wholeness, and it refers to the well-being of everyone. It includes my own well-being as well as the well-being of others and of the earth. Shalom is a word WORTH re-introducing to Christians BECAUSE it speaks clearly of what Jesus meant when he so frequently used the word. Shalom was such an important concept to Jesus that it is important to his followers to use his choice of words to describe a vision and reality so central to his teaching.

Discuss: Shalom speaks to an authentic and full peace. Shalom is, simply put, the way God wants us to live together. Jesus offers shalom as God’s desired way for us to live our lives.

Discuss: Marcus Borg quote on page 6 of the book

Discuss: “Even when Christians try to take the humanity of Jesus fully into account, there has traditionally been a reluctance to make him too much of a Jew. Rather, it is his uniqueness that has been emphasized. How he differed from his fellow Jews has been stressed, not how he was the same. The result is that the Jewishness of Jesus has faded. He becomes a universal, a person without a homeland, native language, traditional religion. The trend begins as early as the New Testament. For example, Jesus is often portrayed as speaking with “the Jews.” This is indeed a strange way to talk, given that Jesus is a Jew. This way of talking sets Jesus apart from the Jews, almost denying that he is one of them. To ask how Jesus related to the Jews of his day makes about as much sense as asking how a modern

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American college student relates to ‘Americans.’” Frederick Murphy, The Religious World of Jesus (Nashville, Abingdon, 1991, p. 311)

The Greek word for peace is Eirene. It is derived from the verb, eiro, which means to”join together.” Thus, the Greek understanding of peace was to join together that which was broken apart or divided. Originally, Eirene meant life joined together after the disruption and violence of war. Later, it came to include an inner peace within each person.

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Hand-­‐out  #11  

Shalom Read these statements by two theologians about shalom. Choose one that speaks to you and agree to meditate upon it daily for the next week. At the next session, talk about each person’s experience living with this quote:

“The biblical concept of peace (from shalom) is primarily that of wholeness.” (p. 780, the New International Dictionary of New Testament Theology, Vol. 2, Zondervan) Shalom is an iridescent word, with many levels of meaning in Hebrew Scripture. The base denominator of its many meanings is well-being, wholeness, completeness.” Swartley

“Whatever blocks Yahweh’s order for the world, materially or relationally, is the foe and antithesis of shalom.” Swartley

Shalom stands against oppression, deceit, fraud, and all actions that violate the divine order for human life. Swartley

Shalom “is an announcement that God has a vision of how the world shall be and is not yet.” Brueggeman

“The central vision of world history in the Bible is that all of creation is one, every creature in community with every other, living in harmony and security toward the joy and well-being of every other creature… Shalom expresses the substance of this biblical vision.” Brueggeman

“Shalom is an enduring vision.” Brueggeman

“Shalom is such an abstract word in our ears that we need to find ways to make it concrete. The Bible never talks about shalom in an abstract or fuzzy way. It is always very specific and concrete.”

Brueggeman “Shalom is rooted in a theology of hope, in the powerful buoyant conviction that the world can and will be transformed and renewed, that life can and will be changed, and newness can and will come.”

Brueggeman

“Shalom is not only an incredible gift; it is a most demanding mission.” Brueggeman

Peace, Walter Brueggeman, Chalice Press, 2001

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Covenant of Peace, Willard M. Swartley, Eerdmans, 2006 Session  Three.  

The  Problem  with  Speaking  of  the  Kingdom  of  God  

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

Today, we don’t hear the bold, political nature of the term as did Jesus’ hearers in the first century. And of course, Jesus intended the opposite meaning: not a kingdom to be defended by a military force, but a kingdom of love and forgiveness and shalom.

It is likely that Jesus first gave this actual phrase widespread usage. (See p. 7 in the book)

Brainstorm (word association): what comes to mind when you think of the word, Kingdom? (use newsprint to collect all the words and concepts that come to mind)

What is the problem in speaking of the “Kingdom of God” today? If someone hears the expression today, describing the core of Jesus’ teaching, would they easily misunderstand Jesus’ intent?

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

by  the  kingdom  of    God.  • It  suggests  a  regal,  imperial  God  who  imposes  power  over  us  • Kingdom  suggests  a  place,  a  piece  of  geography  with  defined  borders.  • Kingdom  suggests  a  rule  or  reign  of  a  king  or  queen:  one  individual  ruling  over  all  

others.    

(see  pg.  8  in  book)  

Recently,  LeDayne  McLeese  Polaski,  a  senior  staff  person  with  the  Baptist  Peace  Fellowship  of  North  America,  was  attending  an  event  at  the  Pentagon  in  which  the  chaplain  of  the  Navy  prayed.    LeDayne  said,  “It  was  to  me  quite  a  distressing  prayer—full  of  absolute  confidence  that  the  U.S.  military  is  doing  God’s  work  on  Earth.  He  ended  by  praying  in  the  name    of  the  one  who  is  my  king—and  it  was  clear  to  me  that  the  king  image  posed  no  threat  in  his  mind  to  his  clear  allegiance  to  another  power,  his  country.     If  we  had  a  king   in   the  USA,   I   think  

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that  the  image  of  Jesus  (or  God)  as  king  might  have  been  more  troubling  or  provoking.    As  it  is,  there  was  no  clear  sense  of  contradiction  in  this  chaplain’s  mind  in  the  two  allegiances.”  (3/7/12   email)

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Hand-­out  #12:  

Complete  these  statements:  

 

The Kingdom of God  

What  We  Hear:             What  Jesus  intended:  

 

All-­powerful  God  

All-­controlling  God  

God  who  demands  our  respect  

God  who  sits  on  the  throne  of  judgment  

Imperial  God  

Triumphal  God  

A  God  “over”  us  

Rule-­Maker  

God  as  King  

-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­-­  

Talk  about  Locating  God  in  our  experience:  

A  God  OVER  us  

A  God  ALONGSIDE  us  

A  God  WITHIN  us  

A  God  BEYOND  us  

A  God  UNDER  us  

Which  location  do  you  find  most  appealing  or  helpful?  

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Discuss:     Is   it   easy   for  you   to   relate   to  a   regal,   imperialistic  understanding  of  God,   a  God  “over”   us?     A   God  who  hands   down   the   rules   from   on   high?     Are   there  more   appealing  ideas?    (see  pp.  9-­‐10  in  book)  

Invite  members  of  your  group  to  read  aloud  the  selected  texts  that  translate  the  “kingdom  of  God”   into  the  “shalom  of  God”  as   found  on  pp.  11-­‐12  of   the  book.    Allow  time  between  each  text.    After  the  reading,  allow  time  for  the  group  to  react  to  the  term,  “shalom  of  God.”      

Read  aloud  and  compare  the  two  passages  on  page  13  of  the  book  and  discuss.  

 

 

 

Here  is  my  own  testimony  about  locating  God  in  my  faith  journey  (Feel  free  to  share  your  own):  

In  my  earlier   years,  God  was  definitely   “over”  me.    He  was   the  ultimate   judge,   the   ruler,  my  King.    But  I  couldn’t  square  the  hurt,  tragedy  and  loss  around  me  with  a  God  who  rules  over  me.    If  God  is  in  control,  why  does  the  earth  often  seem  so  full  of  chaos  and  sin?  If  God  rules  over  me,  why  is  my  life  so  often  full  of  chaos  and  sin?      

Then,  I  relocated  God  in  my  thinking.  

What   if  God  was  no   longer  “over  me”,  but,   through  Christ,  had  come  alongside  me?    What   if  God  was  at  my  side,  and  was  offering  me  strength  and  vision  and  partnership?    That  seemed  so  much  more  fulfilling  and  empowering.  

Then,  I  considered:  what  if  God  was  also  “under  me,”  holding  me  up  when  I  fall,  giving  me  deep  roots  when  I  feel  confused,  undergirding  me  with  love?    That  seemed  so  very  comforting  and  re-­‐assuring.  

A   regal   God   no   longer   speaks   to   me,   though   I   appreciate   that   it   might   to   others.       I   have  relocated   God   in  my   thinking   away   from   a   triumphal,   imperial   God,   and   toward   a   God  who  comes  alongside  me  through  Christ,  and  undergirds  me  through  the  Holy  Spirit.        

God  doesn’t  place  of  thumb  over  my  head,  intending  to  control  me.    God  doesn’t  demand  my  devotion  as  would  an  earthly  king.    God  comes  alongside  me  and  offers,  through  Christ,  the  way  of  shalom.    I  have  a  choice:  I  can  follow  the  way  of  shalom  or  I  can  turn  from  it.    No  matter  my  direction,  God  is  always  near.  

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Hand-­out  #13:  

Jesus Lived and Taught Shalom

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

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

Jesus’ teaching can be expressed as:

“Receive shalom.” (Luke 18:17)

God freely offers shalom. It is an approach to life, a way of living. God has shaped the gift of shalom to fit you perfectly. Your role is to make room for shalom in your life and learn how to receive such an

undeserved, life-changing gift. We receive shalom through spiritual centering. It’s a decision to be receptive to the Spirit within. The key is not to seize control. It isn’t

something to accomplish or achieve. God wants you to receive the gift of shalom. Jesus said, “Ask, and you shall receive it.” (Matthew 7:7)

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We receive shalom through intentional centering

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

“Seek shalom first.” (Matthew 6:33) Seek shalom first and everything else will fall into place: Seek wholeness first. Seek the fulfillment of everyone first. Seek societal harmony first.

Seek the healing of the earth first. Seek personal and global reconciliation first. If it isn’t shalom, don’t give it a priority.

“Seek shalom.” (Matthew 6:33)

“Blessed are those who seek shalom, for they shall be called children of God.” (Matthew 5:9)

Put shalom first in your life. Become an advocate for shalom. Shalom in the world doesn’t depend upon you. God is the author of shalom and is

already planting the seeds of shalom in your life and around the world. But you can nurture and join shalom anywhere God is at work!

Jesus lived and taught shalom.

He became Our Shalom.

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He invites us to become shalom in our

daily choices and values. Session  Four:  The  Anticipated  Peaceteacher  

On  newsprint,  brainstorm  and  list  the  major  problems  or  challenges  in  your  city  or  region.  

Read:  Luke  19:41-­‐44  

Jesus  wept   over   the   city   of   Jerusalem.     Should  we   also  weep   over   our   cities   and   towns?    When  we  read  down  through  the  list  of  our  problems,  where  is  shalom?  

Luke  19:44  -­‐-­‐  

NRSV:    “you  did  not  recognize  the  time  of  your  visitation  from  God.”  NEB:     “you  did  not  recognize  God’s  moment  when  it  came.”  NIV:     “you  did  not  recognize  the  time  of  God’s  coming  to  you.”  TEV:     “you  did  not  recognize  when  God  came  to  you.”      

Is  it  also  difficult  for  us  to  “recognize  God’s  moment  when  it  comes?”  

Are   we   missing   God’s   moment?     Could   it   be   RIGHT   NOW   –   and   we   are   not   ready   to  recognize  it?    Jerusalem  was  not  watching  or  waiting  for  God’s  shalom.    Are  we?  

Peace  or  shalom  is  never  a  full  reality  in  our  lives.    It’s  never  a  full  reality  in  our  cities  or  towns,  in  our  homes,  in  our  marriages,  in  our  churches.    Why  is  this  so?  

How  are  we  to  hold  out  hope  for  shalom  when  there  is  so  little  evidence  of  it  in  the  world?  

Jesus  said,  “The  shalom  of  God  is  at  hand.”  (Mark  1:15b)    The  shalom  of  God  is  near.    The  shalom   of   God   is   breaking   out.     Was   Jesus   being   over-­‐optimistic?     Naïve?   Or   just   plain  wrong?  

 

Jesus  had  two  messages  in  relation  to  shalom:  

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#1:  Shalom  is  breaking  out,  the  seeds  are  planted  deep  in  the  soil  beneath  us,  it  is  near,  almost,  close-­‐at-­‐hand,  it  is  among  us.  

Therefore,  we  are  to  watch  and  wait  for  the  signs  of  shalom.  

Jesus  was  asked  when  the  Shalom  of  God  was  coming  and  he  replied,  “The  Shalom  of  God  is  not  coming  with  things  that  can  be  observed;  nor  will  they  say,  ‘Look,  here  it  is!’    or  ‘There  it  is!’    For  in  fact,  the  Shalom  of  God  is  among  you.”  (Luke  17:20-­‐21)  

The  Shalom  of  God  may  not   come   in   flamboyant   signs.     Jesus   said,   “If   you,   even  you,  had  only  recognized  on  this  day  the  things  that  make  for  peace.    But  they  are  hidden  from  your  eyes.”  (Luke  19:42)    Discuss:  Are  they  also  hidden  for  our  eyes?    Why  is  shalom  so  difficult  to  recognize?  

Those  who  seek  shalom  ask:  “Where   is   the  Shalom  of  God  around  me?    Where   is   it  in  my  experience?    What  small,  nearly  indiscernible  sign  can  I  recognize?    

 

Signs  of  Shalom  Just   before   Christmas,   2012,   a   young   killer   went   into   Sandy   Hook   Elementary    School  in  Newtown,  CN  and  began  killing  young  children.    It  was  a  horrific  tragedy.    In  one  article   in  “The  Blaze”  reported  by  Erica  Ritz,   (12/15/12)  there  could  be  a  Sign  of  Shalom  even  amidst  such  a  painful  loss:  

“Fighting  back  tears  and  struggling  to  catch  his  breath,  the  father  of  a  six-­‐year-­‐old  gunned  down  in  Friday’s  school  shooting  in  Connecticut  told  the  world  about  a  bright  little  girl  who  loved   to   draw   and  was   always   smiling   –reserving   surprising  words   of   sympathy   for   the  gunman’s  family.  

Robbie   Parker’s   daughter   Emilie  was   among   the   twenty   children  who  died   in   one  of   the  worst  schoolyard  attacks   in  US  history.    He  was  one  of   the   first  parents   to  speak  publicly  about  their  loss:  

“She   was   beautiful.     She   was   blond.     She   was   always   smiling,”   he   said.     “It’s   a   horrific  tragedy,  and  we  want  everyone  to  know  that  our  hearts  and  our  prayers  go  out  to  them—this  includes  the  family  of  the  shooter.    I  can’t   imagine  how  hard  this  experience  must  be  for  you,  and  I  want  you  to  know  that  our  family,  and  our  love  and  our  support  go  out  to  you  as  well.    At  this  time,  our  thanks  go  out  to  so  many  people…    My  daughter  Emilie  would  be  one  of   the   first  ones   to  be   standing  and  giving  her   love  and  support   to  all   those  victims,  because  that’s  the  type  of  person  that  she  is.    Not  because  of  any  parenting  that  my  wife  and  

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I  could  have  done,  but  because  those  were  the  gifts   that  were  given  her  by  her  Heavenly  Father.    As  the  deep  pain  begins  to  settle  into  our  hearts,  we  find  comfort  reflecting  on  the  incredible  person  that  Emilie  was,  and  how  many  lives  she  was  able  to  touch  in  her  short  time  here  on  earth.”  

Reflect  together  as  you  recognize  signs  of  shalom  in  this  father’s  comments.  

 

Another  sign  of  shalom:  

A  mother  whose  only  child  was  killed  has  shown  extreme  forgiveness:  she  invited  her  son’s  killer  to  live  next  door  and  they  share  the  same  front  porch.    Mary  Johnson,  59,  now  lives  in  the  apartment  adjoining  34-­‐year-­‐old  Oshea  Israel.    Mrs.  Johnson’s  son  was  killed  by  Oshea  after   an   argument   at   a   party   in   Minneapolis.     Oshea   had   been   involved   with   drugs   and  gangs   and   subsequently   served   a   17-­‐year   term  before   being   released   from  prison.    Mrs.  Johnson  said,   “My   son  was  gone.     I  was  angry  and   I  hated   this   boy,  hated  his  mother…   I  wanted  him  to  be  caged  up  like  the  animal  he  was.”      

In  the  ensuing  years,  Mrs.  Johnson  founded  a  support  group  that  counseled  mothers  whose  children   had   been   killed   and   she   encouraged   them   to   reach   out   to   the   families   of   their  murderers,  who  were  victims  of  another  kind.    In  the  process,  she  forgave  Oshea  Israel  and  extended  an  invitation  to  him  to  move  in  next  door.    They  are  now  close  friends  after  she  visited  him  in  prison  and  decided  to  help  re-­‐integrate  Oshea  back  into  society.  

 

Another  sign  of  shalom:  

A  local  high  school  student  body  recently  elected  as  homecoming  queen  a  young  girl  with  down  syndrome.    By  society’s  standards,   she  wasn’t  beautiful   in  any  way.    But,  she  had  a  ready  smile  and  hug  for  every  member  of  her  high  school  and  was  easily  one  of  the  most  accessible  persons   in   their   school.    And  so,   the   students  elected  her  as  queen.    And   then,  when  the  local  TV  news  picked  up  on  this,  the  students  were  surprised  that  it  should  even  be  newsworthy.    In  their  thinking,  they  had  elected  the  most  deserving  person  to  be  queen.      

 

Another  sign  of  shalom:  

During  Hurricane   Sandy,  when   a   few  neighbors   had   electricity   but  many   others   did   not,  several  of  those  with  electricity  placed  extension  cords  out  their  front  door  with  a  sign:  use  our  electricity  to  re-­‐charge  your  cell  phone.      They  realized  that  the  only  way  people  could  

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reach  their  loved  ones  with  updates  and  news  was  by  their  cell  phones  and  many  could  not  re-­‐charge  their  phones.      

 

Another  sign  of  shalom:  

One   day   my   wife   and   I   were   driving   into   my   hometown   in   Central  Missouri.     We  were  talking  as  we  drove  along  and  we  came  over   a  hill   and   suddenly,  we  both  became  quiet.    The  sky  was  bright  orange  –  a  color  we  had  never  seen  before.    And  for  the  next  15  miles  –  there   was   something   about   the   setting   sun,   and   the   cloud   formations,   and   the   brilliant  colors  that  were  absolutely  enthralling.    It  was  as  if  an  amazing  light  show  was  put  on  for  our  benefit  –  and  we  were  lifted  up  –  almost  surreal  –  as  we  literally  drove  into  the  brilliant  color  –  and  the  breathtaking  view.    We  gave  thanks  for  God’s  beauty  all  around  us.  

 

What  are  signs  of  shalom  that  you  recognize?  

 

#2.  The  second  message  of  Jesus  has  to  do  with  the  necessity  of  vision.    Shalom  is   a   vision   of   how   the   world   can   be   –   how   the   world   needs   to   be.     Nothing   can   better  motivate  us  into  the  future  like  a  compelling  vision.      

As   the  prophet   Isaiah   looked  ahead   to  God’s  promised  deliverer,  his  most  poetic  writing  anticipated  a  Prince  of  Peace.    Read  the  two  scriptural  passages  on  page  17  of  the  book.  

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Hand-­‐out  #14:  

Listen to these biblical visions:  

“Then   I   saw  a  new  heaven  and  a  new  earth.    And   I  heard  a   loud  voice   from  the  throne   saying,   ‘See,   the  home  of  God   is   among   the  mortals.    He  will   dwell  with  them  as  their  God;  they  will  be  his  peoples  and  God  himself  will  be  with  them;  he  will  wipe  every  tear  from  their  eyes.      Death  will  be  no  more;  mourning  and  crying  and   pain  will   be   no  more,   for   the   first   things  have  passed  away.’    And   the  One  who  was  seated  on  the  throne  said,  ‘See,  I  am  making  all  things  news.’”    

Revelation  21:1,3-­‐5  

 

“I  will  appoint  Shalom  as  your  overseer,  And  Righteousness  as  your  taskmaster  Violence  shall  be  no  more  heard  in  your  land,  Devastation  or  destruction  within  your  borders  You  shall  call  your  walls  Salvation  and  your  gates  Praise.  The  sun  shall  no  longer  be  your  light  by  day  Nor  for  brightness  shall  the  moon  give  light  to  you  by  night;  But  the  Lord  will  be  your  everlasting  light,  And  your  God  will  be  your  glory.”         Isaiah  60:17-­‐19    

 

What  difference  do  we  these  visions  make  to  you?  

Is  this  so  unconnected  to  our  reality  as  to  mean  little?  

Or  are  these  the  kinds  of  vision  that  compel  you  into  the  future?  

 

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

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Do   you?

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Hand-­‐out  #15:  

People of Vision  

Habakkuk,  the  prophet,  looked  around  his  society.    And  he  offered  this  plea  to  God:  (selections  from  chapters  1  and  2)  

 

How  long,  Yahweh,  am  I  to  cry  for  help  While  you  will  not  listen;  To  cry,  ‘Violence!’  in  your  ear,  While  you  will  not  save?    Why  do  you  make  me  see  wrong-­‐doing?  Why  do  you  countenance  oppression?  Why  do  greed  and  violence  surround  me  And  contention  and  discord  flourish?  Why  is  justice  obstructed?    I  shall  stand  at  my  post,  I  shall  take  up  my  position  on  the  watch-­‐tower,  Keeping  a  look-­‐out  to  learn  what  God  says  to  me,  How  God  responds  to  my  plea.      Then  the  Lord  answered  me  and  said:    Write  down  a  vision,  inscribe  in  clearly  on  tablets,  So  that  it  may  be  easily  read.  For  I  tell  you:  there  is  still  a  vision  for  the  appointed  time.  My  vision  has  energy  of  its  own  as  it  moves  toward  fulfillment.  Though  it  comes  in  my  time  and  not  yours,  wait  for  it,  

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For  come  it  will  before  too  long.  

Thus,  the  Shalom  of  God  is  both  present  and  future:  

It  is  breaking  into  this  Present  Moment.  

It  is  a  vision  of  how  life  can  be  in  the  future.  

 

Read  the  quote  from  Walter  Brueggeman  on  p.  20  of  the  book  and  Henri  Nouwen  on  p.  21.    What  do  these  present  and  future  implications  of  the  Shalom  of  God  mean  to  you?    

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Session  Five:  The  Compassionate  Peaceteacher  

 

Invite  participants  to  respond  to  hand-­out  #16  on  their  own  and  then  discuss  as  a  group.  

Shalom  in  the  World  

God’s  Work             Our  Work  

(suggestions:)  

  Inviter             invitee  

  Healer             prepare  for  healing  

  Vision-­Provider         Recognizing  Vision  

  Creator             co-­creators  

  Offers  Shalom         Receives  Shalom  

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Hand-­‐out  #16:  

 

What  is  the  work  of  shalom?  

If  shalom  is,  ultimately,  God’s  work,  then  what  is  our  work?    In  terms  of  shalom,  what  is  God’s  work,  and  what  is  our  work?  

 

Shalom in the World  

God’s  Work                   Our  Work  

 

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One  friend  characterized  “my  work”  and  “God’s  work”  as  if  we  are  each  a  piece  of  a  jig-­‐saw  puzzle.    We   have   a   role   to   play   and   there   is   a   unique   place  where  we   fit   into   the   larger  puzzle   (plan).     But   the   larger   vision   (or   picture)   is   God’s   design.     Then,  my   friend   said,  “Remember  how  frustrating  it  is  to  complete  a  jig-­‐saw  puzzle  only  to  discover  that  there  is  one  piece  missing?    It  ruins  the  entire  puzzle.    Every  time  you  look  at  the  puzzle,  you  focus  upon  the  hole  –  not  on  all  the  other  pieces  that  have  found  their  place.    My  work  of  shalom  is  important.    It  is  a  role  I  am  called  to  fill.    God’s  vision  cannot  be  fully  complete  unless  I  do  my  part.”  

In   terms   of   our   calling,   our   vocation,   what   have   we   to   contribute   to   the   well-­‐being   of  everyone?  

“Love  your  neighbor  as  yourself.”  

What  is  the  right  balance  between  “Loving  my  neighbor”  and  “Loving  myself,”  the  two  parts  of  Jesus’  second  commandment?    How  do  I  balance:  

• Family  care,  and  • Stranger  care,  and  • Personal  care?  

In  terms  of  justice  for  all,  what  is  my  calling?    What  does  God  expect  of  me?  

In  terms  of  the  well-­‐being  of  the  created  order,  what  is  my  calling?    What  does  God  expect  of  me?  

In  terms  of  shalem  for  all,  health  and  wholeness,  what  is  my  calling?    What  does  God  expect  of  me?  

I  am  only  one  person.    But,  if  I  do  nothing,  will  I  become  the  one  missing  piece  of  the  puzzle,  which  prevents  it  from  being  complete?  

I  am  only  one  person.    But  can  I   join  with  other  sin  offering  more  to  shalom  than  I  could  ever  do  alone?  

Jesus’  teachings  reflect  his  vision  of  shalom.    How  do  I  approach:  

Peace  with  God?     Peace  with  the  world?       Peace  with  myself?         Peace  among  Jesus’  followers?           Peace  with  my  enemies  or  opponents?  

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          Peace  with  creation?    Hand-­‐Out  #17:    

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

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 Look  up  what  Jesus  said  about  the  “faith-­‐work”  of  those  he  healed.    What  roles  did  they  play  in  their  own  healing?    Matthew  8:5-­‐13  Matthew  9:20-­‐22  Matthew  9:27-­‐31  Mark  9:20-­‐25  Mark  10:46-­‐52    Look  up  what   else   Jesus   said   or  did   for   those  whom  he   had  physically  healed.     Behyond  physical  healing,  what  else  concerned  Jesus?    Matthew  9:2-­‐7  Mark  8:22-­‐25  Luke  17:11-­‐19  John  5:2-­‐14  John  9:1-­‐7,  35  -­‐38    Jesus  was  often  in  search  of  his  own  shalom.    Explore  this  search  in  these  Lukan  passages:  Luke  4:42;  5:16;  6:12;  9:10;  9:18;  9:28;  11:1;  21:37;  Luke  22:39f.    What  does  this  tell  us  about  Jesus’  practice  of  shalom  in  his  own  life?    What  does  it  tell  us  of  his  commitment  to  self-­‐care?    What  do  these  passages  tell  us  about  the  Compassionate  Peaceteacher?  Discuss  the  intersection  between  shalom  and  shalem  and  how  this  relates  to  Jesus’  concern  for  the  well-­‐being  of  all  people.    

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Chapter  Six:  The  Lenten  Peaceteacher    Read  the  opening  paragraphs  on  page  37  of  the  book  about  Great  Teachers.    Discuss:   Have   you   had   great   teachers   in   your   life?     Have   you   had   great   teachers   who  revealed   much   about   themselves,   their   own   hunger   for   truth,   their   own   struggles   and  questions?      Have  you  had  great  teachers  who  motivated  you  to  reveal  your  own  search  for  meaning   and   your   own   questions?     Ask   the   participants   to   talk   about   one   teacher   who  played  this  role.    Read  and  discuss  the  Parker  quote  on  page  37-­‐38.    

Learning  is  Meeting.    Read  and  discuss  the  Brueggeman  quote  on  page  38    The  Son  of  Man  Parable    The  Conflict  begins  –  the  Healings  conclude    Once   Jesus   prophesied   his   death   for   the   final   time,   only   one   healing   is   reported   in   the  Gospels  of  Matthew  (20:30-­‐34)  and  Luke  (18:35-­‐43).  In   the   Gospel   of   Mark,   only   one   healing   is   reported   after   Jesus   first   prophesied   his  impending  death  (10:46-­‐52).     Healings,  so  common  in   Jesus’  earlier  ministry  as   the  compassionate  peaceteacher,  are  essentially  over  as  he  faces  Jerusalem.    Discuss.      The  pace  of  Jesus’  teachings  intensify.    “Then  Jesus  began  to  teach  them  that  the  Son  of  Man  must   undergo   great   suffering,   and   be   rejected   by   the   elders,   the   chief   priests,   and   the  scribes,  and  be  killed,  and  after  three  days,  rise  again.    He  said  all  this  quite  openly.”  (Mark  8:31-­‐32a)    

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HAND-­OUT  #18:  

THE SON OF MAN PARABLE  In  groups,  read  these  thirteen  occasions  when  the  Gospel  writers  describe  Jesus  telling  the  Son  of  Man  parable.    Compare  the  content  and  wording  of  these  parables.    Have  each  team  report:   How   are   they   different?     How   are   they   similar?     In   the   passages   noted   with   an  asterisk  (*),  these  include  the  reaction  of  the  disciples  as  they  hear  this  parable.    Gospel  of  Matthew  16:21-­‐23         “From   that   time   on,   Jesus   began   to   show   his   disciples   that   he   must   go   to  Jerusalem   and   undergo   great   suffering   at   the   hands   of   the   elders   and   chief   priests   and  scribes,  and  be  killed,  and  on  the  third  day,  be  raised.”*  17:12     “…the  son  of  Man  is  about  to  suffer  at  their  hands.”*  17:22-­‐23   “The  Son  of  Man  is  going  to  be  betrayed  into  human  hands,  and  they  will  kill  him,  and  on  the  third  day  he  will  be  raised.”  20:17-­‐19   “See,  we  are  going  up  to  Jerusalem  and  the  Son  of  Man  will  be  handed  over  to  the  chief  priests  and  scribes  and  they  will  condemn  him  to  death;  then  they  will  hand  him  over  to  the  Gentiles  to  be  mocked  and  flogged  and  crucified;  and  on  the  third  day  he  will  be  raised.”  26:2     “You  know   that  after   two  days   the  Passover   is   coming,   and   the  Son  of  Man  will  be  handed  over  to  be  crucified.”    Gospel  of  Mark  8:31-­‐3     “Then   he   began   to   teach   them   that   the   Son   of   Man   must   undergo   great  suffering,  and  be  rejected  by  the  elders,  the  chief  priests,  and  the  scribes  and  be  filled,  and  after  three  days  rise  again.    He  said  all  this  quite  openly.”*  9:12     “How  then  is  it  written  about  the  Son  of  Man,  that  he  is  to  go  through  many  sufferings  and  be  treated  with  contempt?”  9:30-­‐31   “The  Son  of  Man  is  to  be  betrayed  into  human  hands,  and  they  will  kill  him,  and  three  days  after  being  killed,  he  will  rise  again.”*  

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10:32-­‐34   “See,  we  are  going  up  to  Jerusalem,  and  the  Son  of  Man  will  be  handed  over  to  the  chief  priests  and  the  scribes,  and  they  will  condemn  him  to  death;  then  they  will  hand  him  over  to  the  Gentiles;  they  will  mock  him,  and  spit  upon  him,  and  flog  him,  and  kill  him;  and  after  three  days  he  will  rise  again.”    Gospel  of  Luke  9:22     “The  Son  of  Man  must  undergo  great  suffering,  and  be  rejected  by  the  elders,  chief  priests  and  scribes,  and  be  killed,  and  on  the  third  day  be  raised.”    9:44-­‐45   “The  Son  of  Man  is  going  to  be  betrayed  into  human  hands.”*  17:25     “But  first  the  Son  of  Man  must  endure  much  suffering  and  be  rejected  by  this  generation.”  18:31-­‐34   “See,  we  are  going  up  to  Jerusalem,  and  everything  that  is  written  about  the  Son   of   Man   by   the   prophets   will   be   accomplished.     For   he   will   be   handed   over   to   the  Gentiles;  and  he  will  be  mocked  and  insulted  and  spat  upon.    After  they  have  flogged  him,  they  will  kill  him,  and  on  the  third  day  he  will  rise  again.”*      Instead   of   Jesus   telling   parables   about   others   (woman   sweeping   the   house,   shepherd  searching  for  a  lost  sheep,  father  dividing  his  inheritance,  farmer  spreading  seed)  now  the  parable  is  about  himself.      His  life  becomes  the  parable  in  these  Son  of  Man  stories.    Why   do   you   think   this   Son   of   Man   parable   is   repeated   so   many   times   in   the   synoptic  Gospels?    Why  is  it  similar,  though  different,  in  many  tellings?    Note  that  in  ALL  settings  of  this  parable,  it  is  told  in  private  ONLY  to  the  disciples.    Why?    Note  above  the  times  when  this  parable  is  told  only  about  Jesus’  impending  suffering  –  but  not  about  his  death  or  resurrection.    Could  these  simpler  versions  be  the  earliest  version  of  this  parable,  as  Jesus’  understanding  of  his  destiny  was  taking  shape?    Is  it  possible  that  the  prediction   of   his   resurrection   was   only   added   by   the   writers   after   his   death   and  resurrection?  

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 Divide  your  group  in  half  and  ask  one  group  to  cite  references  of  Jesus  as  confrontational  rabbi  and  the  other  group  to  cite  references  to  Jesus  as  a  gentle,  compassionate  rabbi.    After  completion,  have  the  two  groups  debate  their  lists.    Do  you  think  of  Jesus  more  as  a  confrontational  rabbi  Or  a  gentle,  compassionate  rabbi?    Cite  references  from  memory  of  Jesus  acting  in  these  seemingly  contradictory  ways.    Jesus  as  Confrontational  Rabbi         Jesus  as  Gentle,  Compassionate  Rabbi    

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Session  Seven:  The  Resurrected  Peaceteacher      BECOMING  SHALOM  Have   you   known   anyone   who   has   “become   shalom?”     Someone   who   has   progressed  through   their   earthly   pilgrimage   in   wisdom   and   maturity   to   the   point   where   God   has  transformed  them  into  shalom?    We  are  not  speaking  of  perfection,  but  how  their  life  tends  to  reflect  shalom.    In   this   chapter,   I   cited   the   illustration   of   Emma   Lou   Benignus.     Over   her   lifetime,   she  became   shalom   to  me   and   to  many   others.     The  more   I  was   around  her   the  more   I  was  drawn   to   shalom:   to   inner   peace   and   active   peacemaking   in   the   world.     Read   this  illustration  aloud   found  on  pp  45-­‐46.    You  might   cite  an  example  out  of   your  own  life  of  someone  well  along  the  path  of  “becoming  shalom.”    Can  others  cite  examples?    Discuss:  How  do  we  become  shalom?    Why  does  it  often  seem  such  a  distant  goal?    Do  you  think  that  those  who  have  in  many  ways  “become  shalom”  realize  it?      One  thing  is  certain:  we  don’t  achieve  shalom.    It  comes  to  us  as  a  gracious  gift.  

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Hand-­‐out  #19:    

Read  John  20:19-­‐23    1. Shalom  as  a  Greeting  or  Blessing  

Jesus   came   and   appeared   before   the   disciples   and   said,  “Shalom   be   with   you.”   It   was   a   customary   Jewish   greeting.    Hawaiians   say,   “Aloha.”     Burmese   say,   “Mingalabar.”     Jews  say,   “Shalom.”     Arabs   say,   “Salaam.”     It   was   a   gracious  greeting  from  the  Risen  Christ  to  his  disciples.    It  was  also  a  blessing   offered   to   his   disciples.     “Shalom   be   with   you.”     It  

would  be  as  if  in  English  saying,  “God  be  with  you.”    2. Shalom  as  a  Mission  

Jesus   showed   the  disciples  his  hands  and  his   side  –  proof   that   it  was  he   that  was  crucified.    But  then  he  spoke  to  them,  “Shalom  be  with  you.    As  the  Father  has  sent  me,  so  I  send  you.”    Now,  shalom  is  no  more  a  greeting  –  it’s  a  mission.    Shalom  is  the  mission  –  the  Father  has  sent  me  to  be  Shalom  to  you  –  now  I  send  you  to  be  Shalom  to  others.    

3. Empowering  His  Disciples  to  be  Shalom  And  then  Jesus  empowered  them,  “…he  breathed  on  them  and  said  to  them,  ‘Receive  the  Holy  Spirit.    If  you  forgive  the  sins  of  any,  they  are  forgiven;  if  you  retain  the  sins  of   any   they   are   retained.”     In   the   only   example   cited   of   Jesus   “breathing   on   his  disciples,”  we  find  Jesus  empowering  his  disciples  to  act  as  agents  of  shalom.        Here it is: a three-fold transformation of shalom: 1. From greeting and blessing (act of receiving) 2. To Mission (act of commissioning) 3. To Empowering for Mission (act of breathing strength into them)

   Discuss  times  you  have  experienced  this  transformation  of  shalom  from…    Hospitality  and  Inclusion  to…    

Shalom  -­-­    

Again  I  say  

Shalom!  

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Receiving  a  call  or  a  mandate  to…    Receiving  the  empowering  and  encouraging  Holy  Spirit  to…    

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Hand-­‐Out  #20:    

The  Chapters  of  the  Peaceteacher’s  Life    THE  ANTICIPATED  PEACETEACHER  

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

un-­‐shalom-­‐like.  • We  must  look  for  subtle  signs  of  shalom  around  us.    Shalom  is  always  near  at  

hand,  breaking  out  around  us.  • And  we  must  have  a  compelling  vision  the  draws  us  toward  the  future.  

 THE  COMPASSIONATE  PEACETEACHER  

• In   his   first   calling,   Jesus   focused   upon   the   misery   and   suffering   of   those  around  him.      

• His  healing  ministry  was  interlaced  with  his  teaching  ministry.  • He  was  also  a  confrontational  peaceteacher,  challenging  everyone  to  become  

sons  and  daughters  of  shalom.    

THE  LENTEN  PEACETEACHER  • His  second  calling  was   to   teach  of  himself.    From  this  point  on,   Jesus   rarely  

healed  others  or  told  parables  about  others.  • He   told   only   one   parable   –   repeated   13   times   in   the   Gospels   –   and   it   was  

characterized  as  a  “new  teaching”  which  the  disciples  could  not  understand.      • His   impending   passion   became   the   primary   focus   of   his   teaching.     In   this  

teaching,  he  revealed  the  most  about  himself  and  his  mission.    THE  RESURRECTED  PEACETEACHER  

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

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

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Discuss  “Jesus’  Way  of  Shalom”  as  discussed  on  pp.  59-­‐62.  Make  photocopies  if  some  do   not   have   a   copy   of   the   book.   Discuss   these   two   statements.     Make   a   list   of  different  implications  under  each  statement:    Jesus  Died  for  Our  Sins.       Jesus  Died  for  our  Fulfillment                 Jesus  Died  for  our  Well-­Being                                              How  do  these  implications  and  statements  speak  to  you?  

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Session  Eight:  Circles  of  Shalom    Read  the  quote  from  poet-­‐theologian  Ross  Snyder  on  page  55.  Discuss  this  statement  further:    “There  is  no  such  thing  as  a  self;    only  a  self-­‐in-­‐world.      There  is  no  life  without  the  hyphen!      To  be  a  human  being  we  ‘hyphen’  with  other  human  beings.”    Discuss:  How  do  we  “hyphen”  with  others?    Why  can’t  be  just  be  a  self?    Why  must  we  be  a  self-­‐in-­‐world?    God’s  Kairos  Moment:  Build  Circles  of  Shalom  and  therein  renew  your  life  and  your  city.    Ask  each  participant   to  draw  a   large   circle  on  an  empty   sheet  of  paper.    This   represents  your  life.    Now  draw  a  variety  of  smaller  circles   that  represent  all   the  various  contexts  of  your   life.     Draw   as  many   smaller   circles   as   you   can.     Don’t   just   draw  one   circle   for   your  workplace.     Draw   the   circle   of   those   with   whom   you   eat   lunch,   those   with   whom   you  consult  daily,  those  whom  you  trust,  etc.    In  pairs,  share  the  circles  with  one  other.    Then  ask  them  to  concentrate  on  two  or  three  of  the  circles.    How  could  they  transform  that  circle   so   that   it  becomes  more  a   circle  of   shalom?      Are   their   circles   in  your   life   that   are  becoming  circles  of  shalom?    Which  circles  least  represent  shalom?    Discuss:   How   is   our   church   creating   circles   of   shalom?     How   are   we   creating   circles   of  shalom  beyond  the  walls  of  our  church?    Is  there  a  circle  of  shalom  for  children?    For  youth?    For  young  adults?    For  the  elderly?    Discuss:  What   are   the   circles   of   shalom   in   your   city.    What   are   the  most   unshalom-­‐like  circles  within  your  city?”    In  this  final  session,  read  Postscript  Two  on  pages  65-­‐67  as  a  closing  meditation.    

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In  Summary…  Discuss:    

What  difference  does  Jesus’  Way  of  Shalom  make  to  my  life,  my  family,  my  church,    

my  faith?      What   difference   does   Jesus’  Way   of   Shalom  make   to  my   faith?    Does   the   idea   of   shalom  deepen  the  foundation  of  my  faith?    Does  it  expand  my  opportunities  to  express  my  faith?    What  difference  does  Jesus’  Way  of  Shalom  make  to  my  family?    What  if  every  member  of  my  family  pledged  to  seek  the  well-­‐being  of  every  member  of  our  family?    Would  that  make  a  difference?    What  difference  does  Jesus’  Way  of  Shalom  make  to  my  church?    What  if  the  idea  of  shalom  was  familiar  to  every  member  of  our  church  and  it  was  frequently  used  in  our  preaching,  teaching  and  prayers?      Would   it   impact  our  church’s  mission?      Would   it  cause  us  to  re-­‐focus  our  church’s  self-­‐understanding?    What  difference  does   Jesus’  Way  of  Shalom  make  upon  my  calling?     If   I   strive  to  “receive  shalom”  and  “become  shalom,”  would  this  matter?              

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SHALOM  PRAYERS  Shalom  Prayer  #1  

O  God,  I  give  thanks  that  I  know  shalom  in  my  life.  

I  know  wholeness,  even  a  fleeting  experience  of  it.      I  know  what  it  feels  like  when  wholeness  enters  my  

life  bringing  together  the  fragmented  and  disjointed  pieces.  

I  know  shalom,  O  God.      

I  know  healing.    I  know  what   it  feels  like  to  have  a  healing  spirit  well  up  within  me.    I  know  a  soothing,  cleansing  touch  to  my  brokenness.  

I  know  shalom,  O  God.  

I  know  peace.  I  know  tranquility.    I  know  gentleness.    I  know  what  it  feels  like  to  forgive  and  be  forgiven.    I   know   what   it   feels   like   to   be   reunited   with   someone   from  whom   I   have   been   alienated.     However  

infrequent,  I  treasure  these  moments  in  my  heart.  

I  know  shalom,  O  God.  

I  know  what  bridges  feel  like  and  I  know  what  walls  feel  like.      

Even  so,  I  know  shalom.  

I  know  glimpses  of  shalom.    I  do  not  yet  know  the  fullness  of  shalom.    But  I  sometimes  can  sense  shalom  entering  my  life  or  the  life  of  my  community  in  new  ways.    Often  this  comes  to  me,  in  spite  of  me.  

I  know  shalom,  O  God.  

I   know   it   from   the   most   marginalized   people,   the   most   victimized   people.     Even   there,   I   have   seen  glimpses  of  shalom.      

I  know  shalom  even  when  I  turn  from  it.  

I  know  shalom  even  when  I  am  filled  with  worry  and  fret.  

I  know  shalom  even  when  I  count  self-­‐preservation  first.  

I  believe  that  you  have  planted  shalom  in  my  life,  in  my  world,  among  the  people  who  share  my  journey.    

I   believe   that   you  have   given  me   glimpses   of   shalom  not   just   to   sustain  me,   but   to   encourage  me   to  become  shalom.  

I  am  not   yet   shalom.    Surely   I   know  that.     But   I   know  the   look  and   feel  of   shalom.    And  often,   that   is  enough.    Often,  it  is  all  I  have.    Amen.    

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Shalom  Prayer  #2  

I  am  a  child  of  shalom.    Jesus  told  his  72  closest  disciples  to  seek  out  the  sons  and  daughters  of  shalom  and   to   stay   with   them.   There,   they   would   find   food   and   welcome.     The   children   of   shalom   do   not  

necessarily  identify  themselves  this  way,  but  they  are  followers  of  Jesus’  way.  

I   may   not   yet   be,   O   God,   a   person   of   shalom,   meaning   that   I   do   not   yet   embody   well-­‐being   and  wholeness,  but   I  am  a  child  of  shalom,  meaning  that   I  have  committed  myself  to   learn  shalom.     I  have  placed  my  life  on  a  trajectory  that  leads  to  shalom.  

Teach  me  your  shalom,  O  God  so  that  by  your  Spirit   I  might  more  fully  become  shalom  to  myself,  with  

my  friends,  to  strangers,  to  opponents  and  to  the  world.      

Blessed  are  the  peacemakers.  

Well-­‐being  to  the  peacemakers,  

Shalom  to  the  peacemakers,  for  they  truly  are  your  children.  

May  my  life  count  in  their  number.    Amen.  

 

 

Shalom  Prayer  #3  

Spirit  of  Heaven  and  Earth,    

Why  can’t  I  see  shalom?    Why  not  peace  now?    Why  not  justice  now?    Why  not  nonviolence  now?    Why  not  equality  now?    Why  not  hope  now?  

If  we  are  all  your  children,  why  not  offer  shalom  now?        

Need  I  a  crystal  ball  to  see  shalom  at  some  distant  time  or  place?      

Need  I  extra  patience  to  wait  upon  shalom’s  arrival?  

Why  must  I  wait?      

Why  is  shalom  not  available  in  this  Present  Moment?  

If  I  cannot  command  shalom,  can  I  at  least  through  hard  work  and  effort,  make  a  noticeable  difference?  

If  I  cannot  command  shalom,  can  you?  

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Am  I  powerless?    Are  you  powerless?  

Of  what  good  or  purpose  is  shalom  if  it  is  delayed?      If  postponed?  

Why  must  we  wait?    Why  not  now?  

May  I  see  shalom,  with  your  Holy  Eyes?  

May  I  see  it  planted  like  seeds  in  the  deep,  dark  soil,  so  that  even  when  I  cannot  see  it,  I  know  that  it  is  growing  underneath  the  soil  upon  which  I  tread,  and  that  soon,  at  any  moment,  first  the  blade,  then  the  

ear,  then  the  full  grain.    

May  I  watch  for  the  first  blade  of  shalom  the  sprout  forth  from  the  generosity  of  the  earth?  

With  all  my  heart,  let  me  anticipate  shalom.    With  all  my  heart.    Amen.  

 

 

Shalom  Prayer  #4  

Where  is  shalom  in  my  life?  

Where  is  shalom  in  the  world?  

Where,  O  God,  are  you  engaged  with  shalom?  

When  I  can’t  see  it,  when  I  can’t  experience  it,  when  I  can’t  recognize  it,  does  that  mean  that  shalom  is  missing?  

Is  the  problem  in  my  perspective,  O  God?      

Or  is  there  just  not  enough  shalom  in  the  world?  

Am   I   just  dwelling  on   the  negative?     Is   the  world  as   full  of  despair  and  violence  and  hopelessness  as   I  sense  that  it  is?    Perhaps,  I  don’t  get  it.    Perhaps  if  I  had  eyes  to  see…    Perhaps  if  I  was  more  discerning…  

What  are  you  doing  about  shalom,  God?    And  what  are  you  asking  me  to  do?  

Where  does  shalom  begin,  if  not  with  me?  

And  when  does  shalom  blossom  forth,  if  not  from  me?  

And  how  can  shalom  be  more   fully   known,  but   that   I   know   it,  and   live   it,  and   center  my   entire  being  around  shalom.  

May  it  be  so,  O  Holy  One.    Amen.  

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Shalom  Prayer  #5  

Shalom   is   an   open   door.     If   I   stand   at   the   threshold,   I   can   peer   through   the   door   and   wonder   what  shalom   holds   for   me.     How  would   I   be   different   if   shalom   were  my   life’s   organizing   principle?     How  

would  my  life  change  if  I  placed  shalom  first  above  all  else?  

Shalom   is   an  open  door.     It   beckons   and   invites,   but   I   am  not   compelled   to   enter.     It   is  my  own   free  choice.    I  can  turn  away,  but  if  I  do,  I  will  never  fully  know  what  I  have  rejected.  

I   will   not   understand   God’s   shalom   unless   and   until   I   walk   through   the   open   door.     It   is   the   journey  beyond  the  door  that  teaches  me  shalom’s  wholeness,  shalom’s  harmony,  shalom’s  well-­‐being.  

It  is  the  journey  beyond  the  door  that  I  seek,  O  God,  the  journey  of  shalom,  the  journey  toward  shalom,  

the  journey  in  which  I  more  fully  understand  what  shalom  can  mean  to  my  life,  to  my  salvation,  to  my  conversion,  to  my  hope.  

In  the  doorway,  shalom  becomes  the  way  I  live  my  life  from  this  day  forth.  

Help  me,  O  God,  into  the  doorway,  and  beyond.    Amen.  

 

 

Shalom  Prayer  #6  

May   I   breathe   shalom.    May   I   breathe  deeply,   inhaling  my  own  well-­‐being,   inhaling   the  well-­‐being  of  every  human  being,  inhaling  the  well-­‐being  of  God’s  creation.  

May  I  breathe  shalom.    Deeply.    May  I  breathe  shalom.  

May  the  Spirit  of  Shalom  within  me  cause  me  to  be  at  one  with  myself,  at  one  with  my  neighbor,  at  one  

with  God.  

May  I  exhale  my  worry,  exhale  stress,  exhale  callousness,  exhale  indifference.  

May  I  breathe  in  shalom.    May  I  exhale  everything  that  blocks  shalom.  

May  I  breathe  in  shalom.    May  I  exhale  everything  that  hinders  shalom.      

May  I  breathe  in  well-­‐being.      Breathe  out  indifference.  

Breathe  in  well-­‐being.    Breathe  out  angst.  

Breathe  in  shalom.  Breathe  out  denial.  

Breathe  in  shalom.    Breathe  in  shalom.  

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Shalom  Prayer  #7  

I  need  words,  O  God.      

Without  words,  I  cannot  make  sense  of  the  complicated  world  around  me.    Just  as  when  you  created  the  

world,  you  called  it  by  name.      

In  naming  creation,  it  became  ordered.      

In   the   same   way,   my   world   becomes   ordered   as   I   name  my   experience.     The   way   I   express   myself  through  words  determines  the  way  I  interact  with  my  world.      

My  words  expand  or  contract  my  world.  

But  words  can  grow  tired  and  weary  and  oft  carry  too  much  baggage.  

And  so  my  vocabulary  expands.      

I  began  as  a  small  child  with  a  handful  of  words.  

As  I  have  journeyed  through  life,  I  have  needed  more  words,  new  words,  to  express  deeper  realities  and  new  understandings.  

O  God,  let  me  not  grow  weary  of  naming  my  reality.  

But   let  me  also  be  wary  of  using  words   to  control  what  cannot  be  controlled,  or   to  capture  mysteries  

that  cannot  be  captured.    Surely  the  ancient  Jews  taught  us  to  respect  your  name,  and  not  speak  it  lest  we  delude  ourselves  into  thinking  that  we  can  fully  know  what  cannot  be  fully  known.  

Let  me  be  open  to  new  words  to  better  express  my  faith  and  my  values.  

Let  me  be  open  to  new  words  that  stretch  me  into  new  ways  of  being,  words  that  invite  me  to  New  Life.      

In  the  name  of  Shalom,  Amen.  

 

 

Shalom  Prayer  #8  

Here  we  are,  in  this  circle,  a  circle  we  can  rightly  call  a  Circle  of  Shalom.  

We  did  not  create  it.  

Nor  did  we  do  anything  to  deserve  it.  

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But  we  have  opened  our  arms,  opened  our  hearts,  to  receive  it.  

We  hunger  and  thirst  for  shalom.  

And  too  seldom  know  it.  

Thank  you  for  the  gift  of  this  circle  in  which  we  stand,  O  Lord.  

In  the  Circle,  among  trusted  friends,  we  can  more  easily  breathe  shalom.  

And  yet,  our  calling  in  life  is  to  create  circles  of  shalom,  not  simply  enjoy  them.  

And  therein  lies  the  rub.    Therein  lies  the  work.  

We  all  yearn  for  shalom  and  yet  we  resist  it.  

Why?    Why  does  that  describe  my  own  reactions?  

Lord  God,  Holy  One,  and  Author  of  Life,  

my  well-­‐being  is  inextricably  inter-­‐connected  

with  the  well-­‐being  of  everyone  in  this  room.  

Every  person  is  valued.    Every  person  is  essential.  

Help  us,  as  we  lift  up  each  other  in  prayer  and  in  mutual  support  

as  we  create  circles  of  shalom  in  our  congregations,  

in  our  homes,  and  throughout  the  adjacencies  of  our  lives.  

Through  Christ,  who  encircles  us  with  Shalom.    Amen.  

 

 

 

There  is  a  9th  Shalom  Prayer  found  on  page  63  of  the  book  

 

61    

 

For  a  follow-­‐up  group  study,  consider  my  previous  book:  

 

Rabbi Jesus

Learning from the Master Teacher

Smyth  and  Helwys  (Peake  Road),  1997,  $9.95  

Available  from:  www.helwys.com  

 

At  the  top  of  the  home  page  of  this  publisher’s  website,  type  in  “Rabbi  Jesus”  in  the  small  rectangular  box.    This  will  take  you  to  a  listing  of  the  book  as  well  as  a  free   54-­‐page   on-­‐line   Teaching   Guide.     You   can   print   out   the   guide   from   the  website.