The Beatitude for the Persecuted

by Herb Montgomery

Illustration depicting a green roadsign with a rejection concept. Sunset with clouds background.Blessed are you when they insult and persecute you, and say every kind of evil against you because of the son of humanity. Be glad and exult‚ for vast is your reward in heaven. For this is how they persecuted the prophets who were before you. (Sayings Gospel Q 6:22-23)

Let’s begin this week by taking a look at this passage in our companion texts.

Luke 6.22-23: “Blessed are you when people hate you, when they exclude you and insult you and reject your name as evil, because of the Son of Man. Rejoice in that day and leap for joy, because great is your reward in heaven. For that is how their ancestors treated the prophets.”

Matthew 5.11-12: “Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you.”

Gospel of Thomas 69.1: “Jesus says: “Blessed are those who have been persecuted in their heart. They are the ones who have truly come to know the Father.”

Gospel of Thomas 68.1: “Blessed are you whenever they hate you and persecute you.”

If you have ever been insulted, ill-treated, had evil things said about you, hated, excluded, or suffered rejection for trying to effect social change, then the sayings of Jesus we’re are looking at this week are for you.

There are a few things I need to say first. Experiencing ill treatment or exclusion doesn’t necessarily mean you are in the right. You could be being “persecuted” simply because you are a jerk! Keep this in mind.

It’s equally true that any time people endeavor to effect the same social changes that Jesus taught in the 1st Century, they will be persecuted by whomever has the most to lose from those changes.

As we mentioned last week, societies rooted in domination are structured in the shape of a hierarchical pyramid: the privileged elite lives at the top of the pyramid while the subjugated live at the bottom. This domination structure isn’t always based on population: it is not always the elite few benefiting from the masses’ oppression. Sometimes a majority subjugates and oppresses a minority, a marginalized group pushed out to the social fringe by those that most deem as “normal.”

Friedrich Engels commented on this pattern: “(Ever since the dissolution of the primaeval communal ownership of land) all history has been a history of class struggles, of struggles between exploited and exploiting, between dominated and dominating classes at various stages of social evolution; [this] struggle, however, has now reached a stage where the exploited and oppressed class (the proletariat) can no longer emancipate itself from the class which exploits and oppresses it (the bourgeoisie), without at the same time forever freeing the whole of society from exploitation, oppression, class struggles—this basic thought belongs solely and exclusively to Marx.” (Preface to the 1883 German edition of the The Communist Manifesto; London)

What we see in the teachings of Jesus in Sayings Gospel Q is recognition that every person is a version of the Sacred Divine. Every one of us is of inestimable worth. We are, every one of us, deserving of the same sunshine and rain that falls on all life. Through this collection of sayings, Jesus is casting before our imagination a world where no one in our society is privileged at the expense of others. No more oppressed people, no more subjugated people. No more hierarchy.

Yet a world where the sun and rain are equally shared, where all the ravens and lilies are fed and clothed, can be very threatening to those who benefit from the presently imbalanced arrangement.

When balance is promoted, when redistribution of wealth is suggested, don’t rush to claim persecution. First ask yourself, “From what position in our society am I feeling like I’m experiencing persecution?”

“Am I in a favored position? Do I feel like I am losing some of my comfort and ease?”

If your answers to these questions are “Yes,” then you’re likely not experiencing the persecution that Jesus refers to in the sayings we’re reading this week.

But if instead you are pushing for greater justice and equity in our world, and intimately feeling pushback from those who have much to lose by moving in this direction, you are who Jesus is speaking to in our scriptures for the week.

In other words, are you at the top of the social pyramid and feeling like the entire world is changing around you? (see Acts 17.6). Or are you closer to the bottom of our society and feeling pushback from those higher on the hierarchy as you call for a more balanced world?

Where you are in the hierarchy of our society?

Which end of the pyramid do you feel “persecution” coming from?

Today, in my daily life as an American, I continue to bump into a group of Christians crying out that they are being “persecuted.” There are places around the globe where Christians are legitimately being persecuted. But here where I live, in America? Fearmongers have stirred up well-meaning people with the claim that their freedoms are being taken away. There are “Religious Freedom Acts” cropping up all over the nation, but they are about religious freedom in name only. Too often, these acts are actually ways of creating loopholes for some Christians to practice discrimination against those who don’t share their religious beliefs. We saw this in the 1960s as well: at that time, private Christian schools began popping up all over the south, not to protect Christianity, but to enable White segregationists to opt out of the integration of the public schools in the name of “religious freedom.

What the Jesus of Sayings Gospel Q proposes instead is a society that eliminates all domination hierarchies, regardless of their ideological basis. It matters little if the hierarchy is economic, racial, gendered, based on orientation, or whatever! Jesus has a vision for human society that mimics the indiscriminate shining of the sun and pitter-patter-pit of the rain.

People, who have the most advantages to lose by an equal society that looks like Jesus’s vision, too often cry persecution to stop it from becoming reality. (See Matthew 20.11-16) I’ve witnessed here locally Christian folks, too, claiming persecution, exclaiming, “unfair” in recent movements in our little town toward the direction of equality. (“Lewisburg is trying to pass a nondiscrimination ordinance, and all anyone can talk about is bathrooms.) The irony is that they are the ones actually persecuting those calling for change.

Jesus pronounces a blessing on those who, as a result of following his vision for humanity, are insulted, ill-treated, have evil things said about them, are hated, excluded, or suffered rejection. And he tells us to take courage. If you are experiencing any of these judgments, you are following in the footsteps of the Jewish prophets.

For your homework this week, please engage in a exercise with me. It’s based on the book of Amos. Marcus Borg used to say he wished every Christian would read the book of Amos, and so, this week, I’d like you to read it.

In the margins, every time you see Amos speaking about justice place a J. Every time you see Amos speaking equity for the poor, place a P. The rich? Jot down a money sign, $. And lastly, every place you see Amos predicting the future, put an F.

What you’ll discover is that the heart of Jewish prophecy isn’t whether a prophet can predict the future correctly. Jewish prophecy has a social justice dynamic. A true Jewish prophet spoke on behalf of Yahweh, critiquing the monarchy (the social pyramid of their day), and calling for justice and equity for the oppressed and marginalized. (See also Karen Armstrong, The Great Transformation: The Beginning of Our Religious Traditions.)

Jewish prophets stood up to the status quo’s exploitation or subjugation of others. They called those at the top of social pyramids to grant the oppressed justice. They did not call it charity; it was rather the restoration of that which was just in an exploitative system. A false prophet, by contrast, would proclaim that the subjugation and oppression of the poor was the will of God or by God’s design.

Jesus stood in the same Jewish prophetic tradition as Amos, but he wasn’t alone: he called his disciples to join him. When you and I follow the teachings of Jesus and stand up against oppressive systems in our own day, Hebrew tradition teaches that we are speaking with a prophetic voice as well.

Today, Jesus’s teachings call us to work for systemic change in favor of the marginalized, those pushed to the fringes, those subjugated, and those who find themselves bumping their heads against glass ceilings and feel their backs against invisible walls. We follow Jesus’s teachings when we work for these changes, either as members of oppressed and marginalized groups, or in areas where we find ourselves among privileged groups and able to work alongside the oppressed and marginalized.

Remember: all those who join in this work will be insulted, ill-treated, have evil things said about you, be hated, excluded, and suffer rejection. You may even be banned from certain circles. It’s okay. You’re in the right story!

Next week, we’ll look at how Jesus taught his disciples to respond to the pushback of those who feel threatened by social changes. But for today, Jesus says to you:

Blessed are you when they insult and persecute you, and say every kind of evil against‚ you because of the son of humanity. Be glad and exult‚ for vast is your reward in heaven. For this is how they persecuted‚ the prophets who were before you. (Q 6:22-23)

HeartGroup Application

It never feels good to be on the receiving end of ill treatment. Some of us simply cannot cope with conflict of any kind. But working toward a safer more compassionate world for us all will initially cause conflict. Dr. Martin Luther King, Jr. spoke of those who are “more devoted to ‘order’ than to justice, who prefer a negative peace which is the absence of tension to a positive peace which is the presence of justice.” (1963).

All who desire peace must work for justice. Peace is not the absence of conflict. It is the presence of justice and equity for everyone, and it’s as indiscriminate as sunshine and rain fall.

  1. When you begin to feel pushback from others, discuss as a group how each one of you, individually, can engage in some “self-care”?
  2. Discuss how the group itself can come under and around those who at times experience ill treatment in their work for a more just world.
  3. Discuss together how Jesus’s words encourage you in these movements. Do they comfort you? Do you feel as if you are in the right story? Certainly, these insights do not take away the pain of rejection, but at the least, they tell us that pushback is to be expected and part of the process.

I remember my thirteen year old daughter was working for certain social changes in her school three years ago. Some of the teachers at her school became quite upset and lashed out at her as a result. She came home in tears. Her personality is such that she becomes very quiet and inward in moments like these. At dinner that night she quietly asked how people responded to Gandhi and King when they were working toward change. As Crystal and I shared with her the heart breaking stories of the push back both received, I saw comfort and peace come over her face. “This is just part of it I guess.” I assured it that as painful as it was, she was not in the wrong: It was okay to get in trouble for the right reasons; she was in the right story. A few minutes later she looked at us and resolutely stated, “Change is worth it.”

I was never so proud of her. She is older now, but she still has a heart for others.

May the same be said of all of us.

Next week we’ll look at how Jesus teaches us to respond to our “persecutors.”

Until then, keep living in love, till the only world that remains is a world where only love reigns.

I love each of you dearly.

I’ll see you next week.

The Beatitudes for the Poor, Hungry, and Mourning

by Herb Montgomery

A loaf of bread in an old mans hands

And raising his eyes to his disciples he said: Blessed are you poor, for God’s reign is for you. Blessed are you who hunger, for you will eat your fill. Blessed are you who mourn, for you will be consoled. (Q 6:20-21, Robinson)

We begin this series on the sayings of Jesus and Sayings Gospel Q with the passage in Q where the opening narrative ends and Jesus begins to teach. This passage has parallels in Luke, Matthew, and the 1st Century Christian text The Gospel of Thomas:

Luke 6:20-21: “Looking at his disciples, he said: ‘Blessed are you who are poor, for yours is the kingdom of God. Blessed are you who hunger now, for you will be satisfied. Blessed are you who weep now, for you will laugh.’”

Matthew 5:1-4: “Now when Jesus saw the crowds, he went up on a mountainside and sat down. His disciples came to him, and he began to teach them. He said: ‘Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are those who mourn, for they will be comforted.’”

Gospel of Thomas 54: “Jesus says: ‘Blessed are the poor. For the kingdom of heaven belongs to you.’”

Gospel of Thomas 69.2: ”Blessed are the hungry, for the belly of him who desires will be filled.”

The ethic of charity, taking care of the less fortunate, the poor, or the weaker sections of society, long predates the teachings of Jesus. What Jesus is doing here is not admonishing us to take care of the poor but rather announcing that the situations of the poor, the mourning, and the hungry are about to be reversed! I’ll explain.

If we live in a society of limited resources, then for someone to hold on to more than what they need (i.e. wealth) means that someone else is going without what they need. Countless philosophers and sages throughout the centuries have taught this to one degree or another. Gandhi spoke of the earth providing each day enough for every person’s need but not every person’s greed. Karl Marx described our societies as pyramids with the wealthy elite at the top and the masses of working class and the poor at the bottom.

First Century Jerusalem had a similar social structure. The Greek and Roman empires had monetized the region. Historians estimate that over two million Jewish people lived outside of Jerusalem. Each male older than twenty years of age was required to pay an annual half-shekel temple tax, and so the temple amassed an enormous amount of wealth. Josephus recorded Rome forcibly taking money from the temple during its occupation of the region (Sabinus: The Jewish War 2.14; Jewish Antiquities 17.50; Pilate: The Jewish War 2.175-177; Jewish Antiquities 18.60-62; Florus: The Jewish War 2.293). When Judea was placed under a Roman Prefect, the Temple became the primary Jewish political institution. During this time, the Temple took on more of the role of a national treasury and “bank” for the wealthy aristocracy of Jerusalem.

“It is quite possible that, under pressure of this increasingly wealthy elite, the temple began to make loans on their behalf or to hold their capital so they could proffer from such loans to the poor.” – William R. Herzog, Jesus, Justice, and the Reign of God: A Ministry of Liberation.

The wealthy looking for ways to profit from investing their surplus in loans or acquiring land upon debtors’ default created an unbearable debt load for both peasants and craftsmen. The farmers needed these loans to survive, the wealthy sought greater profits, and the temple, with its politically and economically privileged priesthood and Jewish aristocracy living in luxury, was at the very heart of a system of economic exploitation. As Josephus records, the burning of all records of debts held in the temple was the first act of the Jewish Revolt that led to the Jewish Roman war (The Jewish War 2.426-427).

The temple had become more than a site for religious worship. It had become the heart of economic oppression. This system created wealth through making others impoverished. And so in our first passage this week from Sayings Gospel Q, Jesus does not prescribe charity for the poor as a way to maintain an unfortunate but unavoidable state of affairs in a system that should be left unchanged. Jesus is calling for justice toward the poor and change to the system itself for all who choose to participate.

Jesus announces a path toward a great reversal, where the poor are now benefited, the hungry finally and permanently have enough food, and those for whom the present system caused mourning, they will rejoice. The justice of Jesus involves a change for everyone.

As James M. Robinson states in his book The Gospel of Jesus, “It is no coincidence that the oldest collection of Jesus’ sayings, what we call the Sermon (what Matthew expanded into the Sermon on the Mount), begins by pronouncing just such down-and-outers fortunate: it is the poor, the hungry, the mourners who are ‘blessed.’ The kingdom of God is not God’s stamp of approval on the status quo, the powers that be, the ruling class. Rather, it is countercultural, for it gives hope to the hopeless. It is not consoling them with ‘pie in the sky by-and-by,’ but involves concrete intervention in the lives of the needy, mitigating their plight in the here and now” (p. 170).

In Luke’s gospel we come in contact with wealthy Pharisees who reject Jesus’ new plan and wealthy tax collectors who embrace it. Luke’s gospel uniquely includes the parable of the rich man and Lazarus, originally a story that the Pharisees told about a rich tax collector and a poor scholar of the Torah (see J. Jeremias, Parables, p. 183). Luke’s Jesus expands the story from being about a tax collector and a Torah scholar to being about all who are wealthy (including wealthy Pharisees) and all who are poor (Luke 16:19-31). We encounter in characters like Zacchaeus tax collectors who respond positively to Jesus’ new economics and choose to give their wealth back to the poor (Luke 19:1-10). And we encounter Pharisees who “loved money, heard all this and were sneering at Jesus” (Luke 16:14).

In Sayings Gospel Q we find:

“For John came to you, the tax collectors responded positively, but the religious authorities rejected him.” Q 7:29–30

Luke and Matthew also make this point:

“(All the people, even the tax collectors, when they heard Jesus’ words, acknowledged that God’s way was right, because they had been baptized by John. But the Pharisees and the experts in the law rejected God’s purpose for themselves, because they had not been baptized by John.)” (Luke 7:29-30)

“For John came to you to show you the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes did. And even after you saw this, you did not repent and believe him.” (Matthew 21:32)

This rejection was much more than simple disagreement about Jesus’s theology. The religious authorities rejected Jesus’ new economics.

In Sayings Gospel Q, we read one of the proofs that Jesus sent back to the imprisoned John: the poor having good news proclaimed to them:

“And John, on hearing about all these things, sending through his disciples, said to him: Are you the one to come, or are we to expect someone else? And in reply he said to them: Go report to John what you hear and see: The blind regain their sight and the lame walk around, the skin-diseased are cleansed and the deaf hear, and the dead are raised, and the poor are evangelized [hear good news]. And blessed is whoever is not offended by me.” (Q 7:18–19, 22–23)

“John’s disciples told him about all these things. Calling two of them, he sent them to the Lord to ask, “Are you the one who is to come, or should we expect someone else?” So he replied to the messengers, ‘Go back and report to John what you have seen and heard: The blind receive sight, the lame walk, those who have leprosy are cleansed, the deaf hear, the dead are raised, and the good news is proclaimed to the poor. Blessed is anyone who does not stumble on account of me.’” (Luke 7:18–23)

“When John, who was in prison, heard about the deeds of the Messiah, he sent his disciples to ask him, “Are you the one who is to come, or should we expect someone else?” Jesus replied, “Go back and report to John what you hear and see: The blind receive sight, the lame walk, those who have leprosy are cleansed, the deaf hear, the dead are raised, and the good news is proclaimed to the poor. Blessed is anyone who does not stumble on account of me.” (Matthew 11:2-6)

Sayings Gospel Q tells us what that good news was, a great reversal of affairs:

“The last will be first, and the first last.” (Q 13:30)

“Indeed there are those who are last who will be first, and first who will be last.” (Luke 13:30)

“So the last will be first, and the first will be last.” (Matthew 20:16)

“For many who are first will become last.” (Gospel of Thomas 4:2)

“Everyone exalting oneself will be humbled, and the one humbling oneself will be exalted.” Q 14:11

“For all those who exalt themselves will be humbled, and those who humble themselves will be exalted.” (Luke 14:11)

“For those who exalt themselves will be humbled, and those who humble themselves will be exalted.” (Matthew 23:12)

“Nobody can serve two masters; for a person will either hate the one and love the other, or be devoted to the one and despise the other. You cannot serve God and Mammon.” (Q 16:13)

“No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money.” (Luke 16:13)

“No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money.” (Matthew 6:24)

“And it is impossible for a servant to serve two masters. Else he will honor the one and insult the other.” (Gospel of Thomas 47:2)

Again from James M. Robinson’s The Gospel of Jesus, “Jesus must have believed that, in spite of appearances, the givens of life were basically changed: as the ideal becomes real and God rules, there are to be no poor or hungry, no handicapped or sick, no exploiter or enemy, no mentally disturbed or force of evil. Jesus believed that this ideal was the basic reality and acted accordingly.” (Ibid. Kindle Locations 2495-2504).

As we close this week, I want to address a common misunderstanding of a statement Jesus makes in Mark and Matthew.

“The poor you will always have with you, but you will not always have me.” (Matthew 26:11)

The poor you will always have with you, and you can help them any time you want. But you will not always have me. (Mark 14:7)

Some have taken these words to indicate that Jesus is proclaiming that poverty is an unavoidable reality that will always exist no matter what we do. Yet when we understand this statement from a Jewish perspective, we see this is not the case at all.

In Jewish history, Yahweh had proclaimed that if they would follow his instruction to them, they would be poverty-free: “There will never be any poor among you if only you obey the Lord your God by carefully keeping these commandments which I lay upon you this day.” (Deuteronomy 15.4, REB, emphasis added)

Jesus is reversing this statement from Deuteronomy when he states, “You will always have the poor among you.” Poverty is a human creation, and thus, humans could reverse it if they chose to. Jesus is showing a way for his generation to do so through voluntary wealth redistribution rooted in love for our fellow human beings. Yet the wealthy elite of his day, including Judas, rejected his teachings in favor of greed. And as long as they held on to their present system, rather than eliminating poverty they would immortalize it. The choice was theirs.

The poverty of Jesus’ day was the result of an unjust system. And just as following Yahweh’s laws would have eliminated poverty in ancient Judaism, following the way of Jesus could have eliminated poverty in the 1st Century. Luke’s narrative in Acts explains the results for those who chose to give his economic teachings a try:

“All the believers were one in heart and mind. No one claimed that any of their possessions was their own, but they shared everything they had. With great power the apostles continued to testify to the resurrection of the Lord Jesus. And God’s grace was so powerfully at work in them all that there were no needy persons among them. For from time to time those who owned land or houses sold them, brought the money from the sales and put it at the apostles’ feet, and it was distributed to anyone who had need.” (Acts 4.32-35, emphasis added.)

What were Jesus’s economic teachings? We’ll learn more as we continue our study of Sayings Gospel Q, but for now, it’s important to remember that Jesus’s teachings were rooted in what he called the reign of God (the kingdom). For the Jesus of Sayings Gospel Q, a world where God “reigns” is a world where I trust God to take care of me by sending people who will care for me while I take care of you and listen to God when God calls me to take care of you!

“[Jesus’] basic issue, still basic today, is that most people have solved the human dilemma for themselves at the expense of everyone else, putting them down so as to stay afloat themselves. This vicious, antisocial way of coping with the necessities of life only escalates the dilemma for the rest of society . . . I am hungry because you hoard food. You are cold because I hoard clothing. Our dilemma is that we all hoard supplies in our backpacks and put our trust in our wallets! Such “security” should be replaced by God reigning, which means both what I trust God to do (to activate you to share food with me) and what I hear God telling me to do (to share clothes with you). We should not carry money while bypassing the poor or wear a backpack with extra clothes and food while ignoring the cold and hungry lying in the gutter. This is why the beggars, the hungry, the depressed are fortunate: God, that is, those in whom God rules, those who hearken to God, will care for them. The needy are called upon to trust that God’s reigning is there for them (“Theirs is the kingdom of God”).”

– James M. Robinson, The Gospel of Jesus 

HeartGroup Application

In the 1st Century, Jesus proclaimed good news to the poor, the hungry, and those who mourn. In our society, whom do you think Jesus would proclaim good news to today? Most definitely it would still be the poor, hungry, and mourning. But whom else would it include? Which other members of your human family would Jesus call you to trust God to send people to take care of you while calling you to take time today to take care of them?

  1. Discuss this question with your HeartGroup and see which people or communities you come up with.
  2. Dedicate time during your HeartGroup each week to share experiences you have when you reach out to take care of someone in need.
  3. At the end of this special sharing time each week, share who you might have come in contact with the previous week that may need your group’s help. Combine your group’s resources to see how you can care for them in the upcoming week.

For Jesus, the reign of God looked like people taking care of people while trusting God that if we would chose a world of “care,” this would actually bring about a new human reality for us all. It’s a world that we like to describe as a world where only love reigns.

We’ll take a look at the next passage in Sayings Gospel Q next week, but for today, here are the words of Jesus:

“Blessed are you poor, for God’s reign is for you. Blessed are you who hunger, for you will eat your fill. Blessed are you who mourn, for you will be consoled.” (Q 6:20-21, Robinson)

Thanks for taking the time to journey with me in this series.

I love each of you, dearly.

I’ll see you next week.

The Sayings of Jesus

by Herb Montgomery


Blue Abstract Letter Q

Now when Jesus saw the crowds, he went up on a mountainside and sat down. His disciples came to him, and he began to teach them. (Matthew 5.1-2, emphasis added.)

From each of us here at RHM, Happy New Year!

To kick off this brand new 2016, we are going to be starting a new series for our eSights and podcasts.

In 2015, we focused on the gospel of Mark. Beginning this year and for as long as it takes us, we’re going to looking at the sayings of Jesus found in Matthew and Luke, a body of texts that scholars call “Q”. Let me briefly explain this.

As we said a few weeks before Christmas, the early church was comprised of both Jewish and Gentile Christians. Mark’s version of the Jesus story was written within a Gentile Christian context. Both Matthew and Luke based their versions of the Jesus story on Mark, yet there are things Matthew and Luke have in common with each other that are not found in Mark’s gospel. Since 1801, scholars have believed that Matthew and Luke used a secondary source, Q. You can read more about it here.

Here is a diagram that may help you visualize this.

Diagram illustrating the composition of Mark, Matthew and Luke

The Q source material (also called the Sayings Gospel Q) is believed to have belonged to the Jewish Christian community and included sayings of Jesus that they cherished.

When the Jewish Christians and the Gentile Christians blended in the early church, Matthew’s gospel and Luke’s gospel were written to unite two Jesus stories, the Jewish Q and the Gentile Mark, for the blended community. Matthew’s gospel combined Mark and Q for the Jewish Galilean territories, while Luke-Acts combined Mark and Q for the larger Gentile world.

This background is important for us because it’s the sayings of Jesus, held in common by both Matthew and Luke (Q source), that have historically inspired significant positive world change. From Francis of Assisi and the anarchistic Anabaptists to Gandhi, Dr. Martin Luther King, Jr., and others, whenever those who desire to follow Jesus’ teachings have sought to rediscover what those teachings actually were, the result has been positive change in each of their societies.

I believe that can be true today. Those who desire to follow the 1st century Jesus today, including Christians, need to rediscover the teachings of Jesus found in the Q source, the gospel that the Jewish Christian community claimed Jesus actually taught.

Although the Q source manuscripts were lost after the early Gentile Christians squeezed the Jewish Christians out, we can rediscover it to the best of our ability by simply looking at the sayings of Jesus held in common by both Matthew and Luke. These are the sayings that have inspired those who’ve approached them thoughtfully toward building a safer, more just, and more compassionate world for us all.

This is going to be an exciting series. I can’t think of a better way to begin a brand new year!

I’ll close this week with this statement from James M. Robinson in his volume The Gospel of Jesus:

“Paul’s letters were of course the most popular among theologians, but it is not they who converted the Roman Empire. Rather, it was the masses from whom the foot soldiers in Constantine’s army came. They knew firsthand of the underprivileged and oppressed who had been rescued by the soup kitchens (which served more than wafers), the adoption of orphans, the absorption of widows, and the many other forms of humaneness that derive ultimately from Jesus, mediated through the Sayings Gospel Q and then through the Sermon on the Mount. So it was his foot soldiers that the emperor told of having seen the cross in the sky with the message “In this sign conquer!” The troops, heavily Christian and hence pacifistic, fell into line and marched into battle, on to victory. It seems to have been Francis of Assisi who then rediscovered the Sermon on the Mount. The Franciscan order that emerged from his leadership has been the bearer down through the centuries of much of the message of Jesus found in the Sayings Gospel Q. Then Leo Tolstoy took up the torch in his War and Peace, followed by Mahatma Gandhi with his “passive resistance” and Martin Luther King, Jr., with his “dream” of an integrated America. Now that the Sayings Gospel Q is readily available for study, we can see how Jesus’ message has indeed continued to be heard, though in quite unusual ways, down through the centuries.”

HeartGroup Application

  1. This week, become familiar with the theory of the Q source. Read about the Q source here and here.
  1. Take time to read through the critical text of Q from the International Q Project here.
  1. Begin writing down the sections of Q that you can’t wait to get to and share with your group why those sections are special to you.

As a Freshman in college taking Theology, the Q source theory was the very first thing I remember being taught that first semester. At the time, in my youthful impatience, I remember thinking, “Why are we wasting time on sources of materials when we should just be jumping into the material itself?”  Now I understand why getting back to what the early Jewish community claimed Jesus actually taught is so important. It is in these teachings that we discover the potential to choose personal change as well as positive change within our world.

I’m looking forward to next week already!

I can’t wait! Thank you for joining us for this look at what the early church taught were the sayings of Jesus.

I love each one of you.

Happy New Year.

I’ll see you next week.