Loving One Another and Justice

dominoes

Herb Montgomery | May 13, 2022

 

To listen to this week’s eSight as a podcast episode click here.

 


“You can’t love another” without desiring that those whom you love have what they need to thrive, and also doing what is in your power for them to have it . . . When we start to really consider what love means, then if we are honest we must begin to perceive love is not only personal, but also social, political, economic, religious, and even global.”


 

Our reading this week is from the gospel of John:

When he was gone, Jesus said, Now the Son of Man is glorified and God is glorified in him. If God is glorified in him, God will glorify the Son in himself, and will glorify him at once. My children, I will be with you only a little longer. You will look for me, and just as I told the Jews, so I tell you now: Where I am going, you cannot come. A new command I give you: Love one another. As I have loved you, so you must love one another. By this everyone will know that you are my disciples, if you love one another.” (John 13:31-35)

After Judas leaves the room, Jesus begins to speak about glorification and love.

The theme of glorifying God and being glorified in and by God is rhetoric repeated through and unique to John’s version of the Jesus story. John defines the closing scenes of Jesus’ life, his arrest, crucifixion and resurrection, as how God and Jesus are glorified.

Another difference between John’s version and the synoptics (Mark, Matthew, and Luke) is that John shifts Jesus message from love of neighbor and love of our enemies to love specifically among Jesus’s followers. The author of John, writing this late gospel, paints this shift as a “new teaching.”

These varying objects of love in the canonical gospels—neighbor, enemies, and Jesus’ disciples—point to the tension of love across three concentric circles. The inner circle is Jesus’ disciples. The next circle is those Jesus’ disciples share society with, whether disciples of Jesus themselves or not. And the outer circle includes those who are those outside the disciples’ society or the community in which we do life together. “Enemy” in this context does not necessarily mean those who do us harm; it may simply mean those who are outside the circle we draw around whomever we define as “us.”

In our time, I don’t think it’s helpful to define others as “enemies.” We can be honest about labeling choices or actions as hurtful or not without naming the people choosing them as “enemies.” And rather than speaking of “loving our enemies,” we can speak of loving those who choose to harm us. This kind of love, too, needs careful defining and explanation to be genuinely life giving and not a tool to sustain harm.

But our reading this week focuses on love amongst fellow Jesus followers. By that love, Jesus says, others would know that Jesus’ followers were the disciples of Jesus. In other words, love was to be the primary distinguishing characteristic others could use to know that we are endeavoring to follow the moral philosophy of that Jewish prophet of the poor from Galilee. That marker is not a bumper sticker, nor what station our radios are tuned to. It’s not what church denomination we choose or voting Republican (I do live in West Virginia).

The marker is not even whether we choose live inside or outside of Christianity’s faith claims. What signals to others that our attempts to follow Jesus are genuine is whether we live by an ethic of love. This is not to say that all who endorse an ethic of love as Jesus followers but that you can’t be a Jesus follower without embracing an ethic of love.

Regardless of which object of love a particular version of the Jesus story focuses on (whether neighbor, enemies, or our own community), it is important to define what that love looks like. How we define love matters: including what we define love to be and what we define love as not. Genuine love does no harm.

 

Love and Justice

To paraphrase the great Dr. Emilie M. Townes, when we start with love, justice is isn’t very far behind. Love expresses itself in distributive justice for all. It includes the desire to make sure the objects of our love have what they need to thrive. When we love, in each area of our lives, we desire that resources are shared so everyone’s needs are met and no one has too much while others have too little. When disparities exist between those whose needs are unmet and those who have more than they could possibly need, all parties are harmed. They don’t experience the same level of harm mind you, or even the same kind of harm, but they experience harm nonetheless.

This principle is at the heart of the Hebrew prophetic justice tradition in which the Jesus we encounter in the gospels stands:

 

Learn to do right; seek justice.

Defend the oppressed.

Take up the cause of the fatherless;

plead the case of the widow. (Isaiah 1:17)

 

Woe to those who make unjust laws,

to those who issue oppressive decrees,

to deprive the poor of their rights and withhold justice from the oppressed of my people, making widows their prey and robbing the fatherless. (Isaiah 10:1-2)

 

A bruised reed he will not break,

and a smoldering wick he will not snuff out.

In faithfulness he will bring forth justice;

  he will not falter or be discouraged

till he establishes justice on earth.

In his teaching the islands will put their hope. (Isaiah 42:3-4)

 

This is what the Most High says to you, house of David:

  Administer justice every morning;

rescue from the hand of the oppressor

the one who has been robbed” (Jeremiah 21:12)

 

I will search for the lost and bring back the strays. I will bind up the injured and strengthen the weak . . . I will shepherd the flock with justice. (Ezekiel 34:16)

 

But let justice roll on like a river,

righteousness like a never-failing stream! (Amos 5:24)

In love a throne will be established . . . one who in judging seeks justice and speeds the cause of righteousness. (Isaiah 16:5)

 

“Maintain love and justice.” (Hosea 12:6)

 

Love without justice is hypocrisy. To read Jesus’ words of love as only sentimental, and not as including a call to social justice is to take Jesus out of his Jewish context and transform him into something else for another purpose. Jesus was a preacher of the kind of love that expresses itself in justice for the oppressed, marginalized, excluded, and downtrodden.

This is why Jesus scholars such as the late Marcus Borg and his co-author John Dominic Crossan made such bold statements such as, “The first passion of Jesus was the kingdom of God, namely, to incarnate the justice of God by demanding for all a fair share of a world belonging to and ruled by the covenantal God of Israel.” (Marcus J. Borg & John Dominic Crossan, The Last Week, Kindle location 44.)

 

This is what I think of when I hear Jesus’ admonition us to love one another.

You can’t love another without desiring that those whom you love have what they need to thrive, and also doing what is in your power for them to have it.

All of this leads me to some questions about the intrinsic relationship between love and justice that those of us who are Jesus followers and who share my social location in our society need to allow ourselves to be confronted by.

Are we as White Jesus followers practicing an ethic of love Black people and people of color?

Are we as male Jesus followers practicing an ethic of love for women?

Are we as straight Jesus followers practicing an ethic of love for people who identify as gay, lesbian, bisxexual, and/or pansexual?

Are we as cisgender Jesus followers practicing an ethic of love for transgender people?

Are we as educated Jesus followers practicing an ethic of love for those who are less educated?

Are we as middle-class Jesus followers practicing an ethic of love for the poor?

Are we as U.S. citizen Jesus followers practicing an ethic of love for refugees, migrants, and the undocumented?

Are we as settler-colonial Jesus followers practicing an ethic of love for indigenous populations and communities?

Are we as North American Jesus followers practicing an ethic of love for those who live in the Global South?

Whom does this list of questions make you think of this week?

When we start to really consider what love means, then if we are honest we must begin to perceive love is not only personal, but also social, political, economic, religious, and even global.

Whom do you think of when you hear Jesus’ words in John?

“By this everyone will know that you are my disciples, if you love one another.”

 

HeartGroup Application

 

1. Share something that spoke to you from this week’s eSight/Podcast episode with your HeartGroup.

2. How does loving others translate into societal justice for you? Share with your group

3.  What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone? 

Thanks for checking in with us, today.

Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.

I love each of you dearly,

I’ll see you next week

 


 


Begin each day being inspired toward love, compassion, action, and justice.

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Being Part of One Another

connected network dots

Herb Montgomery | May 6, 2022

To listen to this week’s eSight as a podcast episode click here.


We are part of one another. Yes, some of us see life through one lens, some of us see life through others. But we are still connected. We thrive together. We survive together. What harms some, always in some way harms everyone, even those perpetrating or benefiting from that harm. You can benefit from the harm you do to others in one area of your life while being harmed in other areas.”


This week’s reading is from the gospel of John:

Then came the Festival of Dedication at Jerusalem. It was winter, and Jesus was in the temple courts walking in Solomons Colonnade. The Jews who were there gathered around him, saying, How long will you keep us in suspense? If you are the Messiah, tell us plainly.” Jesus answered, I did tell you, but you do not believe. The works I do in my Fathers name testify about me, but you do not believe because you are not my sheep. My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish; no one will snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Fathers hand. I and the Father are one.” (John 10.22-30)

This story begins with Jesus attending the Jewish Festival of lights, which many today know as Hanukkah. This festival has a rich tradition, and its background can be read in the first and second book of Maccabees.

In 167 B.C.E – 164 B.CE., under the Seleucid empire, Antiochus IV goes to great lengths to desecrate the Jewish temple. He orders a statue of Zeus to be erected in the temple and desecrates the altar by slaughtering as an offering to Zeus a pig—an animal defined in the Torah as unclean. This act sparked the Maccabean revolt.

In the revolt, Mattathias Maccabeus and his five sons successfully push the Seleucids out of the area, and Judas Maccabees, one of Mattathias’ sons, rebuilds the altar, has new holy vessels fashioned, and rededicates the temple. This festival receives its names from the lighting of the lamps during this sanctuary dedication or cleansing: the Festival of Dedication (John), Festival of Lights, and Hanukkah.

In John’s version of the Jesus story, Jesus is often portrayed as celebrating his community’s festivals (see 2:13-25; 5:1; 7:1-13). This can remind Christians both of Jesus’ deep Jewishness, and also how often the language of John is both covertly and overtly antisemitic.

In this week’s passage, it would be more life-giving to us and to our Jewish siblings to read “the people” or possibly “the political leaders” where the text reads “the Jews.” These stories are better interpreted as a struggle among classes within Jewish society, a struggle between the powerful elite and the masses, between insiders and the marginalized. These Jewish voices were having an intracommunal conversation on what faithfulness to the Torah looked like socially, economically, and politically. Not until Gentiles who wanted to distance themselves from Jewish people began to tell these stories did people begin telling and interpreting the Jesus story as a religious contest between Judaism and Christianity.

This section of the chapter also continues the Shepherd theme in verses 1-18. This theme repeats through the gospel of John because it reflects the community’s efforts to define itself. Here, the Johannine community are Jesus’ sheep and Jesus is their shepherd. But I’m afraid they define themselves in a way that harms others. We’ll unpack this in just a moment.

In these verses, the Johaninne community is once again seeking to define Jesus here, too. The gospels repeatedly define Jesus’ relation to Abraham, Torah, Judaism, and to God (see versus 31-42).

These verses define Jesus in the context of the Jewish/Christian debate, within Judaism and between Christianity and Judaism, illustrated by Jesus’ reaction to “the Anointed one,” the Messiah.

But the way the Johaninne community defines Jesus and themselves by implication in this week’s story is not life-giving.

There is a contrast between those who believe Jesus is the Messiah and those who don’t. Those who do are believers, and by implication those who do not are unbelievers. Those who believe are Jesus’ sheep and Jesus is their shepherd; those who do not believe are left out. Those who do believe, will live forever, whereas those who don’t will perish.

This is not a discussion about individuals. It’s a discussion between two communities, the Johannine community of Jesus followers and the Jewish community. The Jewish community saw massive destruction at the hands of the Roman empire in the 1st Century before this version of Jesus’ story was written. But the Johannine community implied through these verses that if they had believed Jesus was the messiah, their community would have lived forever, and because they did not believe in Jesus, they perished.

This is wrong. Whatever political and economic events happened to Jewish people in the 1st Century were simply events born out of economic and political structures (Jesus did have something to say about economics and politics). The people’s destruction or “perishing” under Rome was not an arbitrary divine punishment for Jewish rejection of Jesus as the religious, Christian Messiah.

The Johannine community defines itself as “more than” and those who do not define Jesus the way they do as “less than.” This is an intrinsically harmful exceptionalism or supremacy. It is othering that has repeatedly proven harmful to our existence as humans. It’s not life giving to define ourselves in exclusive categories of “us” and “them.” Certainly there are differences among us, yet those differences are not to divide anyone, and to the degree that we define our difference in terms of “us” and “them,” we create harm. Moving away from “us” and “them” and viewing one another with more subtlety, however, will always be life-giving.

We are connected, whether we realize it or not. Othering and dividing doesn’t breathe life; it breathes harm and death.

Many now see this truth. I think of the following statements that have been meaningful to me recently:

We belong to a mutually beneficial web of connection, well-being, and love. At the root of this connection is empathy; the result is kindness, compassion, respect, and understanding. When religion doesnt center on this mutuality, it can become one of the toxic narratives that, in the end, dismantles self-love. (Rev. Dr. Jacqui Lewis ; Fierce Love, p. 30)

“Gods dream is that you and I and all of us will realize that we are family, that we are made for togetherness, for goodness, and for compassion.” (Archbishop Desmond Tutu; quoted by Rev. Dr. Jacqui Lewis in Fierce Love, p. 129)

All men [sic, —and women, and nonbinary people] are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly affects all indirectly. I can never be what I ought to be until you are what you ought to be, and you can never be what you ought to be until I am what I ought to be. (Dr. Martin Luther King, Jr., The Man Who Was a Fool)

Human beings are made for each other and no people can realize their full humanity except as they participate in its realization for others. (Dr. James H. Cone, God of the Oppressed.)

We are part of one another. Yes, some of us see life through one lens, some of us see life through others. But we are still connected. We thrive together. We survive together. What harms some, always in some way harms everyone, even those perpetrating or benefiting from that harm. You can benefit from the harm you do to others in one area of your life while being harmed in other areas.

Last month’s recommended reading from Renewed Heart Ministries was Rev. Dr. Jacqui Lewis’ book Fierce Love. There are so many life-giving statements in her book, and my favorite that has been continually popping up in my heart and mind is this one:

Our multifaith community (which includes agnostics and atheists) takes seriously the prayer said every Sunday: Gods will be done on earth as it is in heaven.” For us, faith means partnering with God, whom we call by many names—including Love—to make heaven on earth. That means healing the world of brokenness; that means working hard to dismantle systems of oppression. That means accepting this: If there is such a thing as salvation, then none of us are saved until all of us are saved. Saved from poverty, saved from racism and xenophobia. Saved from gender inequality and discrimination based on whom we love.” (Lewis, Jacqui. Fierce Love, p. 185)

Christians should never have othered the Jewish people, and this week’s reading reminds us of that painful history. Repenting of this history also calls Christians to account for ways we have repeatedly practiced harmful othering with different communities also.

Today, we have the opportunity to do better. It will take some effort to undo old habits, for sure. And it’s worth it.

HeartGroup Application

1. Share something that spoke to you from this week’s eSight/Podcast episode with your HeartGroup.

2. What are some of the language choices you use to keep yourselves from othering people who are different from yourself? Share with your group

3.  What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?

Thanks for checking in with us, today.

Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.

I love each of you dearly,

I’ll see you next week



Begin each day being inspired toward love, compassion, action, and justice.

Go to renewedheartministries.com and click “sign up.”

Free Sign-Up at:

https://renewedheartministries.com/Contact-forms?form=EmailSignUp

 Another Beginning

Spring

Herb Montgomery | April 29, 2022

To listen to this week’s eSight as a podcast episode click here.


This third weekend after Easter in our western Christian calendar, how is the Jesus of this story calling you to renew how you follow him. In our world deeply in need of love, compassion, justice, and action, what does following Jesus in your context look like? This is a good time of year to reconsider all of these questions.”


Our reading this week is from the gospel of John:

Afterward Jesus appeared again to his disciples, by the Sea of Galilee. It happened this way: Simon Peter, Thomas (also known as Didymus), Nathanael from Cana in Galilee, the sons of Zebedee, and two other disciples were together. Im going out to fish,” Simon Peter told them, and they said, Well go with you.” So they went out and got into the boat, but that night they caught nothing.

Early in the morning, Jesus stood on the shore, but the disciples did not realize that it was Jesus. He called out to them, Friends, havent you any fish?” “No,” they answered. He said, Throw your net on the right side of the boat and you will find some.” When they did, they were unable to haul the net in because of the large number of fish.

Then the disciple whom Jesus loved said to Peter, It is the Messiah!” As soon as Simon Peter heard him say, It is the Messiah,” he wrapped his outer garment around him (for he had taken it off) and jumped into the water. The other disciples followed in the boat, towing the net full of fish, for they were not far from shore, about a hundred yards. When they landed, they saw a fire of burning coals there with fish on it, and some bread. Jesus said to them, Bring some of the fish you have just caught.” So Simon Peter climbed back into the boat and dragged the net ashore.

It was full of large fish, 153, but even with so many the net was not torn. Jesus said to them, Come and have breakfast.” None of the disciples dared ask him, Who are you?” They knew it was the Lord. Jesus came, took the bread and gave it to them, and did the same with the fish.

This was now the third time Jesus appeared to his disciples after he was raised from the dead.

When they had finished eating, Jesus said to Simon Peter, Simon son of John, do you love me more than these?” “Yes, Lord,” he said, you know that I love you.” Jesus said, Feed my lambs.” Again Jesus said, Simon son of John, do you love me?” He answered, Yes, Lord, you know that I love you.” Jesus said, Take care of my sheep.” The third time he said to him, Simon son of John, do you love me?” Peter was hurt because Jesus asked him the third time, Do you love me?” He said, Lord, you know all things; you know that I love you.” Jesus said, Feed my sheep.

“Very truly I tell you, when you were younger you dressed yourself and went where you wanted; but when you are old you will stretch out your hands, and someone else will dress you and lead you where you do not want to go.” Jesus said this to indicate the kind of death by which Peter would glorify God. Then he said to him, Follow me!” (John 21:1-19)

This week’s story begins with the disciples who were fishermen returning to their occupation after Jesus’ crucifixion, back to where Jesus initially found them. John 21 functions as an appendix to John’s gospel. Most scholars understand this version of the Jesus story to have ended in chapter 20, while they understand Chapter 21 to have been written by a different author. Chapter 21 also adds another post-resurrection appearance of Jesus, and carefully re-establishes Peter’s authority in the early Jesus movement since the other gospel versions paint Peter as denying Jesus during Jesus’ arrest.

The passage states that this is Jesus’ third post resurrection appearance in John. The author has counted wrong or is purposely leaving out one of Jesus’ appearances earlier in John’s gospel. As I shared a couple weeks ago, in these post-resurrection appearances in John’s gospel, three of the early Jesus communities are competing for authority: the community that recognized the leadership of Mary, the community that recognized the authority of Peter (highlighted this week), and the Johannine community in which the rest of the gospel of John was written.

Again, this chapter has more in common with the synoptic gospels than it does with the rest of John. I wrote at length about the imagery of fishing in the synoptic gospels last February in Decolonizing Fishing for People. I want to reference again how the Hebrew prophetic justice tradition interprets fishing, as a metaphor for removing unjust political rulers from power. It is not like the Christian colonialist metaphor of evangelism.

There is perhaps no expression more traditionally misunderstood than Jesus’ invitation to these workers to become fishers of men.’ This metaphor, despite the grand old tradition of missionary interpretation, does not refer to the saving of souls,’ as if Jesus were conferring on these men instant evangelist status. Rather the image is carefully chosen from Jeremiah 16:16, where it is used as a symbol of Yahwehs censure of Israel. Elsewhere the hooking of fish’ is a euphemism for judgment upon the rich (Amos 4:2) and powerful (Ezekiel 29:4). Taking this mandate for his own, Jesus is inviting common folk to join him in the struggle to overturn the existing order of power and privilege.” (Ched Myers, Binding the Strong Man: A Political Reading of Marks Story of Jesus, p. 132)

Speaking of those who do harm within their positions of power, Jeremiah reads:

But now I will send for many fishermen,” declares the LORD, “and they will catch them. After that I will send for many hunters, and they will hunt them down on every mountain and hill and from the crevices of the rocks.” (Jeremiah 16:16)

Speaking of those who oppress the poor and crush the needy,” Amos reads:

The Sovereign LORD has sworn by his holiness: “The time will surely come when you will be taken away with hooks, the last of you with fishhooks.” (Amos 4:2)

Speaking of the abusive Pharaoh, king of Egypt, Ezekiel reads:

In the tenth year, in the tenth month on the twelfth day, the word of the LORD came to me: “Son of man, set your face against Pharaoh king of Egypt and prophesy against him and against all Egypt. Speak to him and say, ‘This is what the Sovereign LORD says:

“I am against you, Pharaoh king of Egypt,

you great monster lying among your streams.

You say, ‘The Nile belongs to me;

I made it for myself.’

“But I will put hooks in your jaws

and make the fish of your streams stick to your scales.

I will pull you out from among your streams,

with all the fish sticking to your scales.

I will leave you in the desert,

you and all the fish of your streams.

You will fall on the open field

and not be gathered or picked up.

I will give you as food

to the beasts of the earth and the birds of the sky.

Then all who live in Egypt will know that I am the LORD.” (Ezekiel 29:1-6)

In this last chapter, John imbues this imagery with fresh direction and purpose for the post-resurrection Jesus followers. (Read more in “Decolonizing fishing for people.”)

As noted, we also see the authors taking great pains to reestablish Peter’s authority as a trustworthy shepherd in the early Jesus movement through three confessions that parallel his three, previous denials (John 18:15-27). The end of this appendix, written after Peter’s death, has Jesus foreshadowing the manner of Peter’s death.

Later in this chapter, outside of our reading this week, we see the tension between the communities that recognized the leadership of John and the communities that recognized the authority of Peter (cf. verses 20-23). The early movement recognizes both John and Peter, and makes room for both communities to co-exist side by side.

Jesus ends this scene by renewing his original call to Peter when he found him fishing in the beginning. We have now come full circle, and Jesus once again calls Peter saying, “Follow me.”

This third weekend after Easter in our western Christian calendar, how is the Jesus of this story calling you to renew how you follow him. In our world deeply in need of love, compassion, justice, and action, what does following Jesus in your context look like? This is a good time of year to reconsider all of these questions: the resurrection marks the beginning of a new year in the Christian calendar. How will your Jesus-following help you participate in shaping our world into a safe, compassionate just home for everyone this next cycle?

May each of us who endeavor to follow Jesus’ moral philosophy and teachings in the coming year do so in life-giving ways. May our presence in each of the communities we live in bless those around us. This spring, may tulips and daffodils not be the only ones waking up from winter, but may the rays of the sun also usher us toward choices that lead to more just world.

HeartGroup Application

1. Share something that spoke to you from this week’s eSight/Podcast episode with your HeartGroup.

2. How will your Jesus-following help you participate in shaping our world into a safe, compassionate just home for everyone this next cycle? Discuss with your group

3.  What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?

Thanks for checking in with us, today.

Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.

I love each of you dearly,

I’ll see you next week



Begin each day being inspired toward love, compassion, action, and justice.

Go to renewedheartministries.com and click “sign up.”

Free Sign-Up at:

https://renewedheartministries.com/Contact-forms?form=EmailSignUp

Breathing In Spirit, Exhaling Love and Justice

Herb Montgomery | April 22, 2022

To listen to this week’s eSight as a podcast episode click here.


“In the stories, Jesus doesn’t come back from the dead just to live another 30 or so years doing the same thing he’d done before he was executed. The attempted silencing of Jesus and his saving work is only an interruption, not an end. Each resurrection story defines Jesus’ resurrection as causing his life work to continue in the lives of his followers. Jesus commissioned his disciples to continue his life work in the same spirit that inspired him.”


Our reading this week is from the gospel of John:

On the evening of that first day of the week, when the disciples were together, with the doors locked for fear of the Jewish leaders, Jesus came and stood among them and said, Peace be with you!” After he said this, he showed them his hands and side. The disciples were overjoyed when they saw the Messiah. Again Jesus said, Peace be with you! As the Father has sent me, I am sending you.” And with that he breathed on them and said, Receive the Holy Spirit. If you forgive anyones sins, their sins are forgiven; if you do not forgive them, they are not forgiven.”

Now Thomas (also known as Didymus), one of the Twelve, was not with the disciples when Jesus came. So the other disciples told him, We have seen the Messiah!” But he said to them, Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe.”

A week later his disciples were in the house again, and Thomas was with them. Though the doors were locked, Jesus came and stood among them and said, Peace be with you!” Then he said to Thomas, Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe.” Thomas said to him, My Savior and my God!” Then Jesus told him, Because you have seen me, you have believed; blessed are those who have not seen and yet have believed.” Jesus performed many other signs in the presence of his disciples, which are not recorded in this book. But these are written that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name. (John 20:19-31)

This first weekend after Western Christianity’s Easter each year, we begin reading the stories of the early believers after the resurrection. In each post resurrection story, the good news or gospel is not that Jesus died or even died for you, but that this Jesus that was brutally murdered by the state and those who controlled the status quo is risen. He’s alive! The crucifixion and all that Jesus’ death accomplished has been undone, reversed, and overcome!

This week’s story from John is similar to yet still very different from those found in Luke 24:36-49, Mark 16:14-18, Matthew 28:18-20, and Acts 1:8.

In John, Jesus cryptically breathes the Holy Spirit onto his disciples. He then attaches to this gift of the spirit the authority of “loosing and binding,” forgiving, bringing comfort and liberation, and setting people free (cf. Matthew 16:19; Matthew 18:18).

It’s vital that the power of forgiving or not forgiving is connected to the disciples receiving the spirit of Jesus. Forgiveness divorced from that spirit serves to only perpetuate oppression and harm. I’ll explain.

Jesus uses this language in the gospel of Luke:

The Spirit of the Most High is on me,

because the Most High has anointed me

to proclaim good news to the poor.

The Most High has sent me to proclaim freedom for the prisoners

and recovery of sight for the blind,

to set the oppressed free,

to proclaim the year of the Most High’s favor.” (Luke 4:18-19)

Here the work of the Spirit is to announce good news to the poor, proclaim freedom for prisoners, set the oppressed free, and announce the year of the Most High’s favor, the year when all debts would be forgiven, regardless of creditors’ wishes. In that year, debtors were released!

Those who are forgiven in the Jesus story are those on the margins, those pushed to the underside and edges of Jesus’ society by those benefiting from the status quo. What about those whose social location was more at the center or upper class? Did Jesus extend forgiveness to them, too?

Remember the story of Zacchaeus? (see Luke 19:1-9) Jesus forgave and loosed him, too. Yet Zacchaeus was not loosed or forgiven from the consequences from his actions. Jesus instead called him to stop participating in oppression. Only then did salvation come to Zacchaeus’ house, because salvation looks like justice for the oppressed. This reminds me of Gandhi critiquing Christianity: he said he didn’t want to be saved from the consequences of his actions but from those actions themselves.

How many times have we seen those who harm others or benefit from that harm being forgiven or assured of no condemnation without being called to make restitution or reparations?

Being loosed is not conditional on acts of restoration like a quid pro quo, tit for tat, or an exchange. Rather, for oppressors, being loosed actually is these acts of restoring that which has been taken from others.

This is why I believe the disciples were given authority not to forgive, too. Reserving “forgiveness” is a way to remind them that their freedom is intrinsically tied to their choice to stop participating in the harm being done to others. Anything less than that is what Dietrich Bonhoeffer described as “cheap grace.” During the 1930s, Bonhoeffer watched Christians giving assurance to the Nazis. Assuring oppressors that everything is okay while they continuing to do harm is akin to expecting victims or survivors to reconcile with those who have harmed them but done no work of restitution. Neither of these are life-giving interpretations of the forgiveness ethic in the Jesus stories.

These stories don’t help us recover so much of the historical Jesus as much as they establish the authority of his disciples. In this week’s reading, the focus is Thomas and the story about him serves a double purpose for the fledgling Jesus movement.

First, it establishes Thomas as an early movement leader. Multiple documents in Christian history would later be attributed to this disciple. Thomas is supposed to have taken the gospel to the Parthians and then on to India. He is credited with establishing the Mar Thoma Church and was martyred there as well. Thomas is also a central figure in Syrian Christianity: his bones are claimed by that faith tradition to have been removed from India and brought to Edessa close to the end of the fourth century.

Second, this story challenges people to believe in the Jesus story even though they haven’t seen Jesus for themselves.

What speaks to me most about these stories is that Jesus didn’t come back from the dead just to live another 30 or so years doing the same thing he’d done before he was executed. The attempted silencing of Jesus and his saving work is only an interruption, not an end. Each resurrection story defines Jesus’ resurrection as causing his life work to continue in the lives of his followers. Jesus commissioned his disciples to continue his life work in the same spirit that inspired him.

I consider again how Jesus’ life work was summarized in passages like Luke 4:18-19: as good news for the poor, release for the prisoners, setting free the oppressed, and proclaiming the most High’s favor or forgiving debts. There are similar teachings in both Luke’s sermon on the plain (Luke 6) and Matthew’s sermon on the mount (beginning in Matthew 5). These are the ethics and values in the Jesus story: Jesus both comforted and challenged individuals and also, in his overturning of the tables, challenged unjust systems, demanding a different order of things in the here and now.

So I ask myself, am I breathing in this same spirit that we read of in this week’s passage? And how closely is my story aligning with the Jesus story?

In what areas does my life harmonize with the Jesus story? Where is there dissonance?

Each of us looses and binds things every day. Are the things I bind and loose similar to or vastly different from the liberation work, the love, compassion, safety and justice in the Jesus story?

This first weekend after Easter, I want to foster more harmony between my life story and this story of Jesus that I hold dear.

I’m sure you do, too.

Here’s to breathing in that spirit, together, and exhaling love and justice with those our lives touch each and every day.

HeartGroup Application

1. Share something that spoke to you from this week’s eSight/Podcast episode with your HeartGroup.

2. In what ways are you inspired to breath in spirit and exhale love and justice in your own spheres of influence this new year? Discuss with your group

3.  What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?

Thanks for checking in with us, today.

Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.

I love each of you dearly,

I’ll see you next week

Excluded by Exclusion

color spectrum

Herb Montgomery | March 25, 2022

To listen to this week’s eSight as a podcast episode click here.


This week’s parable calls us to question whom we are excluding and the basis for our exclusion. And it’s calling us to question the practice of marginalizing and excluding others regardless of the basis . . . There is no conclusion. The elder brother who would exclude his younger brother is left alone by himself in the night, outside the party going on inside, not because he himself wasn’t welcome, but because he could not affirm the one being celebrated. And maybe that’s the point.”


Our reading this week is from the gospel of Luke:

Now the tax collectors and sinners were all gathering around to hear Jesus. But the Pharisees and the teachers of the law muttered, This man welcomes sinners and eats with them.” Then Jesus told them this parable . . . Jesus continued: There was a man who had two sons. The younger one said to his father, Father, give me my share of the estate.’ So he divided his property between them. Not long after that, the younger son got together all he had, set off for a distant country and there squandered his wealth in wild living. After he had spent everything, there was a severe famine in that whole country, and he began to be in need. So he went and hired himself out to a citizen of that country, who sent him to his fields to feed pigs. He longed to fill his stomach with the pods that the pigs were eating, but no one gave him anything. When he came to his senses, he said, How many of my fathers hired servants have food to spare, and here I am starving to death! I will set out and go back to my father and say to him: Father, I have sinned against heaven and against you. I am no longer worthy to be called your son; make me like one of your hired servants.’ So he got up and went to his father. But while he was still a long way off, his father saw him and was filled with compassion for him; he ran to his son, threw his arms around him and kissed him. The son said to him, Father, I have sinned against heaven and against you. I am no longer worthy to be called your son.’ But the father said to his servants, Quick! Bring the best robe and put it on him. Put a ring on his finger and sandals on his feet. Bring the fattened calf and kill it. Lets have a feast and celebrate. For this son of mine was dead and is alive again; he was lost and is found.’ So they began to celebrate. Meanwhile, the older son was in the field. When he came near the house, he heard music and dancing. So he called one of the servants and asked him what was going on. Your brother has come,’ he replied, and your father has killed the fattened calf because he has him back safe and sound. The older brother became angry and refused to go in. So his father went out and pleaded with him. But he answered his father, Look! All these years Ive been slaving for you and never disobeyed your orders. Yet you never gave me even a young goat so I could celebrate with my friends. But when this son of yours who has squandered your property with prostitutes comes home, you kill the fattened calf for him!’ ‘My son,’ the father said, you are always with me, and everything I have is yours. But we had to celebrate and be glad, because this brother of yours was dead and is alive again; he was lost and is found.’ (Luke 15:1-3, 11–32)

In this week’s story, Jesus is not answering his listeners’ questions about who gets to heaven or not. The context of the narrative isn’t about an afterlife at all. It’s about social and political dynamics in this life, in Jesus’ society. Within that context, the narrative addresses the exclusion of certain ones, tax collectors and those labelled as “sinners”, by those privileged in their society.

I want to note that I do not believe this story accurately represents the Pharisees or Jewish scholars of that time. It might represent some leaders within those social groups, such as the Pharisees of the school of Shammai. But this story does not rightly characterize the more inclusive Pharisees of the school of Hillel. Lumping all Pharisaical and later Rabbinical schools into a monolith and then to use that group perjoratively is deeply antisemitic and has an long history. (See https://truah.org/antisemitism/)

We must also address the label of “sinner.” I’ve written at length about this before:

“The term ‘sinner’ is used in the gospels in a very particular sense. Its not used in the universal ‘everyones a sinner’ sense. We see this in Jesussocio-political context. Imagine a circle. Those at the center controlled and made the decisions for the circle while those pushed from the center toward the edges had less and less say the further away from the center they found themselves. What determined how close to the center someone operated was an idea that we now have a difficult time understanding: this was the idea of purity. Those on the edges were pushed there by labelling them ‘sinners.’ Those on the edges of the circle had no power, privilege, or voice.” (See The Lost Coin)

It would help us in our context today to read “marginalized” where the text reads “sinner.” Sinner was the pejorative religious label that those at the center of Jesus society used to marginalize whomever they chose.

This all leads us to the central point, I believe, of this week’s reading. Jesus’ parable was originally aimed at those who excluded or marginalized others and then disparaged Jesus because of the people he embraced, affirmed, and included.

Within Christian faith communities today, many exclude and marginalize LGBTQ people of faith, and then label and exclude as dangerous allies who embrace, affirm and include them. I have firsthand experience with this.

I’m also reminded of patriarchal traditions that exclude women from certain ministerial roles or credentials and then label those who don’t exclude them as dangerous. White churches have practiced similar exclusion over matters of race and multiracial diversity, not only in their congregations, but in who is allowed and supported to take on certain leadership roles.

In our larger society, there are inclusions and exclusions, too. We at Renewed Heart Ministries have condemned Russia’s recent invasion of Ukraine and our hearts are with all being harmed by this action. We continue to maintain that the road to peace is not war, but distributive justice, safety and compassion, and we affirm Ukraine’s rights of self-determination and self-defense.

I also notice the disparity in the global support for Ukraine now compared to other humanitarian crises. Journalists have even compared Putin’s problems with Ukraine to the U.S’ historical treatment of other countries. I wondered if they realized what they’re admitting about imperialism, because that is a level of truth-telling I don’t think we in the U.S. are willing to embrace. News reporters have betrayed their own racism when speaking of this conflict and their surprise at the plight of Ukrainian refugees. They use rhetoric as “relatively civilized,” “relatively European,” “blue eyes,” “blonde hair,” “not a developing, third-world nation, but Europe,” “well-dressed people.”

We should care about our Ukrainian siblings and other people living in that country as part of our human family, but we shouldn’t care about them or base our involvement or help on whether we perceive them to be White or European. Refugees from other parts of the world deserve our care and concern just as much.

The U.S. shows these patterns, too. Those who are working toward this country’s high ideals for an inclusive, multi-racial democracy or those working to transform society into a place of equity for women are characterized as dangerous. There are hundreds of legislative attacks against trans people and lesbian, gay, and bisexual people in states like Texas and Florida right now, including efforts to exclude children who belong to the LGBTQ community or have parents who do. Children this age are often asked by grandparents, aunts and uncles, and others, “Do you have a girlfriend/boyfriend yet?” Or their teachers ask them at school to “Share about your family.” But some of those children are being excluded now.

This week’s parable calls us to question whom we are excluding and the basis for our exclusion. And it’s calling us to question the practice of marginalizing and excluding others regardless of the basis.

Jesus’ story ends open-endedly. There is no conclusion. The elder brother who would exclude his younger brother is left alone by himself in the night, outside the party going on inside, not because he himself wasn’t welcome, but because he could not affirm the one being celebrated. And maybe that’s the point. As we are working toward a more inclusive, safe, compassionate, just society for everyone, if any are left out in the end, it won’t because they themselves aren’t welcome, but because they can’t accept other people.

As we consider our own practices of exclusion, this week’s story warns each of us that those we exclude may end up enjoying God’s party, while we, because of our exclusionary practices, may find ourselves outside the party, alone, in the night.

HeartGroup Application

1. Share something that spoke to you from this week’s eSight/Podcast episode with your HeartGroup.

2. We have many examples today of folks who have been excluded because of whom they include. Share some examples of how people or communities, today, are being, excluded because of their own exclusion? Discuss with your group.

3.  What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?

Thanks for checking in with us, today.

Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.

I love each of you dearly,

I’ll see you next week


March is Donor Appreciation Month at RHM

During the month of March, we want to do something special to thank you for supporting the work of Renewed Heart Ministries.

Renewed Heart Ministries provides deeply needed resources that help enable Christians to discover the intersection of their love for Jesus and their work of healing our world through actions of love, justice and compassion; actions Jesus modeled and called us to follow.

Engaging our communities in ways that shape our world into a safe, compassionate, just home for everyone is often hard work and its worth it. We appreciate the actions, big and small, each of you take each day to engage this work.

This month, we are partnering with Watchfire Media to offer a free thank you gift, shipping included. We want to offer you Watchfire Media’s absolutely beautiful Holy Troublemakers & Unconventional Saints 2022 Wall Calendar to everyone who makes a special one-time donation of $50 or more through the following special link during the month of March to support RHM’s work.

The online donation link to use is https://bit.ly/RHMCalendar.

(Or you donate by mail by sending your donation to

Renewed Heart Ministries
PO Box 1211
Lewisburg, WV 24901

*If donating by mail, simply make sure that your donation is specially marked indicating you would like a HolyTroublemakers & Unconventional Saints 2022 Wall Calendar as a thank you.)

If you are unfamiliar with this special calendar, The Holy Troublemakers & Unconventional Saints 2022 Wall Calendar features 12 “holy troublemakers,” people of faith from different faiths and different eras who worked for more love, kindness, and justice in their corner of the world. Each of them did the right thing even when it was the hard thing, and even when it rocked the religious boat.

Like the book Holy Trouble­makers & Unconventional Saints, this calendar centers holy troublemakers who are women, LGBTQ, Black, Indigenous, and other people of color who have too often been written out of religious narratives. Their stories inspire, educate, challenge, encourage, and move us all towards more love and a faith that works for the common good of everyone.

Packed with original artwork, short bios, and inspiring quotes, the calendar also includes important holidays from diverse faith traditions, social justice movement anniversaries, and dates that help us remember that joy is an essential part of holy troublemaking.

Thank you in advance for supporting the work of Renewed Heart Ministries. Together we will continue being a voice for change. And thank you to Watchfire Media, as well, for partnering with RHM this month to be able to share this special thank you gift with our supporters. We appreciate all you do, too!

Product details:

2022 Wall Calendar: 24 pages

Publisher: Watchfire Media
Language: English
Product Dimensions: 12” x 13”
Shipping Weight: 1 lb.
ISBN: 978-1-7340895-1-6

 Injustice is Not Sustainable

 

fig tree at dusk

Herb Montgomery | March 18, 2022

 

To listen to this week’s eSight as a podcast episode click here.

 


Democratic societies must be made to birth a distributively just society where the needs of everyone and not only an elite few are collectively met. The alternative is not sustainable, and ends with that society falling into the rubbish bin of history.”


 

Our reading this week is from the book of Luke:

Now there were some present at that time who told Jesus about the Galileans whose blood Pilate had mixed with their sacrifices. Jesus answered, Do you think that these Galileans were worse sinners than all the other Galileans because they suffered this way? I tell you, no! But unless you repent, you too will all perish. Or those eighteen who died when the tower in Siloam fell on them—do you think they were more guilty than all the others living in Jerusalem? I tell you, no! But unless you repent, you too will all perish.” Then he told this parable: A man had a fig tree growing in his vineyard, and he went to look for fruit on it but did not find any. So he said to the man who took care of the vineyard, For three years now Ive been coming to look for fruit on this fig tree and havent found any. Cut it down! Why should it use up the soil?’ ‘Sir,the man replied, leave it alone for one more year, and Ill dig around it and fertilize it. If it bears fruit next year, fine! If not, then cut it down.’” (Luke 13:1-9)

No other ancient writing describes the incidents that begin our passage this week. Quite honestly, we do not know what the phrases “the Galileans” or “those on whom the tower in Siloam fell” refer to. The message to the audience, though is one found often in sacred texts: repent or perish.

But repent of what? What about their present course points to self-destruction?

While we have no definite proof of what these two examples are referring to, some scholars connect them to a failed Galilean revolt where Roman soldiers surprised and slaughtered Galilean insurgents as they made sacrifices in preparation for their revolt.

In this week’s story, the religiopolitical elite question whether the people revolting had been morally upright or whether their sinfulness was to blame for their lack of success. Jesus says to them, Do you think that because these Galileans suffered in this way they were worse sinners than all other Galileans? No, I tell you; but unless you repent, you will all perish as they did.”

Similarly, a few scholars identify the tower of Siloam as a tower where Rome stored its weapons. Galilean insurgents might have tried to dig a tunnel under the tower to seize the weapons for a violent revolt. But the tunneling compromised the towers foundation, the entire structure suddenly collapsed, and several of these Galileans died. Jesus again denies they are responsible for their deaths: No, I tell you; but unless you repent, you will all perish just as they did.”

When Jesus calls for repentance in our story, I dont hear the moralistic idea of repentance so many of us are used to today. I hear a Jewish prophet of the poor calling for social change. The elites would blame the insurgents’ failures on their lack of moral uprightness, but Jesus rather points to an unjust economic structure that oppresses folks and creates insurgents who long to experience the distributive justice that the Hebrew prophets called for (see the book of Amos).

Jesus isn’t preaching in the vein of the Christian fire and brimstone preachers who have cried “repent or perish” from their pulpits. He’s teaching much more like the Hebrew prophets who saw the intrinsic connection between an exploitative system and its lack of sustainability. “Injustice is not sustainable” is the message we are encountering here.

This is a good time to pause and reflect on how injustice is unsustainable in our day as well. I think of those who long for the days of White, straight, cisgender and male privilege or domination in contrast to the multiracial, multicultural, varied, heterogeneous democracy that many are working toward today. This doesn’t just apply to our secular society. It applies to our faith communities, too.

Our faith traditions include voices that bemoan a society they have judged as morally corrupt. Yet they are merely witnessing those in society calling for equality and ways to make our world into a safe, compassionate, just home for everyone. I think of those who see the end of patriarchy in faith communities as an evil rather than a good, and those who see LGBTQ inclusion and affirmation as a sign of the times, rather than as a change where life is overcoming death and love is overcoming fear, bigotry, and hate.

Again, so many of us, like those in our story, are quick to judge as inferior those who are different than ourselves. Instead, the Jesus of our story this week would tell us the reality: that unless we change and become more just, we will perish.

Lastly, this week’s passage uses a common metaphor for the condition of Israel’s society, one that appears in both the Hebrew scriptures and the rabbinic literature (see Isaiah 5). A healthy, distributively just society was a healthy fig tree that produced much fruit for all to enjoy. Fig trees, after all, were an important source of food in the Ancient Middle East. But a sickly, desolate, or barren fig tree was an unhealthy society that benefitted only a select few through exploiting the masses. The fruitful fig tree symbolized a blessed society where everyone’s needs were being met: there was enough for everyone. A barren fig tree was cursed and under judgement from the Hebrew prophets for trampling the vulnerable.

Our story this week answers the cry to immediately cut the fig tree down by encouraging the gardener or owner to keep trying to make it healthy for one more year, to fertilize it and see if things turn around before giving up on it.

There is a love of the fig tree seen here in the desire to make it healthy.

This has applications for us today, too, in our faith communities, and in our larger society as well.

I can’t tell you how many times I’ve scratched my head in wonder at LGBTQ people of faith who keep trying to change their homophobic, transphobic, biphobic faith communities. I’ve often asked myself, why don’t they just shake the dust from their feet and say good riddance! I wonder if they’d be better off. But the reality is these faith traditions are their homes. Many have grown up in them and there is love for these faith traditions rooted in their hearts. They’d rather endure pain from continued effort than grief of leaving the barren fig tree of their faith tradition to die. I see their stories in our story this week.

In our larger society, as well, so many have said that how many minorities have been treated within the “American dream” has been a nightmare. Yet so many people from minoritized communities genuinely love the principles that the United States is supposed to embody and want to see America genuinely live out its highest ideals. They live in hope that their choices to keep at it will help this country become “that more perfect union” one day.

Recently my daughter introduced me to the play Indecent by Paula Vogel. It is a deeply moving story of the lives of Jewish immigrant actors and how they were mistreated here in America while involved with the beautiful, life-changing Yiddish Broadway play The God of Vengeance: Drama in Three Acts by Sholem Asch. Censors unjustly shut down the play, accusing it of being indecent. All the actors were arrested and thrown in jail. But in fact, the play was shut down as a result of antisemitism.

In the story, finally coming to the end of his patience, one of the central characters, Lemml, bursts out, “I’m done being in a country that laughs at the way I speak. They say America is free? What do you know here is free? All over Europe we did this play with no Cossacks shutting us down. Berlin, Moscow, Odessa—everywhere there is theater! You don’t have money for a ticket? Tickets over there cost less than a cup of tea. Then you dress up nice in your best coat and maybe you stand up in the second gallery, but you can say to your grandchildren: ‘I saw the great Rudolph Schildkraut in Sholem Asch’s The God of Vengeance!’ I am leaving this country!”

The sad end for Lemml is that he leaves America and returns to his homeland in the midst of the Holocaust and ends up dying at the hands of the Nazi’s.

At this spot in the play, I could not help but hear the echo of those for whom America has not been a blessing but a curse. Not a fruitful fig tree, but a barren one.

To all who are working for change, keep digging. Keep fertilizing. Perhaps it will ultimately bear fruit for all those who live here. But my own country is the context for how I hear the message in this week’s reading.

Democratic societies must be made to birth a distributively just society where the needs of everyone and not only an elite few are collectively met. The alternative is not sustainable, and ends with that society falling into the rubbish bin of history.

Injustice is not sustainable.

 

HeartGroup Application

1. Share something that spoke to you from this week’s eSight/Podcast episode with your HeartGroup.

2. What are some examples of how you see injustice as unsustainable in our various communities, both our faith communities and our larger society, today? Discuss with your group.

3.  What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone? 

Thanks for checking in with us, today.

Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.

I love each of you dearly,

I’ll see you next week

 


 

 


 

March is Donor Appreciation Month

During the month of March, we want to do something special to thank you for supporting the work of Renewed Heart Ministries.

Renewed Heart Ministries provides deeply needed resources that help enable Christians to discover the intersection of their love for Jesus and their work of healing our world through actions of love, justice and compassion; actions Jesus modeled and called us to follow.

Engaging our communities in ways that shape our world into a safe, compassionate, just home for everyone is often hard work and its worth it. We appreciate the actions, big and small, each of you take each day to engage this work.

This month, we are partnering with Watchfire Media to offer a free thank you gift, shipping included. We want to offer you Watchfire Media’s absolutely beautiful Holy Troublemakers & Unconventional Saints 2022 Wall Calendar to everyone who makes a special one-time donation of $50 or more through the following special link during the month of March to support RHM’s work.

The online donation link to use is https://bit.ly/RHMCalendar.

(Or you donate by mail by sending your donation to

Renewed Heart Ministries
PO Box 1211
Lewisburg, WV 24901

*If donating by mail, simply make sure that your donation is specially marked indicating you would like a HolyTroublemakers & Unconventional Saints 2022 Wall Calendar as a thank you.)

If you are unfamiliar with this special calendar, The Holy Troublemakers & Unconventional Saints 2022 Wall Calendar features 12 “holy troublemakers,” people of faith from different faiths and different eras who worked for more love, kindness, and justice in their corner of the world. Each of them did the right thing even when it was the hard thing, and even when it rocked the religious boat.

Like the book Holy Trouble­makers & Unconventional Saints, this calendar centers holy troublemakers who are women, LGBTQ, Black, Indigenous, and other people of color who have too often been written out of religious narratives. Their stories inspire, educate, challenge, encourage, and move us all towards more love and a faith that works for the common good of everyone.

Packed with original artwork, short bios, and inspiring quotes, the calendar also includes important holidays from diverse faith traditions, social justice movement anniversaries, and dates that help us remember that joy is an essential part of holy troublemaking.

Thank you in advance for supporting the work of Renewed Heart Ministries. Together we will continue being a voice for change. And thank you to Watchfire Media, as well, for partnering with RHM this month to be able to share this special thank you gift with our supporters. We appreciate all you do, too!

Product details:

2022 Wall Calendar: 24 pages

Publisher: Watchfire Media
Language: English
Product Dimensions: 12” x 13”
Shipping Weight: 1 lb.
ISBN: 978-1-7340895-1-6

Jesus as Political

gargoyle

Herb Montgomery | March 11, 2022

To listen to this week’s eSight as a podcast episode click here.


Even if threatened by those with privilege, we too, can keep on, in the language of our story this week, casting out demons. The demons of White supremacy, racism, patriarchy, misogyny, classism, homophobia, biphobia, transphobia (and the current laws around our country that those possessed by transphobia are now trying to pass) and more.”


Our reading this week is from the book of Luke:

“At that time some Pharisees came to Jesus and said to him, ‘Leave this place and go somewhere else. Herod wants to kill you.’ He replied, ‘Go tell that fox, I will keep on driving out demons and healing people today and tomorrow, and on the third day I will reach my goal. In any case, I must press on today and tomorrow and the next day—for surely no prophet can die outside Jerusalem!  ‘Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, and you were not willing. Look, your house is left to you desolate. I tell you, you will not see me again until you say, Blessed is he who comes in the name of the Lord.’” (Luke 13:31-35)

For the early Jesus community, this story would have been meaningful because it put Jesus’ work in tension with Herod and the powers-that-be in Galilee. Jesus is neither part of the power structure nor a domesticated insider here. He’s not a partisan within the system. He’s a radical whom the authorities are seeking to execute. Much like John the Baptist, whom Herod had previously executed for speaking truth to power (Josephus), Jesus is characterized as being on a very similar path in relation to the power structures of his region. His teachings and ministry are framed as a threat to those in power, specifically to Herod.

This helps explain why Jesus responds boldly in this narrative with, “Go tell that fox I will keep on driving out demons . . .”

This phrase immediately triggers me and my more scientific modern worldview and I’d guess it does for many of you, too. But I want us to step outside of the religious, supernatural definition of demons as beings we cannot see but who terrorize our world, just for a moment. I’m stepping away from the characterization of demons I grew up with in the horror films and shows of the 1980s and 1990s, like The Omen and Buffy the Vampire Slayer. Let’s consider an interpretation that defines demons in the gospel stories through a more political lens.

Casting Out Demons As Political

Consider this explanation of Jesus’ first exorcism (Mark 1:21-28) by Ched Myers in Say to This Mountain:

“To interpret this exorcism solely as the ‘curing of an epileptic’ is to miss its profound political impact. In contrast to Hellenistic literature, in which miracle-workers normally function to maintain the status quo, gospel healings challenge the ordering of power. Because Jesus seeks the root causes of why people are marginalized, there is no case of healing and exorcism in Mark that does not also raise a larger question of social oppression.” (Ched Myers; Say to This Mountain: Mark’s Story of Discipleship, p. 14)

In this story, Jesus’ exorcism takes place in the heart of a Galilean synagogue, because what the story is juxtaposing the political struggle between the scribal authority there and Jesus’ authority teaching something different.

Also consider the story of the exorcism of the Gerasene demoniac in the synoptic gospels (Mark 5:1-20; Matthew 8:28-34; Luke 8:26-39). The name of the demon in this story is Legion. A Roman legion was the Roman army’s largest military unit and represented the occupying Gentile forces who were possessing the Jewish homeland. So in this gospel story, the people’s oppression by a foreign ruling power appears symbolically as a person’s possession by a foreign/demonic spirit.

Walter Wink asks us to make a similar interpretive choice:

“Some first-century Jews and Christians perceived in the Roman Empire a demonic spirituality which they called Satan (the Dragon” of Revelation 12). But they encountered this spirit in the actual institutional forms of Roman life: legions, governors, crucifixions, payment of tribute, Roman sacred emblems and standards, and so forth (the beast” of Revelation 13). The spirit that they perceived existed right at the heart of the empire, but their worldview equipped them to discern that spirit only by intuiting it and then projecting it out, in visionary form, as a spiritual being residing in heaven and representing Rome in the heavenly council. In the ancient worldview, where earthly and heavenly reality were inextricably united, this view of the Powers worked effectively. But for many modern Westerners it is impossible to maintain that worldview. Instead, fundamentalists treat the Powers as actual demonic beings in the air, largely divorced from their manifestations in the physical or political world (the theological worldview), and secularists deny that this spiritual dimension even exists (the materialistic worldview) . . . The demons projected onto the screen of the cosmos really are demonic, and play havoc with humanity. Only they are not up there but over there, in the socio-spiritual structures that make up the one and only real world.” (Walter Wink, The Powers That Be, Location 358, Kindle Edition)

Within this context, any systemic evil or injustice that becomes almost automated within a family, community, religious structure, civil structure, corporation, government, or world power is a demon that must be exorcised. Consider the demon of White supremacy, the demon of greed, or the demon of domination and subjugation that we see in the invasion and repression of Ukraine this year.

When we read of Jesus being threatened by Herod “who is seeking to execute him,” Jesus replies, “Go tell that fox, I’m going to keep on driving out demons.”

Jesus is showing the same political obstinance and determination against injustice and abuse of power, even in the face of lethal threat, that he will again show later in the story when he flips the tables in the courtyard in Jerusalem.

Anyone who sees Jesus the exorcist as simply passing out tickets to heaven rather than calling for concrete changes in the systems that harmed the marginalized people around him isn’t reading the gospel stories in their historical context. People don’t have their lives threatened for passing out tickets to heaven. After all, focusing folks on heavenly assurance doesn’t threaten the powerful, propertied, and privileged with change in the here and now. Yet Jesus is making change now. He’s casting out demons, challenging harmful political structures in the hearts and lives of his listeners, calling them to imagine the world differently. He, like John, is stirring up the people, and things that stir the people must always be stopped by those who benefit from the way things presently are.

Eventually, Jesus will reach Jerusalem, where his strongest demonstration or protest will take place in the very seat of the Temple state, and this week’s story intimates the result. Like the prophets of the poor who called for justice before him and were stoned and killed, Jesus’ story is going to get much worse as we hope for things to get better. The authors lean into the Jewish tradition of telling honest stories, of the good, the bad, and the ugly. We today could learn a lot from that tradition if we approached our own ugly histories with honesty rather than with sanitizer.

But this week’s story isn’t a story about how someone died or was killed. It is a story anticipating how state violence would be reversed and undone. This is a story of how life and life-giving triumphs in spite of death and death-dealing. Love triumphs in spite of injustice in the end. But we are not quite there yet in Jesus’ story. We are still on the journey with him.

Before we get to the end, we must first move through demonstration and protest, pushback from those who are threatened, and ultimately the state executing a man calling for changes that were too much for the powerful and elite to leave unanswered. His was a voice that must be silenced.

Yet in the end, death is not conquered with more death, even just one more death. Death is conquered by love, life, and justice. The salvific work that those in power sought to halt proved only to be momentarily interrupted. That salvific, liberative work would live on, and it lives on today in the choices we make every day, even in small things.

This month’s recommended reading from Renewed Heart Ministries is Rev. Dr. Jacqui Lewis’ book, Fierce Love. I’ll end this week with a quote:

“Alice Walker wrote: ‘Helped are those who find the courage to do at least one small thing each day to help the existence of another—plant, animal, river, or human being. They shall be joined by a multitude of the timid.’ A movement to build a more just society begins with little steps taken by good people every day. Humankind desperately needs a love revolution that leads to equality and equity, to the end of white supremacy once and for all. You have the power to be an agent of change in your everyday living; you can influence your posse to also be the change you seek. And ultimately, together, in community, small steps can lead to morally courageous behavior that loves the world all the way to healing.” (Jacqui Lewis, Fierce Love, pp. 167-168).

Even if threatened by those with privilege, we too, can keep on, in the language of our story this week, casting out demons. The demons of White supremacy, racism, patriarchy, misogyny, classism, homophobia, biphobia, transphobia (and the current laws around our country that those possessed by transphobia are now trying to pass) and more.

Here’s to more justice work.

Here’s to more courage, resistance, persistence and small things that we can do to create change.

HeartGroup Application

1. Share something that spoke to you from this week’s eSight/Podcast episode with your HeartGroup.

2. How does reframing the exorcism stories in the gospels impact your own Jesus following? Discuss with your group.

3.  What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?

Thanks for checking in with us, today.

Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.

I love each of you dearly,

I’ll see you next week



March is Donor Appreciation Month

During the month of March, we want to do something special to thank you for supporting the work of Renewed Heart Ministries.

Renewed Heart Ministries provides deeply needed resources that help enable Christians to discover the intersection of their love for Jesus and their work of healing our world through actions of love, justice and compassion; actions Jesus modeled and called us to follow.

Engaging our communities in ways that shape our world into a safe, compassionate, just home for everyone is often hard work and its worth it. We appreciate the actions, big and small, each of you take each day to engage this work.

This month, we are partnering with Watchfire Media to offer a free thank you gift, shipping included. We want to offer you Watchfire Media’s absolutely beautiful Holy Troublemakers & Unconventional Saints 2022 Wall Calendar to everyone who makes a special one-time donation of $50 or more through the following special link during the month of March to support RHM’s work.

The online donation link to use is https://bit.ly/RHMCalendar.

(Or you donate by mail by sending your donation to

Renewed Heart Ministries
PO Box 1211
Lewisburg, WV 24901

*If donating by mail, simply make sure that your donation is specially marked indicating you would like a HolyTroublemakers & Unconventional Saints 2022 Wall Calendar as a thank you.)

If you are unfamiliar with this special calendar, The Holy Troublemakers & Unconventional Saints 2022 Wall Calendar features 12 “holy troublemakers,” people of faith from different faiths and different eras who worked for more love, kindness, and justice in their corner of the world. Each of them did the right thing even when it was the hard thing, and even when it rocked the religious boat.

Like the book Holy Trouble­makers & Unconventional Saints, this calendar centers holy troublemakers who are women, LGBTQ, Black, Indigenous, and other people of color who have too often been written out of religious narratives. Their stories inspire, educate, challenge, encourage, and move us all towards more love and a faith that works for the common good of everyone.

Packed with original artwork, short bios, and inspiring quotes, the calendar also includes important holidays from diverse faith traditions, social justice movement anniversaries, and dates that help us remember that joy is an essential part of holy troublemaking.

Thank you in advance for supporting the work of Renewed Heart Ministries. Together we will continue being a voice for change. And thank you to Watchfire Media, as well, for partnering with RHM this month to be able to share this special thank you gift with our supporters. We appreciate all you do, too!

Product details:

2022 Wall Calendar: 24 pages

Publisher: Watchfire Media
Language: English
Product Dimensions: 12” x 13”
Shipping Weight: 1 lb.
ISBN: 978-1-7340895-1-6

 Setting in Motion a Safe, Compassionate, Just Society

pendulum in motion

Herb Montgomery | February 18, 2021

(To listen to this week’s eSight as a podcast episode click here.)


“The passage describes the reciprocal nature of judgment, of condemnation, of forgiveness, and of giving. Our choices show not only what kind of people we want to be; they also indicate what kind of community or society we are setting in motion with our choices.”


Our reading this week is from the gospel of Luke:

But to you who are listening I say: Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you. If someone slaps you on one cheek, turn to them the other also. If someone takes your coat, do not withhold your shirt from them. Give to everyone who asks you, and if anyone takes what belongs to you, do not demand it back. Do to others as you would have them do to you. If you love those who love you, what credit is that to you? Even sinners love those who love them. And if you do good to those who are good to you, what credit is that to you? Even sinners do that. And if you lend to those from whom you expect repayment, what credit is that to you? Even sinners lend to sinners, expecting to be repaid in full. But love your enemies, do good to them, and lend to them without expecting to get anything back. Then your reward will be great, and you will be children of the Most High, because he is kind to the ungrateful and wicked. Be merciful, just as your Father is merciful. Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven. Give, and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap. For with the measure you use, it will be measured to you.” (Luke 6:27-38)

No other section of Luke’s version of the Jesus story has a denser concentration of the rich teachings that Jesus’ early followers attributed to him than this passage. There is so much for us to unpack this week in these eleven verses, so let’s dive right in.

Enemy Love

Right away, I want to unequivocally reject any interpretation that demands we feel some kind of love or positive emotion toward our abusers or oppressors. That interpretation only furthers the harm that abusers and oppressors have committed against survivors.

So how are we to interpret Jesus’ teaching to love our enemies?

One possibility that deeply resonates with me is Barbara Deming’s two hands metaphor for nonviolence:

With one hand we say to one who is angry, or to an oppressor, or to an unjust system, Stop what you are doing. I refuse to honor the role you are choosing to play. I refuse to obey you. I refuse to cooperate with your demands. I refuse to build the walls and the bombs. I refuse to pay for the guns. With this hand, I will even interfere with the wrong you are doing. I want to disrupt the easy pattern of your life.But then the advocate of nonviolence raises the other hand. It is raised outstretched – maybe with love and sympathy, maybe not – but always outstretched . . . With this hand, we say, I wont let go of you or cast you out of the human race. I have faith that you can make a better choice than you are making now, and Ill be here when you are ready. Like it or not, we are part of one another.’” (in Pam McAllister, You Can’t Kill the Spirit, p. 6-7)

Enemy love means we can still hold those who harm us accountable, and in so doing, we need not lose hold of their humanity or our own. It leaves room for those who have harmed us to choose to change, too. Enemy love doesn’t mean we feel something warm and fuzzy for those who have harmed us. It means we view them as still humans, still part of our human family, and because of that do not allow them to continue committing acts of harm while we wait for them to change.

Turning the Other Cheek

I’ve written so much over the past few decade about what these passages could have meant in the social political context of their day. In a ten-part series I wrote back in 2019 on self-affirming nonviolence, I address this section of Luke with more depth, context, and nuance. You can find the beginning of that series at A Primer on Self Affirming, Nonviolence (Part 1).

I do not interpret these words of Jesus as encouraging oppressed or abused people to remain passive in suffering with those who are doing them harm. But to arrive at a life-giving interpretation we must read the passage in its cultural context.

Jesus’ culture strictly forbade the use of the left hand in interpersonal interactions. Since most people are right-handed, they only used their left hand for “unclean” tasks and even gesturing at another person with the left hand carried the penalty of exclusion and ten days penance (see Martínez, Florentino García, and Watson in The Dead Sea Scrolls Translated: the Qumran Texts in English [2007], p. 11). Therefore, one would not hit someones right cheek with the left hand.

One would also never strike an equal on the right cheek. A blow between equals would always be delivered with a closed right fist to the left cheek of the other. The only natural way to land a blow with the right hand on someones right cheek was with a backhanded slap. This kind of blow was a show of insult from a superior to an inferior—master to slave, man to woman, adult to child, Roman to Jew—and it carried no penalty. But anyone who struck a social equal this way risked an exorbitant fine of up to 100 times the fine for common violence. Four zuz (a Jewish silver coin) was the fine for a blow to a social peer with a fist, but 400 zuz was the fine for backhanding them. Again, to strike someone you viewed as socially inferior to yourself with a backhanded slap was perfectly acceptable (see Goodman in Jews in a Graeco-Roman World [2004], p. 189). A backhanded blow to the right cheek had the specific purpose of humiliating and dehumanizing the other.

What did Jesus command dehumanized people do? A retaliatory blow would only invite retribution and escalating violence. Instead, Jesus taught us to turn the other, left cheek so the supposed superior could strike correctly—as an equal. This would demonstrate that the supposed inferior refused to be humiliated, and the striker would have only two options: either a left-handed blow with the back of the hand, and its penalty, or a blow to the left cheek with a right fist, signifying equality. Since the first option was out of bounds culturally, and the second option would challenge the strikers supposed superiority, the aggressor lost the power to dehumanize.

Naked Protest

Jesus issued this teaching in the context of the Hebrew law. Many of the very poor had only two articles of clothing to their name, and the law allowed a creditor to take a poor person’s inner garment (chiton) or outer garment (himation) as a promise of future payment if they lacked means to pay a debt. However, the wealthy creditor had to return the garment each evening for the owner to sleep in:

If you lend money to one of my people among you who is needy, do not treat it like a business deal; charge no interest. If you take your neighbors cloak as a pledge, return it by sunset, because that cloak is the only covering your neighbor has. What else can they sleep in? When they cry out to me, I will hear, for I am compassionate.” (Exodus 22:25–27)

When you make a loan of any kind to your neighbor, do not go into their house to get what is offered to you as a pledge. Stay outside and let the neighbor to whom you are making the loan bring the pledge out to you. If the neighbor is poor, do not go to sleep with their pledge in your possession. Return their cloak by sunset so that your neighbor may sleep in it. Then they will thank you, and it will be regarded as a righteous act in the sight of the LORD your God.” (Deuteronomy 24:10–13)

Do not deprive the foreigner or the fatherless of justice, or take the cloak of the widow as a pledge.” (Deuteronomy 24:17).

In that society, before the invention of modern underwear, it was more shameful to see someones nakedness than to be naked. Remember Noahs son Ham?

Ham, the father of Canaan, saw his father naked and told his two brothers outside. But Shem and Japheth took a garment and laid it across their shoulders; then they walked in backward and covered their fathers naked body. Their faces were turned the other way so that they would not see their father naked.” (Genesis 9:22-23)

Because of this context, a debtor stripping off one cloak or the other in public court would turn the moral tables on their creditor and put the poor person in control of the moment. Compare Matthew 5:40 and Luke 6:29: If anyone wants to sue you and take your shirt [chiton], hand over your coat [himation] as well” (Matthew 5:40). If someone takes your coat [himation], do not withhold your shirt [chiton] from them” (Luke 6:29).

A debtor exposing their body would also expose the exploitative system and shame the wealthy and powerful person who took their last valuable object from them. Jesus was endorsing public nudity as a valid form of nonviolent protest or resistance: Jesus recommended nakedness in protest over returning violence with more violence.

Giving Based on Need Rather than Worthiness

A more accurate translation for the next section of this week’s passage is “give to everyone who begs from you.” Consider the spirit of this injunction.

Jesus was trying to foster the kind of human community where we place people’s needs above our attachment to our own material possessions. In that community, when someone is in need, we don’t stop to ask if they are deserving. We simply give as we are able. Our actions aren’t to be about what kind of people others are but about what kind of people we want to be. If we have more than we need today, we should share with those whose needs are not met. We should do this, trusting that if at some point in the future our needs are not being met, the kind of reciprocal world we’ve created would be populated with people who can share with us from their surplus as we have shared from ours.

Demanding Return of Property

Some interpretations of this passage would forbid people who are disenfranchised or live in marginalized social locations from demanding justice, restitution, accountability, and reparations for harms committed against them.

But what could Luke’s Jesus have been referring to?

In our time, those who richly benefit from our predatory, exploitative, capitalist system often demand that their privilege, power and property be protected when others organize and call for justice. They’re the opposite of the priest in Victor Hugo’s Les Miserables who, when Jean Val Jean stole his silver and was caught by the police, gave Jean his candlestick, too. In the book A Black Theology of Liberation, James Cone wrote that those who were enslaved did not consider taking from the slave master’s possessions as theft or stealing as the slavocracy stole so much from them every day.

Our teaching says to those whose property and privilege have come at the expense of and harm of someone else: don’t demand it back when it’s ultimately taken from you.

Reciprocal Nature of Our World

This week’s passage also includes the universal golden rule found in most of the world’s religious traditions. It includes an unconditionally and universally compassionate description of the divine’s orientation to the ungrateful and wicked that harmonizes more with Christian universalism than with the Christian teaching of eternal torment. And Jesus calls on those who subscribe to unconditional, compassionate images of the divine to be those kinds of people in response: people of mercy and kindness without regard for the worth of recipients.

Lastly, the passage describes the reciprocal nature of judgment, of condemnation, of forgiveness, and of giving. Our choices show not only what kind of people we want to be; they also indicate what kind of community or society we are setting in motion with our choices.

“For with the measure you use, it will be measured to you.”

A dear friend of mine, Dr. Keisha McKenzie, often says, “Society is a group project.”

In school, I never much cared for group projects. I often felt that the weight of success was disproportionately pulled by those of us who cared about our work. That’s true in our society as well. But given the past two years, it especially behooves those of us who care to be more intentional. Group projects fall on the shoulders of those who care most, and what we choose to do, the kind of people we choose to collectively be, will contribute to the kind of world we bring into existence during our short time here.

I’m choosing the path of love: a path of distributive justice, of sharing, of caring. How about you?

HeartGroup Application

1. Share something that spoke to you from this week’s eSight/Podcast episode with your HeartGroup.

2. Share something from our passage that you believe is especially applicable still in our social context, today. Discuss that with your group.

3.  What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?

Thanks for checking in with us, today.

Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.

I love each of you dearly,

I’ll see you next week



Begin each day being inspired toward love, compassion, action, and justice.

Go to renewedheartministries.com and click “sign up.”

Free Sign-Up at:

https://renewedheartministries.com/Contact-forms?form=EmailSignUp

When Social Justice is Rejected and Spoken of as Evil

Herb Montgomery | February 11, 2022

(To listen to this week’s eSight as a podcast episode click here.)


But things never remain as they are. Change is the nature of reality. We can choose to bend the arc of the universe toward justice for everyone. That arc is going to bend one way or another. Either we will bend it to benefit a few at the expense of the diverse masses or, in the face of being spoken of as evil, we can continue shaping our world into a safe, compassionate, just home for everyone.”


Our reading this week is from the gospel of Luke

He went down with them and stood on a level place. A large crowd of his disciples was there and a great number of people from all over Judea, from Jerusalem, and from the coastal region around Tyre and Sidon, who had come to hear him and to be healed of their diseases. Those troubled by impure spirits were cured, and the people all tried to touch him, because power was coming from him and healing them all.

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.

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.

 “But woe to you who are rich,

for you have already received your comfort.

  Woe to you who are well fed now,

for you will go hungry.

Woe to you who laugh now,

for you will mourn and weep.

  Woe to you when everyone speaks well of you,

for that is how their ancestors treated the false prophets. (Luke 6:17-26)

Even the most liberal Jesus scholars today accept that at least the first three sayings in our reading this week, and possibly some form of the fourth as well, were the words of the historical Jesus. These four blessings can be found in similar forms in both Matthew’s beatitudes and the gospel of Thomas.

They lie at the heart of Luke’s liberation message in Luke 4 (see Liberation for the Oppressed), and they single out four sectors of Jesus’ society: those the present system makes poor, those the present system leaves hungry, those whom the present system causes to weep, and those the present system hates, excludes, insults, rejects, and labels as “evil” because of their calls for change.

Again, as we read that last blessing, just because you’re being criticized doesn’t necessarily mean you’re on the right track, and being praised doesn’t necessarily mean you are on the wrong path. It’s important to take note of which parts of society are speaking negatively or speaking well of you. Let me explain.

This week’s reading divides society into two sides: those an unjust system disenfranchises and harms, and those the present system benefits and privileges, enriches, makes well fed, and causes to laugh. So we have to ask which community is speaking well of us and which community is speaking negatively.

If the elite and privileged all speak well of you, then chances are this week’s saying applies most directly to you. And if those the system harms speak well of you, but those the system benefits speak negatively of you because they see you as a threat to the status quo or represent change that threatens their privilege, then you could rejoice. As this week’s saying states, that’s how the prophets who called for justice were treated, too. You’re not alone. In fact, you’re standing in good company.

Again, it’s not enough to be spoken well of or be spoken not so well of. We have to ask ourselves who, or which community, is doing the speaking.

I’ll give a personal example. Many in my faith tradition used to speak extremely well of me. I was a guest speaker in high demand at various events and conferences across the United States. All of that changed when I came out as affirming of the LGBTQ community. When I called for inclusion and justice for LGBTQ people of faith, and began drawing attention to the tradition’s exclusive practices and mischaracterizations of LGBTQ people, I became anathema.

Today, I still have much in common with those in that tradition who call for racial justice or greater inclusion of and justice for women. Yet they do not welcome me in their organizations because I don’t hide the fact that, in addition to those passions for justice, I also affirm LGBTQ folks. I’ve been told I take Jesus’ justice for the excluded “too far,” farther than many progressives in that community are comfortable with.

But in this week’s reading, Jesus predicted a great reversal. Jesus is stating that those the present system harms will experience that harm reversed in the reign of God, God’s just future. And while that is good news for them, those who benefit from the present system would not perceive it as good. For these people, this blessing would be seen as a message of damnation: it would change the system that privileged them.

In our society, some, such as people in Appalachia, are still holding on to the hope that coal will somehow make a comeback in our economy. A Green New Deal is good news for those who recognize the environmental changes that need to take place and the benefit to workers who will be retrained in new fields of labor, but to those who financially benefit from the coal industry, the Green New Deal is the enemy.

Then there are those who are working for a safe, robust, diverse, multiracial, multicultural, pluralistic democracy, all while their efforts are mischaracterized as anti-White and destroying the fabric of America. For those benefiting from a system rooted in White supremacy, those working toward a multiracial democracy are the enemy. Terms like “socialist” or “socialism” are used to scare those harmed in the present and prevent them from voting in their own best interest or for changes that would close the wealth gap and be good for everyone.

These ancient words in our story still have a very contemporary application.

Whenever we find people calling for change now, we will see the same dynamics as we see in our passage. What some perceive as a blessing, others will perceive as a curse. I’m reminded of something the late Peter J. Gomes wrote.

“When the gospel says, ‘The last will be first, and the first will be last,’ despite the fact that it is counterintuitive to our cultural presuppositions, it is invariably good news to those who are last, and at least problematic news to those who see themselves as first. This problem of perception is at the heart of a serious hearing of what Jesus has to say, and most people are smart enough to recognize that their immediate self-interest is served not so much by Jesus and his teaching as by the church and its preaching. Thus, it is no accident that although Jesus came preaching a disturbing and redistributive gospel, we do not preach what Jesus preached. Instead, we preach Jesus.” (The Scandalous Gospel of Jesus, p. 42).

Just ten pages earlier in the same volume, Gomes wrote,

“When Jesus came preaching, it was to proclaim the end of things as they are and the breaking in of things that are to be: the status quo is not to be criticized; it is to be destroyed . . . Most people do not go to church to be confronted with the gap between what they believe and practice and what their faith teaches and requires. One of the reasons that religious people are often cultural conservatives, and that cultural conservatives take comfort in religion, is that religion is seen to confirm the status quo.” (The Scandalous Gospel of Jesus, pg. 31-32)

What would it look like if we as Jesus followers leaned into the difference Gomes speaks about here? What if we spent less energy this year preaching Jesus and more effort speaking about the things Jesus actually taught?

If we did, some would see it as a blessing, as steps in the direction of positive change. I’m quite sure others would feel threatened and want things to remain just the way they are.

But things never remain as they are. Change is the nature of reality. We can choose to bend the arc of the universe toward justice for everyone. That arc is going to bend one way or another. Either we will bend it to benefit a few at the expense of the diverse masses or, in the face of being spoken of as evil, we can continue shaping our world into a safe, compassionate, just home for everyone.

HeartGroup Application

1. Share something that spoke to you from this week’s eSight/Podcast episode with your HeartGroup.

2. If the above blessing and cursing were rewritten in our society, today, who would be the recipients of each? Discuss with your group.

3.  What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?

Thanks for checking in with us, today.

Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.

I love each of you dearly,

I’ll see you next week



Begin each day being inspired toward love, compassion, action, and justice.

Go to renewedheartministries.com and click “sign up.”

Free Sign-Up at:

https://renewedheartministries.com/Contact-forms?form=EmailSignUp

Liberation for the Oppressed

blue skies

Herb Montgomery | January 21, 2022


There are so many contemporary parallels to draw between the way Luke’s gospel characterizes the life and mission of Jesus and the justice needs present in our world today. Since his era, oppression, domination and subjugation have only evolved. What does it mean for Jesus followers to live lives characterized by liberation for the oppressed, equity for the disenfranchised, inclusion of the marginalized, and diverse egalitarianism rather than by disparities of property, power, and privilege?”


Our reading this week is from the gospel of Luke:

Then Jesus, filled with the power of the Spirit, returned to Galilee, and a report about him spread through all the surrounding country. He began to teach in their synagogues and was praised by everyone. When he came to Nazareth, where he had been brought up, he went to the synagogue on the sabbath day, as was his custom. He stood up to read, and the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written:

“The Spirit of the Lord is upon me,

because he has anointed me

to bring good news to the poor.

He has sent me to proclaim release to the captives

and recovery of sight to the blind,

to let the oppressed go free,

  to proclaim the year of the Lord’s favor.”

And he rolled up the scroll, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fixed on him. Then he began to say to them, Today this scripture has been fulfilled in your hearing.” (Luke 4:14-21)

In Luke’s version of the Jesus story, Jesus’ ministry begins in and around Galilee. All of us today who feel passionately about the inclusion of those being marginalized or who are concerned with how communities and larger societies experience change can learn from this story.

Galilee was a marginalized region in a marginalized territory. The Jewish people were also a marginalized community within the Roman empire. With the Temple-state being centered in Judea, in Jerusalem, and seated in the temple there, Galilee’s more Hellenized Jewish communities were doubly marginalized.

The canonical gospel authors all locate Jesus primary ministry in that region. This choice not only reveals a passion for those being marginalized in any system, but also points us to how change happens. Change happens from the grassroots or bottom up and from the margins or edges of our societies inward. Change doesn’t usually come from the elite, powerful, or privileged who benefit from how society is structured now. Their experience is vastly different from those on the edges of society. Change usally comes from those for whom the present system is not working.

In this week’s narrative, the author of Luke conflates two passages from the Hebrew scriptures: one from Isaiah 61 and the other from Isaiah 58.

Isaiah 61:1-2

  The spirit of the Most High GOD is upon me,

because the Most High has anointed me;

he has sent me to bring good news to the oppressed,

to bind up the brokenhearted,

to proclaim liberty to the captives,

and release to the prisoners;

  to proclaim the year of the Most High’s favor,

and the day of vengeance of our God;

to comfort all who mourn;

Isaiah 58:6

Is not this the fast that I choose:

to loose the bonds of injustice,

to undo the thongs of the yoke,

to let the oppressed go free,

and to break every yoke?

Of all the passages in the Hebrew scriptures that the author of Luke could have chosen to summarize or characterize Jesus life and mission, these two passages are saturated with the theme of liberation for the oppressed. Notice the differences between the story here in Luke and Mark’s version. What does Luke adding to Mark’s telling?

He [Jesus] left that place and came to his hometown, and his disciples followed him. On the sabbath he began to teach in the synagogue, and many who heard him were astounded. They said, Where did this man get all this? What is this wisdom that has been given to him? What deeds of power are being done by his hands! Is not this the carpenter, the son of Mary and brother of James and Joses and Judas and Simon, and are not his sisters here with us?” And they took offense at him. Then Jesus said to them, Prophets are not without honor, except in their hometown, and among their own kin, and in their own house.” And he could do no deed of power there, except that he laid his hands on a few sick people and cured them. And he was amazed at their unbelief. Then he went about among the villages teaching. (Mark 6:1-6, cf Luke 4:20-30)

Luke adds to Mark’s version details of the themes of Jesus’ life and work. The reign of God as defined by this Jewish prophet of the poor would be just that: good news for the poor. It would announce liberation for the captives, the imprisoned, including slaves. It would proclaim sight to prisoners with prison blindness (Prison blindness was what was referred to at the time as being in a Roman cell/hole in the ground that was so dark one could not see what was around them.) It would announce liberation for the oppressed and proclaim the year of the Most High’s favor—language used to announce the year of jubilee when slaves were liberated and all debts were wiped out.

These verses make me reflect on the prison industrial complex in our society. Jesus proclaimed release for the slaves yet White Christians claimed to worship Jesus all through the years slavery remains a brutal cornerstone of the U.S. economy to this day. I also think of discussions about wiping out the heavy burden of student debt. Globally, national debt has a new form of colonization’s control and domination. There are so many contemporary parallels to draw between the way Luke’s gospel characterizes the life and mission of Jesus and the justice needs present in our world today. Since his era, oppression, domination and subjugation have only evolved.

What does it mean for Jesus followers to live lives characterized by liberation for the oppressed, equity for the disenfranchised, inclusion of the marginalized, and diverse egalitarianism rather than by disparities of property, power, and privilege? There are so many of us today who benefit from the violence of our present system. Are we allowing passages like this one in Luke to confront us?

Luke’s story continues with an account that foreshadows the early Jesus movement’s expansion in the book of Acts. The movement went through growing pains as it began to include those who had historically been excluded: Gentiles, eunuchs, women, and others. Their experience can teach us too: in our time, for whom is the Spirit making “no distinction between us and them” (see Acts 11:12; 15:9)?

There’s one more thing to note this week. The author of Luke uses an edited version of the Isaiah 61 passage that omits the phrase “the day of vengeance of our God.” Why?

There is a kind of liberation that dehumanizes oppressors while seeking to set the oppressed free. It doesn’t replace a tiered society with a shared table; it replaces the current system with a differently tiered society. Those once subjugated are now at the top, and those who were once the oppressors become oppressed. Communities under this kind of liberation are simply flipped. They aren’t transformed, they’re just rearranged. “God’s favor” for some is simultaneously “the day of God’s vengeance” for others.

Luke doesn’t promote that dualistic approach to liberation. Jesus’ followers rightly perceived that Jesus was about a different kind of liberation. At Jesus’ shared table, the powerful would be pulled down from their thrones, and the oppressed would be lifted up and liberated, but liberation and equality for some would include an invitation to oppressors to experience radical personal change as the system itself changed. Jesus’ liberation was a year of the Most High’s favor for all, and that favor looked different for people in different social locations and in the different areas of their lives.

Very rarely can people be defined in neat categories. We are all oppressed and oppressor simultaneously depending on which parts of our identities and positions in the present system we are contemplating. Our identities are complex and so our privileges and patterns of disenfranchisement are therefore intersectional and complex, as well.

What this means for me is that I need to embrace the kind of world that would be safe, compassionate, just home for everyone, and I need to rejoice in the changes that will transform me so that I want that world. I hope that we can choose a different world and work for it here, now. Change comes from the Galilean regions of our lives. We can each choose to be confronted, challenged, and changed in those areas where we might otherwise oppose a more justly shared world, and in those areas where we have a deep need for that world.

My choice for 2022 is, as a Jesus follower, to continue growing, continue changing myself, and to continue being committed to working for social change, as well.

How are you choosing in 2022?

HeartGroup Application

1. Share something that spoke to you from this week’s eSight/Podcast episode with your HeartGroup.

2. What personal changes are you leaning into this new year? Discuss with your group.

3.  What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?

Thanks for checking in with us, today.

Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.

I love each of you dearly,

I’ll see you next week


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