What is the Rest That Jesus Gives? (Continued)

 

In my last blog I said I was working on two problems.  My first problem was to determine what Jesus meant about the rest he invites is to, and second, how his words related to the words of the apostle Paul.  Solving these two problems could lead to the beginning of a theology of rest.

Our pastor challenged us with two passages of scripture.  The first passage is Matthew 11:28-30 (Contemporary English Version):

If you are tired from carrying heavy burdens, come to me and I will give you rest. Take the yoke I give you. Put it on your shoulders and learn from me. I am gentle and humble, and you will find rest.  This yoke is easy to bear, and this burden is light.

The key words in this translation from the Greek are heavy (to weigh down, carry a heavy load), burdens (weary, work related fatigue), and rest (a temporary cessation of labor, motion).

Jesus can give this invitation because he took time to be alone with God in order to find the help and comfort he needed. The invitation is to those who are carrying heavy emotional and physical burdens.

A yoke is for two animals and Jesus uses that as a metaphor for our relationship with him.  Jesus is already there “in-yoked,” and asks us to join him in the yoke.  Jesus is then alongside us to give respite from our emotional, physical, and spiritual fatigue.

The metaphor of coming alongside is how Jesus describes the work of the Holy Spirit in John 14 and 15.  The Spirit comes alongside us as an intercessor, consoler, advocate, and/or comforter.

This is also the idea in the second passage, 2 Corinthians 1:3-7 (Contemporary English Version):

Praise God, the Father of our Lord Jesus Christ! The Father is a merciful God, who always gives us comfort.  He comforts us when we are in trouble, so that we can share that same comfort with others in trouble.  We share in the terrible sufferings of Christ, but also in the wonderful comfort he gives. We suffer in the hope that you will be comforted and saved. And because we are comforted, you will also be comforted, as you patiently endure suffering like ours. You never disappoint us. You suffered as much as we did, and we know that you will be comforted as we were.

The key words in this translation from the Greek are comfort (solace, consolation), trouble (tribulations, pressures), afflict/afflictions (sufferings as an enduring inward state), and terrible (to be in excess).

We praise God the Father, for he is the source of all help, and through his mercy we are provided with what we need.  We have pressures in our service to God and in our daily living that threaten our inmost being.  God is our source for help and comfort.

The emotional and physical sufferings Jesus suffered were excessive compared to ours, but were endured in order for him to help those in need. He knows and understands what we experience.  Now, he comes alongside us in our troubles to bring help and comfort.

I think we can learn both from the practice of Jesus and these two passages of scripture that the pressures of job, marriage, parenting, and just plain living can sometimes threaten our being.  We find ourselves drained emotionally and physically.  This is a given: we cannot avoid life pressures

The rest Jesus gives is not a retreat or an avoidance of the pressures of living.  The rest that Jesus gives is endurance (v. 6).  To endure means not to be swerved from a deliberate purpose.

By taking his yoke and learning of him, Jesus is alongside us and gives us strength for the endurance to go on living and helping others.  Just as God comforted Jesus in his troubles, Jesus comforts us in our troubles.  As we have found help and comfort in Christ, we share that solace, that peace with others.

 

 

 

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Is Paying Taxes a Theological Issue?

In my home state of Missouri, voters will get the opportunity in November to decide whether to increase the state gas tax by 10 cents a gallon to help pay for road and bridge repairs and to fund the Missouri Highway Patrol. The tax would increase by two-and-a-half cents each year for four years.  Already there are individuals protesting this tax, and at least one protest group has been organized and filed a lawsuit to keep the proposal off the ballot.

Opposition to taxes is nothing new. There will always be taxes as long as we have government. There will always be attempts to modify or to eliminate taxes.  What is a Christian response to taxation?  Should we pay taxes that support programs and individuals with whom we disagree? . I have no easy answer.  In the past, Baptists in England protested having their tax money fund the Church of England

Some would advocate the actions of a man who was called Judas the Galilean.  He was a man who started an anti-tax campaign in the Roman province of Judea.  Most people have never heard of him, but he made quite an impression  back in his day.  The Romans had instituted a new tax policy in 6 BCE that required a census to implement.  This policy was something new.  Previously taxes were paid to whatever official (such as Herod and his sons) that the Romans placed in leadership over the Jews.  Caesar Augustus switched to direct rule by a Roman prefect who organized a census to prepare the mechanism for processing the new direct taxation.  The author of Luke uses the memory of this census as the reason for getting Joseph and Mary down to Bethlehem in chapter 2.

The tax was, as are taxes anywhere, widely unpopular, and taxation was  a constant point of contention between Rome and the Jews.  Judas the Galilean took his protest to a whole new level.  Proclaiming himself as the Messiah, he turned the question of paying taxes to a pagan emperor into a theological issue.  Judas further tried to leverage his call for “no new taxes” into a political and military coup to unseat the Romans.  But as Josephus tells us, this effort was swiftly and brutally suppressed by the Romans.  Judas’ idea survived him and would remain in circulation in the province for some sixty years until the fall of Jerusalem  in 70 CE.  Judas’ followers were called Zealots and one of Jesus’ disciples was Simon the Zealot.  Some scholars think Pilate may have associated Jesus with Judas the Galilean, or even thought Jesus was Judas.

This brings to mind a question Jesus was asked as reported in Matthew 22:15-22.In chapter 21 and the beginning of chapter 22, representatives from a number of Jewish leadership groups come to Jesus with questions: questions about his authority (21:23-27); questions about the resurrection (22:23-33); and questions about the Law (22:34-40). The question in Matthew 22:17 is brought by disciples of the Pharisees and the Herodians. If the Herodians represent the interests of Herod and the other clients of Rome within his circle, this is an unlikely group of partisans. Yet, representatives of both groups come in order to “trap” Jesus.

First, they use flattery by speaking of Jesus’ integrity, commitment to truth and equity, and lack of concern for the opinions of others (22:16). Then, according to Matthew, they laid a political trap for Jesus by asking him how he felt about tax policy: was it lawful to pay taxes to the emperor (v. 17)?  As the introduction of the matter demonstrates, they are trying to get Jesus to come down on one side of the issue or the other.  Either he will have to side with the emperor against the people and look like a collaborator, or side with the people against the government and look like Judas the Galilean.  Either way, no good options.

Jesus, however, was aware of their evil plan, and so he said, “You hypocrites! Why are you trying to trap me? 19 Show me the coin for paying the tax!”

They brought him the coin,  and he asked them, “Whose face and name are these?” “The Emperor’s,” they answered.  So, Jesus said to them, “Well, then, pay to the Emperor what belongs to the Emperor, and pay to God what belongs to God” (Matthew 22:18-21).

The Pharisees avoided Roman coins, for they bear the blasphemous image of Tiberius Caesar and the inscription proclaims him divine.[1] Yet, when Jesus asks for a Roman coin, they readily provide it. There, in the sacred space of the temple, the Pharisees possess the idolatrous image!

Apodidomi, the word translated here as “pay,” has the idea of giving back to someone what is properly their own.  Their money was always Caesar’s.  His rule created it, maintained it, and secured and regulated the marketplace in which it was utilized.  People who had a denarius may have thought it was theirs, but as Jesus reminds them, the stamp of Caesar shows that not to be the case.

As  with many of Jesus’ sayings, it is not clear exactly the point he was trying to make. Whatever Jesus is getting at here, he is not describing a compromise that divides human loyalties neatly between YHWH and the emperor.

I think He is asking an unspoken question: whose image do you bear? What is your greatest loyalty?  The coin of our country bears the image of dead presidents, but each of us bears the image of God. We may divide our budget, but we must never divide our loyalty.  We must never forget to give God what is His: ourselves.

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[1] The inscription on the coin required for the tax reads: Augusti Filius August Pontifex Maximus (“Tiberius Caesar, august son of the divine Augustus, high priest”).  Boring, Eugene, “Matthew – Mark,” The New Interpreter’s Bible: A Commentary in Twelve Volumes, volume 8 (Nashville: Abingdon Press, 1995), 420.

 

We Need to Redefine Sin

The word “sin” has been part of the English vocabulary for over one thousand years.  Our word form today comes from the Middle English word sinne, which is itself from the Old English word syn.” There is some probability that “sin” can be traced by to the Latin word sont, which means “guilty.”  The original meanings of “sin” were concerned mainly with religious matters, such as “an offense against religious or moral law,” or “breaking God’s laws,” or “a state of human nature that is estranged from God.”

Now, there is no argument that those phrases define the Christian view of sin theologically, for sin is primarily a theological term.  However, what do those phrases say to people in a post-Christian world?  Not much, I am afraid. Most people we know are decent people.  They love their children, they are employed, they do not commit murder, and all the other heinous things that we say is wrong.  They are good people, and surely their good lives and deeds should ensure them a place in God’s heaven.  The idea of being offensive to God because of wrong doing is far from contemporary minds.

What does the Bible call sin?  In the Old Testament we have three main words, two of which have the same root:

  • Chata’ah – an offense and its punishment
  • Chata – miss the mark
  • Ashma – guilty of doing wrong

The New Testament has five major words:

  • Hamartia – missing the target – failure to be what we might have been.
  • Parabasis – stepping across – crossing the line from good to bad.
  • Paraptoma – slipping across – slipping on ice – not as deliberate as parabas; “wrong words slip out.”
  • Anomia – lawlessness – the human instinct to do what we please and defy both human laws and God’s laws.
  • Opheilema – failure to pay what’s due – a failure in duty – this word used in the Model Prayer: failure to perfectly fulfill our duty to our fellow humans.

None of the words define a behavior; they define thought and attitude. We err in thinking of sin as primarily a behavior. There is behavioral sin, but before we behave we think and feel.  Sin starts within us in our thinking and feeling selves.  This is from the New Testament Letter of James:

But we are tempted when we are drawn away and trapped by our own evil desires.  Then our evil desires conceive and give birth to sin; and sin, when it is full-grown, gives birth to death (James 1:14-15).

We think with what I call Mind-Talk. This is our inner conversation, the voice we hear when we think.  It is where our emotions start and grow.  Our Mind-Talk shapes our attitudes, our feelings, and our beliefs. Our Mind-Talk shapes the way we behave toward others.  Whether we have anger, hurt, depression, guilt, worry, happiness, well-being, or contentment, etc., they are homegrown in our Mind-Talk. Our feelings start in our minds, and they grow in our minds. Then, as James notes, our thoughts give birth to behavior that is either good or bad.

The most frequent word in both Testaments that is translated as “sin” is the one that means “missing the mark.”  It is the picture of shooting at a target with bow and arrow and missing the target. We miss the target when we fail to live up to our own moral code, when we love things and use people, when we fail to love and support family.  For most of us, our Mind-Talk keeps reminding us that we are failures in so many ways. We feel estranged from other people, estranged from God, and even estranged from myself.  Have you ever thought, “I just don’t feel like myself today.”?

Not everyone has behaviors that the Church has listed as “sinful.”  Yet, these folk will feel at times they have failed morally or ethically.  They have not been responsible when they were to have been responsible.  Our failures have eternal consequences for we influence our families, our neighbors, our nation, our world.

If sin begins with our Mind-Talk, then an element of salvation (which can also mean healing) is to change our Mind-Talk.  In his letter to the church at Phillip’, the apostle Paul wrote: “The attitude [i.e. mindset] you should have is the one that Christ Jesus had: . .” (2:5). Then in his letter to the church at Ephesus, Paul wrote:

Your hearts and minds must be made completely new, and you must put on the new self, which is created in God’s likeness and reveals itself in the true life that is upright and holy (Ephesians 4:23-24).

What would happen if we began to define sin in terms of personal failure, whether morally, ethically, or professionally?  What would it say about a personal relationship with God through the Christ?  What would happen if we could change our Mind-Talk and think of ourselves as flawed people whom God loves?  What would we be able to tell others about knowing the Christ.

The writer of the New Testament book of Hebrews gives a long list of people of faith that includes a prostitute, a cheat, a murderer, and an adulterer, among others.  At the end of the list, the writer says, “And so God is not ashamed for them to call him their God, because he has prepared a city for them” (Hebrews 11:16b).  This is a list of flawed people who trusted God and saw themselves as accepted by God, though they knew they were unacceptable.  That is the Mind-Talk we all need.

 

 

More About Death and Dying

For the past 20 years I have had a ministry with patients in nursing homes and hospitals.  That experience has taught me a lot about death and dying.  It is my hope that  this series of blogs has been and will be helpful for everyone who reads them.  Several items need consideration.

Having affairs in order

Not everyone has the luxury of planning for death. However, most of us want to retain some control and say-so in our final months and days of life. Those who take the time to think about and plan some of the details of their final care and comfort at death  are better able to retain some control over what happens to them.

Legal specifics of such planning include taking steps to get affairs in order by asking some basic questions:

  • Who will get my property and how should it be divided?  This can be achieved by having an estate plan with a will, trust, or other documents that set out how this should be done.
  • What kind of final medical care do I want?  Do I want life prolonged by artificial means?  What does a “do not resuscitate” order mean?
  • Do I want to be buried or cremated? Where will my remains be kept?
  • Do I want a funeral or memorial service? Who do I want to participate in my service? What music and readings do I want included?

Controlling pain and discomfort

According to recent polls, most of us say we prefer to die at home. The reality is that some three-quarters of the population die in some sort of medical institution, many of them after spending time in an intensive care unit.

A growing number of aging patients are not choosing life-prolonging treatments that might ultimately increase pain and suffering (such as invasive surgery or dialysis); deciding instead to have comfort or palliative care through hospice in their final days.

Emotional care and support

It is equally important to prepare for death emotionally, too. Several questions arise:

  • What quality of life do I want in my final days? Do I want to be kept alive as long as possible by any means possible though I may have no apparent cognitive functions
  • Are there relationships with friends and/or family that need mending before I die?

Often quoted in the literature on death and dying are the tenets of Ira Byock, MD.              Byock says a dying person needs to express four thoughts at the end of life: “I love              you.”  “Thank you.”  “I forgive you.” “Forgive me.”

  • Will I be treated as a live human being until the moment I die?

Though dying may be scary or sad or simply unfamiliar to those who are                               witnessing it, studies of terminally ill patients underscore a common desire to be               treated as live human beings until the moment they die.

Most patients also say they don’t want to be alone during their final days and                       moments. This means that caregivers should find out what kind of medical                           care the dying person wants administered or withheld and be sure that the                           medical personnel on duty are fitting in skill and temperament.

Favorite activities or objects can be as important as final medical care. Caregivers should discover what tangible and intangible things would be most comforting to the patient in the final days, such as favorite music or readings, particularly readings from sacred writings such as the Bible.

A spiritual dimension can help many people find strength and meaning during their final moments. What is the patient’s spiritual or religious understanding? What does the person’s spiritual understanding say about what happens after death and is their understanding adequate to sustain the person through death?

For additional help

  • Ira Bycock, The Four Things That Matter Most: A Book About Living, ed. New York: Atria Books, 2004, 2014.
  • Caring.com (https://www.caring.com/end-of-life) is an excellent online resource for caregivers seeking information and support as they care for aging patients and loved ones.  Caring.com offers thousands of original articles, helpful tools, advice from more than 50 leading experts, a community of caregivers, and a comprehensive directory of caregiving services.

Spirituality at the of Life

Caring for a dying loved one isn’t easy. Even when you know the end of life is near, you might feel unprepared emotionally, physically, and spiritually. Understanding and knowing what to expect — and what you can do to increase your loved one’s comfort — can help both you and the one you love.

As your loved one approaches the end of life, he or she might talk about spirituality or the meaning of life, so encourage them to explore and address his or her feelings. If they do not have a saving knowledge of Jesus, share how Christ can come into their lives and give them eternal life. If the person has made a commitment to Jesus in previous years, is he or she secure in that Christian commitment or are there feelings of doubt? Are there unconfessed sins that need forgiveness? Are there broken relationships that need mending?

Communion might be helpful for friends and family to gather around the bedside and share the elements together with the loved one. This could be the occasion that could help your loved one say goodbye to friends and family. This also gives others an opportunity to say goodbye to the one who is dying. This would also be the time to have a prayer to commit the person to the Lord; giving thanks for sharing his or her life, asking for ease of pain and that God would draw the person to Himself and give her or him His love, His peace, and His presence.

Scripture passages can be read that tell of the faithfulness of God and His love and care. Other passages can point to the eternal assurance a person has through faith. Encourage your loved one to memorize some verses that give him or her added assurance of God’s love and grace eternal life.

Decide whether there will be a funeral or memorial service. Will there be a cremation or casket? What music is to be played and sung, and who are the musicians? What are the Scriptures to be read? There may be other details that would be helpful to the family and the officiating clergy in conducting a funeral service.

Your loved one might also find it comforting to leave a legacy — such as creating a recording about his or her life or writing letters to loved ones, especially to grandchildren.

Where Will You Die?

This is the second article dealing with death and dying.  The material has been freely adapted   available through the Mayo Clinics.

We can choose when we die.  We can choose, within reason, how we die. We can choose where we will die.  But, we cannot choose not to die.  Death comes to all.

Caring for a dying person isn’t easy. Even when you know the end of life is approaching, you might not feel prepared. Understanding what to expect — and what you can do to increase the person’s comfort — can help.

Most people will have choices for end-of-life care. Options might include:

Home care. Most people prefer to die at home or in the home of a family member. You can assume the role of caregiver or hire home care services for support. Hospice care — services that help ensure the highest quality of life for whatever time remains — can be provided at home as well.  The purpose of hospice is to ensure people die free of pain and with dignity. In many instances, you will not pay for hospice service.

Hospice provides an on-call nurse, medications, and medical equipment.  In many states hospice care is supported financially by Medicaid, and in other areas hospice care is supported by a hospital or by public gifts.

Inpatient care. Some people might prefer round-the-clock care at a nursing home, hospital or dedicated inpatient hospice facility. Hospice and palliative care — a holistic treatment approach intended to ease symptoms, relieve pain, and address spiritual and psychological concerns — can be provided in any of these environments.

Understand clearly what your family member wants at the end of life.  Talk with her or his health care team or a social worker. You might ask for a referral to palliative or hospice care specialists — health care providers trained in specific care for people nearing the end of life.

Also, understand what your hospital means by “Do not resuscitate”  and other terms. If your family member or friend has this phrase in their health directive, ensure everyone involved knows what  is meant and how that  fits into the person’s health care directive. If your loved one opts for life support, have an understanding of when you could”pull the plug”and end all treatment.

Whether you bring a dying loved one home or keep vigil at the hospital, you can take measures to provide comfort and relief at the end of life.

 

When Death is Near

This is some material adapted from the Mayo Clinic that I have used with families as they await the death of a friend or family member.  I hope you find this, and others coming, to be of help.

Caring for a dying loved one isn’t easy. Even when you know the end of life is near, you might feel unprepared emotionally, physically, and spiritually.  Understanding and knowing what to expect — and what you can do to increase your loved one’s comfort — can help both you and the one you love. A pastor or others in pastoral ministry can be of help to you.

It’s difficult to predict exactly when someone will die. As death approaches, however, your loved one might show signs indicating that the end of life is near. Look for:

  • A loss of interest in friends or favorite activities.  There may be glazed eyes with no sign of recognition. Do not take this personally, for there is no awareness of your presence.
  • Drowsiness, sleeping more, or having intermittent sleep.
  • Restlessness and agitation.While sleeping, the person might frequently change positions or pull at the bed covers or pajamas. Sometimes this can be a sign of pain.
  • Loss of appetite.Your loved one might eat and drink less than usual.  Trying to force them to eat or drink can cause food and water to be sucked into the lungs and  pneumonia or other breathing problems could develop. It is normal to want to feed them, for we feel guilty, thinking we are not caring for them properly.
  • Pauses or other changes in breathing.This could happen when she is asleep or awake.
  • Reports of seeing someone who has already died.Sometimes he may also tell you that he has seen Jesus, or heard music, or has seen a friend or family member who has died.
  • She might also experience a brief, final surge of energy. Though it can be confusing to see her with renewed vitality, remember that this is often a normal part of dying. If it happens, take advantage of the opportunity to enjoy her and say your final goodbyes.

For many families, keeping vigil near a dying loved one’s bed is a way to show support and love. If you decide to keep vigil, continue talking to your loved one, for hearing is one of the last things dying people lose.  They can hear when there is no evidence of connection with the external world, so take care what you talk about at the bedside.

If you think he or she would want to share this time with others, invite family members or close friends to show their support as well. Express your love, but also let your loved one know that it’s OK to let go and be with Jesus.

 

 

 

 

 

Does No One Care for You?

This blog originally was a meditation on Psalm 142 prepared for patients in a psychiatric evaluation hospital ward. I suggest you read Psalm 142 in a modern translation to get the full meaning of the meditation. I used the Good News Translation.

Several years ago, I visited a small village in Spain where every family lived in its own cave! They had all the conveniences of a house, but it was still a cave. At another time I visited a cave in France that had been used as a French prison. They turned off all lighting so we could experience absolute darkness. I didn’t know darkness could be so dark.

Caves are interesting places to visit, but I wouldn’t want to live in one. I enjoy a cave if there are lights and safe paths to guide you, but if they shut off the lights, it would be just plain spooky to spend a night in a cave

David wrote this Psalm while hiding in a cave in fear of King Saul. Twice David has had to flee to a cave for fear his life. David had been favored by Saul, but now things have changed. Instead of acceptance, there is rejection and animosity. Instead of having the king’s favor, David is hated and hunted.

Few, if any of us, has had to take refuge in a cave. But most of us have been in David’s metaphorical cave of loneliness and despair. When he uses words like “complaints” and “troubles” [verse 2], we know how he feels.

He is ready “to give up” and his enemies have “hidden a trap” for him [verse 3]. He has no on to help him or protect him. David looks around and feels there is “no one to help me, no one to protect me” [verse 4]. He cries out, “No one cares for me” [verse 4]. David is “sunk in despair” [verse 6]. In verse 7 he asks God to free him from his “distress.” That word could also be translated as “prison,” so he is saying, “Free me from prison. . . .”

You may feel that you are in the cave of loneliness and despair. You may feel that there is no one to help you. You may feel you are in prison and no one cares for you. You may feel friends and family don’t understand what you are feeling, and they deny you your feelings.

Throughout the psalm, David uses first person singular: “I call to the Lord,” “I bring him my complaints.” This continues through the psalm. This teaches me that faith in God must be personal. The faith of your parents will not do when you find yourself in a cave of depression and despair. The faith of a wife or husband may be sufficient for them, but their faith will not get you through the dark. You must know God personally through Jesus Christ, and if you are to call on God, you must know him personally.

Your faith must be strong enough that you can stand alone when you leave hospital. It is wonderful when you have friends and family who support you and pray for you, but that may not always be the case. You may still feel rejected, alone, and unloved.

I don’t know whether David was in the cave by himself or that there were others with him. He may have been surrounded by his own fighting men and still felt the way he did. Sometimes you and I can be in the midst of a crowd of people and feel as if we are the only person there.

You don’t have to be in the same circumstances as David to have his same feelings. You may feel trapped and alone in a cave of guilt. Sometimes you know you have done something wrong and feel guilty. You feel isolated from friends and family. You feel isolated from God – that is healthy and can lead to healing when we confess our wrong doing.

However, many times we can feel guilty without having done anything wrong. This can paralyze us because we cannot think of any reason why we should have these feelings. Our sense of guilt continues to grow and we feel trapped in our cave.

There is a way out of your cave. David said, “he knows what I should do” [verse 3]. Be honest in your talk with God; tell him exactly how you feel. Admit your own insufficiency and God’s all-sufficiency. Prayer is a way to recognize and verbalize your needs and to become prepared to receive from God what you ask for.

Let your loneliness, gloom, and despair make you cry out to God to bring your soul out of prison, so you will be able to give thanks to God’s name. The Lord knows where you are. Ask him to save you, spiritually for eternity, and from the cave you are living in right now.