Pastor John Wright

We live in a world that divides our live between a private life in which we "chose our own values" and a public life that we are to conform to the bureaucracies that shape the deeper patterns of our lives. The state and federal governments watch unify both of these realms according to the "laws" that supposedly keep things "fair." In such settings, morality becomes equated with obedience to the state through their laws. "Is it legal or will it make us vulnerable to a law suit?" become our primary questions.

Even more insidious is what this system does to moral reasoning. "Private" moral reasoning is not seen as rational nor towards a real good, but only an expression of personal preference. Strength of will/personal conviction rather than wisdom becomes primary. Within the bureaucracies, moral reasoning doesn't matter at all except in to learn to conform through obedience. The "deciders," those higher up in the organizational bureaucracy, make the real moral decisions, possibly informed by "moral experts" who help them see the practical implications of the decisions. Such a system excludes the necessity of building moral wisdom from "common folk" like us.

Whereas we are forced to live in such a system as Christians, we cannot let it control us or take away the Spirit's work in us to form us into a holy people, wise and discerning faithfulness to God in Christ in the world. With this background, our readings for this Sunday open up to us.

Deuteronomy 4:1-9

The Deuteronomy passage comes after the recitation of God's guidance of Israel, and before the giving of the law at the edge of the land. It is the "preface" to Moses' second giving of the law. Why is it important not to add or detract from the law? Why would Moses reference the Baal of Peor? What is the time for which Moses is giving the Law? You might want to return to Genesis 12:1-9 to understand the significance of the land as the fulfillment of God's promise to Israel. In this light, one can understand the salvific purpose of the giving the Law. Law does not earn entry into the land; the land is given as a Gift. Law is given to guide the witness of Israel in the land once it has been given. What is the purpose of the giving and keeping of the Law? Does this speak merely of external conformity? Yet can internal wisdom be separated from external conformity? What will the "nations" see in the wisdom of Israel as they keep the Law? Why should we exercise diligence and care in relationship to the Law? Why should we take care to teach it to our children?

Ephesians 6:10-20

One hears in the Ephesians passage that concern, amidst a sinful and fallen world, to remain constant in the faith. Of course, this passage has been taken to separate a "spiritual world" of conflict separate from our "physical, bodily world". But we have to recognize that the spiritual is always manifested IN the physical, as the physical itself has a spiritual END. The physical is never merely an end in itself, nor is it ever merely "neutral" in the forces of shaping for good or evil. Also notice that evil is not passive here, but is seen as invasive, on the attack, influences from which Christians need to protect themselves. Maybe you can share stories where you have discovered this, and how "cosmic powers of this present darkness" seek to naturalize themselves in our lives. It might be good to talk about how life with the poor, engaging directly in the moral decisions making from engaging in the works of mercy, help reveal the "spiritual forces of evil."

Describe the "armor of God". What type of armor is it? For what reason? How is the military imagery shifted by the explicit Christian content of the passage?

Why are we told to pray in the Spirit and for the one enchained for the gospel? How does this position of imprisonment for the gospel help us understand the nature of "this present darkness" stated above? Why should we pray "for the saints"? Why must the author "speak boldly" in the situation?

Mark 7:1-8, 14-15, 21-23

We return back to Mark from our sojourn in John. Describe how Jesus talks to the Pharisees? Is he "nice"? Why or why not? What is important for Jesus here? Before one condemns the Pharisees, one needs to know that such "eating regulations" were required for use in the temple when people met for sacrifices (ie, barbeques). What the Pharisees did was apply the temple regulations outside the temple, and it because a means of social discrimination. You also need to know that we have at times had questions of our Eucharistic practice, hygience, and the poor by some very good persons. Why do you think, and how are they related?

Why does Jesus quote Isaiah? Does Jesus speak again the Law here? It seems to me that Jesus' statement suggests that he saw that the Pharisees interpretation of the Torah forced social distinctions that were legitimate within the temple, but even became "anti-Torah" and anti-Temple when they were generalized outside the temple. How does well-meaning persons through inappropriate generalizations end up using legitimate wisdom to discriminate against the poor?

The passage ends with a saying of Jesus. It again raises the issue of internal and external moral reasoning. Where is the basis of evil? Is it utterly separate from exteral manifestations? Notice that Jesus argues that the external manifestations -- that which comes out -- are evil. Note that Jesus places the problem before intentions: from the heart. In other words, intentions are not the problem, the desires of the heart are. If wrongful desire is our true problem in sin, what is the solution?

How does this help us see the importance of becoming a "wise and discerning people" and "putting on the whole armor of God"? In the world in which we live, how do we open our lives to be re-shaped to live faithful to who we really are in God for the sake of our witness to God and the sanctification of our hearts?

Enjoy the discussion!