TEACHING GUIDE Peaceteacher, Jesus’ Way of Shalom By Stephen D. Jones The material in this Teaching Guide is loosely organized so that you can design your own small group, workshop or classroom experience. The author hereby gives permission to pastors, teachers, group leaders to duplicate materials in this Teaching Guide for local congregational or classroom use. The author’s permission is required to publish materials in this Teaching Guide. I suggest that you begin each session with a Shalom Prayer. At the end of this teaching guide are eight Shalom Prayers. Another prayer of shalom is found on pp. 63-64 of the book. Sessions One and Two.

• Introducing the concept of Shalom • Dualistic Vs. Holistic Thinking • Holistic Words Found in Other Languages • Peace Teachings of Jesus • Be Children of Shalom • I am the Pathway to Shalom • Shalom is a Hebrew Word • Jesus Lived and Taught Shalom • Definitions of Shalom

Session Three.

• Discuss the kingdom of God and the Shalom of God. • Shalom of God hand-out • What we Hear, What Jesus Intended

Session Four.

• The Anticipated Peaceteacher • Two Messages of Shalom: Near at hand, though hidden; Shalom as a vision

Session Five.

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

Session Six. • The Lenten Peaceteacher • My great teachers • “Learning is Meeting” • The Conflict Begins and the Healings End • Confrontational Rabbi vs. Gentle, Compassionate Rabbi

Session Seven.

• The Resurrected Peaceteacher Session Eight.

• Circles of Shalom • Wrap-up and evaluation SESSION ONE and TWO

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

Thomas Yoder Neufeld, in his study of Ephesians 2 states, “This text reminds us that there is no evangelical or missional way of speaking of Christ that is worthy of him that does not come to terms with the radical spiritual, social and even cosmic dimensions of peace. Were it not for the fact that we see it all around us in churches great and small, we would find it inconceivable that one could come to know the peace of God without being drawn into the costly making of peace in our world. …if remembering Christ, but forgetting peace is a terrible truncation of the gospel, so also is remembering peace while forgetting the Christ who is our peace. Such forgetfulness results in losing touch with the core of peace, its roots and its pedigree. Peace thus becomes divorced from the mission of reconciling people not only with each other but with God.” (“For He is our Peace: Ephesians 2:11-22” In Beautiful Upon the Mountains, ed. Schertz, p. 229-30)

Ask your group to respond to Neufeld’s argument. Why do we settle for a limited notion of peace? Why do we separate the peace of God from the work of peacemaking in the world? Are they inter-connected in your mind? In your lifestyle?

DUALISTIC VS. HOLISTIC THINKING

The dualistic thinking of the Western world is mostly Greek in origin and it pervades Western thinking. We see this to some extent in Paul’s familiar categories of flesh and spirit. The pattern of Asian and Hebraic thinking tends to be more holistic. Where we tend to think of something as either-or, the Asian thought pattern tends to be more both-and. We can see this clearly in the English word, peace. The church divides over the dualism of peace. Do you, as a follower of Jesus Christ, seek peace and tranquility within, or do you seek peace between warring nations? Choose. Some churches speak spiritual peace and others seek political peace and it is a challenge to bring these two factions together in any meaningful way. They seem to want to be separated and you swim up a cultural stream when trying to hold them together.

• Are you evangelistic or oriented toward social justice? • Are you the meditative type or the activist type? • Do you go inward turning away from the world around you or do you engage the

world around you while minimizing piety? • On which side of the divide do you stand? Declare yourself. • Are you a conservative in the way you are committed to peace or are you a liberal

in the way you are committed to peace? Declare yourself: • Inner Peace or Outer Peace? • Salvation or Justice? • Once you declare, we know who your friends are as well as your adversaries.

The church today divides around these two views of peace. And even individual Christians tend to show preference for one view or the other. In one sense, peace refers to internal peace, peace in our hearts, peace in our souls, tranquility, bringing peace deep within our thoughts, our feelings, our responses. This might be called the “spirituality of peace.” In the other sense, peace refers to external peace, peace between nations, peace between neighbors, peace on the streets of our cities, peace between enemies, nonviolence, pacifism, peace that includes justice and reconciliation. This might be called “the peacemaker in the world.” We have both traditions in our churches: social prophets and activists and spiritual, meditative mystics.

The Peacemaker in the World vs. The Spirituality of Peace Discuss: If you were guilty of emphasizing one of these views more than the other, which would it be? Why is this so? What is there in your own life story, or in the way you are wired, that causes you to emphasize one or the other? Do you find it difficult or easy to hold a balance? Why is the balance so important? Why does this “choice” seem forced upon us? Which way do you declare yourself?

It is unfortunate that the English word, peace, travels along two paths, seemingly disparate, seemingly disconnected. What’s your reaction to these terms: (small groups could be assigned each phrase and ask them to unpack their expression and explore how we experience this in ourselves and in our culture)

• An angry, obsessed peacemaker? • A militant, strident peacemaker? • A restless, agitated, fanatical peacemaker? • An isolated, disengaged peaceseeker? • A self-absorbed peaceseeker?

HOLISTIC WORDS FOUND IN OTHER LANGUAGES

Do you believe in the power of new words? Have you ever found it exciting to learn a new word and then use it in your vocabulary? As a child, my mother told me once that I was “inquisitive.” I had never heard that word. So, being true to the word, I asked her what it meant: “Someone who tends to ask lots of questions,” she responded. And I decided that I liked being inquisitive and claimed that new word a part of my vocabulary. Do you dread learning new words, or enjoy learning new words? We likely have all been around people who use “big words” to impress or intimidate others. That’s offensive. But what about a new word that someone offers us that communicates something important to us? Think about the power of words. Is someone a person with a disability? Or someone who is deaf and dumb? An idiot? Handicapped? Crippled? Dummy? Deaf mute? Invalid? All of these words have been used to describe someone with a hearing disability, but are often used to make such persons feel inadequate or lower their self-esteem. Words are powerful. Words can change people, and they can change situations. Good and positive words can build people up, and negative and destructive words can bring people down. You might explore Shalom Prayer #7 at the end of this teaching guide. Sometimes, tired, older words cannot adequately express new or changing ideas. Christians typically don’t use the term, “shalom.” But could we claim the word if it

communicates our deepening ideas about the truth of Jesus? Chapter One in the book offers four holistic words from other cultures that share a similarity with shalom. And English lacks such a word.

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

Gandhi centered his nonviolent philosophy on the Sanskrit word, satyagraha, an

underlying truth-force against which the powers of violence were powerless. “Gandhi believed that beneath the apparent conflicts and divisions of life there was an underlying principle of love or truth.” (p. x, Gandhi on Christianity, Orbis Books, Maryknoll, New York, Edited by Robert Ellsberg, 2003)

Re-state these terms in your own words: Which appeals to you most and why? Satyagraha Ubuntu Aloha Mingalabar When Jesus spoke of peace he used the Hebrew word, shalom. Shalom occurs

well over 200 times in the Hebrew Bible. Refer to the Swartley quote found on p. 1 of the book. It has to do with seeking the well being and personal fulfillment of everyone. Jesus’ third way is not in seeking one’s own peace, nor in seeking peace in society, but in seeking the well-being of everyone, yourself included. It is found in his famous teaching, “Love your neighbor as yourself.” Discuss: Shalom is at the heart of Jesus’ core teachings and at the heart of the meaning of his life. Jesus lived and taught shalom. There is no English word that better describes the essence of who Jesus was and what he taught. Scholars Hartmut Beck and Colin Brown state, “…the word (shalom) can describe both the content and goal of all Christian preaching, the message itself called ‘the gospel of peace’ (Eph 6:15; cf. Acts 10:36; Eph 2:17).” (p. 781, Vol. 2, The New International Dictionary of New Testament Theology, Zondervan)

In the first chapter there are a number of definitions of shalom. Which speaks to you? Why?

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

• Shalom: personal wholeness and societal harmony • Shalom: seeking the well-being and personal fulfillment of everyone. • Shalom: peace with oneself, with others and with God. • Shalom is a word of hope, describing the coming or emerging Peace of God. • Shalom has to do with living God’s way with others, with society and with the

created order. • Shalom is a holistic idea of external peace in the world and internal peace within. • Shalom is the way God wants us to live together. • Shalom is God’s Loving Intentionality. • Shalom is the way God created the world to be. • Shalom embraces political, public, interpersonal and personal peace. • Shalom, a single word, expresses the crux of Jesus’ teachings.

Jesus was a peaceteacher. We easily miss this, or perhaps, want to miss it but it is unmistakably there in the Gospels. Listen for the peace teachings of Jesus found in the Gospel of Matthew. Distribute the hand-out. Invite each participant to read one verse aloud. Pause before the next reads. After reading the verses, discuss.

PEACE TEACHINGS OF JESUS From Matthew’s Gospel

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

“You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, Do not resist an evildoer. But if anyone strikes you on the right cheek, turn the other also; and if anyone wants to sue you and take your coat, give him your cloak as well; and if anyone forces you to go one mile, go also the second mile… “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, Love your enemies and pray for those who persecute you, so that you may be children of your Father in heaven… For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? And if you greet only your brothers and sisters, what more are you doing than others? Do not even Gentiles do the same?” (5:43-47) “For if you forgive others their trespasses, your heavenly Father will also forgive you…” (6:14) “Do not judge, so that you may not be judged. For with the judgment you make you will be judged, and the measure you give will be the measure you get. Why do you see the speck in your neighbor’s eye, but do not notice the log in your own eye? Or how can you say to your neighbor, ‘Let me take the speck out of your eye,” while the log is in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your neighbor’s eye.” (7:1-5) “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father in heaven.” (7:21) “And as he sat at dinner in the house, many tax collectors and sinners came and were sitting with him and his disciples. When the Pharisees saw this they said to his disciples, ‘Why does your teacher eat with tax collectors and sinners?’ But when Jesus heard this, he said, ‘Those who are well have no need of a physician, but those who are sick… For I have come to call not the righteous but sinners.’” (9:10-13) “Whoever gives even a cup of cold water to one of these little ones in the name of a disciple—truly I tell you, none of these will lose their reward.” (10:42) “Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest. Take my yoke upon you, and learn from me; for I am gentle and humble in heart and you will find rest for your souls. For my yoke is easy and my burden is light.” (11:28-30) “Jesus called a child, whom he put among them, and said, ‘Truly I tell you, unless you change and become like children, you will never enter the kingdom of heaven. Whoever becomes humble like this child is the greatest in the kingdom of heaven. Whoever welcomes one such child in my name welcomes me” (18:2-5)

“Then Peter came and said to Jesus, ‘Lord, if another member of the church sins against me, how often should I forgive? As many as seven times?’ Jesus said to him, “Not seven times but I tell you, seventy-seven times.” (17:21-22) “You know that the rulers of the Gentiles lord it over them and their great ones are tyrants over them. It will not be so among you; but whoever wishes to be great among you must be your servant, and whoever wishes to be first among you, must be your slave; just as the Son of Man came not to be served but to serve, and to give his life a ransom for many.” (20:25-28) “’Teacher, which commandment in the law is the greatest?’ Jesus said to him, ‘You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.’ This is the greatest and first commandment. And a second is like it: ‘You shall love your neighbor as yourself.’ On these two commandments hang all the law and the prophets.” (22:34-40)

Be children of shalom. Jesus invited his followers to come together as “children of shalom” (Lk 10:6, KJV and RSV) and he was “the only 1st-century Jew to whom this phrase is attributed… (It is) most likely a genuine coinage of Jesus.” (p. 208, William Klassen, The Anchor Bible Dictionary, Vol. 5, Doubleday, 1992) Jesus appointed 70, sending them out in pairs:

KJV: Luke 10:6, And into whatsoever house ye enter, first say, Peace be to this house. And if the son of peace be there, your peace shall rest upon it… And in the same house remain… Go not from house to house.” KJV TEV: “If a peace-loving man lives there, let your greeting of peace remain on him…” NIV, NJB: “If a man of peace is there…” RSV: “If a son of peace is there…” NRSV: “And if anyone is there who shares in peace…” NEB: “If the people living there are peaceloving” Original Greek: “and if there is a son of peace”

“And if a child of shalom lives there, remain there…”

Discuss.

The Gospel of John is well-known for the “I am…” statements ascribed to Jesus:

• “I am the light of the world” (8:12, 9:5) • “I am the bread of life” (6:35, 48)

• “I am the living bread” (6:51) • “I am the gate” (10:9) • “I am the good shepherd” (10:11,14) • “I am the resurrection and the life” (11:25) • “I am the way, the truth and the life” (14:6) • “I am the true vine” (15:1)

“I am the pathway to shalom”

Read and discuss the paragraph on p. 4 of the book.

SHALOM IS A HEBREW WORD There has been a concerted effort within Christianity to make Jesus appear as un-Jewish as possible. We characterize the Pharisees as Jesus’ enemies, when in fact they were his teachers, and the dialogue between Jesus and the Pharisees, sharply honed arguments, was the same kind of dialogue among all Pharisaical rabbi’s.

What do we gain by rediscovering the Jewishness of Jesus? Why use the word, shalom, since it is more unfamiliar to us? Why not give the

word, peace, new meaning? The word, peace, arises out of our western dualistic thinking. You can be an obsessed peacemaker. Or you can be a self-absorbed peace-seeker. The concept of peace is dualistic, inner peace and/or outer peace.

Shalom is a Hebrew term and in general Hebrew terms are more Asian, more

holistic, less given to dualities. Shalom means wellbeing, wholeness, and it refers to the well-being of everyone. It includes my own well being but it doesn’t stop there. It includes the well being of everyone and the well-being of the earth. Shalom is worth using because you cannot be a self-absorbed seeker of shalom. The duality doesn’t work. Discuss: Shalom speaks to an authentic and full peace. Shalom is, simply put, the way God wants us to live together. How does this change the meaning of evangelism? How does it impact how we share our faith? Discuss: the Marcus Borg quote on pp. 5-6 of the book.

Jesus lived and taught shalom. The crux of his teaching can be communicated with two words: “Receive shalom.” (Lk 18:17) Jesus never said, “Achieve shalom.” Discuss the difference between these two teachings.

Discuss: “Even when Christians try to take the humanity of Jesus fully into account, there

has traditionally been a reluctance to make him too much of a Jew. Rather, it is his uniqueness that has been emphasized. How he differed from his fellow Jews has been

stressed, not how he was the same. The result is that the Jewishness of Jesus has faded. He becomes a universal, a person without a homeland, native language, traditional religion. The trend begins as early as the New Testament. For example, Jesus is often portrayed as speaking with ‘the Jews.’ This is indeed a strange way to talk, given that Jesus is a Jew. This way of talking sets Jesus apart from the Jews, almost denying that he is one of them. To ask how Jesus related to the Jews of his day makes about as much sense as asking how a modern American college student relates to ‘Americans.’ (Frederick Murphy, The Religious World of Jesus (Nashville: Abingdon, 1991) , p 311.

Hand-out:

Jesus lived and taught shalom.

Jesus prayed, “O God, may your shalom come on earth as in heaven.” (Matthew 6:10) He taught: “God’s shalom has come near. (Mark 1:15b) Indeed, it is already among you. (Luke

17:21) Receive it like a little child, (Luke 18:17) or as one who is born anew. (John 3:3) Strive for the Shalom of God.” (Luke 12:31)

What is God’s shalom?

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

Jesus’ teaching can be expressed as:

“Receive Shalom.” (Luke 18;17)

God freely offers shalom to you. It is an approach to life, a style of living.

God has shaped the gift of shalom to fit you perfectly and wholly.

Your role is to make room for shalom in your life and learn how to receive such an undeserved, life-changing gift.

We receive shalom through spiritual centering

It’s a decision to be receptive to the Spirit within. The key is not to seize control. It isn’t

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

We receive shalom through intentional centering

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

“Seek shalom first.” (Mt 6:33)

Seek shalom first and everything else will fall into place:

Seek wholeness first. Seek the fulfillment of everyone first. Seek societal harmony first. Seek the healing of the environment first.

Seek personal and global reconciliation first. Seek personal healing first.

If it isn’t shalom, don’t put it first.

“Seek Shalom.” (Matthew 6:33)

“Blessed are those who seek shalom,

for they shall be called children of God.” (Matthew 5:9)

Put shalom first in your life,

among your values, and in all your choices. Seek shalom for yourself and for everyone.

Strive for shalom in society.

Learn how to advocate for shalom and nurture it to fruition.

Shalom in the world doesn’t depend upon you. God is already planting the seeds of shalom.

But you can nurture and join shalom anywhere and everywhere.

Jesus lived and taught shalom. He became shalom to us.

“The biblical concept of peace (from shalom) is primarily that of wholeness.”

(p. 780, The New International Dictionary of New Testament Theology, Vol. 2, Zondervan)

“Shalom is an iridescent word, with many levels of meaning in Hebrew Scripture. The base denominator of its many meanings is well-being, wholeness, completeness.” Swartley “Whatever blocks Yahweh’s order for the world, materially or relationally, is the foe and antithesis of shalom.” Swartley Shalom stands against oppression, deceit, fraud and all actions that violate the divine order for human life. Swartley Violence and evil are close antonyms of shalom. Shalom “is an announcement that God has a vision of how the world shall be and is not yet.” Brueggeman “The central vision of world history in the Bible is that all of creation is one, every creature in community with every other, living in harmony and security toward the joy and well-being of every other creature… Shalom expresses the substance of this biblical vision.” Brueggeman “Shalom is an enduring vision.” Brueggeman “Shalom is such an abstract word in our ears that we need to find ways to make it concrete. The Bible never talks about shalom in an abstract or fuzzy way. It is always very specific and concrete.” Brueggeman “Shalom is rooted in a theology of hope, in the powerful, buoyant conviction that the world can and will be transformed and renewed, that life can and will be changed, and newness can and will come.” Brueggeman “Shalom is not only an incredible gift; it is a most demanding mission.” Brueggeman Peace, Walter Brueggeman, Chalice Press, 2001 Covenant of Peace, Willard M. Swartley, Eerdmans, 2006

SESSION THREE: The Problem with Speaking of the Kingdom of God Begin with reading from the book, Secrets in the Dark by Frederick Buechner, pp.

157ff, a great selection on the meaning of the kingdom of God.

WHAT IS THE PROBLEM IN SPEAKING OF THE “KINGDOM OF GOD” TODAY? What about the problem to someone who hears the expression for the first time?

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

by the kingdom of God • It suggests a regal, imperialistic God who imposes power over us

It presents a challenge to our contemporary ear. (see p. 7 in the book) We can’t easily appreciate how this phrase sounded in the first century when

Caesar was called “god” and therefore the Roman Empire was the kingdom of God. It was extraordinarily bold for Jesus to use this phrase when it paralleled the official religion of the Empire. We don’t hear the bold, political nature of the term as did Jesus’ hearers. And of course Jesus intended the opposite meaning: not a kingdom defended by the military might of the Roman Army but a kingdom of love and forgiveness.

Complete these statements:

THE KINGDOM OF GOD What We Hear What Jesus Intended All-powerful God All-controlling God God who demands our respect God sits on the throne of judgment God controls our destiny Imperialistic God Triumphal God A God “over” us Rule-Maker God as King A Kingdom out of Antiquity Discuss: CAN YOU EASILY AND NATURALLY RELATE TO A REGAL, IMPERIALISTIC UNDERSTANDING OF GOD? GOD WHO IS OVER YOU? GOD WHO “HANDS DOWN THE RULES?” Why or why not? (see p. 9 in the book) Discuss: the difference between Paul’s language and the language of Jesus as recorded in one of the synoptic Gospels. As Paul took the Gospel from Asia to

Europe, why did he feel compelled to translate it, not just from Aramaic to Greek, but in such different terminology and imagery?

“The time is fulfilled, and the Shalom of God has come near; repent, and believe the Good News.” Mk 1:15

Exercise: Invite members of the group to read aloud the selected texts that translate the kingdom of God into the Shalom of God found on pp. 10-11 in the book. Allow time to pause between each verse. At the conclusion, allow them to react to the term, Shalom of God. What did they hear? Was it a new word?

Read aloud the bold quotations on p. 12 of the book using the expression of the

kingdom of God and then the Shalom of God and discuss.

SESSION FOUR The Anticipated Peaceteacher On newsprint, have the group brainstorm and list the major problems of your city or region. Read: Luke 19:41-44 Jesus wept over the city of Jerusalem. Should we also weep over our cities? When we read down through the list of problems, where is shalom? Luke 19:44 NRSV: “you did not recognize the time of your visitation from God.” NEB: “you did not recognize God’s moment when it came.” NIV: “you did not recognize the time of God’s coming to you.” TEV: “you did not recognize when God came to you.” When reading through the list of problems in our society and world, it is difficult to recognize “God’s Moment when it comes.” Are we missing God’s Moment? Can we recognize the things that make for shalom in our world? Jerusalem apparently was not watching or waiting for God’s shalom. Are we? Peace or shalom is never a full reality in our lives. It’s never a full reality in our city, in our homes, in our marriages, in our churches, in the world. Why? So, how are we to hold out hope for shalom when there is so little evidence of it in the world?

Jesus said, “The shalom of God is at hand. (Mark 1:15b) It is near. It is breaking out. It is close. Discuss: Was Jesus being over-optimistic? Naïve? Or just plain wrong? Jesus had two messages in relation to shalom: Shalom is breaking out, the seeds are planted deep in the soil beneath you, it is near, it is almost, the time is at hand it is arriving. Therefore, we are to watch and wait for the signs of shalom. Jesus was asked when the shalom of God was coming, and he replied, “The Shalom of God is not coming with things that can be observed; nor will they say, ‘Look, here it is!’ or ‘There it is!’ For in fact the Shalom of God is among you.” Lk 17:20-21 It may not come in flamboyant signs. Jesus said, “If you, even you, had only recognized on this day the things that make for peace. But they are hidden from your eyes.” (Lk 19:42) Discuss: Are they also hidden from our eyes? Why? Why is shalom so difficult to recognize? Those who seek shalom ask: Where is the shalom of God around me? Where is it in my experience? What small, nearly indiscernible signs can I recognize? The second message of Jesus has to do with the value of vision. Shalom is a vision of how the world can be. Nothing can better motivate us or propel us into the future like a compelling vision. As the prophet Isaiah looked ahead to God’s promised deliverer, his most poetic writing anticipated a Prince of Peace: Read the two scriptural passages on page 15 of the book.

Perhaps the most brilliant aspect of Jesus’ teaching about shalom is that it is • breaking into this present moment, as well as • a vision of what can be in the future. So, it is at once both present and future. For Jesus, shalom is both an attitude about

the future and the ability to discern in the present moment. Read the quote from Walter Brueggemann on pp. 18-19 of the book and the Henri Nouwen quote on p. 20. THE FUTURE BEGINS NOW. Listen to these biblical visions: ”Then I saw a new heaven and a new earth… And I heard a loud voice form the throne saying, ‘See the home of God is among the mortals. He will dwell with them as their God; they will be his peoples and God himself will be with them; he will wipe every tear

from their eyes. Death will be no more; mourning and crying and pain will be no more, for the firs things have passed away.’ And the one who was seated on the throne said, ‘See I am making all things new.” (Rev. 21:1,3-5) “I will appoint Peace as your overseer, and Righteousness as your taskmaster Violence shall be no more heard in your land, Devastation or destruction within your borders You shall call your walls Salvation and your gates Praise. The sun shall no longer be your light by day Nor for brightness shall the moon give light to you by night; But the LORD will be your everlasting light, And your God will be your glory.” Is 60:17-19 What difference do these visions make to you? Is this just “pie in the sky?” Is this so unconnected to reality as to mean nothing? Or are these the kind of visions that compel you into the future? Where does this kind of future occur? Does your church have a compelling vision of the shalom of God? Do you?

SESSION FIVE: THE COMPASSIONATE PEACETEACHER Invite participants to respond to this worksheet on their own and then discuss.

What is the work of shalom?

If shalom is, ultimately, God’s work, God’s doing, what is my role? In terms of shalom, what is God’s role? And what is ours?

SHALOM IN THE WORLD

God’s Work My Work

One friend characterized “my work” and “God’s work” as if we are each a piece of a jig-saw puzzle. We have a role to play and there is a unique place where we fit into the larger plan. But the larger vision or picture is God’s doing. Then my friend said, “Remember how frustrating it is to complete a jig-saw puzzle only to discover that there is one piece missing? It ruins the entire puzzle. Every time you look at the puzzle, you

focus upon the hole, not on all the other pieces that have found their place. My work of shalom is indispensable. It is something I am called to do. God’s vision cannot be fully seen, appreciated, or recognized unless I do my part.” In terms of our calling, our vocation, what have we to contribute to the well-being of everyone? What is the right balance between “loving my neighbor” and “loving myself”, the two parts to Jesus’ second commandment? How do I balance:

“family-care” and “stranger-care” and “personal care”?

In terms of justice for all, one aspect of shalom, what is my calling? My role? What does God expect of me? In terms of shalem for all, health and wellness, what is my calling? My role? What does God expect of me? In terms of the well-being of the created order, what is my calling? My role? I am only one person. But can I contribute one person’s compassion? I am only one person. But can I join with others in offering more to shalom than I could ever do alone? Who are my enemies? Who represents my opposition? Who has opposing values to my own? Whom do I dis-respect? Who threatens me? Who sees me as an enemy? How does shalom call me to respond? Jesus’ teachings reflect his vision of shalom. How do I approach: peace with God?

peace with the world? peace with oneself?

peace among Jesus’ followers? peace with one’s enemies?

and peace with creation?

Jesus’ First Calling

In Jesus’ first calling as a peaceteacher, he focused upon the misery, suffering and pathos of others. His teaching ministry was interlaced with his healing ministry. The

two were so intertwined that it is rare that he healed and didn’t teach, or taught and didn’t heal, thereby earning the title, Compassionate Peaceteacher. Look up references to Jesus as a compassionate healer: Matthew 9:35-36 Matthew 14:13-14 Matthew 15:32 (Mark 8:2) Matthew 20:29-34 Mark 7:34 (discuss: “he sighed”) Luke 7:11-15 Summarize what you have read. Look up the “homework” that Jesus gave to those he healed: Matthew 8:1-4 Mark 5:14-20 Luke 17:11-19 John 9:1-7. What is the meaning of this homework? Why was there different homework given to different people? Look up what Jesus said about the “faith-work” of those he healed. What roles did they play in their own healing? Matthew 8:5-13 Matthew 9:20-22 Matthew 9:27-31 Mark 9:20-25 Mark 10:46-52

Look up what else Jesus said or did for those whom he had physically healed. Beyond physical healing, what else concerned Jesus? Matthew 9:2-7 Mark 8:22-25 Luke 17:11-19 John 5:2-14; John 9:1-7, 35-38 Jesus was often in search of his own shalom. Explore this search in these Lukan passages:

Luke 4:42; 5:16; 6:12; 9:10; 9:18; 9:28; 11:1; 21:37; Luke 22:39f. What does this tell us about Jesus’ practice of shalom in his own life? And the way he attended to his own well-being? Discuss the intersection between shalom and shalem and how this relates to Jesus’ concern for the well-being of all people. SESSION SIX THE LENTEN PEACETEACHER

Read the opening paragraphs on p. 37 of the book about Great Teachers. Discuss: HAVE YOU HAD GREAT TEACHERS? Have you had great teachers who revealed much about themselves, their own hunger for truth, their own struggles and questions? Have you had great teachers who motivated you to reveal your own search for meaning and your questions and struggles? Ask participants to talk about one teacher who played this role.

Read and discuss the Parker quote on p. 37.

Learning is Meeting Read and discuss the Walter Brueggeman quote on p. 37 THE CONFLICT BEGINS, THE HEALINGS CONCLUDE Once Jesus prophesied his death for the final time, only one healing is reported in

the Gospels of Matthew (20:30-34) and Luke (18:35-43). In the Gospel of Mark, only one healing is reported after Jesus first prophesied his

impending death (10:46-52). Healings, so common in Jesus’ early ministry as the compassionate peaceteacher,

are essentially over as he faces Jerusalem. Discuss. The pace of Jesus’ teaching intensified. “Then Jesus began to teach them that

the Son of Man must undergo great suffering, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days, rise again. He said all this quite openly.” (Mk 8:31-32a)

In three groups, look up these thirteen times when the Gospel writers

describe Jesus telling the Son of Man parable. Compare the content and wording of these parables. Have each team report: How are they different? How are they similar?

Gospel of Matthew (16:21-23; 17:12; 17:22-23; 20:17-19; 26:2) Gospel of Mark (8:31-33; 9:12; 9:30-31; 10:32-34) Gospel of Luke (9:22; 9:44-45; 17:24-25; 18:31-34) Divide your group in half and ask one-half to cite references of Jesus as

confrontational rabbi and the other half to cite references of Jesus as a gentle, compassionate rabbi. After completion, have the two groups discuss their lists.

Do you think of Jesus more as a confrontational rabbi, or a gentle, compassionate rabbi?

Cite references from memory of Jesus acting in these seemingly contradictory ways:

Jesus as Confrontational Rabbi Jesus as Gentle, Compassionate Rabbi

SESSION SEVEN: THE RESURRECTED PEACETEACHER Have you known someone who has “become shalom?” Someone who has progressed through their earthly pilgrimage to the point where God has transformed them into shalom? We are not talking of perfection but more that their life tends to reflect shalom. In the book in this chapter, I cited the illustration of Emma Lou Benignus. Over her lifetime, she became shalom to me and to many others. The more I was around her the more I was drawn to shalom, to inner peace and to outward peacemaking. Read that illustration (p. 48) to your group and/or you could cite your own example of someone who have known who is “becoming shalom.” Discuss: How do we become shalom? Why does it often seem such a distant goal? Do you think that those who have in many ways “become shalom” realize it? Summary: Look over this summary of Jesus’ life and see how it speaks to you. Is it a fair summary? Is it how you have always thought of Jesus’ life or does it shed new light?

The Chapters of the Peaceteacher’s Life THE ANTICIPATED PEACETEACHER

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

shalom-like. • We must look for subtle signs of shalom around us, “near at hand,” breaking out

around us. • And we must have a compelling vision of shalom that draws us toward the future.

THE COMPASSIONATE PEACETEACHER

• In his first calling, Jesus focused upon the misery and suffering of those around him. And yet his healing ministry was interlaced with his teaching ministry. “When he saw the crowds, he had compassion on them, and he began to teach them many things.” (Mk 7:34)

• He was also a confrontational peaceteacher, challenging everyone to become sons and daughters of shalom.

THE LENTEN PEACETEACHER

• His second calling was to teach of himself. From this point on, he rarely healed or told familiar parables.

• He told only one parable, which is repeated 13 times in the Gospels, and it was characterized as a “new teaching” which the disciples could not understand: “The Son of Man must undergo great suffering and be rejected, and they will kill him and on the third day he will be raised.”

• His impending passion became the primary focus of his teaching. In this teaching, he revealed the most about himself and his mission to his followers. They were frightened when he revealed this much of himself.

THE RESURRECTED PEACETEACHER

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

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

Discuss: “Jesus’ Way of Shalom” as presented on pp. 60-61, compared to the more traditional way of speaking of why Jesus lived, died and rose from the dead. Jesus as Peaceteacher offers his followers vision, wholeness, sacrifice and fulfillment as the way to the Shalom of God for individuals and the world.

Discuss: How is this “way of shalom” manifest in your life? Can you look back over your life and see VISION-WHOLENESS-SACRIFICE-FULFILLMENT as a recurring theme? Is something missing? SESSION EIGHT: CIRCLES OF SHALOM Discuss the Ross Snyder quote at the beginning of this chapter. How do you “hyphen” with others? Why can’t you just be a “self”? Why must you be a “self-in-world”? Ask each participant to draw a large circle on an empty sheet of paper. This represents your life. Now draw a variety of smaller circles that represent all the various contexts of your life. Draw as many circles as you can. Don’t just draw one circle for your workplace. Draw the circle of those with whom you eat lunch, those with whom you consult daily, those with whom you talk around a coffee break, etc. In pairs, have persons share the circles of their lives. Then ask them to concentrate on two or three of the circles. How could they transform that circle so that it becomes more a circle of shalom? Which 1 or 2 circles already are circles of shalom? Which 1 or 2 circles least represent circles of shalom? Discuss: How is our church building circles of shalom? How are we building circles of shalom beyond the walls of our church and the confines of our congregation? Discuss: What are the circles of shalom in your city or town? What are the most unshalom-like circles within your community or city?

SHALOM PRAYERS Shalom Prayer #1 O God, I give thanks that I know shalom in my life. I know wholeness, even a fleeting experience of it. I know what it feels like when wholeness enters my life bringing together the fragmented and disjointed pieces. I know shalom, O God. I know healing. I know what it feels like to have a healing spirit well up within me. I know a soothing, cleansing touch to my brokenness. I know shalom, O God. I know peace. I know tranquility. I know gentleness. I know what it feels like to forgive and be forgiven. I know what it feels like to be reunited with someone from whom I have been alienated. However infrequent, I treasure these moments in my heart. I know shalom, O God. I know what bridges feel like and I know what walls feel like. Even so, I know shalom. I know glimpses of shalom. I do not yet know the fullness of shalom. But I sometimes can sense shalom entering my life or the life of my community in new ways. Often this comes to me, in spite of me. I know shalom, O God. I know it from the most marginalized people, the most victimized people. Even there, I have seen glimpses of shalom. I know shalom even when I turn from it. I know shalom even when I am filled with worry and fret. I know shalom even when I count self-preservation first. I believe that you have planted shalom in my life, in my world, among the people who share my journey. I believe that you have given me glimpses of shalom not just to sustain me, but to encourage me to become shalom. I am not yet shalom. Surely I know that. But I know the look and feel of shalom. And often, that is enough. Often, it is all I have. Amen. Shalom Prayer #2 I am a child of shalom. Jesus told his 72 closest disciples to seek out the sons and daughters of shalom and to stay with them. There, they would find food and welcome. The children of shalom do not necessarily identify themselves this way, but they are followers of Jesus’ way.

I may not yet be, O God, a person of shalom, meaning that I do not yet embody well-being and wholeness, but I am a child of shalom, meaning that I have committed myself to learn shalom. I have placed my life on a trajectory that leads to shalom. Teach me your shalom, O God so that by your Spirit I might more fully become shalom to myself, with my friends, to strangers, to opponents and to the world. Blessed are the peacemakers. Well-being to the peacemakers, Shalom to the peacemakers, for they truly are your children. May my life count in their number. Amen. Shalom Prayer #3 Spirit of Heaven and Earth, Why can’t I see shalom? Why not peace now? Why not justice now? Why not nonviolence now? Why not equality now? Why not hope now? If we are all your children, why not offer shalom now? Need I a crystal ball to see shalom at some distant time or place? Need I extra patience to wait upon shalom’s arrival? Why must I wait? Why is shalom not available in this Present Moment? If I cannot command shalom, can I at least through hard work and effort, make a noticeable difference? If I cannot command shalom, can you? Am I powerless? Are you powerless? Of what good or purpose is shalom if it is delayed? If postponed? Why must we wait? Why not now? May I see shalom, with your Holy Eyes? May I see it planted like seeds in the deep, dark soil, so that even when I cannot see it, I know that it is growing underneath the soil upon which I tread, and that soon, at any moment, first the blade, then the ear, then the full grain. May I watch for the first blade of shalom the sprout forth from the generosity of the earth? With all my heart, let me anticipate shalom. With all my heart. Amen. Shalom Prayer #4 Where is shalom in my life? Where is shalom in the world? Where, O God, are you engaged with shalom?

When I can’t see it, when I can’t experience it, when I can’t recognize it, does that mean that shalom is missing? Is the problem in my perspective, O God? Or is there just not enough shalom in the world? Am I just dwelling on the negative? Is the world as full of despair and violence and hopelessness as I sense that it is? Perhaps, I don’t get it. Perhaps if I had eyes to see… Perhaps if I was more discerning… What are you doing about shalom, God? And what are you asking me to do? Where does shalom begin, if not with me? And when does shalom blossom forth, if not from me? And how can shalom be more fully known, but that I know it, and live it, and center my entire being around shalom. May it be so, O Holy One. Amen. Shalom Prayer #5 Shalom is an open door. If I stand at the threshold, I can peer through the door and wonder what shalom holds for me. How would I be different if shalom were my life’s organizing principle? How would my life change if I placed shalom first above all else? Shalom is an open door. It beckons and invites, but I am not compelled to enter. It is my own free choice. I can turn away, but if I do, I will never fully know what I have rejected. I will not understand God’s shalom unless and until I walk through the open door. It is the journey beyond the door that teaches me shalom’s wholeness, shalom’s harmony, shalom’s well-being. It is the journey beyond the door that I seek, O God, the journey of shalom, the journey toward shalom, the journey in which I more fully understand what shalom can mean to my life, to my salvation, to my conversion, to my hope. In the doorway, shalom becomes the way I live my life from this day forth. Help me, O God, into the doorway, and beyond. Amen. Shalom Prayer #6 May I breathe shalom. May I breathe deeply, inhaling my own well-being, inhaling the well-being of every human being, inhaling the well-being of God’s creation. May I breathe shalom. Deeply. May I breathe shalom. May the Spirit of Shalom within me cause me to be at one with myself, at one with my neighbor, at one with God.

May I exhale my worry, exhale stress, exhale callousness, exhale indifference. May I breathe in shalom. May I exhale everything that blocks shalom. May I breathe in shalom. May I exhale everything that hinders shalom. May I breathe in well-being. Breathe out indifference. Breathe in well-being. Breathe out angst. Breathe in shalom. Breathe out denial. Breathe in shalom. Breathe in shalom.

Shalom Prayer #7

I need words, O God. Without words, I cannot make sense of the complicated world around me. Just as when you created the world, you called it by name. In naming creation, it became ordered. In the same way, my world becomes ordered as I name my experience. The way I express myself through words determines the way I interact with my world. My words expand or contract my world. But words can grow tired and weary and oft carry too much baggage. And so my vocabulary expands. I began as a small child with a handful of words. As I have journeyed through life, I have needed more words, new words, to express deeper realities and new understandings. O God, let me not grow weary of naming my reality. But let me also be wary of using words to control what cannot be controlled, or to capture mysteries that cannot be captured. Surely the ancient Jews taught us to respect your name, and not speak it lest we delude ourselves into thinking that we can fully know what cannot be fully known. Let me be open to new words to better express my faith and my values. Let me be open to new words that stretch me into new ways of being, words that invite me to New Life. In the name of Shalom, Amen. Shalom Prayer #8 Here we are, in this circle, a circle we can rightly call a Circle of Shalom. We did not create it. Nor did we do anything to deserve it. But we have opened our arms, opened our hearts, to receive it. We hunger and thirst for shalom. And too seldom know it. Thank you for the gift of this circle in which we stand, O Lord.

In the Circle, among trusted friends, we can more easily breathe shalom. And yet, our calling in life is to create circles of shalom, not simply enjoy them. And therein lies the rub. Therein lies the work. We all yearn for shalom and yet we resist it. Why? Why does that describe my own reactions? Lord God, Holy One, and Author of Life, my well-being is inextricably inter-connected with the well-being of everyone in this room. Every person is valued. Every person is essential. Help us, as we lift up each other in prayer and in mutual support as we create circles of shalom in our congregations, in our homes, and throughout the adjacencies of our lives. Through Christ, who encircles us with Shalom. Amen.