Jay: We’ve been working through the idea that Jesus’ ministry is about change, particularly in terms of perception, ideas, and actions related to the Kingdom of Heaven being present here and now. This contrasts with the traditional view of the Kingdom of Heaven as something belonging to the past or future, or existing elsewhere.
The human brain tends to conceive the Kingdom of Heaven as not being in the here and now, but as something to be attained one day, in the afterlife or at the second coming. Jesus seems to be challenging this thought process and the actions associated with it. We’ve examined some of Jesus’ parables through a different lens this time, considering the idea that the Kingdom of Heaven is here and now, and how Jesus might be resolving this cognitive dissonance.
One teaching methodology we’ve observed is the use of parables to compare and contrast the idea of this change, where the Kingdom of Heaven is either somewhere else or right here, in the present. So far, we’ve discussed about five parables in this context. We’ve tried to create a graphic to represent this, and it was suggested in our last meeting that we add another column to include a verse, a parable, an actor, and a result.
For example, in the parable of the mustard seed, a man plants the seed which grows large enough to provide shelter. In the parable of the leaven, a woman adds yeast to dough, which then permeates through it. These parables seemed passive, without much active intervention.
In contrast, the parables of the hidden treasure and the Pearl of Great Price appear more action-driven. A man finds treasure and sells all he has, and a merchant seeks and sells everything to purchase the pearl. The parable of the net, where a fisherman casts his net and catches various fish, was suggested to be more passive.
The questions we’ve been pondering are: If the Kingdom of Heaven is in the present, what changes in perception, thought, or action is Jesus’ ministry trying to convey? And if there is a change in action being advocated, what kind of action is it? Are we talking about human actions, divine interventions, or examples of grace?
We’re going to delve into two other parables specifically related to the Kingdom of Heaven, examining them through the lens of the Kingdom being in the present. Last week, I mentioned two more parables in Matthew 25, which we will read and discuss in light of the questions we’ve raised.
In Matthew 25:1-13, the parable of the Ten Virgins describes them taking their lamps to meet the bridegroom. Five were foolish and didn’t bring extra oil, while the wise ones did. The bridegroom was delayed, and when he arrived, only the wise virgins who were prepared could join him. The foolish ones were left out when they went to buy oil.
Following this, Matthew 25:14-30 tells of a man who, before a journey, entrusts his wealth to his servants. He gives five bags of gold to one, two to another, and one to a third, each according to their ability. The first two servants double their gold through work, while the third hides his bag. Upon his return, the master rewards the first two servants but reprimands the third for his inaction.
These parables offer a new perspective on the Kingdom of Heaven. There’s a clear relationship between the actions of individuals (the virgins and the servants) and the response of the authority figures (the bridegroom and the master). With these stories, we’re exploring the same questions: If the Kingdom of Heaven is indeed in the present, what changes in thoughts, perceptions, or actions might Jesus be indicating? Are these actions human, divine, or demonstrations of grace?
David: Before addressing those questions, I feel there are many inconsistencies and contradictions within the parables that make them challenging to interpret. For instance, in the parable of the treasure, the man hides it after finding it, whereas in the parable of the talents, the servant who hides his gold is reprimanded. This creates cognitive dissonance, making it difficult to derive clear answers from these parables.
Michael: I agree. It’s difficult to define the Kingdom of Heaven because of these inconsistencies. For example, the kingdom is likened to a treasure in one parable, and in another, it’s illustrated through a detailed story. The actions and themes in these parables are not the same, making it hard to decipher their true meaning.
Jay: That’s a valid point. The initial parables are more item-driven, focusing on things like yeast, mustard seeds, and treasure. As Jesus’ ministry progresses, these parables evolve into more complex stories with room for character analysis and interpretation. The shift from tangible items to narrative allows for a deeper exploration of themes and motives.
C-J: Considering the harsh times in which these stories were set, I wonder if Jesus is challenging the reliance on material possessions and human efforts. If all provision comes from God, shouldn’t the focus be on divine provision rather than human endeavors? Jesus seems to be shifting the focus from cultural norms to a broader perspective, emphasizing the temporal nature of our earthly existence and the importance of understanding our role in God’s grand design.
Donald: The parables, especially the last two, appear to emphasize personal responsibility. They speak to the need to be prepared and to utilize the gifts we’ve been given. However, the consequences depicted in these parables are quite severe, which is unsettling. They seem to underscore the importance of readiness and responsible stewardship.
Jay: Focusing on the first parable about the ten virgins, if the Kingdom of Heaven is here and now, as Jesus suggests, what does it mean to be ready for something that is already present? This seems to be a key theme, especially in the context of Jesus’ ministry.
C-J: When God says, “Depart from me, I know you not,” it’s like saying in a relationship, “I don’t know you because you haven’t trusted me.” You may claim to have obeyed all the rules, but the relationship isn’t just about what you do; it’s about what you hide. In counseling, we refer to this as the shadow self. We can’t truly hide any thoughts or behaviors from God.
When we come to God, He reveals the lies we’ve clung to. We need to surrender to God in all our relationships, whether it’s with people we marry, befriend, or work with. Our relationship with the divine guides us to properly navigate these human connections, as God knows us completely. When we understand our role as creators, made in God’s image, and join in relationship with the divine, we can truly appreciate the beauty of God’s work.
Reinhard: The two parables stress the importance of preparation and readiness. It’s not about when the second coming will happen, but our attitude and preparation for whenever God might enter our lives. Jesus’ teaching that the Kingdom of Heaven is among us refers to His presence and the qualities He embodied – compassion, mercy, love, and peace. This is the ‘mini heaven’ He brought to the world, a precursor to the eternal life promised for the future.
Carolyn: I still believe that the Kingdom of Heaven is about accepting Jesus and His grace. We must be ready and prepared, surrendering our will to Jesus. It’s in this acceptance that we find the joy and peace of the Kingdom of Heaven. It’s fundamentally about our relationship with Jesus and embracing His grace.
Michael: I want to highlight the differing attitudes in the two parables. The five prepared virgins had oil but were unwilling to share, displaying a certain suspicion and lack of generosity. On the other hand, in the parable of the talents, the focus is on being proactive, using what’s given to you. There’s a contrast in responsibility and attitude between these parables, which complicates our understanding of what the Kingdom of Heaven demands from us.
Donald: ChatGPT says that Jesus spoke of the Kingdom of Heaven as a spiritual or metaphysical reality, experienced within oneself and the community, manifesting values like love, compassion, justice, and righteousness. That’s insightful, summarizing our conversation well. Yet, my childhood understanding of the Kingdom of Heaven was a future place with golden streets. Where did this simpler, more concrete notion come from, and why didn’t I learn the more complex interpretation earlier?
C-J: As a child, your brain couldn’t fully comprehend such abstract concepts. You were still figuring out your place in the world. As we mature and experience more of life, we start questioning and understanding these deeper, existential ideas. Our significance becomes apparent in relation to God, not just through our actions but through God’s guidance and provisions, even in challenging times.
Carolyn: There was a time in my life when grace wasn’t emphasized as much. Now, I understand that the Kingdom of Heaven requires us to decide to have a relationship with Jesus, guiding us through this transitional phase. It’s not just about the eventual promise of streets of gold.
David: I don’t think understanding God is dependent on brain development. Listening to Carolyn, it seems she’s experiencing the Kingdom of Heaven right now by accepting everything and finding joy in her relationship with God. It’s that simple, really.
Don: One might argue that the fault of the virgins without oil wasn’t a lack of preparation, but their desire to take matters into their own hands. They could have entered the feast with minimal oil, but instead, they ventured into the darkness to secure more. This contrasts with accepting God’s grace and letting Him take responsibility.
Donald: We often try to structure spirituality, which might not be the best approach. We learn to create rules and boundaries for everything, including our spiritual lives. This structured approach, learned in childhood from family and religious organizations, may not align with the free-flowing nature of grace. It’s challenging to live without clear rules, but perhaps we’ve incorrectly structured spirituality, much like the Pharisees.
Don: Jesus is trying to undo exactly what we’re discussing. But are we any better? Are we behaving like Pharisees ourselves?
Donald: I remember when I was in my 30s and 40s, we had rules for the Sabbath that resembled Pharisaical laws. You could do certain activities slowly but not others. It was an attempt to create structure and make sense of things for ourselves. I’m not sure how this fits into the Kingdom of Heaven and grace, but it seems we try to organize and structure everything.
C-J: Our brains are binary; we need structure and order. Most people instinctively try to create order out of chaos. This isn’t a defect; it’s a necessity for functioning in society. Whether in government, faith-based communities, or families, rules help establish order. However, when we grow older and start questioning these structures, we realize the importance of individual growth and creativity. There’s often pushback when you challenge the established order.
Reinhard: Attitude is a key factor here. The parable of the talents shows how the servant’s negative view of the master led to his downfall. If we align ourselves with the master’s will and accept his grace, our responsibilities become less burdensome. The preparation of oil symbolizes readiness and responsibility towards the master’s return. The second coming could happen at any time, but it’s our attitude of preparedness and acceptance of God’s grace that truly matters. When we fully embrace God without reservation, we align ourselves with His will and are counted among the redeemed.
Don: The parable of the talents suggests you can’t hoard grace or keep it to yourself. It’s meant to flow and work. Grace is like a mustard seed that grows into a shelter or like yeast that leavens a large amount of flour. To appropriate grace for oneself or to hoard it, preventing others from receiving it, is what leads to being cast into outer darkness. In any guidelines or beliefs we set up, we must do so gracefully, ensuring we don’t hoard grace like the servant who buried his.
Carolyn: Grace was evident when Jesus asked His disciples, “Who do they say I am?” He was with them, embodying the Kingdom of Heaven. It’s His grace that envelops us, but it’s our choice to accept it.
David: I read recently that University Hospitals in Cleveland have added a layer of love on top of their clinical approach. If this merged approach succeeds, it seems to me they will be achieving the Kingdom of Heaven here on earth. In my visits to the Oakwood Seventh-day Adventist church, I’ve felt an atmosphere of love alongside the preachers’ clinical analysis of Scriptures. It’s a balance that works well and doesn’t need fixing.
C-J: The clinic’s approach isn’t new. Decades ago, there was recognition that patients fare better when they feel genuinely cared for. We emit energy when we interact with others, especially in healing contexts. This is evident in the way a mother holds her sick child. Although we can’t measure this energy, it’s a real and powerful force. We are spiritual beings, and God’s grace and love are fundamental to our existence. God doesn’t punish us; instead, He guides us to learn from our choices and grow from them.
Jay: This is a good closing thought for today. As our conversation continues, we’re seeing a stronger correlation between the Kingdom of Heaven and grace. Consider the cognitive dissonance mentioned earlier about hidden treasures leading to different outcomes. Perhaps our brains want to simplify these parables into one specific message, but maybe they’re showing different aspects of grace. Think about this as pieces of a puzzle, each revealing a part of a larger picture. Let’s ponder whether these parables are highlighting various facets of grace and how they fit together. We’ll continue this discussion next week.
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