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By JUSTON DEAN
Apr 28, 2025, 10:42 am
Reflecting on the Sermon on the Mount in Today's World

In Matthew 5:3-12, commonly known as the Beatitudes, Jesus Christ proclaims, "Blessed are the poor in spirit, for theirs is the kingdom of heaven." He continues to uplift the mourners, the meek, and those who hunger and thirst for righteousness. These radical pronouncements flipped the moral understanding of the ancient world, which often associated material wealth with divine favor.

I had a profound question: if Jesus already declares the poor and the downtrodden as "blessed," why should the Church and its members devote so much energy to alleviating poverty and suffering? Is our activism redundant; or is it central to the Gospel itself?

To answer this, we must explore the deeper meaning of "blessing," the calling of the Church, and the living example Christ Himself set.

The term "blessed" (Greek: makarios) used by Jesus does not simply mean "happy" or "fortunate" in the worldly sense. According to academic insights such as those from Bible Gateway's Commentary on the Beatitudes, makarios speaks to a spiritual reality; a condition of favor and closeness to God that is independent of worldly circumstances.

In other words, the poor, the meek, and the persecuted are blessed because God is with them in their suffering, not because their suffering is inherently good or desirable.

Thus, the Beatitudes do not suggest that poverty and sorrow are ideal states for humanity but rather that God's kingdom reaches especially to those whom the world overlooks.

When we examine Jesus' earthly ministry, we find that healing, feeding, and restoring were fundamental aspects of His work. In Luke 4:18-19, Jesus declares the fulfillment of Isaiah's prophecy:

"The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor.

He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed."

Healing was not just physical but emotional, social, and spiritual. Jesus healed lepers, restored outcasts to community life, forgave sinners, and dined with tax collectors.

If helping were unnecessary, Christ's own actions would seem contradictory. Instead, His life shows us that to be aligned with God's kingdom is to actively care for those who are suffering.

The Church is called the "Body of Christ" (1 Corinthians 12:27), meaning that we are extensions of Jesus' mission. When we serve the poor, the sick, and the marginalized, we are enacting the love and mercy of Christ.

James 2:14-17 emphasizes that faith without works is dead. It is not enough to merely believe that the poor are blessed; we must embody God's love by serving them.

Modern theologian Henri Nouwen writes in Compassion: A Reflection on the Christian Life:

"Compassion asks us to go where it hurts, to enter into places of pain, to share in brokenness, fear, confusion, and anguish."

Our service is not merely charity; it is a sacramental act that makes God's invisible love visible to the world.

While the poor are spiritually blessed, their material and emotional suffering is still real. Christian service aims not to erase the Beatitudes but to fulfill them by creating a world where more people can experience the fruits of God's blessing tangibly.

In Romans 8:22-23, Paul describes creation as groaning in labor pains, awaiting redemption. Healing and helping are our ways of participating in that divine labor.

Practical help; food, shelter, medical care, advocacy; becomes a signpost pointing to the coming fullness of God's kingdom, where every tear will be wiped away (Revelation 21:4).

Some critics, both within and outside the Church, argue that focusing on social action dilutes the Gospel's spiritual focus. However, the teachings of Jesus reveal that there is no divide between spiritual salvation and practical compassion.

Christian philosopher Dallas Willard explains in The Divine Conspiracy:

"The gospel is not just about the minimal entrance requirements for heaven. It is about the transformation of life now."

Thus, aiding the poor and healing the broken are not distractions from the Gospel; they are central demonstrations of it.

Across the world, Christians have put this theology into action through organizations like:

CHARA - Christian Action & Relief for H-a-i-t-i

M25 Ministries - Homeless ministry in Downtown Memphis

Righteous Oaks Recovery Center - Interdenominational, interracial, six-month in resident biblically-based worship and work program of biblical teaching.

These ministries understand that helping the poor is not an optional project; it is the beating heart of Christian faithfulness.

The paradox of the Beatitudes teaches us that the poor and suffering are already seen, loved, and honored in God's kingdom. But it does not release us from responsibility. Instead, it compels us toward even greater compassion and action.

Helping and healing are how we, as Christians, live out the reality of the blessing already pronounced by Christ. We do not heal because we think we are saviors; we heal because we are servants, bearing witness to a kingdom where every life is precious.

In the words of Mother Teresa:

"Not all of us can do great things. But we can do small things with great love."

And in so doing, we participate in the miracle of blessing others, just as we have been blessed.

Find more thoughts on https://justondean.com

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By JUSTON DEAN
Aug 19, 2023, 6:04 pm
Justification and Sanctification by Faith Alone

Source: Personal Notes from Westminister Seminary᎙s Doctor of Ministry Class from there early 2000Ꮂs taught by Tim Keller and Ed Clowney in Philadelphia, PA.

Justification and Sanctification by Faith Alone

We᎙re not only justified by faith ᎓ we are also sanctified by faith. We need to exhort people to faith in Christ wherever they are at! Power to live a holy life comes by faith in the cross. We shouldn᎙t exhort people to right living without revealing to them the key: faith.

Sanctification is orienting yourself towards justification. We need to feed off our justification to be sanctified.

Actual righteousness is produced by embracing the means by which we gained our imputed righteousness. Faith preserves us form self inflicted moralism.

Idolatry by Faith Alone

᎘All those who do not at all times trust GodᎦbut seek His favor in other things or in themselves are breaking the first commandment.᎙- Luther

The first commandment is broken when you fail to believe in justification by faith. If you᎙re not trusting in Christ you are trusting in something else.

All people sin in general. Why do we sin in any particular instance? Any sin is rooted in inordinate lust for something other than God. We always make something our functional savior though faith when we sin.

Moral effort in which people say ᎘obedience produces blessing᎙ restrains the heart but does not change the heart. It produces moral behavior out of self-interest.

What makes people virtuous?

Most people are virtuous out of self-interest. How does God keep the world from being such a bad place? Common grace. Morality is produced, virtue is seen but this virtue and honesty is what Edwards calls common virtue. Common virtue is a restraining of the heart not a changing of the heart. Common Virtue can be produced by fear or pride. Fear because I᎙m afraid of what people think of me. Pride because I want people to look up to as an example.

If sermons become moral exhortations then we are strengthening the roots of sin.

What is true virtue?

True virtue is when you᎙re honest not because it profits you or makes you feel better. It comes about when you᎙re captured by the beauty of God and love truth for the sake of God. True honesty grows when we see Christ being faithful, keeping the promise He made to us.

Thomas Chalmers: The Expulsive Power of a New Affection

Old and sinful affections rule the heart until the object of the hearts desire becomes good. The sinful desire can only be expelled from the heart when another object of greater value and satisfaction replaces it. The hearts desire to have an object is unconquerable. The heart is always seeking happiness. Therefore it is not enough to speak to the conscience and show that a particular action is wrong. Showing people the beauty of Christ will change desires leading to holy lives.

Preaching David and Goliath

What᎙s the meaning of the narrative to us? Without Christ the message becomes: the bigger they come the harder they fall. The story tells us that the Israelites can᎙t defeat Goliath. David- a weak, young man can do the job. We are in the crowd. We are portrayed as the Israelite who needs a substitute. David points to Christ as the only conqueror of everyone one of our enemies. We can conquer our giants because Christ faced and defeated the largest giants of life ᎓ sin and death.

Source: Personal Notes from Westminister Seminary᎙s Doctor of Ministry Class from there early 2000Ꮂs taught by Tim Keller and Ed Clowney in Philadelphia, PA.

https://lifecoach17.rssing.com/chan-4125709/all_p4.html

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By JUSTON DEAN
Jun 25, 2023, 9:40 pm
Thankfulness

Pastor Allen gave a sermon series in February on A.C.T.S.

Adoration / Confession / Thanksgiving / Service

I would like to speak about thankfulness and was planning to use some of the points he made, unfortunately I'm not a great note taker, so I'll have to make something up.

Before we get the the scripture he used I would like to start in left field and come around to it...Let us read

>>> Luke 6:38

"Give, and it will be given to you. Good measure, pressed down, shaken together, running over, will be put into your lap. For with the measure you use it will be measured back to you.”

An Inspiring Heart

A story told by Major Dalton

https://www.preaching.com/sermon-illustrations/an-inspiring-heart/

From a very young age Konrad Reuland was showing signs of exceptional energy. At age four, he jumped out of the grocery cart. His mom could not keep up with him. When she finally did, he was hiding in a frozen food cooler. So the Reuland family chose to harness that energy by enrolling him in youth sport leagues. He played basketball, football, and baseball. Then, at age 11, Konrad had an experience that would change his life forever. Hall of Famer Rod Carew visited his school to meet and encourage the children. The Los Angeles infield, who had bore the number 29 throughout his career, had been Rookie of the Year in 1967 and an All-Star for 18 consecutive seasons. He was 1977 American League MVP and the winner of seven batting titles. He was a legend in the LA area.

Konrad met him personally. His mom remembers that the encounter was all Konrad could talk about when she picked him up from school that day:

And I remember him getting into the car when I went to pick him up, and he says, ‘Mommy! Mom! Mom! I met Rod Carew today!’ And, ‘You know, he was a pro athlete!’ And, ‘You know, I want to be a pro athlete!’ And the whole rest of the day just resonated with him talking about his meeting Rod Carew. And it sure left an impression on young Konrad.

Later, in college, Konrad played football two years for Notre Dame and two years at Stanford. He then played for the New York Jets where he caught 11 passes during his first year. He was just beginning to be recognized as a rising star when a knee injury knocked him out of the sport he loved. When he finally recovered, NFL teams were reluctant to take a chance on him. But this didn’t stop Konrad from preparing for the shot he was sure would be right around the corner. He was, by all accounts, in the best shape of his life.

One day, while in the gym, Konrad climbed onto a treadmill. He had been lifting weights and was finishing up with some cardio. He had a headache. As he began to jog, Konrad felt something click behind his right eye. Paramedics had to be called. By the time he was admitted to UCLA Medical Center, EMS had diagnosed him with a major aneurysm.

The next day his mother, who had went to the cafeteria to pick-up some coffee for her son, sent him an encouraging message. Konrad replied: ”I’m about to kick this thing’s butt, with the help of God. He had something big in store for me.” That was the last conversation she would have with her son. Shortly after, the aneurysm burst, and Konrad never regained consciousness. On Dec. 12, 2016, Konrad Reuland was declared brain dead at the age of 29.

Some months earlier, while completing out a motor vehicle form, Konrad had checked a little box indicating his willingness to be an organ donor in the event of his death. Now, his heart, that powerful, healthy organ of a major league sport athlete would save the life of another individual. His mother remembers speaking with a member of the transplant organization: ”’Whoever gets his heart, we would like to meet them.’ And then the next thing I said was, ‘And whoever gets his heart better deserve it, because it’s a good one.”’

No long after, somewhere across town, a call went out to the recipient at the top of the organ transplant list. That recipient, in the providence of God, just happened to be Rod Carew, the same MLB hall of famer who had been so instrumental in encouraging a young Konrad Reuland 18 years earlier. The heart Carew had inspired would now be the heart that saved his life.

After his diagnosis, Carew had started a foundation to further awareness and research for heart disease. The name of this foundation, the Heart of 29.

In any community, whether it is a city of millions or a church of hundreds, we are frequently encouraged by those we have encouraged. And we are helped by those we have helped. Occasionally, God gives us a glimpse of this machinery of creation. When he does, we can clearly see what is known to be true, what Jesus shared with his disciples: ”With the measure you use it will be measured back to you.”

Jesus here is just finishing up a lesson. You will remember it as the "sermon on the mount" or the "beattitudes". This is his big clincher to wrap up his points.

"With the measure you use it will be measured back to you."

He's talked about being blessed becuase of suffering, he's talked about doing good and loving an enemy, and he's just threw in that about not judging others.

>>> Luke 6:23-35

"Rejoice on that day and jump for joy, for behold, your reward is great in heaven. For their fathers used to treat the prophets the same way. But woe to you who are rich, for you are receiving your comfort in full. Woe to you who are well-fed now, for you will be hungry. Woe to you who laugh now, for you will mourn and weep. Woe to you when all the people speak well of you; for their fathers used to treat the false prophets the same way. But I say to you who hear, love your enemies, do good to those who hate you, bless those who curse you, pray for those who are abusive to you. Whoever hits you on the cheek, offer him the other also; and whoever takes away your cloak, do not withhold your tunic from him either. Give to everyone who asks of you, and whoever takes away what is yours, do not demand it back. Treat people the same way you want them to treat you. If you love those who love you, what credit is that to you? For even sinners love those who love them. And if you do good to those who do good to you, what credit is that to you? For even sinners do the same. And if you lend to those from whom you expect to receive, what credit is that to you? Even sinners lend to sinners in order to receive back the same amount. But love your enemies and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High; for He Himself is kind to ungrateful and evil people."

Do you see the thread of pearls that runs through suffering and blessings and how our sufferings lead to blessings and rewards. When faced with suffering and unfairness and evil, we are to return blessings, not evil. And inherent in the turning from cursings to blessings we will have thankfullness. Earlier verse 23 says that we are to be glad in that day; we are to jump and holler!

Now let's return to Pastor Allens scripture from February:

>>>1 Thessalonians 5:12-18

"See the no one repays another with evil for evil, but always seek after that which is good for one another and for all people.

Rejoice always;

pray without ceasing;

in everything give thanks; for this is God's will for you in Christ Jesus."

We are to be thankful, but we aren't. We're rich; we're well fed; we're well respected.

Jesus said "woe to you", and we miss it. We think being thankful is announcing the good things that happen to us. We sit quietly trying to come up with a good thing that is good enough to be thankful for. We are looking for the rewards and not the blessings.

The reward is in heaven; not here. the reward is God himself accepting us and choosing us. The blessing that we are to be thankful for is the suffering. The blessing is when you are reviled because of Christ. The blessing is when you are picked on and shamed because we don't look successful like the world thinks it should be. We confound the world with our giving and doing good to our enemies.

When we suffer and then we turn around and give a blessing to them. That's where we can increase our reward in heaven; by using a bigger scoop. Give more to the unfortunate, give more to the lost, give more to those that despise you, and God rewards according to your measure.

Let us not repay evil with more evil; but instead be thankful of that suffering and hurtful moment.

Be thankful that that guy at work cracks jokes at you - go complement him.

Be thankful about the waitress that is short and cross with you - go bless her with a tip.

Be thankful about when others take advantage of you and don't appreciate you - go each day to forgive them and encourage them.

This is tough for me. Maybe it's tough for everyone, but I struggle here. I want things to be fair. I want for other's to treat me like I treat them...

But that isn't what Jesus said. You go treat others with blessing instead of cursings. You go forgive others and be thankful for suffering.

So why. Why be thankful for suffering?

Because they treated the prophets the same way.

>>> Matthew 10:40-42

He who receives you receives Me, and he who receives Me receives Him who sent Me. He who receives a prophet in the name of a prophet shall receive a phophet's reward; and he who receives a righteous man in the name of a righteous man shall receive a righteous man's reward. And whoever in the name of a disciple gives to one of these little ones even a cup of cold water to drink, truely I say to you, he shall not lose his reward."

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By JUSTON DEAN
May 12, 2023, 7:55 pm
Community Acceptance

We want to feel accepted into our community and we want to feel comfortable just being ourselves, but do we have some universal right to expect others to accept us as we are? What if we refuse to fit into their expectations of us? How are our desires for acceptance more important than the community's expectations?

There's a parable Jesus told once that touches upon this tha*****hink you will remember:

Luke 15:12-13 NASBS - "The younger of them said to his father, "Father, give me the share of the estate that falls to me." So he divided his wealth between them. And not many days later, the younger son gathered everything together and went on a journey into a distant country... "

We have Jesus talking to the religious leaders and He's telling them how important just one lost sheep is. Then, He's telling them how valuable one lost coin is. And now, he's talking about these two brothers. There's two stories here. We know Jesus was telling this story to talk about the actions of the older brother and comparing the religious leaders to him, but there is another story in the younger brother. There's a story in his sin, and it starts with why he left.

The younger son was maybe young enough to not have a wife, or a family. The younger son was maybe in his older brother's shadow. I don't think this young guy had a problem with his father. They may have got along fine. I think he had a problem living up to the expectations of the community. Maybe they expected him to be like his brother. Maybe it's about not being outgoing, or hard-working, or successful. I think there's a story here in which this guy doesn't feel like he can be himself. I think he gets confused about who he is supposed to be. We can speculate about why this young man didn't fit into the family or community; but we can surmise there was a reason he did not feel comfortable staying, and so he left his community.

Here are a few thoughts regarding why he left. First is that there is an assumption that the community is not going to accept this individual. He seems to understand that if he wants to do as he wants he will have to leave this community and family. We actually see later at the end of the story that this isn't a good assumption. This father doesn't know about the young man's repentance before embracing him and accepting him back. He extends his love to him just for him being there. Now the father does not abdicate his authority to the young man, nor does he exalt the young man over the older brother, but he is telling him there is a place for him and he is wanted.

Secondly, I think we take from this that the community and family does not need to allow itself to be changed or destroyed for the sake of one member's feelings of not being accepted. There is no criticism from Jesus about the decision to let this young man leave. There's just the unspoken indication that they felt a loss. They allowed him to leave, but they hurt because of it. There is criticism upon the younger man for his life choices; in leaving for another country, and in how he acts there. It seems apparant that his choices were bad choices; and only later does he realize what everyone else already knew. This is solidly emphasized when the young man "comes to his senses" and repents. He sees his own folly; regrets his own choices; and sees wisdom in following the expectations of his father's community. His repentence leads to a return to the community he left. His regret highlighted that he would have been better off never leaving.

A third point to make is about how this young man, not feeling accepted in his community, found another community. We have to read into the scripture some, but it seems obvious to me that this young guy ended up in a far country of people that disregarded him entirely or accepted him and his actions into that community. Almost as if they were affirming his new identify. Accepting the young man as he presents himself allowed him to live a charade and make choices based on lies. This parable gives us as a picture of the future. A future where this other "identity affirming" community is not there for him. When he is a failure and he's destitute, that community fails him again. I say again, because it's first failure was offering empty affirmation. It seemed right to them to live and let live. It seemed just to not judge. It seemed inclusive to allow him to live among them doing as he pleased. However, when he really woke up from the dream of lies, he repented of his actions. He repented of leaving his home community and so he returned to it.

Maybe this young man didn't fit into other people expectations, but instead wanted them to change their expectations. I think we all expect others to accomodate us and change to fit our expectations. A tough question we should reflect on is if our feelings are more important that others? We let our feelings distort our view of reality and think we are rejected and unwanted when that is really not true. If we can look past ourselves, I think we will find that we really are better off in our community, rather than trying to find others that will affirm us in our sins. The truth we might see then is that our feeling not accepted is more about our actions than who we are. I see in the father's actions, not a change of attitude, but a reminder that this young man was never unwanted. The father was always accepting of the young man, but was never accepting of the bad choices. Jesus is speaking this parable to the patriarchs to tell them how important one person is in the Kingdom of God and in our community; but maybe he is also starting the story by saying we can love that person by standing firmly on the path of righteousness and not condoning their choices.

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By JUSTON DEAN
Apr 28, 2023, 8:27 pm
Speak the truth

“In this historical hour, we German Social Democrats pledge ourselves to the principles of humanity and justice, of freedom and socialism. No Enabling Act gives you the power to eradicate ideas, which are eternal and indestructible.” - Otto Wels

God the creator, and Truth, are also eternal and indestructible. There will be a day when this country has become much closer to, or even past, that of Nazi Germany. I intend to go down in the history books as a man like Otto, who stood up to the bully of Nazism (or liberalism, or inclusiveness, etc). If I'm the only man and they ostracize me for speaking the truth, then so be it.

https://encyclopedia.ushmm.org/content/en/article/otto-wels

I almost want to quit reading and watching the news I get so angry and frustrated and sad at people that can't see right from wrong, can't hear truth from lies. We have to be in prayer daily that God will give them eyes to see and ears to hear.

Somehow, we have to stop tearing ourselves apart as the Body of Christ. Somehow, we have to stand up, and hold hands, and refuse to budge on the Truth. Somehow, we have to be in fellowship, loving one another, and being in agreement on the Truth, speak the Truth; even if we die because of it.

Matthew 13:57

"And they were offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house."

Yes, the gospel is offensive to some people. The prideful fool finds offense because he cannot humble himself.

Matthew 11:6

And blessed is he, whosoever shall not be offended in me.

My prayer daily is that the Holy Spirit humbles me to not be too prideful to accept the good news of salvation.

And then, that humbleness, with that Holy Spirit can reveal to us the Truth. Please speak the Truth that the Holy Spirit gives to you.

Speak it in church,

Speak it in your homes,

Speak it in your workplaces,

Speak it in public,

Speak it in jail when you get put there...

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Union View Members
By JUSTON DEAN,
Apr 28, 2025, 11:01 am
Reflecting on the Sermon on the Mount in Today's World

In Matthew 5:3-12, commonly known as the Beatitudes, Jesus Christ proclaims, "Blessed are the poor in spirit, for theirs is the kingdom of heaven." He continues to uplift the mourners, the meek, and those who hunger and thirst for righteousness. These radical pronouncements flipped the moral understanding of the ancient world, which often associated material wealth with divine favor.

I had a profound question: if Jesus already declares the poor and the downtrodden as "blessed," why should the Church and its members devote so much energy to alleviating poverty and suffering? Is our activism redundant; or is it central to the Gospel itself?

To answer this, we must explore the deeper meaning of "blessing," the calling of the Church, and the living example Christ Himself set.

The term "blessed" (Greek: makarios) used by Jesus does not simply mean "happy" or "fortunate" in the worldly sense. According to academic insights such as those from Bible Gateway's Commentary on the Beatitudes, makarios speaks to a spiritual reality; a condition of favor and closeness to God that is independent of worldly circumstances.

In other words, the poor, the meek, and the persecuted are blessed because God is with them in their suffering, not because their suffering is inherently good or desirable.

Thus, the Beatitudes do not suggest that poverty and sorrow are ideal states for humanity but rather that God's kingdom reaches especially to those whom the world overlooks.

When we examine Jesus' earthly ministry, we find that healing, feeding, and restoring were fundamental aspects of His work. In Luke 4:18-19, Jesus declares the fulfillment of Isaiah's prophecy:

"The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor.

He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed."

Healing was not just physical but emotional, social, and spiritual. Jesus healed lepers, restored outcasts to community life, forgave sinners, and dined with tax collectors.

If helping were unnecessary, Christ's own actions would seem contradictory. Instead, His life shows us that to be aligned with God's kingdom is to actively care for those who are suffering.

The Church is called the "Body of Christ" (1 Corinthians 12:27), meaning that we are extensions of Jesus' mission. When we serve the poor, the sick, and the marginalized, we are enacting the love and mercy of Christ.

James 2:14-17 emphasizes that faith without works is dead. It is not enough to merely believe that the poor are blessed; we must embody God's love by serving them.

Modern theologian Henri Nouwen writes in Compassion: A Reflection on the Christian Life:

"Compassion asks us to go where it hurts, to enter into places of pain, to share in brokenness, fear, confusion, and anguish."

Our service is not merely charity; it is a sacramental act that makes God's invisible love visible to the world.

While the poor are spiritually blessed, their material and emotional suffering is still real. Christian service aims not to erase the Beatitudes but to fulfill them by creating a world where more people can experience the fruits of God's blessing tangibly.

In Romans 8:22-23, Paul describes creation as groaning in labor pains, awaiting redemption. Healing and helping are our ways of participating in that divine labor.

Practical help; food, shelter, medical care, advocacy; becomes a signpost pointing to the coming fullness of God's kingdom, where every tear will be wiped away (Revelation 21:4).

Some critics, both within and outside the Church, argue that focusing on social action dilutes the Gospel's spiritual focus. However, the teachings of Jesus reveal that there is no divide between spiritual salvation and practical compassion.

Christian philosopher Dallas Willard explains in The Divine Conspiracy:

"The gospel is not just about the minimal entrance requirements for heaven. It is about the transformation of life now."

Thus, aiding the poor and healing the broken are not distractions from the Gospel; they are central demonstrations of it.

Across the world, Christians have put this theology into action through organizations like:

CHARA - Christian Action & Relief for H-a-i-t-i

M25 Ministries - Homeless ministry in Downtown Memphis

Righteous Oaks Recovery Center - Interdenominational, interracial, six-month in resident biblically-based worship and work program of biblical teaching.

These ministries understand that helping the poor is not an optional project; it is the beating heart of Christian faithfulness.

The paradox of the Beatitudes teaches us that the poor and suffering are already seen, loved, and honored in God's kingdom. But it does not release us from responsibility. Instead, it compels us toward even greater compassion and action.

Helping and healing are how we, as Christians, live out the reality of the blessing already pronounced by Christ. We do not heal because we think we are saviors; we heal because we are servants, bearing witness to a kingdom where every life is precious.

In the words of Mother Teresa:

"Not all of us can do great things. But we can do small things with great love."

And in so doing, we participate in the miracle of blessing others, just as we have been blessed.

Find more thoughts on https://justondean.com

661 Reads 
0 comments

Union View Members
By JUSTON DEAN,
Apr 28, 2025, 11:01 am
Reflecting on the Sermon on the Mount in Today's World

In Matthew 5:3-12, commonly known as the Beatitudes, Jesus Christ proclaims, "Blessed are the poor in spirit, for theirs is the kingdom of heaven." He continues to uplift the mourners, the meek, and those who hunger and thirst for righteousness. These radical pronouncements flipped the moral understanding of the ancient world, which often associated material wealth with divine favor.

I had a profound question: if Jesus already declares the poor and the downtrodden as "blessed," why should the Church and its members devote so much energy to alleviating poverty and suffering? Is our activism redundant; or is it central to the Gospel itself?

To answer this, we must explore the deeper meaning of "blessing," the calling of the Church, and the living example Christ Himself set.

The term "blessed" (Greek: makarios) used by Jesus does not simply mean "happy" or "fortunate" in the worldly sense. According to academic insights such as those from Bible Gateway's Commentary on the Beatitudes, makarios speaks to a spiritual reality; a condition of favor and closeness to God that is independent of worldly circumstances.

In other words, the poor, the meek, and the persecuted are blessed because God is with them in their suffering, not because their suffering is inherently good or desirable.

Thus, the Beatitudes do not suggest that poverty and sorrow are ideal states for humanity but rather that God's kingdom reaches especially to those whom the world overlooks.

When we examine Jesus' earthly ministry, we find that healing, feeding, and restoring were fundamental aspects of His work. In Luke 4:18-19, Jesus declares the fulfillment of Isaiah's prophecy:

"The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor.

He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed."

Healing was not just physical but emotional, social, and spiritual. Jesus healed lepers, restored outcasts to community life, forgave sinners, and dined with tax collectors.

If helping were unnecessary, Christ's own actions would seem contradictory. Instead, His life shows us that to be aligned with God's kingdom is to actively care for those who are suffering.

The Church is called the "Body of Christ" (1 Corinthians 12:27), meaning that we are extensions of Jesus' mission. When we serve the poor, the sick, and the marginalized, we are enacting the love and mercy of Christ.

James 2:14-17 emphasizes that faith without works is dead. It is not enough to merely believe that the poor are blessed; we must embody God's love by serving them.

Modern theologian Henri Nouwen writes in Compassion: A Reflection on the Christian Life:

"Compassion asks us to go where it hurts, to enter into places of pain, to share in brokenness, fear, confusion, and anguish."

Our service is not merely charity; it is a sacramental act that makes God's invisible love visible to the world.

While the poor are spiritually blessed, their material and emotional suffering is still real. Christian service aims not to erase the Beatitudes but to fulfill them by creating a world where more people can experience the fruits of God's blessing tangibly.

In Romans 8:22-23, Paul describes creation as groaning in labor pains, awaiting redemption. Healing and helping are our ways of participating in that divine labor.

Practical help; food, shelter, medical care, advocacy; becomes a signpost pointing to the coming fullness of God's kingdom, where every tear will be wiped away (Revelation 21:4).

Some critics, both within and outside the Church, argue that focusing on social action dilutes the Gospel's spiritual focus. However, the teachings of Jesus reveal that there is no divide between spiritual salvation and practical compassion.

Christian philosopher Dallas Willard explains in The Divine Conspiracy:

"The gospel is not just about the minimal entrance requirements for heaven. It is about the transformation of life now."

Thus, aiding the poor and healing the broken are not distractions from the Gospel; they are central demonstrations of it.

Across the world, Christians have put this theology into action through organizations like:

CHARA - Christian Action & Relief for H-a-i-t-i

M25 Ministries - Homeless ministry in Downtown Memphis

Righteous Oaks Recovery Center - Interdenominational, interracial, six-month in resident biblically-based worship and work program of biblical teaching.

These ministries understand that helping the poor is not an optional project; it is the beating heart of Christian faithfulness.

The paradox of the Beatitudes teaches us that the poor and suffering are already seen, loved, and honored in God's kingdom. But it does not release us from responsibility. Instead, it compels us toward even greater compassion and action.

Helping and healing are how we, as Christians, live out the reality of the blessing already pronounced by Christ. We do not heal because we think we are saviors; we heal because we are servants, bearing witness to a kingdom where every life is precious.

In the words of Mother Teresa:

"Not all of us can do great things. But we can do small things with great love."

And in so doing, we participate in the miracle of blessing others, just as we have been blessed.

Find more thoughts on https://justondean.com

661 Reads 
0 comments

Union View Members
By JUSTON DEAN,
Apr 18, 2025, 10:05 am
“Why Jesus Didn’t Call Us Bees: What the Vine Teaches Us About Real Community”

In our increasingly mechanized world, communities are often praised for how efficiently they operate. We marvel at systems that run like a well-oiled machine or mimic the natural order of the insect kingdomൔspecifically, hives. Whether it's bees in a colony or ants in a tunnel, hive creatures represent teamwork, hierarchy, and function.

It raises an interesting question: why didn't Jesus ever compare His followers to ants or bees?

After all, hive animals are the gold standard of collective behavior. Bees sacrifice for the hive. Ants can carry more than their body weight for the good of the colony. In many ways, their behavior exemplifies discipline, selflessness, and coordination. traits many religious communities aspire to.

But in the Gospel of John, Jesus uses a surprisingly different image.

I am the true vine, and my Father is the gardener... I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit. John 15:1, 5 (NIV)

He could have spoken of hives. He could have described an ant hill. But He didn൙t. Instead, He chose a vines, a slower, more organic, more intimate metaphor. And in that choice, He revealed something profound about what it means to belong in His Kingdom.

A Different Kind of Community

Hive creatures are incredibly structured. Bees and ants function based on biology, not choice. The queen is central, yet often unseen. The workers don't know her, but they serve her instincts.

In contrast, Jesus uses an image that's alive and personal.

Where hive life is about duty and survival, the vine is about abiding and flourishing.

Not Just Function, But Fruit

In the hive, value is tied to usefulness. If a bee stops producing, it is replaced. If an ant is weak, it is carried out of the colony.

But in Jesus' metaphor, branches are not discarded for underperformance. Instead, the gardener prunes them to encourage new growth.

Every branch that does bear fruit he prunes so that it will be even more fruitful. John 15:2 (NIV)

This is not efficiency; it's discipleship. It's care, not competition. Jesus speaks about a God who tends, not terminates.

The Vine Values Connection Over Conformity

Dr. Tim Mackie, co-founder of The Bible Project, explains, When Jesus talks about abiding, He's inviting us into ongoing dependence and nearness, not rigid service. It's a relational metaphor, not an organizational one.

That may explain why Jesus avoided hive imagery. Hives demand conformity. Each bee is born into a fixed role, with no room for deviation. But the vine accommodates difference.

Each branch grows in its own direction. Each bears fruit in its season. There is unity, but not uniformity.

This echoes Paul's later metaphor of the Church as a body: There are many parts, but one body (1 Corinthians 12:20). Each part, like each branch, plays a different role, but all are vital.

Where the Hive Has a Queen, the Vine Has a Friend

Perhaps the most radical distinction is this: the hive is ruled by a queen who is biologically essential but relationally distant. The workers live and die for her, but they never truly know her.

Jesus, on the other hand, calls His followers friends.

I no longer call you servants... Instead, I have called you friends, for everything that I learned from my Father I have made known to you. John 15:15 (NIV)

The Christian God is not a remote monarch demanding productivity. He is the Vineൔpresent, personal, and nurturing.

Theologian Henri Nouwen once wrote, The world says, Prove yourself through results. But Jesus says, Remain in me, and you will bear fruit. It's a different logic. Not performance-based love, but love that produces fruit through relationship.

What This Means for Us

In our churches, our workplaces, even our families, it's tempting to prioritize the hive model. Get things done. Know your place. Minimize weakness. Maximize output.

But Jesus pushes back against that instinct.

He invites us into a slower, more vulnerable rhythm, where life is not about proving our value but receiving it from Him.

Apart from me, you can do nothing John 15:5 (NIV)

These words aren't a threat. They're a lifeline. They remind us that the Christian life is not about striving, it's about staying connected.

Final Reflection: The Model We Choose

So why didn't Jesus compare us to ants or bees?

Because He didn't come to build a colony. He came to cultivate a vineyard.

He isn't raising workers for a hive. He's growing branches for fruit.

This may not seem efficient. It may not always feel impressive. But it is real. It is relational. And it is rooted in love.

And in a world that often measures our worth by what we produce, Jesus offers a countercultural truth: you are already valued, because you are connected to Him.

https://justondean.com

891 Reads 
0 comments

Union View Members
By JUSTON DEAN,
Apr 18, 2025, 10:05 am
“Why Jesus Didn’t Call Us Bees: What the Vine Teaches Us About Real Community”

In our increasingly mechanized world, communities are often praised for how efficiently they operate. We marvel at systems that run like a well-oiled machine or mimic the natural order of the insect kingdomൔspecifically, hives. Whether it's bees in a colony or ants in a tunnel, hive creatures represent teamwork, hierarchy, and function.

It raises an interesting question: why didn't Jesus ever compare His followers to ants or bees?

After all, hive animals are the gold standard of collective behavior. Bees sacrifice for the hive. Ants can carry more than their body weight for the good of the colony. In many ways, their behavior exemplifies discipline, selflessness, and coordination. traits many religious communities aspire to.

But in the Gospel of John, Jesus uses a surprisingly different image.

I am the true vine, and my Father is the gardener... I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit. John 15:1, 5 (NIV)

He could have spoken of hives. He could have described an ant hill. But He didn൙t. Instead, He chose a vines, a slower, more organic, more intimate metaphor. And in that choice, He revealed something profound about what it means to belong in His Kingdom.

A Different Kind of Community

Hive creatures are incredibly structured. Bees and ants function based on biology, not choice. The queen is central, yet often unseen. The workers don't know her, but they serve her instincts.

In contrast, Jesus uses an image that's alive and personal.

Where hive life is about duty and survival, the vine is about abiding and flourishing.

Not Just Function, But Fruit

In the hive, value is tied to usefulness. If a bee stops producing, it is replaced. If an ant is weak, it is carried out of the colony.

But in Jesus' metaphor, branches are not discarded for underperformance. Instead, the gardener prunes them to encourage new growth.

Every branch that does bear fruit he prunes so that it will be even more fruitful. John 15:2 (NIV)

This is not efficiency; it's discipleship. It's care, not competition. Jesus speaks about a God who tends, not terminates.

The Vine Values Connection Over Conformity

Dr. Tim Mackie, co-founder of The Bible Project, explains, When Jesus talks about abiding, He's inviting us into ongoing dependence and nearness, not rigid service. It's a relational metaphor, not an organizational one.

That may explain why Jesus avoided hive imagery. Hives demand conformity. Each bee is born into a fixed role, with no room for deviation. But the vine accommodates difference.

Each branch grows in its own direction. Each bears fruit in its season. There is unity, but not uniformity.

This echoes Paul's later metaphor of the Church as a body: There are many parts, but one body (1 Corinthians 12:20). Each part, like each branch, plays a different role, but all are vital.

Where the Hive Has a Queen, the Vine Has a Friend

Perhaps the most radical distinction is this: the hive is ruled by a queen who is biologically essential but relationally distant. The workers live and die for her, but they never truly know her.

Jesus, on the other hand, calls His followers friends.

I no longer call you servants... Instead, I have called you friends, for everything that I learned from my Father I have made known to you. John 15:15 (NIV)

The Christian God is not a remote monarch demanding productivity. He is the Vineൔpresent, personal, and nurturing.

Theologian Henri Nouwen once wrote, The world says, Prove yourself through results. But Jesus says, Remain in me, and you will bear fruit. It's a different logic. Not performance-based love, but love that produces fruit through relationship.

What This Means for Us

In our churches, our workplaces, even our families, it's tempting to prioritize the hive model. Get things done. Know your place. Minimize weakness. Maximize output.

But Jesus pushes back against that instinct.

He invites us into a slower, more vulnerable rhythm, where life is not about proving our value but receiving it from Him.

Apart from me, you can do nothing John 15:5 (NIV)

These words aren't a threat. They're a lifeline. They remind us that the Christian life is not about striving, it's about staying connected.

Final Reflection: The Model We Choose

So why didn't Jesus compare us to ants or bees?

Because He didn't come to build a colony. He came to cultivate a vineyard.

He isn't raising workers for a hive. He's growing branches for fruit.

This may not seem efficient. It may not always feel impressive. But it is real. It is relational. And it is rooted in love.

And in a world that often measures our worth by what we produce, Jesus offers a countercultural truth: you are already valued, because you are connected to Him.

https://justondean.com

891 Reads 
0 comments

Union View Members
By JUSTON DEAN,
May 12, 2023, 7:55 pm
Community Acceptance

We want to feel accepted into our community and we want to feel comfortable just being ourselves, but do we have some universal right to expect others to accept us as we are? What if we refuse to fit into their expectations of us? How are our desires for acceptance more important than the community's expectations?

There's a parable Jesus told once that touches upon this tha*****hink you will remember:

Luke 15:12-13 NASBS - "The younger of them said to his father, Father, give me the share of the estate that falls to me. So he divided his wealth between them. And not many days later, the younger son gathered everything together and went on a journey into a distant country... "

We have Jesus talking to the religious leaders and He's telling them how important just one lost sheep is. Then, He's telling them how valuable one lost coin is. And now, he's talking about these two brothers. There's two stories here. We know Jesus was telling this story to talk about the actions of the older brother and comparing the religious leaders to him, but there is another story in the younger brother. There's a story in his sin, and it starts with why he left.

The younger son was maybe young enough to not have a wife, or a family. The younger son was maybe in his older brother's shadow. I don't think this young guy had a problem with his father. They may have got along fine. I think he had a problem living up to the expectations of the community. Maybe they expected him to be like his brother. Maybe it's about not being outgoing, or hard-working, or successful. I think there's a story here in which this guy doesn't feel like he can be himself. I think he gets confused about who he is supposed to be. We can speculate about why this young man didn't fit into the family or community; but we can surmise there was a reason he did not feel comfortable staying, and so he left his community.

Here are a few thoughts regarding why he left. First is that there is an assumption that the community is not going to accept this individual. He seems to understand that if he wants to do as he wants he will have to leave this community and family. We actually see later at the end of the story that this isn't a good assumption. This father doesn't know about the young man's repentance before embracing him and accepting him back. He extends his love to him just for him being there. Now the father does not abdicate his authority to the young man, nor does he exalt the young man over the older brother, but he is telling him there is a place for him and he is wanted.

Secondly, I think we take from this that the community and family does not need to allow itself to be changed or destroyed for the sake of one member's feelings of not being accepted. There is no criticism from Jesus about the decision to let this young man leave. There's just the unspoken indication that they felt a loss. They allowed him to leave, but they hurt because of it. There is criticism upon the younger man for his life choices; in leaving for another country, and in how he acts there. It seems apparant that his choices were bad choices; and only later does he realize what everyone else already knew. This is solidly emphasized when the young man "comes to his senses" and repents. He sees his own folly; regrets his own choices; and sees wisdom in following the expectations of his father's community. His repentence leads to a return to the community he left. His regret highlighted that he would have been better off never leaving.

A third point to make is about how this young man, not feeling accepted in his community, found another community. We have to read into the scripture some, but it seems obvious to me that this young guy ended up in a far country of people that disregarded him entirely or accepted him and his actions into that community. Almost as if they were affirming his new identify. Accepting the young man as he presents himself allowed him to live a charade and make choices based on lies. This parable gives us as a picture of the future. A future where this other "identity affirming" community is not there for him. When he is a failure and he's destitute, that community fails him again. I say again, because it's first failure was offering empty affirmation. It seemed right to them to live and let live. It seemed just to not judge. It seemed inclusive to allow him to live among them doing as he pleased. However, when he really woke up from the dream of lies, he repented of his actions. He repented of leaving his home community and so he returned to it.

Maybe this young man didn't fit into other people expectations, but instead wanted them to change their expectations. I think we all expect others to accomodate us and change to fit our expectations. A tough question we should reflect on is if our feelings are more important that others? We let our feelings distort our view of reality and think we are rejected and unwanted when that is really not true. If we can look past ourselves, I think we will find that we really are better off in our community, rather than trying to find others that will affirm us in our sins. The truth we might see then is that our feeling not accepted is more about our actions than who we are. I see in the father's actions, not a change of attitude, but a reminder that this young man was never unwanted. The father was always accepting of the young man, but was never accepting of the bad choices. Jesus is speaking this parable to the patriarchs to tell them how important one person is in the Kingdom of God and in our community; but maybe he is also starting the story by saying we can love that person by standing firmly on the path of righteousness and not condoning their choices.

2,494 Reads 
0 comments

Union View Members
By JUSTON DEAN,
May 12, 2023, 7:55 pm
Community Acceptance

We want to feel accepted into our community and we want to feel comfortable just being ourselves, but do we have some universal right to expect others to accept us as we are? What if we refuse to fit into their expectations of us? How are our desires for acceptance more important than the community's expectations?

There's a parable Jesus told once that touches upon this tha*****hink you will remember:

Luke 15:12-13 NASBS - "The younger of them said to his father, Father, give me the share of the estate that falls to me. So he divided his wealth between them. And not many days later, the younger son gathered everything together and went on a journey into a distant country... "

We have Jesus talking to the religious leaders and He's telling them how important just one lost sheep is. Then, He's telling them how valuable one lost coin is. And now, he's talking about these two brothers. There's two stories here. We know Jesus was telling this story to talk about the actions of the older brother and comparing the religious leaders to him, but there is another story in the younger brother. There's a story in his sin, and it starts with why he left.

The younger son was maybe young enough to not have a wife, or a family. The younger son was maybe in his older brother's shadow. I don't think this young guy had a problem with his father. They may have got along fine. I think he had a problem living up to the expectations of the community. Maybe they expected him to be like his brother. Maybe it's about not being outgoing, or hard-working, or successful. I think there's a story here in which this guy doesn't feel like he can be himself. I think he gets confused about who he is supposed to be. We can speculate about why this young man didn't fit into the family or community; but we can surmise there was a reason he did not feel comfortable staying, and so he left his community.

Here are a few thoughts regarding why he left. First is that there is an assumption that the community is not going to accept this individual. He seems to understand that if he wants to do as he wants he will have to leave this community and family. We actually see later at the end of the story that this isn't a good assumption. This father doesn't know about the young man's repentance before embracing him and accepting him back. He extends his love to him just for him being there. Now the father does not abdicate his authority to the young man, nor does he exalt the young man over the older brother, but he is telling him there is a place for him and he is wanted.

Secondly, I think we take from this that the community and family does not need to allow itself to be changed or destroyed for the sake of one member's feelings of not being accepted. There is no criticism from Jesus about the decision to let this young man leave. There's just the unspoken indication that they felt a loss. They allowed him to leave, but they hurt because of it. There is criticism upon the younger man for his life choices; in leaving for another country, and in how he acts there. It seems apparant that his choices were bad choices; and only later does he realize what everyone else already knew. This is solidly emphasized when the young man "comes to his senses" and repents. He sees his own folly; regrets his own choices; and sees wisdom in following the expectations of his father's community. His repentence leads to a return to the community he left. His regret highlighted that he would have been better off never leaving.

A third point to make is about how this young man, not feeling accepted in his community, found another community. We have to read into the scripture some, but it seems obvious to me that this young guy ended up in a far country of people that disregarded him entirely or accepted him and his actions into that community. Almost as if they were affirming his new identify. Accepting the young man as he presents himself allowed him to live a charade and make choices based on lies. This parable gives us as a picture of the future. A future where this other "identity affirming" community is not there for him. When he is a failure and he's destitute, that community fails him again. I say again, because it's first failure was offering empty affirmation. It seemed right to them to live and let live. It seemed just to not judge. It seemed inclusive to allow him to live among them doing as he pleased. However, when he really woke up from the dream of lies, he repented of his actions. He repented of leaving his home community and so he returned to it.

Maybe this young man didn't fit into other people expectations, but instead wanted them to change their expectations. I think we all expect others to accomodate us and change to fit our expectations. A tough question we should reflect on is if our feelings are more important that others? We let our feelings distort our view of reality and think we are rejected and unwanted when that is really not true. If we can look past ourselves, I think we will find that we really are better off in our community, rather than trying to find others that will affirm us in our sins. The truth we might see then is that our feeling not accepted is more about our actions than who we are. I see in the father's actions, not a change of attitude, but a reminder that this young man was never unwanted. The father was always accepting of the young man, but was never accepting of the bad choices. Jesus is speaking this parable to the patriarchs to tell them how important one person is in the Kingdom of God and in our community; but maybe he is also starting the story by saying we can love that person by standing firmly on the path of righteousness and not condoning their choices.

2,494 Reads 
0 comments

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MS 39365

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