Bible Study: 4th & 6th Commandment Formation for Life: Just Peace and 21st Century Discipleship Background Information on Lesson Series Using the insights from the Lord’s Day Alliance 2009 Sabbath Symposium this series of lessons seeks to uncover scriptural truths regarding how the connection between the Fourth Commandment’s instruction regarding keeping holy the Sabbath and the Sixth Commandment, you shall not murder, challenges us to embrace a culture of life. Jesus illustrates his concern for life in many of the healing miracles, but the radical extent of this commandment is seen when he diagnoses how anger and disparagement lead to God’s judgment because of the ways in which they kill the spirit. All readings, unless otherwise cited, are from: Formation for Life: Just Peacemaking and Twenty-FirstCentury Discipleship. PICKWICK Publications: 2013.

Lesson 3: Just Peacemaking as the Model for the Ethics of Peace Focus Reading CHAPTER 16: JUST PEACEMAKING AND OVERCOMING VIOLENCE: FORMATION FOR MINISTRY Author: Rodney L. Petersen, Co-Executive Director, Lord’s Day Alliance and Co-Director Religion and Conflict Transformation Program, Boston University and Executive Director, Boston Theological Institute

Suggested Readings AN INTRODUCTION TO PART TWO: JUST PEACEMAKING AS THE NEW PARADIGM FOR THE ETHICS OF PEACE AND WAR Author: Glen H. Stassen, Lewis B. Smedes Professor of Christian Ethics, Fuller Theological Seminary CHAPTER 11: MAKING PEACE IN A WORLD OF VIOLENCE: FAMILIES AND CONGREGATIONS PARTICIPATE IN HEALING HURT KIDS Authors: T. Laine Scales, Professor of Higher Education and Associate Dean of the Graduate School, Baylor University; Hope Haslam Straughan, Associate Professor and Director of Master of Social Work program, Wheelock College; April T. Scales, pursuing a BA in Psychology, Baylor University CHAPTER 13: JUST PEACEMAKING IN LIGHT OF GLOBAL CHALLENGES: INVOLVING ISLAM AND MUSLIMS Author: Martin Accad, Associate Professor of Islamic Studies, Fuller Theological Seminary and Director, Institute of Middle East Studies, Arab Baptist Theological Seminary, Lebanon

Opening Prayer

Author: Denise Simion, ALM Harvard University

Lord’s Day Alliance: Bible Study 4th & 6th Commandment; Lesson 1

Scripture Readings: Isaiah 58:1 -14; Romans 2:18-24; Ephesians 2:17

Reflection Rodney Petersen chapter introduces us to a few of the various forms of spiritual formation and provides us with a historical perspective of how we, as Christians, have a role in creating just peacemaking, “Spiritual formation among Christians finds its first point of definition in the recognition of the resurrection of Jesus. Consciousness of this point of departure was so powerful that worship became organized around what was referred to as the Lord’s Day or Sunday in recognition of the resurrection of Jesus.” Petersen introduces us to two marks of spiritual formation. The first is “overcoming violence through meditation or listening prayer,” and the second is to gather together “with prayer and collection for the poor” on the Lord’s Day. As Christianity progressed some believers left the fold of the community to seek solitude and prayerful retreat to meditate on the teachings. This led to a creation of a different kind of community, a community of faith, the monastic community; a community where the inhabitants meditated, prayed, fasted, and in doing so helped developed a new moral theology. As Petersen explains, …the origins of moral theology that can be said to have been grounded in the Libyan Desert. It was there that St. Anthony (ca. 251-356) went to fight the demons – and it was there that he found them in himself. Commonly called the Father of Monasticism, Anthony dealt with the temptations of pride, envy, lust, greed, anger, gluttony, and sloth – oft-cited Seven Deadly Sins – in a way that has marked Spiritual formation in overcoming violence from his day to our own. Early monasticism was rigorous in its attempt to direct life entirely to God and to deal with the violence of life that would deter that effort. Overcoming violence through meditation or listening prayer became the first mark of spiritual formation in the Christian tradition ever since – even in its selfconscious failure educed with the glories of empire. Petersen expounds on the concept of a moral compass. During classical times “one’s response to crisis gave evidence of the state of one’s moral character” and that combining the four cardinal virtues with the three theological virtues “defined what it meant to live with a moral compass before God.”

1. 2. 3. 4.

4 Cardinal Virtues Prudence or Wisdom Self-Control Justice Courage

3 Theological Virtues 1. Faith 2. Hope 3. Charity

Moral theology continued to evolve through the ages and is simplistically explained through inward and outward practices as devised by the monastic life. The inward practices of moral theology include exercises in prayer, fasting, and meditation. Outward practices include simplicity, solitude, submission, and service. It is not necessary to live in a monastic community to participate in these types of practices.

Author: Denise Simion, ALM Harvard University

Lord’s Day Alliance: Bible Study 4th & 6th Commandment; Lesson 1

The New Testament gives guidance to the purpose and flow of worship and as Petersen explains the gathering on the Lord’s Day “forecast the life of prayer and work through the week, providing rhythm for spiritual vision and character formation. Sabbath/Sunday observance provided the community a place and a time to work out the inevitable conflicts of life.” Petersen points out that “[t]he liturgical rhythm of the week, anchored in the Lord’s Day, provides a wealth of stories and models of faith through which a community might find insight to deal with conflicts.” As we begin this community journey Petersen tells the story of Dorotheos of Palestine: The story is told that one day the monks of his monastery came to him complaining, “We have had it. We can’t worship God in the company of our fellow monks.” They argued that each other’s “ordinary, irritating presence” got in the way of positive community life. As Roberta Bondi tells this story, Dorotheos responded by asking them to visualize the world as a great circle whose center is God, and upon whose circumference lie human lives. “Imagine now that there are straight lines connecting from the outside of the circle all human lives to God at the center. Can’t you see that there is no way to move toward God without drawing closer to other people, and no way to approach other people without coming near to God?” In other words, in order to get close to God we need to get closer and closer to our fellow human beings and in order to get close to our fellow human beings we need to get closer to God. Referring to the work of psychologists Donna Hicks, Petersen lists the ten temptations that lead to the violation of the dignity of the other: 1. 2. 3. 4. 5. 6. 7. 8. 9. 10.

Taking the Bait Saving Face Shirking Responsibility Seeking False Dignity Seeking False Security Avoiding Conflict Being the Victim Resisting Feedback Blaming and Shaming Others to Deflect Your Own Guilt Engaging in False Intimacy and Demeaning Gossip

T. Laine Scales, Hope Haslam Straughan, and April T. Scales address this concept in their chapter when calling upon the Church community to embrace and share in the healing process of children who have gone through horrific experiences. “Hurt children are in a constant struggle to make peace with their past. […] a “trauma wall” behind which a person surviving trauma holds all the fear, anxiety, anger, and helplessness, rather than being able to “digest” it or process it along with other memories. This is especially true for children and teens who were pre-verbal at the time of trauma.” The authors give insight into the harsh realities of raising adoptive children who have gone through traumatic

Author: Denise Simion, ALM Harvard University

Lord’s Day Alliance: Bible Study 4th & 6th Commandment; Lesson 1

experiences at such a young age. It is no wonder that many feel isolated and unworthy. They write, “Unfortunately, the unpredictable behavior of wounded children that stems from their anger and hopelessness may be labeled by others (even Church members) as immoral or sinful.” They continue in their recommendation that “Supportive congregations can help adoptive families by simply staying attuned to parents who need respite, acceptance, or extra encouragement. The hurt children and teens also need to be accepted and to have their behavior viewed as a process that must occur on their journey to making peace with their new families. A loving congregation can support the […] parent(s) without being overly critical or punishing of this hurt child […]” This is a good time to revisit the ten practices of Just Peacemaking. 10 Practices of Just Peacemaking INITATIVES (Matthew 5:21, 38; 7:1-5) 1. Support nonviolent direct action. 2. Take independent initiatives to reduce threat perception. 3. Use cooperative conflict resolution. 4. Acknowledge responsibility for conflict and injustice; and seek repentance and forgiveness. JUSTICE (Matthew 6:19-33) 5. Advance Human rights, religious liberty, and democracy. 6. Foster just and sustainable economic development INCLUDE ENEMIES IN THE COMMUNITY OF NEIGHBORS (Matthew 5:43) 7. Work with emerging cooperative forces in the international system. 8. Strengthen the United Nations and international efforts for cooperation and human rights. 9. Reduce offensive weapons and weapons trade. 10. Encourage grassroots peacemaking groups and voluntary associations. Glen Stassen gives an easy way to remember the ten practices of just peacemaking into 4 transforming initiatives – nonviolent action, independent initiatives, conflict resolution, and acknowledging responsibility; 2 justice practices – human rights and sustainable economic justice; 4 community practices – international networks, United Nations, weapons reduction, and join peace groups. Petersen gives a road map for character formation of the community, “Forgiveness moves toward reconciliation, and reconciliation moves toward patterns of life that are based in trust and are just and equitable.” Using this roadmap the first of the three markers in character formation for the community is Forgiveness. He explains that there are various definitions of the term forgiveness and even theologians have differences in how each interprets the word. However, he points out that forgiveness defines the church, “Forgiveness is essential to worship (Matt 5_23-24). Forgiveness defines the material

Author: Denise Simion, ALM Harvard University

Lord’s Day Alliance: Bible Study 4th & 6th Commandment; Lesson 1

identity of the church (John 20:21-23). Forgiveness, as it tends toward reconciliation, defines vocation (2 Cor 5:19). Indeed, it might be said that just as there are degrees to which we are willing to forgive so, too, there are degrees to which we might find community.” Martin Accad cautions against using Western thinking when approaching forgiveness to other cultures, “In a culture of honor and shame, you might apologize for your own mistakes, but apologizing for your ancestry brings shame to your group. And generally speaking, people that belong to honor/shame cultures want to relate to people that they consider “honorable”. […] Repentance and seeking forgiveness is a dangerous business. If it is not followed through with change behavior, it leaves the wound even rawer and the relationship sore.” The second stop along the roadmap is a concept known as restorative justice. This step involves the law and the public system. According to Petersen, “Just peacemaking moves us from “what we would like to think” to “what we are actually doing”; from “toward” an ideal state of “just peace” to participation in an actual process of peacemaking. This is Hebraic Jesus language, not Platonic idealistic language. This would appear to be the conclusion of Psalm 85:10. Reconciliation, as used by Paul in the New Testament, “was a word used for monetary exchange in the Hellenistic world. It meant “the making of what one has into something other” or, by extension, one becomes a new person by exchanging places with another.” This is the third stop on the roadmap and it is the resolution of violence. Petersen writes, “It begins to happen when we participate in positive relations with previous enemies.” It is from here that we end the journey at the “beloved community”. But is the journey truly over? As with all communities it is the people that shape the behavior and actions of the group. It is therefore each member’s task to learn and grow in spiritual character to ensure that action, concern, interest, involvement, kindness, justice, and peacemaking continue. A community is an organic structure and therefore needs continual care, nourishment, and attention. Petersen observes “the Sabbath/Sunday gathering, whether for monastic communities or communities of faith today, becomes a symbolic summary of faith and a time for “covenant renewal”. It gives scope to the recurring challenges of four communal dimensions of life: how to live within community, how to live with the earth that sustains the community, the meaning of economy within the community, and how to engage the communities of others.” In regards to Peace in the Community, Petersen calls upon the work of Nicholas Wolterstorff by pointing out that the Bible does not list the perpetrators but victims: widows, orphans, aliens, etc. He concludes that the justice that God loves “consists in the well-being of the weak, the vulnerable, and the lowly. Behind this justice are three elements: the fact that God loves all people, not just some; that God desires the shalom of all people; and God’s justice seeks the shalom of all people because all have a right to the basic conditions that lead to peace.” Referring to the Genesis 2:15 God calls us to be stewards of the earth. Petersen declares that “Failure to foster earth care is as much a social disease as other areas of injustice.” We are called to have Peace with the Earth. Moving onto the marketplace, “one of the burdens of the twenty-first century is the peacebuilding in relation to economic justice.” Peace in the Marketplace is one of the areas where many

Author: Denise Simion, ALM Harvard University

Lord’s Day Alliance: Bible Study 4th & 6th Commandment; Lesson 1

Western Christians might have a hard time in coming to terms with their actual involvement. Most prominent economists and high profiled research have indicated it is in the best interest of society and the world economy to ensure a balanced world-wide economic growth. As Petersen perceives “Peace and economic justice are interactive.” We are called to truly look at our faith and beliefs and then our actual actions. Time and time again the Bible calls on businessmen to be fair, honest, and just. Time and time again warnings are given to those who act contrary to what they know is right. Finally, Peace among the Peoples, is last in the list. Peterson points out that “Group conflict, often engineered by cynical manipulative forces playing on group anxiety and historical grievance, make of religion a weapon for harm rather than healing.” Accad makes this exact link in his chapter as he explains the history and political maneuvering that has gotten us to the climate and scenarios that we have in the Middle East. Nothing is as it appears. We were cautioned in a previous study to be wary of all political and religious rhetoric presented. There are some that will take ideas or concepts from our faith and whether by good intentions or not may twist the actual meanings into a perverted mess. We are called to be active. Just as Love is a verb, Peace is action!

Author: Denise Simion, ALM Harvard University

Lord’s Day Alliance: Bible Study 4th & 6th Commandment; Lesson 1

Reflection Questions We are exposed to the classical world’s view of a moral compass. Do we continue to have such a concept in contemporary times? Do the original values continue or are there new ones? We read that the “nature of one’s response to crisis gave evidence of the state of one’s moral character.” Is this still true? If we are falling short on character what can we do to improve ourselves? What are your strengths and weaknesses? Not hurting another person or group’s dignity is extremely important in character formation and in just peacemaking. Using the list provided in the reflection think about which ones you might be guilty of. Which items might your congregation be struggling with and how can you help in overcoming these challenges. Discuss the various sides of peace: Peace in the Community; Peace with the Earth; Peace in the Marketplace; Peace Among Peoples

Challenge Exercise 1. Read and Discuss Chapter 11, Making Peace in a World of Violence: Families and Congregations Participate in Healing Hurt Kids, is written by T. Laine Scales, Hope Haslam Straughan, and April T. Scales. This chapter is must read for any congregation with families who have adopted children or with members who were adopted or part of the system. The two main authors have adopted hurt children and the third author is a survivor and daughter of one of the authors. The stories and advice that is in this chapter is invaluable and gives a quick glimpse into the horrific realities that some adoptive families deal with. It is important to realize that the behavior and response that is received by the congregation by these families either help or hinder character formation of the hurt child. 2. Read and discuss Chapter 13, Just Peacemaking in Light of Global Challenges: Involving Islam and Muslims by Martin Accad, for a historical account, issues, and competing goals in the Middle East along with recommendations for Westerns to help bring about peaceful solutions.

Closing Prayer

Author: Denise Simion, ALM Harvard University

Lord’s Day Alliance: Bible Study 4th & 6th Commandment; Lesson 1

Facilitator Information Theme(s) 1. Review of the 10 Practices of Just Peacemaking 2. Character Formation of the Individual a. Observing the Sabbath b. Moral Theology 3. Character Formation of the Community a. Forgiveness b. Restorative Justice c. Reconciliation 4. Various Facets of Peace

Goals   

To discover how Just Peacemaking practices help in the character formation of the individual and the community Exposure to the various domains where we, as Christians, are called to bring peace To consider ways to incorporate Just Peacemaking practices into your own personal life and that of your community

Prior to Group Meeting   

Members may purchase the book, Formation for Life: Just Peacemaking and Twenty-FirstCentury Discipleship via LDA. Distribute copies of the study guide and ask members to read the Bible passages in the guide Read through the whole the study guide paying particular attention to the Reflection Facilitation and the Question Facilitation sections

Other Useful Information for the Facilitator The first series began with three lessons focusing on 4th and 10th commandments: Being Rich Toward God, Keeping Sabbath in Consumer Culture, and The Rights and Privileges of Christian Worship which provides a good foundation by emphasizing on the aspect of Sabbath rest. This second set of lessons focuses on Just Peacemaking with reflection of linking the 4th and 6th commandments. These set of lessons incorporates various chapters from the book, Formation for Life: Just Peacemaking and Twenty-First-Century Discipleship. Therefore, there are more avenues for discussion. This third session is a guide in how the character of the individual and community can be transformed by using the 10 Practices of Just Peacemaking. The various chapters come at this subject from various points of view from the generic to living with a hurt adopted children to having understanding and compassion with Muslim community.

Author: Denise Simion, ALM Harvard University

Lord’s Day Alliance: Bible Study 4th & 6th Commandment; Lesson 1

Group Meeting Flow: Prayer Scripture Reading Ask various members to read aloud the different readings Isaiah 58:1-14; Romans 2:18-24; Ephesians 2:17 from a modern translation.

Reflection Facilitation You may want to refer to this section when helping to spur discussion or when leading the group in the Reflection Questions. Character Formation of the Individual As indicated in the Reflection section, “Spiritual formation among Christians finds its first point of definition in the recognition of the resurrection of Jesus. Consciousness of this point of departure was so powerful that worship became organized around what was referred to as the Lord’s Day or Sunday in recognition of the resurrection of Jesus.” Observing the Lord’s Day Petersen gives a lot of time to the importance of participating in the worship and activities on the Sunday/Sabbath. He writes that this observance gives, “structure to a life of prayer and manual work, not as an end in itself but as an aid to the moral journey.” He later continues by observing, “Sunday as the Lord’s Day in the life of the Christian community gave structure through the weekly liturgy for the journey of the soul, tying it to a social context that avoided an abstract spiritualism.” An important part of the service is the collection to be taken. “During this time some prophets came down from Jerusalem to Antioch. One of them, named Agabus, stood up and through the Spirit predicted that a severe famine would spread over the entire Roman world. (This happened during the reign of Claudius.) The disciples, each according to his ability, decided to provide help for the brothers living in Judea. This they did by sending their gift to the elders by Barnabas and Saul.” (Acts 11:27-20, NIV) Paul discusses this collection in 1 Corinthians, “Now about the collection for God’s people” Do what I told the Galatian churches to do. On the first day of every week, each one of you should set aside a sum of money in keeping with his income, saving it up, so that when I come no collections will have to be made. Then when I arrive, I will give letters of introduction to the men you approve and send them with your gift to Jerusalem.”(1 Corinthians 16 1-3, NIV) and again in Acts we learn that Paul delivers these collections, “After an absence of several years, I came to Jerusalem to bring my people gifts for the poor and to present offerings. I was ceremonially clean when they found me in the temple courts doing this. There was no crowd with me, nor was I involved in any disturbance.” (Acts 24:17-18, NIV) This explicitly shows that we are not called to act passively, to feel pity, or only pray for our brothers and sisters in Christ in far off lands who are in need but we are to be active and based upon our ability do whatever we can to help ease their suffering through peaceful means.

Author: Denise Simion, ALM Harvard University

Lord’s Day Alliance: Bible Study 4th & 6th Commandment; Lesson 1

Moral Theology Petersen continually refers back to Saint Anthony’s struggle with his own inner demons. This is a direct correlation with forming one’s character. “It built upon the belief in the classical world that the nature of one’s response to crisis gave evidence of the state of one’s moral character. The strong person (vir) who struggled with vice (vitium, “failing or defect”) was defined by a range of qualities such as prudence or wisdom, self-control, justice, and courage. These virtues defined character. They were the moral compass of the virtuous person. […] the classical virtues became widely referred to as the four cardinal virtues joined by the three theological virtues, faith, hope and charity. Living by these as more fully elaborated in moral theology defined what it meant to live with a moral compass before God (coram deo).” Petersen gives a brief historical narrative of the progression of moral theology from its origins in the Libyan Desert to the Protestant Reformation to the Vatican II’s recognition of a renewed moral theology. For more information regarding this history you will want to read Chapter 16’s section titled Character Formation. Character Formation of the Community You may wish to refer to the first lesson in this series regarding the importance of stories in developing understandings and communicating with others. Petersen explains that “Dorotheos of Palestine (Gaza), a sixth-century monastic. Dorotheos frames and visualizes the theological foundation for community life, conflict transformation, and peacebuilding.” One of the lessons of the story is “resentment can lead to gossip or to ways that violate the dignity of the others.” Chapter 11, Making Peace in a World of Violence: Families and Congregations Participate in Healing Hurt Kids, is written by T. Laine Scales, Hope Haslam Straughan, and April T. Scales. This chapter is must read for any congregation with families who have adopted children or with members who were adopted or part of the system. The two main authors have adopted hurt children and the third author is a survivor and daughter of one of the authors. The stories and advice that is in this chapter is invaluable and gives a quick glimpse into the horrific realities that some adoptive families deal with. It is important to realize that the behavior and response that is received by the congregation by these families either help or hinder character formation of the hurt child. Forgiveness Petersen writes about the varying opinions of the term “Forgiveness”. You may wish to consult Chapter 16 pp. 283-285 if participants are interested in the diverging definitions. A way to spark conversation is to ask for all or a few of the members to give an interpretation of the term and discuss how the definitions vary from person to person. For instance is one person defining it as a way to maintain cohesiveness? Another defines it as a way to put aside guilt? Perhaps someone else views it as way to approach healing? And another may see it as a formal request of asking a pardon?

Author: Denise Simion, ALM Harvard University

Lord’s Day Alliance: Bible Study 4th & 6th Commandment; Lesson 1

You may then ask if forgiveness has lost its power since people are quick to say “I’m sorry” without fully feeling repentance or changing of behavior. Martin Accad discusses this very concern when he tells the following true story: Although the principle of acknowledging responsibility is important, and that of seeking repentance and forgiveness is profoundly biblical, I would like to advance that the practice of communal repentance is very delicate in the context of honor and shame cultures. Beginning in 1996 and in the run up to the year 2000, a group of Christians from the West retraced the steps of the Crusaders from the heart of Europe, all the way to Jerusalem, asking forgiveness for the crimes committed a thousand years earlier. The concept as a whole was attractive and moving. Certainly many people were touched by the novelty of the initiative. As we read some of the accounts on the website indicated above, I am sure that those who were the direct object of the meetings were moved by the humility and kindness of the groups visiting them from the West. But I remember asking various people at the time what they thought of it. Reactions I got ranged from skepticism to puzzlement. In a culture of honor and shame, you might apologize for your own mistakes, but apologizing for your ancestry brings shame to your group. And generally speaking, people that belong to honor/shame cultures want to relate to people that they consider “honorable.” Furthermore, after such a dramatic act, if you are not able to maintain the repentant behavior, the consequences are even worse than before. Shortly after the reconciliation walks, following the attacks of September 11, 2001, the “Western world” went to war against the Muslim world again, as a sort of repeat to the Crusades. Or at least that is how the wars in Afghanistan and Iraq were widely viewed in the Muslim world. Further, such initiatives did nothing to address the Palestinian question, which is the main grievance of the Muslim world today.

As a note: I highly recommend reading Chapter 13, Just Peacemaking in Light of Global Challenges: Involving Islam and Muslims by Martin Accad, for a historical account, issues, and competing goals in the Middle East along with recommendations for Westerns to help bring about peaceful solutions.

Restorative Justice According to Petersen, “The term “restorative justice”, originating in indigenous communities and among sociologists and legal scholars implies that attention be given to the effects of judicial procedures upon victims, offenders, and the community; i.e. that victims’ needs are met, that offenders learn responsibility, and that communities find safety through just relationships.”

Author: Denise Simion, ALM Harvard University

Lord’s Day Alliance: Bible Study 4th & 6th Commandment; Lesson 1

Reconciliation The following list is from Accad’s chapter: Just Peacemaking and Twenty-First-Century Discipleship: Small Practical Steps The suggestions come from a quick survey among friends who are active in bettering relations between Christians and Muslims around the world. 1. Endeavor to see all Muslims as people first, made in the image of God. 2. Assume the best of your Muslim friends and of Muslims in general, taking them at their word and taking their statements as genuine reflections of their beliefs, rather than assuming that they are being politically correct or hiding some sinister beliefs that some in your community tell you “they all” believe. 3. Consider yourself welcome at your local mosque during prayer times and other special Qur’anic study times. Make friends with the local sheikh or imam and hear for yourself what he is teaching your Muslim neighbors. Do this transparently and without pretense to be who you are not. Muslims are generally very welcoming of non-Muslims at the mosque, but most would be uncomfortable for you to engage in Muslim prayers publicly if you are not a professing Muslim. 4. Take pastors and other Christians with you to the mosque to meet Muslims and Muslim leaders. Take along your spouse and your children, so that they too can develop friendships with Muslims from their social groups. 5. Encourage Christian and Muslim community leaders to host interfaith dialogues at their church and mosque buildings. Help them pick topics where honest and respectful dialogue can happen, such as Jesus, love, peace, justice, human rights, etc. 6. Attend fund-raisers for mosques or Muslim organizations and show support for the Muslim community. If you live in a country where Christians are the majority, this is the time to be hospitable to Muslims. It is when you are in the majority that your outreach and hospitality efforts are most effective, when you don’t actually “need” the other. 7. Besides reading your Bible, also read the Qur’an to understand personally and firsthand what it actually says. Then ask a Muslim friend or imam when you have a question. 8. Attend community gatherings and celebrations to make new friends in the Muslim community. Accept invitations to the mosque and Muslim homes and initiate invitations in return.

Author: Denise Simion, ALM Harvard University

Lord’s Day Alliance: Bible Study 4th & 6th Commandment; Lesson 1

9. Invite leaders and members of the Muslim community to your home for friendly conversations and to share meals, as well as to your own community’s celebrations. Invite some of your Christian friends and pastor to share those meals as well in order to foster friendships between the two communities. 10. Read widely from various sources and perspectives, attempting to see the world through the eyes of a Muslim. 11. Be a bridge between the Christian and Muslim communities in your neighborhood. Teach a balanced understanding of Islam in your church and in Christian organizations when asked. Take a Muslim friend or teacher along where possible. 12. Comment in your social networks (Facebook, twitter, blogs, etc.) and engage in sustained dialogue with your non-Muslim friends in order to be an alternative, positive and loving voice in their lives regarding Muslims. 13. Go out of your way to build friendships with Muslims in your neighborhood and at work. 14. Ask questions of your Muslim friends in order to understand better their daily life realities. Ask about holidays, beliefs, family, fasting, politics, poetry, culture, music, hopes, fears, etc. 15. Share the love, forgiveness and assurance of salvation you have found in Jesus Christ and enjoy an open dialogue about this with your Muslim friends. Strive to shape your life on the model of Jesus in values, thoughts, attitudes, and behavior. 16. When your Muslim friends suggest books, articles, videos that you ought to read or watch, follow through and learn as much as you can. Engage in an open and sustained dialogue with them. As you do this, assume that you both love God, that you both are grateful for the tradition in which you have been raised, that you both have questions, and that you both have found answers that you each find deeply compelling. Remember that these are conversations among friends. 17. Meet regularly with other followers of Jesus and pray specifically for Muslims in your neighborhood and in the world. Pray for justice and peace. Pray that people of faith everywhere would come to a greater and more intimate understanding of the way of Christ and of the implications of his teaching and life on their own reality.

The Various Facets of Peace Peace in the Community, Peace with the Earth, Peace in the Marketplace, Peace Among Peoples

Author: Denise Simion, ALM Harvard University

Lord’s Day Alliance: Bible Study 4th & 6th Commandment; Lesson 1

Question Facilitation 1. We are exposed to the classical world’s view of a moral compass. Do we continue to have such a concept in contemporary times? Do the original values continue or are there new ones? We read that the “nature of one’s response to crisis gave evidence of the state of one’s moral character.” Is this still true? If we are falling short on character what can we do to improve ourselves? What are your strengths and weaknesses? Answers will vary. Ask if globalization, ease of travel, internet, email, texting, gaming, etc. has changed the virtues.

1. 2. 3. 4.

4 Cardinal Virtues Prudence or Wisdom Self-Control Justice Courage

3 Theological Virtues 1. Faith 2. Hope 3. Charity

2. Not hurting another person or group’s dignity is extremely important in character formation and in just peacemaking. Using the list provided in the reflection think about which ones you might be guilty of. Which items might your congregation be struggling with and how can you help in overcoming these challenges. Answers will vary. Explain that the first part is an introspective exercise to help in evaluating each person’s weaknesses and temptation to hurt others. It is not recommended that participants expose which item(s) apply personally. Time permitting it might be useful to go through each one to define and give an example. For groups where there is an obvious violation of using these tactics it may be helpful for the participants to come up with strategies to confront the issue and determine possible solutions. Remember that talking is a first step but action and follow through is necessary. 1. 2. 3. 4. 5.

Taking the Bait Saving Face Shirking Responsibility Seeking False Dignity Seeking False Security

1. 2. 3. 4. 5.

Avoiding Conflict Being the Victim Resisting Feedback Blaming and Shaming Others to Deflect Your Own Guilt Engaging in False Intimacy and Demeaning Gossip

3. Discuss the various sides of peace: Peace in the Community; Peace with the Earth; Peace in the Marketplace; Peace Among Peoples Answers will vary. Much of the conversation will be based on participants’ experiences with the subject matter.

Closing Prayer Author: Denise Simion, ALM Harvard University