20 Centuries in 20 Posts: Appendix

Sorry it's been a while since there was any activity on this blog. I was at the EU's Annual Conference, and then Alison and I were on holidays down the south coast. The next post in the church history series: 20 Centuries in 20 Posts will be posted later this week. But until then you might like to check out this video that was made for annual conference by Ben Duffin; Church History in Five Minutes:

Saying No To The HUP

No, it's not a new disease or government initiative known only by abbreviation. The Homogenous Unit Principle - or the HUP amongst it's hipster friends - is the missiological idea that "people like to become Christians without crossing racial, linguistic or class barriers" (McGavran and Wagner 1970). And to a certain extent, it works. So as you look around the contemporary church scene, you'll find a church for almost every social and cultural group in Australia. Armed with pragmatic, 'missional' ecclesiology, churches have been started that minister to artisans, entertainers, etc. "Homogenous churches are those in which all the members are from a similar social, ethnic or cultural background. People prefer to associate with people like themselves – ‘I like people like me’. And so we should create homogenous churches to be effective in reaching people" (Tim Chester).

The only problem with the HUP is that's questionable just how biblical actually is. According to Tim Chester:

"The main criticism of the homogenous unit principle is that it denies the reconciling nature of the gospel and the church. It weakens the demands of Christian discipleship and it leaves the church vulnerable to partiality in ethnic or social conflict. It has been said that ‘the homogenous unit principles is fine in practice, but not in theory’!"

A central picture in New Testament of the church is of Jews and Gentiles with one voice glorifying the the God and Father of our Lord Jesus Christ (cf. Romans 15). In Christ two peoples become one; Christian Jews and Gentiles become one new people of God, part of the one body of Christ. So then "there is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus" (cf. Galatians 3.28-29). Or again in 1 Corinthians "For in one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit" (1 Cor. 12.13). And according to Ephesians 3, it is the unity of the church "across barriers that have hitherto divided humankind is the sure sign to the powers that their time is up, that they are not masters of the world and that Jesus is" (NT Wright). The very fact that "Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and free" (Colossians 3.11) can praise God together in and of itself declares that Jesus Christ is Lord.

So this year, at Sydney Uni in the eu postgrads & staff faculty, we've said no to the HUP. Campus life is already segmented enough as it: between arts and science, staff and students, academics and support staff. According to Alasdair MacIntyre this results in:

“the graduates of the best research universities tend to become narrowly focused professionals, immensely and even obsessively hard working, disturbingly competitive and intent on success as it is measured within their own specialized professional sphere, often genuinely excellent at what they do; who read little worthwhile that is not relevant to their work..." (MacIntyre 1999).

Instead of organizing our groups by schools and faculties, this year our small groups, prayer groups and reading groups will be organised by broad geographical terms, i.e. Darlington, Fisher, Manning, etc. So in 2011 we're making the English and Physics postgrads sit down and read the Bible - together. We are convinced that they have great things to offer each other, and by talking to each other they'll become more rounded academics. But more importantly, we are convicted that the gospel tears down whatever barriers people place between themselves. We are convicted that what defines as people isn't our academic disciplines (and the expectations these entail) but our identity in Christ. And we are far more united than the academy would have us believe.

We don't do this to ignore the different academic disciplines. The Physics postgrads will still need to support and talk to each other as the live out the Christian life in their school. We're not intending to force people to blandly assimilate. Rather, as we acknowledge the wealth of diversity across eu postgrads and staff, we realise that their is more that unites us than divides us. "...[F]or the same Lords is Lord of all" (Romans 10.12).

The Brain Drain?

In case you missed it, Southern Cross (the Sydney Anglican mag) ran a two page feature this month on higher education and the Wesley Institute. Bryan Cowling argued that the newly envisioned Wesley Institute might help fill the gap of "well-informed Christian educators in the university". What Cowling imagines for the university is very similar to what I've come to see this year as I've served alongside Christian academics at Sydney University:

"We need lots of intelligent, mature articulate Christian philosophers of education who are equally skilled and knowledgeable in their academic discipline as in applied biblical doctrine and theology. We need hundreds of these academics in our public universities and colleges to nurture the next generation of visionary educational leaders (you could say the same about about each of the gatekeeping, public-policy shaping professions)." - Bryan Cowling, The Hole in Higher Education, Southern Cross: November 2010, pp 28-29.

As I've argued elsewhere, the university offers a unique opportunity to affect the world. I do have some misgivings about Cowling's conclusion (which you might like to ask me about in the comments), but I'm genuinely glad that I'm not alone in praying that the hearts and minds of academics would be shaped by Christ.

However, there is one sentiment in particular that I do find concerning. After calling for a hundred of thought-out academics in the university, Cowling goes on to argue:

"There needs to be career paths in public universities and colleges in this country if we are to avoid losing our best Christian minds to leadership positions in other countries."

Lose our best Christian minds to other countries? I find this to be unbelievably short-sighted and parochial. Instead of worrying about a brain drain, we should be encouraging our best Christian minds to use their opportunity in the academy to leave. For eu postgrads and staff, our vision is that when Christian academics finish at Sydney University, they'll go to other universities in less reached and less resourced parts of Australia in the world. Our vision is that they'll be people who - with all the energy that God powerfully works within them (Col 1.29) - will be shaping peoples lives in Christ. They'll be academics who can engage and speak the gospel into public policy and discourse. They'll be academics who know how to support campus ministry. And if they find themselves in a university where there is none, then they'll know how to start it.

Hording our academic minds is not the right response to the "marginalising of respectable Christian thinking in Australian society."* Taking every thought captive to obey Christ can't stop at the Australian coastline.

__*Is marginalisation the problem? For more thoughts on marginalisation see this from Chris.

A Model Academic

Dietrich Bonhoeffer is a lot of things. A martyr. A resistance fighter. The hero of a fallen leader. He is an inspiring writer who cared about Christ and his church. Yet for all this, we rarely see Bonhoeffer as a model academic. Unless of course you are Marilynne Robinson.

Robinson's Bonhoeffer is more than this of course. But to understand Bonhoeffer you need to understand him as an academic. Earning a doctorate in theology by the age of 21, Bonhoeffer started to lecture in the University of Berlin by the time he was 22. He would go onto to teach in some of Germany's finest academic institutions of the time. And yet, unlike so many other academic contemproaries, Bonhoeffer understand the danger posed by Hitler's National Socialism. As a Christian in academia, Bonhoeffer was prepared to let his beliefs shape every part of his life, even if it lead him to the hangman's noose. Having read Robinson's homage to Bonhoeffer in The Death of Adam, I want to suggest three reasons why Bonhoeffer stands out as a model academic.

1. Christ at the Centre. The central focus point of Bonhoeffer's academic career, and indeed his life, was the Lordship of Jesus. He is the one with full authority. He is the one who is to be obeyed and trusted - in life and in death. It was his commitment to Christ at the centre that lead Bonhoeffer to shape everything around this reality. It was this reality that prevented Bonhoeffer from submitting to any other authority.
2. Religionless Christianity. I have to admit that although I've heard this phrase thrown around quite a bit, it's baffled me. Until I realized what it actually means. Often used as an excuse to stop 'stuffy, anachronistic liturgy' etc. Bonhoeffer used this phrase to challenge his culture. In a nation where everyone and everything assumed Christianity, Bonhoeffer used his place as an academic - in the university and the seminary - to call the assumed a priori of god in German society hypocrisy. His vocation as a scholar was to call Germany to denounce the Fuhrer and follow the true lord.
3. Christ at Gethsemane. These two points made Bonhoeffer an academic who was well thought-out and integrated in his faith and study, and willing to let this shape his dialogue with the world.

   "By this-worldliness I mean living unreservedly in life's duties, problems, successes and failures, experiences and perplexities. In so doing we throw ourselves completely into the arms of God, taking seriously, not our own sufferings, but those of God in the world - watching with Christ in Gethsemane...How can success make us arrogant, or failure lead us astray, when we share in God's suffering through a life of this kind?"

   The scion of German aristocracy and one of the greatest minds of his generation, Bonhoeffer could have stayed quiet in the ivory tower of academia. He could of, but he didn't, because Christ went to Gethsemane. He would be an integrated scholar who would get involved in the world's mess. As a disciple of Christ, Bonhoeffer would stay true to his convictions. "When Christ calls a man, he bids him come and die."

A brilliant mind, Bonhoeffer lived and died for what he believed in. He loved the world like his master did, and was prepared to speak up and act against injustice. And he did all this without going flaky on what lay at the centre of his life. Bonhoeffer has been an inspiration to me for over seven years now. And Robinson's reading of him has only solidified this for me. I look forward to carrying on part of his legacy in the postgrad ministry at Sydney University.

The Periphery of Intellectual Existence

Is there such a theology of the university? Or does the university fit into the Christian worldview? One of the things I've found myself doing this year as I work alongside the EU's Post Grad faculty is to read books that try to answer these questions. As I've prayed and dreamed about where this growing ministry might go in the future, there have been a number of books I've found helpful in imagining the vocation of Christian academia.

Admittedly, most of these books are American. They appear to be written out of some American angst in solving the dilemma of having both Christian and secular universities.

One name has repeatedly popped up this year: Charles Habib Malik. A former President of the UN General Assembly, Malik was himself a giant in the mid to late 20th's public forum. Malik was a brilliant thinker who studied under Heidegger and Whitehead; he also possessed a generous orthodoxy in loving and welcoming Catholics and Protestants as well as other Orthodox Christians. Amongst contemporary Christians he perhaps most famous for this quote:

"The University is a clear-cut fulcrum with which to move the world. The problem
here is for the church to realize that no greater service can it render both
itself and the cause of the gospel than to try to recapture the universities for
Christ, on whom they were all originally founded. More potently than by any
other means, change the university and you change the world."

I've recently been reading Malik. Like most of what I've read about Christian scholarly witness, what I've found in Malik is a love for the God and Father of Christ Jesus that is displayed in part through a love for the university, and more generally for knowledge and learning. He had a great vision for the university as a place that is captured for Christ. He prayed for a university that would use it's wisdom that would serve Jesus. Malik believed that it would be Evangelicals who had the most opportunity to make this happen. Here is his charge to them:

The problem is not only to win souls but to save minds. If you win the
whole world and lose the mind of the world, you will soon discover that you have
not won the world. Indeed it may turn out that you have actually lost the
world.In order to create and excel intellectually, must you sacrifice or neglect
Jesus? In order to give your life to Jesus, must you sacrifice or neglect
learning and research? Is your self-giving to scholarship and learning
essentially incompatible with your self-giving to the scholarship and learning
essentially incompatible with your self-giving to Jesus Christ? These are the
ultimate questions, and I beg you to beware of thinking that they admit of glib
answers. I warn you: the right answer could be the most disturbing
....
People are in a hurry to get out of the university and start earning money
or serving the church or preaching the gospel. They have no idea of the infinite
value of spending years of leisure in conversing with the greatest minds and
souls of the past, and thereby ripening and sharpening and enlarging their
powers of thinking. The result is that the arena of creative thinking is
abdicated and vacated to the enemy. Who among evangelicals can stand up to the
great secular or naturalistic or atheistic scholars on their own terms of
scholarship and research? Who among the evangelical scholars is quoted as a
normative source by the greatest secular authorities on history or philosophy or
psychology or sociology or politics? ...For the sake of greater effectiveness in
witnessing to Jesus Christ himself, as well as for their own sakes, the
evangelicals cannot afford to keep on living on the periphery of responsible
intellectual existence.

Malik offers a caution against the anti-intellectualism that had the potential to characterise evangelicalism in the 20th century. And if we truly believe in lives transformed by Christ, we need to seek not just the conversion of souls, but the conversion minds, hearts and hands (on which see here). As I reflect on what this might look like for EU's Post Grads, my hope is that they will bring every part of their lives under the Lordship of Christ. In him are hidden all the treasures of wisdom and knowledge. My hope is that they will be the best post grads in the university, because they're using their intellect to serve Jesus and his church and his world; because they're engaging with other academics from across the university; because they want take every thought captive to obey Christ.

Resurrection and Science

"By its light will the nations walk, and the kings of the earth will bring their glory into it..." Rev. 21.24

I studied an Arts degree at Sydney Uni. To be more precise, I majored in Ancient and Modern History. So, as I'm back at uni now serving alongside the postgrad/staff faculty of the SUEU, I don't pretend to know much of what the science guys I meet with are saying when they start talking physics. An I'm often annoyed and frustrated by the arrogant, modernist faith placed in scientific knowledge and achievement. It's a mean metanarrative right?

However, a fascinating thought was explained for me tonight as a talked to a friend. Is the resurrection's affirmation of creation (c.f. Oliver O'Donovan's Resurrection and Moral Order) also an affirmation of scientific inquiry into creation? My friend has written a 2000 word paper on this topic, which I'm yet to read, but if anyone else has thought more seriously about this than I have, I'd love to hear what you think. Especially if there are any scientists out there.

Disciples in the University and the Church?

"We know that the universities which set a pattern for all other universities were all founded on Jesus Christ, and we know that foundation has now in practice become a relic of the past. A Christian critique of the university raises the question of why this has happened. Is it a natural phenomenon? Was it an inevitable development? What were the ultimate spiritual causes behind it? Does it really signify progress? Progress from what, to what? Is it reversible? What are its consequences upon the whole destiny of man?

Is it a necessary condition for these great universities becoming so overwhelmingly leading in all domains of research, learning, scholarship, discovery and invention that they unmoor themselves altogether from Jesus Christ? Are scientific progress and the worship of Jesus Christ incompatible? Could a saint earn a Nobel Prize in science, and could a Nobel Prize winner in physics or chemistry or medicine or economics fall on his knees and say the Credo and mean it exactly as Athanasius meant it and as the church means it today? Is it a mere matter of division of labor, so that the university will attend exclusively to matters intellectual and scientific and the church exclusively to matters moral and spiritual? Does this division of labor make no substantive difference to the very process of science and thought to which the university dedicates itself, and to the truth value of its findings?"

- Charles Habib Malik, A Christian Critique of the University, 1982. Dr Malik had a PhD in Philosophy from Harvard, and over fifty honorary doctorates from such universities as Yale, Princeton, Columbia, Notre Dame, and Freiburg. He was also the President of the United Nations General Assembly in 1958-59.

Matheson Russell will be talking about a life of discipleship in the University and the Church a the Post Grad day at AnCon.

Registration closes on Wednesday 16 June. If you haven't registered yet, head to www.ancon.org.au.

Defining Work

"Work is the stewarding of Gods creation under Christ's rule, requiring us to fill and subdue it, to care for it and enhance its fruitfulness so that humanity continues and prospers in God's world in communities of care." H/T Rowan Kemp.

Discuss.

4 Quick Questions and 1 Strange one with...

Me. About my work with the EU and the Howard Guinness Project. Over at Jeremy's blog, Micaiah Sells Out...

Let Light Shine out of Darkness

⁶

"For we do not proclaim ourselves; we proclaim Jesus Christ as Lord and ourselves as your slaves for Jesus’ sake. For it is the God who said, ‘Let light shine out of darkness’, who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ."

If there is one thing that stood out to me as during student during my time at Sydney Uni, it is the EU's commitment to the t-shirt truth that "Jesus Christ is Lord." This is the gospel we proclaim and live out on campus.

Photo: The light tower of the new law building library.

Gen Y and the Failures of the Church

"Consider your own call, brothers and sisters:^* not many of you were wise by human standards, ^* not many were powerful, not many were of noble birth. But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, things that are not, to reduce to nothing things that are, so that no one might boast in the presence of God. He is the source of your life in Christ Jesus, who became for us wisdom from God, and righteousness and sanctification and redemption, in order that, as it is written, ‘Let the one who boasts, boast in the Lord.’" 1 Corinthians 1.26-31^272829303"

At work this week, we spent some time thinking about how to reach how to reach Gen Y with the gospel (for the purposes of this post Gen Y is anyone born between 1980-1995). We want to reach this generation in an appropriate way. As I've mentioned elsewhere, there are three main issues that concern this postmodern (in practice if not in thought) generation: authenticity, community, justice.

These are three itches which I think the church can scratch. But before we get there, we need to remind ourselves that 'the Church' has a significant image problem with Gen Y. The image of the church that Gen Y knows is either something resembling Philip Pullman's Magisterium, or the daggy American evangelical straw man who sings kumbaya and has eight children. In the short lifetime of Gen Y, several major denominations have been caught up in significant scandals that became front page news in Australia and overseas. Beginning in the 1980's with the revelation that child abuse had been happening the church, Gen Y has been exposed to stories of Christian leaders marriage infidelities (or in the Roman church, headlines of Catholic priests and bishops fathering children), which was soon followed by stories of financial indiscretions. A new genre emerged that argues that the truth about Jesus and early Christianity had been covered up by the church. And faith increasingly mixed with politics, especially (but not exclusively) in America with the alliance between conservative Christians and the GOP.

In the 25 years of my life, the church has been presented as irrelevant, anti-intellectual, medieval, chauvinistic and homophobic. According to the new atheists, it is dangerous for you. It is increasingly portrayed in newspapers such as the SMH as being run by reactionary, self-interested grey-haired men. This is the image that the average non-Christian first year starting university this year will have in their mind.

How do you evangelize someone who thinks of Christianity like this? I'd be interested to hear your thoughts.

Plans for 2010

The Stars Change...

When Sydney University was established in 1850, the founders envisioned a center of learning that would be equal to the great Oxbridge traditions of which they where heirs. The stars may have changed, but the mind stays the same. Indeed, the new university would embody the great advances of modernism that Cambridge and Oxford didn't. In particular, the university would be founded without a theology department and outside the control of the church.

In 2009, Sydney University has over 50,000 students and staff. About a quarter of students are from overseas, largely from mainland China. Many of the students and staff don't know Jesus.

In 2010 I'll begin a two-year ministry traineship (the Howard Guiness Project) through the EU Grads Fund in partnership with the Sydney University Evangelical Union (SUEU or EU). The EU is made up of between 600-1000 Christian students. 2010 will be their 80th anniversary of proclaiming Jesus as Lord to the campus and growing Christians in their faith and devotion to Jesus. I'll be working with students in Agricultural and Veterinary Science (the AgVet faculty), and also with postgraduate students from several different faculties across the university. I'll also receive training which, Lord willing, God will use for his purposes for many years to come.

"The university is a clear-cut fulcrum with which to move the world. The church can render no greater service, both to itself and to the cause of the gospel, than to try to recapture the universities for Christ. More potently than by any other means, change the university and you change the world." - Charles Habib Malik, former President of the UN General Assembly, Pascal Lectures, 1981.

After three years of working at CMS and being exposed to the ministry of CMS missionaries around the world, I'm totally convinced of the truth of what Malik says. Part of what excites me about the next two years is the vision of the EU Grads Fund: "To flood God's church in Sydney, Australia and beyond with lay and vocational Christian leaders who are biblically and theologically mature, servant hearted, and innovative ministry strategists." Furthermore, in several years Alison and I would, Lord willing, like to serve overseas in student ministry. So we see 2010 and 2011 as a really important time for me to learn and be trained and have my mind more and more transformed into the image of Christ.

You would be interested in supporting me either in prayer o financially, please contact me: mpmoffitt [at] gmail.com.

I am the Very Model of a Modern Evangelical

I've been waiting for this for a long time. Thanks to my friend James, I finally have the words to "I am the very model of a modern evangelical". This was produced by some EUers in 2002 for Annual Conference and later for the AFES National Training Event.

If you try and sing, keep in mind that's it intended to be sung by two people. And although it is written to Gilbert and Sullivans "I am the very model of a modern Major-General", the words don't fit the music. There may also be longer versions out there, somewhere.

I am the very model of a modern evangelical

I am the very model of a modern evangelical

I have a Bible knowledge which is really quite incredible

I know my Stott and Carson, and I keep a copy by my bed,

Of Calvin's Insitutes, which I have not ... well which I might have read.

I keep all of my sermon tapes in order of chronology,

They help me with my grasp of all that Biblical theology

I have a Koorong discount ard, and so it isn't hard to tell...

That... I'm the very model of a modern evangelical...

(He is the very model of a modern evangelical x3)

I have been to KYC, Kyckstart, KYLC and MKC

And KEC and OKC, my favourite: WKC!

KYLC a few more times, but never will again, you see—

Because it falls far short of that eternal triumph... NTE

Well, I'm at Sydney Uni, ipso facto I am in EU,

I go to public meetings twice a week and every BBQ,

I lead a dozen small groups and I'm on a score of student teams,

I sometimes go to classes where I go to sleep and EU-dream...

I wait all year for NTE and for our Annual Conference,

But this I must submit to you in every bit of confidence,

That this guy here does more than me and so I guess I ought to tell...

That he is the very model of a modern evangelical!

(He is the very model of a modern evangelical x3)

I've had ninety seven girlfriends since I came to Christ three months ago

I had a few engagements and because the girls would come to know,

That I'm too old— I guess I very slowly had to come and see,

That evangelicals must marry off before they're twenty three...

Public Meeting Friday X

In recognition of Sunday being Trinity Sunday, this week's Public Meeting talk is Peter Jensen's 'This We Believe: The Trinity'. This was part of the EU's Book of the Year series in 2005 of talks on the EU's doctrinal statement. The 'This We' Believe' series was also part of the EU's 75th anniversary celebration.

The talk itself was great (although it did seem strangely familiar to anyone who has done Doctrine 1 in Moore's correspondence course). However, the recording is pretty dodgy...if you know of a way to fix it, please let me know.

Enjoy (if you have ears to endure):

This We Believe: The Trinity

Public Meeting Friday VII

It's back - and only nine weeks into semester.

This week, hebel goes back to where it all began, in a sense.

Semester 2 of 2006, Andrew Katay gave 4 great talks on Ecclesiastes. these talks were really challenging, and so in-depth. It was beautiful.

It's also where I learned the word hebel ever existed.

1. Meaning Enough For Me: Ecclesiastes
2. Meaning Enough For Me: On Wisdom
3. Meaning Enough For Me: The Absurdity of Justice
4. Meaning Enough For Me

Public Meeting Friday VI

This week hebel brings you 2004's Phillip Jensen:

The Intolerant God - Arts Faculty Based Evangelism

With Christmas and CMS Summer School coming up - this will be the last PM Friday for the next month.

Public Meeting Friday V

The talks this Friday are vintage 2008. Ian Smith, Vice Principal and Academic Dean of the Presbyterian Theological Centre gave three talks of Abraham , the Father of Faiths (an attempt to tie in with WYD). Enjoy:

Abraham, Father of Faiths: The Lord Calls (Genesis 12-13)

Abraham, Father of Faiths: The Lord Justifies (Genesis 15)

Abraham, Father of Faiths: The Lord Provides (Genesis 22)

Public Meeting Friday IV

Continuing from last week, today's Public Meeting Friday are the three talks that finished of Think Weeks in the first semester of 2006. Are speakers are Andrew Katay (Christianity and Philosophy), Chris Forbes (Christianity and History) and Gordon Cheng (Christianity and Politics).

Christianity and Philosophy: Synthesis, Antitheses or...

Christianity and History: Does the Historical Jesus Have a Leg to Stand on? Complete with slides.

Christianity and Politics: Turning the World Up-side Down

The Katay and Chris Forbes talks are particularly good - some of my favourites.

Public Meeting Friday III

This week's Public Meeting Friday comes from 2006. I've selected two talks that were of a two week 'Opportunity Week' in Semester 1 - Think Week - in which the university campus was challenged to think about what Christianity had to say about Philosophy, History, Philosophy, Pluralism and Islam. It is the last two topics that I've picked for listening this week. John Dickson is the speaker, and both talks were given to around 250 students each. The audience for the Islam talk was made up of a large number of Muslim students, and the lecture theatre felt very tense to begin with - but John was very gracious in his representation of Islam, which, if anything, gave him an air of credibility.

So, without further adieu, here is Dr John Dickson:

• Christianity and Islam: Points of Agreement, Point of Tension
• Christianity and World Religions: Why Pluralism delivers Less Than it Promises
  

Public Meeting Friday II

Parables that Shock
Last week was the launch of Public Meeting Friday on hebel when I post up the link to old EU Public Meeting talks. We started of with Andrew Katay speaking on Colossians.

This week, let me take you back to the second semester of 2003, when the EU had just launched its third Public Meeting on Thursdays. Justin Moffatt is our guest speaker (he was around when PMs went from being once to twice a week) and he unpacks the parables from Matthew 13-20ish.

1. Parables That Shock: The Parables of the Soils
2. Parables That Shock: The Forgiveness-Forgetting Servant
3. Parables That Shock: Grace Before, During and After Lunch