정윤철Dec 26.2014
2014년 성탄 선물
어제 참으로 반가운 분을 저희 가정에 보내주셨습니다. James (석영) Kang 목사님과 지영 사모님 입니다. 강 목사님은 1991년 저희 가정이 새누리교회 (그 때의 교회 이름은 Palo Alto Berkland Baptist Church)에 출석하기 시작할 떄 부터 영어부에서 평신도로 섬기며 사역하던 형제님이셨습니다. UC Berkeley EE Department를 수석으로 졸업하고 HP에서 연구원으로 일하면서 북가주에 있는 형무소에 수감되어 있는 재소자들을 섬기는 prison ministry에 열중하고 있었던 신실한 청년이었습니다. 하나님께서 주신 prison ministry를 향한 비전을 키워가다가 마침내 직장을 그만두고 New Jersey에 있는 Princeton Theological Seminary에 진학하여 목회자로서의 과정을 마치고 계속하여 그 지역에 있는 State Prison (maximum security)에서 재소자들을 위한 사역을 해 오고 있습니다. 또한 local에 있는 버마 난민 교회에서 associate pastor로 섬기셨습니다. 지금은 New Jersey에 있는 First Baptist Peddie Memorial Church (흑인 및 다인종교회) 에서 Assistant Pastor로 사역하고 계십니다. 온 가족이 북가주에 방문하던 중 연락이 닿아 저희 가정을 방문해 주시고, 지금 하시고 계신 homeless ministry에 대해 나누어 주셨습니다. 강 목사님의 사역을 알기 위해 web search 를 해 뵜는데 다음의 article을 발견하게 되었습니다. 새누리에 주신 이 지역사회를 향한 전도구제의 사명을 감당하는데 좋은 insight를 주는 글이라 생각되어 본인의 동의없이 퍼 올립니다.
Ministry with the Homeless
--Pastor James
Every Wednesday evening, we invite the homeless from a nearby shelter
to come and join us for a prayer meeting and a modest snack. Many
homeless people have responded to the invitation, and their presence
has been a tremendous blessing to our church.
Anyone who has worked with the homeless knows that such a ministry
is not to be carried out with naïve romanticism. On one of the evenings,
I spent half an hour with a homeless brother who tenaciously tried
to manipulate me and others into giving him money, telling a story
about his emergency situation and reciting Bible verses, all the
while exhaling intoxicating liquor from his mouth. Some of them come
with no intention of participating in worship and prayer. Some of
them are mentally ill and can be disruptive to worship. Some are
morally questionable.
In spite of all this, when we are able to see beyond these uncontrollable
and untamable aspects, we begin to encounter their humanity, their
nobility, and their dignity. We might expect that the long years
of living in dehumanizing conditions would have diminished their
humanity. But they always amaze me with the vitality of their hope,
the abundance of their praise, the dignity of their spirit, and the
authenticity of their existence. Their incredible capacity for praise
and thanksgiving in such impossible circumstances exposes my lack
of praise in my abundance. Their unadorned humanity, their humble
nobility, and their resilient dignity enrich my soul beyond easy
description in words. Having known some of them through our weekly
prayer meetings, I can affirm that my soul would be poorer without
them.
But even more, it is the presence of God among the homeless
that makes the prayer meeting a special time of grace. From the ancient
time, the presence of God has defied our expectations. Two thousand
years ago, in the first century Palestine, people expected to find
the Messiah among the powerful, the prominent, and the religious,
feasting in a sumptuous mansion. But that's not where they found
Him. They found Him among the tax collectors and the so-called sinners.
Jesus' fellowship with such questionable characters deeply offended
the religious establishment, and they accused Him of being "a glutton
and a drunkard, a friend of tax collectors and sinners."
We face the same question today: Where is Jesus Christ today? Where
does the Spirit of Christ dwell today? Where would we go to find
Him? The clue to this question comes from the Parable of the Sheep
and the Goats in Matthew 25:31-46. In this parable, Jesus the King
says to the righteous who are gathered before the heavenly throne
on the Day of Judgment:
For I was hungry and you gave Me something to eat, I was thirsty
and you gave Me something to drink, I was a stranger and you
invited Me in, I needed clothes and you clothed Me, I was sick
and you looked after Me, I was in prison and you came to visit
Me (Matt. 25:26).
In hearing the compliments of Jesus, the righteous are puzzled and
deny that they did all this to Him. They were simply doing it to
the hungry, the poor, the stranger, the sick, and the prisoner. They
merely saw the faces of the hungry as they gave them food, they felt
the loneliness of the stranger and invited them in, and they had
pity for the prisoner and visited them. But to their surprise, Jesus
reveals what was actually going on beneath their good deeds:
I tell you the truth, whatever you did for one of the least of
these brothers of Mine, you did for Me (Matt. 25:40).
Often, we interpret this parable primarily as ethics - giving aid
to the needy and helping the lost. Our charity to these needy people
is of such a noble quality that it is as if we are doing it
to Christ. From this perspective, the needy are merely the objects
of our charity.
However, I believe that this parable goes beyond such a patronizing
interpretation. It is not merely about assisting the needy. It is
ultimately about where Christ is and where His Spirit dwells. He
is found in the least unlooked for places, in the abandoned corners
of society. He is present with the least, the poorest of the poor,
and the most despised. He dwells with the homeless. It's not that
Christ is absent from the rich and the powerful, but that He chooses
the least to make His presence most fully known to the world. It
is not that He rejects refined vessels, but that He chooses broken
and abandoned vessels to dwell in so that His glory may be revealed
in the lowliest places. As the Apostle Paul says, "God chose the
lowly things of this world and the despised things - and the things
that are not - to nullify the things that are, so that no one may
boast before Him" (1 Cor. 1:28-29).
So when we feed the hungry, we are faced with a deeper reality beneath
the surface. In bringing the food, we see not only the face of the
hungry but also the face of Christ who is already there with them.
We see the face of Christ in the face of a teenage boy recovering
from drug addiction, in the sorrow-ridden face of a homeless woman
who is also mentally ill, and in the wrinkled face of an old man
left to the streets with no family. They are the very temple in which
the Spirit of Christ dwells. They minister to us through Christ who
dwells in them.
That is why I try to say "ministry with the homeless" rather
than "ministry to the homeless," even though I often lapse
into the latter. This change in the preposition may appear to be
insignificant, but the phrase "ministry to" can have a subtle
connotation that the homeless are the objects of our ministry, while
the phrase "ministry with" lifts up the fact that the homeless
are our partners in ministry.
For me, seeing the face of Christ in the homeless is not easy. But
in one of those rare moments when my heart is fully open to the Holy
Spirit, I am allowed to see His holy presence in the homeless. The
truth is that I need them to know Jesus. Without their help, the
Jesus I know becomes distorted, one-sided, and unreal - someone like
a well-groomed, finely-robed, and nice-looking celebrity figure whom
we see in movies. That is not the Jesus who came to save us. The
Jesus of the Gospel is "despised and rejected by people, a man of
sorrows, familiar with suffering" as Isaiah prophesied (Isa. 53:3).
He knew the affliction and shame of being cast down to the most wretched
place in the society - the cross. Yet through His suffering love,
He brought so much joy to the least, the lost, and the left-out.
It would be appropriate to end this article with a prayer of Mother
Teresa, who, perhaps more than anyone else, was able to see the true
reality beneath the faces of the downtrodden.
Dearest Lord,
may I see You today and every day in the person of Your sick,
and, whilst nursing them, minister unto You.
Though You hide Yourself behind
the unattractive disguise of the irritable,
the exacting, the unreasonable,
may I still recognize You, and say:
"Jesus, my patient, how sweet it is to serve You."
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