Movie Night~"The Longshots"

Grab your popcorn, and invite your friends, family or youth group to join together for a movie night on Netflix Party. Everyone can watch at the same time, and there is a chat box where you can all talk as you watch. Below are some discussion questions and a short Bible study you can do along with or after you finish. (Everyone needs a Netflix account.)

Directions: 1. Download Chrome 2. In your Chrome search bar, download Netflix Party 3. Go to Netflix website 4. Pick the movie 5. Click on the “NP” icon next to the address bar in Chrome 6. Click “start party” 7. Copy URL and email to friends

The Longshots (125 minutes) rated: PG

  • Sometimes we have to focus more on what we do have and not on what we don’t. Have you ever had to learn this lesson first hand?
  • Have you ever felt like you were not a part of the “in crowd” like Jasmine? How did that make you feel? What did you do to overcome that situation?
  • Jasmine was trying to fit in with the other girls. But they kept disappointing her. How do you know with whom to trust? Is it the same or different with adults?
  • Have you ever been in a situation where someone in your presence was getting made fun of? What did you do? How did it make you feel? Has someone ever stood up for you?
  • Words can really hurt us. Jasmine’s Uncle Curtis said some mean things about her. Have you ever been in that situation? (Either the one saying something or the one who overheard.) What did you do?
  • Jasmine hides her insecurities behind books, Uncle Curtis behind football. Why do people do this?
  • Have you ever been embarrassed by your parents/family? How did you handle it?
  • Football was a way that the pastor connected with Curtis, and the way that Jasmine and Curtis got close. Thinking about your life, have you ever had a hobby, or past time that has allowed you to become friends with or grow closer to someone? How could we use this to multiply the kingdom?
  • Uncle Curtis saw Jasmine’s talents before she recognized them in herself. Who has encouraged/mentored you in your life? Who is in your corner, cheering you on in your accomplishments? Who do you cheer for?
  • The opposite can be true. Sometimes people, especially when they are jealous or out of fear, will tear us down. What would you do in that situation?
  • What are some examples of teamwork in the movie? How can we relate those examples to real life? To our Christian walk?
  • When the coach had a heart attack, the assistant jumped in and encourage Uncle Curtis to help out. Have you ever had to respond in a tragic situation? What about what we are going through right now? How have you adapted? You have you leaned on to help you?
  • Why was Uncle Curtis hesitant to step into the coaching roll? What was he running from? What happens when we run from fear?
  • Coach Curtis told the team not to celebrate touchdowns. Why do you think that is? How can you celebrate victories with humility?
  • Jasmine welcomed her dad with open arms. Do you think you would have extended the same grace to him? That changed in the end. Why? Do you think her response was justified? Why or why not?
  • Coach Curtis said, “If we have heart, we have everything we need.” What does this mean? Where does it apply in your life? What if you replace “heart” with “Jesus”? Do you feel like it is true?
  • The community gave up their prized possessions to help the team get to the Super Bowl. Have you ever given up something for the benefit of someone else? How did that feel?
  • How did you view Uncle Curtis at the end of the movie compared to the beginning? What can we learn from this?
  • Jasmine was disappointed that her dad didn’t show for the Super Bowl game. Has anyone every disappointed you? How did you handle it? This is a reminder that humans will disappoint, but God is always with us.

Bible Lesson: 1 Samuel 16

The Lord sends Samuel out to anoint the new king.

What is Samuel’s response at first to this command? (He is fearful) Why does Samuel responds this way?

What does this teach us about God when we are facing our fears?

Verse 7 is especially meaningful. Read that again. Put it in your own words.

How does this verse relate to the movie?

How can it relate to your life today?

How do you think the older brothers felt when Samuel passed over them and anointed David? What are the similarities to David and Jasmine or David and Curtis in the movie?

Why do you think Saul’s heart was changed?

What lessons can we learn about God and about our human nature from this story and/or movie?

Everything Happens for a reason, or does it?

Judas was the one who betrayed Jesus to the Jewish leaders. He had a key role in the story of the arrest and eventual crucifixion of Christ. Was Judas a pawn in this event? Was it free will or predestination? What if he had made a different choice? We dive into these questions and more in this podcast.

Scripture Readings: John 13:21-30 and 17:6-19 (focus v12)

Discussion Questions:

  • Do you think everything happens for a reason? What situation could arise where this idea may be damaging to a person?
  • How do we answer that same question from the framework of our faith?
  • In the gospels, there is some suggestion that Judas was “used” in order to accomplish a greater purpose. What is your reaction to that?
  • Do you think God uses people to accomplish certain purposes?
  • How do we understand the relationship between free will and God’s will?
  • Can you think of other stories in the Bible in which it seems that people do/don’t have free will?
  • How does this help/change your perspective on your own life?
  • Or in your life decisions?

Podcast:

Sheep & Goats: Heaven, Hell, Judgement

We spend a lot of time as humans wondering and talking about afterlife. There have been movies and books created to offer renditions of what things may be like after our time on earth is done. But what does the Bible say? What do you think? Take some time to listen to the podcast and read some scripture, and see what conclusions you draw.

Scripture Readings: Matthew 25:31-46; Luke 16:19-31

Discussion Questions:

  • The afterlife is a matter that concerns and interests Christians and, frankly, most people in general. Why do we suppose that is? How important is the idea of the afterlife to people’s understanding of Christianity?
  • What does the passage from Matthew seem to suggest about the afterlife? Is that Jesus’ central concern?
  • There are many images of hell, most of them from literature and other non-biblical sources. Regardless of how we envision it, what do we do with the idea of eternal punishment? How does that square with God’s character?
  • Similarly, most visual renderings of heaven come from non-biblical sources, and scripture does not paint a single, uniform picture of heaven. What are some of the ways that people define and understand heaven?
  • Is it possible that, through God’s grace, everyone will ultimately end up in heaven? Why or why not?
  • The parable of Luke paints a picture of the afterlife in which there is clearly a positive place (with Abraham), a negative place (Hades), and interaction between those realms and the mortal world. Is this meant to be taken literally? Does the author of Luke share Matthew’s view on how these outcomes will be determined?
  • Does this parable from Luke suggest anything surprising about who will receive blessing and who will receive condemnation and for what reason?

Podcast:

John: A Story that Transcends

The gospel of John takes a very different approach to telling the story of Jesus, putting it in a category of its own (not a synoptic gospel). It was long held by scholars that John did not use any of the source material (Mark, Q) that was available to Matthew and Luke. Some now think that the author(s) had access to Mark and possibly also Luke but felt very free to deviate in both style and content. Take a listen to learn more about this unique Gospel

Scripture Reading: John 2:1-12, John 4:4-42, John 8:2-11, John 11:1-44

Teaching Points:

  • The gospel of John takes a very different approach to telling the story of Jesus, putting it in a category of its own (not a synoptic gospel). It was long held by scholars that John did not use any of the source material (Mark, Q) that was available to Matthew and Luke. Some now think that the author(s) had access to Mark and possibly also Luke but felt very free to deviate in both style and content.
  • John has many stories that do not appear in any of the other gospels.
  • John dates to 90-100CE in the form we now know it, but scholars believe there were at least two earlier “editions” of the gospel. It was undoubtedly touched by multiple authors and redactors.
  • There has been much ink spilled over the idea that the author(s) of John was/were “Gnostic” to a greater or lesser degree. Gnosticism was a competing understanding of Jesus/Christianity that was deemed heretical. It asserted that the imperfect world was created by some lesser deity (in order to explain the presence of evil) and that the true Divine was at great distance from the world. Gnosis was the secret knowledge that enabled people to understand the truth, and Jesus was the one sent to bring gnosis to the people. There were actual gnostic gospels that were generated in the 2nd century, however debate continues as to whether John truly has gnostic elements. This may or may not be germane to the discussion today but this gospel is often referred to as the “gnostic gospel.” The central reason is that John almost entirely avoids any suggestion of Jesus’ humanity, even suggesting that his spirit departs his body before death on the cross so that his spirit never truly dies.
  • John does not include theology of atonement or vicarious sacrifice that is suggested to various degrees in the other gospels. It is about exalting Jesus and his return to God rather than the notion of saving people from sin.

Discussion Questions:

  • The suggested readings for this podcast are all pericopes (stories) found only in the Gospel of John. We might take a look at them in order to uncover themes important to the author and his community.
    • The Wedding at Cana – Jesus’ relationship with his mother, theme of abundance, the idea of “signs” as John describes them (not “miracles”)
    • The Samaritan woman at the well – relationship between Jews and Samaritans, themes of sin and forgiveness, her eagerness to share her story and bring others to belief
    • The woman caught in adultery – Jesus’ unwillingness to impose sentence, exposing the hypocrisy of others, note the absence of the person with whom the woman was caught
    • The raising of Lazarus – foreshadowing of Jesus’ own death and resurrection, one must wonder why such an incredible “sign” does not appear in the other gospels, Jesus emotion toward the family

Podcast:

Ash Wednesday: Confession, Shame and Repentance

Today is a holiday in the church. One that not every Christian, especially protestants, observe. It may be one that seems a bit different, even a little odd. And even if we understand it, we may not know the history. This blog and podcast should help you as you reflect today, preparing for the Lenten season.

Scripture Reading: Matthew 6:1-21

Teaching Points:

  • History of Ash Wednesday
    • The liturgical use of ashes originated in the Old Testament times.  Ashes symbolized mourning, mortality, and penance.  For instance, in the Book of Esther, Mordecai put on sackcloth and ashes when he heard of the decree of King Ahasuerus (or Xerxes, 485-464 BCE) of Persia to kill all of the Jewish people in the Persian Empire (Esther 4:1).  Job repented in sackcloth and ashes (Job 42:6).  Prophesying the Babylonian captivity of Jerusalem, Daniel wrote, “I turned to the Lord God, pleading in earnest prayer, with fasting, sackcloth, and ashes” (Daniel 9:3).  These Old Testament examples evidence both a recognized practice of using ashes and a common understanding of their symbolism.
    • The early Church continued the usage of ashes for the same symbolic reasons.  Tertullian (c. 160-220) prescribed that the penitent must “live without joy in the roughness of sackcloth and the squalor of ashes.”  Eusebius (260-340), the famous early Church historian, recounted in his The History of the Church how an apostate named Natalis came to Pope Zephyrinus clothed in sackcloth and ashes begging forgiveness.  Also during this time, for those who were required to do public penance, the priest sprinkled ashes on the head of the person leaving confession.
    • In the Middle Ages (at least by the time of the eighth century), those who were about to die were laid on the ground on top of sackcloth sprinkled with ashes.  The priest would bless the dying person with holy water, saying, “Remember that thou art dust and to dust thou shalt return.”  After the sprinkling, the priest asked, “Art thou content with sackcloth and ashes in testimony of thy penance before the Lord in the day of judgment?”  To which the dying person replied, “I am content.”  In all of these examples, the symbolism of mourning, mortality, and penance is clear.
    • Eventually, the use of ashes was adapted to mark the beginning of Lent.  The ritual for the “Day of Ashes” is found in the earliest editions of the Gregorian Sacramentary which dates at least to the 8th century.  Since the Middle Ages, the Church has used ashes to mark the beginning of the penitential season of Lent, when we remember our mortality and mourn for our sins.
  • Traditionally, the palm branches from Palm Sunday of the previous year are used to create the ashes.  This is intended to suggest that even the jubilant crowds on Palm Sunday were ultimately at least partly complicit in Jesus’ death. While the literal truth of that is questionable, the fact remains that even the most faithful Christian still sins and falls short.

Scripture Reading: Matthew 6:1-21

‘Beware of practicing your piety before others in order to be seen by them; for then you have no reward from your Father in heaven. ‘So whenever you give alms, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, so that they may be praised by others. Truly I tell you, they have received their reward. But when you give alms, do not let your left hand know what your right hand is doing, so that your alms may be done in secret; and your Father who sees in secret will reward you. ‘And whenever you pray, do not be like the hypocrites; for they love to stand and pray in the synagogues and at the street corners, so that they may be seen by others. Truly I tell you, they have received their reward. But whenever you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you.

‘When you are praying, do not heap up empty phrases as the Gentiles do; for they think that they will be heard because of their many words. Do not be like them, for your Father knows what you need before you ask him.

 ‘Pray then in this way:

Our Father in heaven,

   hallowed be your name.

   Your kingdom come.

   Your will be done,

     on earth as it is in heaven.

   Give us this day our daily bread.

   And forgive us our debts,

     as we also have forgiven our debtors.

   And do not bring us to the time of trial,

     but rescue us from the evil one.

For if you forgive others their trespasses, your heavenly Father will also forgive you; but if you do not forgive others, neither will your Father forgive your trespasses.

‘And whenever you fast, do not look dismal, like the hypocrites, for they disfigure their faces so as to show others that they are fasting. Truly I tell you, they have received their reward. But when you fast, put oil on your head and wash your face, so that your fasting may be seen not by others but by your Father who is in secret; and your Father who sees in secret will reward you. ‘Do not store up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal; but store up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal. For where your treasure is, there your heart will be also.

Discussion Questions:

  • When you attend an Ash Wednesday service (or when you have in the past), what is the tone or mood of the service? What are some memorable moments in the Ash Wednesday liturgy?
  • Mourning, mortality and penance are not exactly concepts we discuss every day.
    • What do we make of this idea of mourning for our sins?
    • Is there value in remembering our own mortality from time to time?
    • What is the purpose of penance? Is that a helpful concept for us?
  • Many folks eliminate a food or habit during Lent. Others try to adopt a spiritual practice (or discipline) during that time. What is the purpose of that exercise? Why might we choose to make such a change during Lent?
  • In the Catholic tradition, confession is offered to a priest. In the book of James, it is suggested that we should confess our sins to one another. Many churches have a moment of confession in their service, and it is a part of the United Methodist communion liturgy. What is the purpose of confession, and does it help anything?
  • We generally think of shame as being a negative thing, but the idea of shame is sometimes associated with Ash Wednesday. Is that helpful? Is there a better way of naming it?
  • What is repentance? How does it relate to all these other things (confession, shame, penance, etc)?
  • How might this passage from Matthew help to orient us for the season of Lent?

Resources: “Heidegger and a Hippo” https://www.amazon.com/Heidegger-Hippo-Through-Those-Pearly/dp/0143118250/ref=sr_1_fkmr0_1?keywords=hitiger+and+a+hippo+walk+into+the+perly+gates&qid=1582732064&sr=8-1-fkmr0

Luke: A Story for Everyone

The Gospel of Luke was written for ALL people. As we look at the parables and stories shared, we see that no matter who you are, Jew, Gentile, poor, man, woman, child, diseased and ill, Jesus came with a message for EVERYONE. This message is still very relevant to us today.

Scripture Reading: Luke 6:17-26, Luke 10:25-37, Luke 15:11-32

Teaching Points:

  • First of all, I need to fess up that I am NOT an expert on Acts, so we’re going to be heavy on Luke and weaker on Acts. However, we are treating these two books together because they share a common author.
  • Luke is written to a Greek-speaking audience, most likely educated. Though he was most likely well-to-do himself, the text shows consideration for those who are manual laborers (“workers”), which is notable.
  • Luke dates from 80-110 CE, and there is reason to believe it was still being edited well into the 2nd century.
  • While we sometimes think of Luke as more “earthy” in focus (we’ll discuss this later), his command of Greek is still more refined that what we see in Mark. He also omits some lengthy passages that either show the disciples in an overly negative light and/or make Jesus seem too “magical”.
  • Luke-Acts does not claim a particular author. For a long time, it was believed that Luke (gospel author) was the same Luke who was a companion to Paul (mentioned in some of Paul’s letters). However, scholars point out many contradictions between the Luke-Acts account of Paul’s activities and that given by Paul himself in his own writings. They also point out that Luke-Acts does not accurately reflect Paul’s theology. For that reason, authorship (from an academic standpoint) is unknown.
  • In our last two podcasts, we discussed that Mark was a source for both Matthew and Luke. Luke is the longest of the four gospels and introduces the most original material, but he still draws heavily from both Mark and from the Q source. (Incidentally, Luke-Acts makes up over a quarter of the New Testament!)

Discussion Questions:

  • One suggested scripture reading for this podcast is Luke’s “Sermon on the Plain,” this author’s version of what we call the “Sermon on the Mount” in Matthew’s gospel. Other than the assignation of different venue, it is interesting to compare the two for content. What is notable about Luke’s version when compared to Matthew’s version? What might this tell us about Luke’s perspective and his authorial intent?
  • In a previous podcast, we also talked about Luke’s birth narrative and compared it to Matthew. Do we see any trends in the themes Luke emphasizes compared to those Matthew draws out?
  • The other two recommended readings for today are two parables that are told only in the gospel according to Luke? Is it surprising that these bedrock stories (The Good Samaritan and The Prodigal Son) appear in only one gospel? What does it say about Luke’s understanding of Jesus that he includes these stories?
  • As time allows, we can draw out some neat themes in both The Good Samaritan and The Prodigal Son.

Podcast:

Matthew: A Gospel for the Jewish Community

This gospel is the first in the new testament but is actually written a generation after Mark. Remember, these stories were not written down in journals while the disciples were with Jesus. The stories were shared verbally for a couple of generations before they were actually written. Take a listen to this podcast to find out some more interesting truths about this book of the Bible.

Scripture Reading: Matthew 5:1-20, Matthew 11:7-19, Matthew 13

Teaching Points:

  • The gospel of Matthew was written in a formal, polished Greek that would have been used in synagogues at the time Matthew was writing. This helps us understand his identity and his audience.
  • Matthew probably dates from 80-90CE. A few scholars suggest as early as 70CE and a few as late as 110CE.
  • As with Mark, the author of Matthew is unknown and the name was likely assigned for symbolic reasons. The author of Matthew may have been someone named Matthew (we don’t know), but it was almost certainly not the apostle of the same name. (It would have been the wrong time frame, just for starters.)
  • In our last podcast, we shared that Mark was a source for both Matthew and Luke. This is affirmed by the fact that about 91% of Mark’s content shows up in Matthew (600 of 661 verses). [Note: There is probably a tendency amongst literal readers of scripture to use this similarity as an argument for both gospel authors having been present and rendered Jesus’ words verbatim. We may want to decide if we want to address that or not.]
  • It might be helpful to suggest the idea that gospel writers were more compilers and editors (storytellers, in a sense) than they were creators of original material. This makes sense when we consider the time frame and that stories had been being passed down for some time. Matthew draws on at least three sources: Mark, material that is common to Luke (“Q”), and material unique to his community and tradition.
  • The Christian community to which Matthew belonged was still part of the larger Jewish community, but to some degree, they were beginning to be cut off from their Jewish roots. Recall that the Jesus movement began as a movement WITHIN Judaism and only later became a distinct religion. There was undoubtedly conflict between Matthew’s community and other Jewish communities as they began to diverge in their understanding of Jesus.
  • The gospel of Matthew has its own unique attributes: for example, it identifies Jesus as the “new Moses” (liberator) by telling the story of his family’s flight to Egypt (unique to this gospel). It doesn’t bother to explain Jewish traditions, since its audience was Jewish themselves. It includes a birth narrative that expresses a particular view of Jesus’ kingship.

Discussion Questions:

  • Plagiarism is a HUGE issue in schools these days. What is the difference between just copying someone else’s story and using it as a source to tell your own story? What are some examples in our world? Song remix, updated movie, etc.
  • How do we understand the fact that Matthew was using the Gospel of Mark as source material? Is that surprising? Unsettling?
  • One source calls Matthew a “creative reinterpretation” of Mark’s gospel. What do you think about that?
  • Matthew stresses the divinity of Jesus, often by making small changes to the narrative. Why do we suppose this was important to
  • Matthew at the time he was writing? Can we identify how this is a little different than Mark? Is it ok that one gospel writer might stress Jesus’ divinity a little more while another might focus more on his humanity? How might this be helpful for us as readers of scripture?
  • Matthew often uses the phrase “kingdom of heaven” (29 times!) because of a Jewish tradition of not speaking (or writing) the name of God. How might this change our understanding of passages that appear to be referring to heaven but actually refer to the “kingdom of God”? [See, for example, the passages in Matthew 11 and 13.]

Podcast: