A Follow-up to "On Feeding the Poor…"后续行动“ ，喂养穷人… … ”
Written by Mark Van Steenwyk : August 24, 2007写的马克范steenwyk ： 2007年8月24日
In an在一 earlier post较早前后 , I asked: ，我问：
Is there any real difference between these ?rich?是否有任何实质的区别呢？丰富的呢？ people (who feed food to the homeless once a month, don’t eat with them, and then go to a spendy bar afterwards) and those of us who do occasional stints with the poor or downtrodden only then to return to the safety of our middle-American lives?人（谁饲料食品向无家可归者每月一次，不要吃他们，然后转到一spendy酒吧后）和我们这些谁做偶尔还曾与穷人或downtrodden只有这样，返回到安全，我们的中美国人的生命呢？
The answer, in my mind, is “only in matter of degree.” Qualitatively, it is the same sort of behavior. Of course, it is better to feed the poor and then drink mimosas than it is to do nothing.答案，在我心目中，是“只有在程度的问题。 ”质，它是相同的排序行为。当然，这是更好地养活穷人，然后酒后mimosas比，这是什么也不做。
I agree with Ariah:我同意ariah ：
If you actually look at Jesus?如果你其实看耶稣？ life I think the example we see gives more evidence for avoiding ritzy dinners, eating in the parks and soup kitchens with the least of these, avoiding pious charity events and changing our lifestyle and attitudes so that we are amongst and in relationship with those we intend to ?serve.?我觉得生活的例子，我们看到，让更多的证据，为避免ritzy晚餐，吃在公园和汤厨房与至少这些，避免虔诚的慈善活动，并改变我们的生活方式和态度，使我们之间的关系，并在与那些我们打算呢？服务。吗？
And Chris brings some good perspective:克里斯带来了一些好的角度来看：
…what makes anyone think the homeless would want to eat with you? … …什么使任何人都能成为无家可归者认为将要与你吃？ Imagine having to make conversation with dozens of groups of people over the course of your evening meal in any given month.想象过，使会话与几十个群体的人超过的过程中你的晚餐在任何一个月。 Would you enjoy that?你会享受呢？ I would find it hard to want to develop a relationship with any of the people I met, especially if I was only going to see him/her once a month.我会觉得很难要发展的关系，与任何人我见到了，特别是如果我只是去看看他/她的每月一次。 All that to say that I don?t really think sitting and eating the meal you?ve served a homeless person with him/her would tip the ethical scales one way or the other, and probably wouldn?t make too much difference to him/her.所有说我不？吨真的觉得坐在吃吃饭，你呢？维生素E送达无家可归的人，他/她会提示的伦理尺度一的方式或其他，大概也不会呢？吨，使太多的差异，并向他/她。
In the end, I think the issue is this: how are you living your life?在年底，我觉得这个问题是这样的：您是如何生活你的生活？ What are the regular rhythms?什么是定期的节奏？ The way of Christ isn’t supposed to be an American “life as usual” punctuated with the occasional saintly event (like going to church, serving in a soup kitchen, etc.) The call to follow Christ is the call for radical departure. It is a new way of living…one that touches everything. It is the way of continual hospitality and compassion. It is life for and among the “least of these.” It is a life of spiritual rhythms and flowing justice. Justice can’t be planned in your blackberry. It can’t be penciled in your day planner. Nor is worship an event.方式基督是不应该去美国“生活一切如常”的连续性与saintly偶然事件（如去教堂，服务于一汤，厨房等） ，呼吁追随基督是呼吁激进的离境。这是一个新的生活…一触及的一切，这是方法，不断招待费和同情，这是生活当中， “至少这些。 ： ”这是一个生命的精神的节奏和流动的正义。正义可以'吨计划在您的BlackBerry ，它不能penciled在您的天规划，也不是崇拜的一个事件。
Chris’ question is valid: let’s say that these dudes sit with the poor when they eat and then omit the mimosas?克里斯'的问题是有效的：让我们说，这些dudes静坐与穷人，当他们所吃的，然后省略mimosas ？ It is still only a monthly event. The rest of the time they are probably living the American Dream. To follow Christ is to wake up from the American Dream and open our eyes to the Kingdom of God.它仍然只是一个每月的活动。其余的时间，他们可能是生活的美国梦。追随基督是唤醒从美国梦和睁开眼睛，以上帝的王国。
for further reading .为进一步读。 . 。 . 。
- None Found无发现
I have a question regarding “the least” (Matt 25).我有一个问题，关于“至少” （马特25 ） 。 This seams to be a central text to emerging churches, discovering Jesus in the poor and all that.这个接缝是一个中央的案文向新兴教会，发现耶稣在穷人和所有。 And I really think we (including myself) have to move in the direction of crossing social and economic boundaries and hanging out with the poor, and my own experience is that God really likes it when we do this.我真的认为我们（包括我在内）已提出在方向过境的社会和经济的界限，悬挂与穷人，我自己的经验，就是上帝的真正喜欢它，当我们做到这一点。 Jesus did it, for sure.耶稣没有，肯定的。 But, I also have some doubt about the common interpretation of Matt 25.不过，我也有一些疑问，共同诠释马特25 。 Is Jesus really talking about all the hungry etc in the world?是耶稣真的谈论所有饥饿等在世界上呢？ To me, it seems that Jesus in Matthew identifies himself with, and give the name of “sister”/”brother” only to Jahve´s people.对我来说，这似乎是耶稣在马太确定自己，并给予名称“姐妹” / “兄弟” ，只jahve的人。 If that is the case, it seems more natural to read Matt 25 as a text about how we relate to each other within God´s people.如果是这种情况，似乎更自然的阅读马特25日作为一种文字关于我们如何相互关系与其他上帝的人。 Of course, this love have to overflow, but I have a hard time viewing every poor man or woman as a “brother”/”sister”.当然，这爱有溢出，但我有一个努力的时间看每一个穷人的男人还是女人，作为“兄弟” / “姐妹” 。 I also think that Jesus talks about God´s (worldwide!!!!) family because it corresponds better with 2 Kor 8-9, James and Gal 6:9-10.我还认为，耶稣谈论上帝的（全球!!!!)家庭，因为它对应于更好地与二韩8月9日，詹姆斯和半乳糖6:9-10 。
I would love to hear your comment on this one, Mark.我很想听听你的意见就这1 ，马克。
One might also think of Luke 14:12.一，可能还想到路加福音14时12分。 Not to rag on soup kitchens because they do tons of great work, but we often do that instead of following the command that lunch and dinners and buffets should not be for the rich, but for the marginalized.不RAG的对汤厨房，因为他们吨的伟大工程，但我们常常这样做，而非跟随在命令午餐和晚餐和自助餐不应该为富人，但为边缘化的危险。 For instance, what would it look like if this women and her friends took some of the homeless folk with them to this buffet, or perhaps provided dinner that in their homes for some of them.举例来说，它会有什么样子，如果这个妇女和她的朋友们的一些无家可归者的民间与他们这自助餐，或可能提供的晚宴上说，在他们的家中为他们中的一些。 Soup kitchens are great at creating that safe barrier that allows me to feel like I was involved in helping the poor, without any contact with them.汤厨房都是伟大的创造安全屏障让我觉得我是参与了帮助穷人，没有任何与他们接触。 In someways this is counter-incarnation, and often the point of Jesus’ parables on the poor the point is a place of contact, more than it being successful.在someways ，这是反的化身，而且往往点耶稣的比喻对穷人的问题是，一个地方的联系，多于成功。 I think we get caught up in the difference it might make for them, rather than the radical difference it might make for us to have contact with people who marginalized.我认为我们陷入了在不同的，它可能会使他们，而不是激进的差异，这可能会使我们所接触的人谁边缘化的危险。 While I agree with Ariah too, in Luke he is eating at a Pharisees House.虽然我同意ariah太，在路加，他是吃在法利内务。 So I don’t Jesus avoided those things, but no matter where he went he brought with him the kingdom, and kingdom ethics that saw a radical transformation of a ritzy charity event might look like; if the homeless where also invited to dine with those in tuxes.因此，我不耶稣避免这些事情，但无论身在何处，他到他与他所带来的王国，和英国伦理看到一个激进的转型，一个ritzy慈善活动看起来可能会像;若无家可归者的地方还请吃饭，与那些在tuxes 。
Thanks for posting the article, and it was great to hear the conversation.感谢张贴的文章，这是伟大的听到的交谈。
Mark:马克：
This post fascinates me and resonates with me.这个职位吸引我和我的共鸣。 I have been thinking about the issue of “the poor” for several years now.我一直在思考的问题， “穷人”几年来，现在。 Usually the thoughts and conclusions I reach seem to be quite off-putting to people.通常的思考和结论i达到似乎相当场外把以人。 I question whether it’s “ok” to be rich, in a world where people die in poverty.我怀疑是否的“确定”要丰富，在当今世界人死于在贫困之中。 I see in Scripture that we are commanded over and over again to care for the poor, the orphans, the widows; to seek justice and to love one another as ourselves.我看到在经文中说，我们是指挥并一次又一次的照顾穷人，孤儿，寡妇;寻求正义和彼此相爱，因为我们自己。 If this is so, then how is it right for Western Christians to live nice cushy “American dream” lifestyles?如果是这样，那么是如何正确对西方基督信徒的生活好轻松“美国梦”的生活方式呢？ I would love to hear what you think about this (everytime I try to discuss it with fellow Christians, they seem to get offended, and make claims about having the right to have a nice lifestyle, and be rich if they work for it, etc).我很想听听你认为这（每次我尝试讨论这个研究员基督徒，他们似乎得到得罪，使索赔约拥有的权利有一个很好的生活方式，以及丰富的，如果他们的工作的话，等） 。
I agree, Mark, this post brings up some great thoughts and issues.我同意，马克，这个职位带来了一些伟大的想法和问题。 I would briefly take exception Ariah’s comment, that Jesus avoided “ritzy dinners.” The biblical evidence is to the contrary in my view.我想简单地采取例外ariah的意见，耶稣避免“ ritzy晚餐” 。圣经的证据是，相反在我的看法。 The indictment of Jesus’ practice of dining with “sinners” by the Pharisees is often taken by us to mean that the “sinners” had committed other sins besides the ones you might expect at a decadent party (gluttony, greed, excess, etc.) That is, the people Jesus was eating with had achieved their sinful status through means other than at the party.起诉书中耶稣的做法，餐饮与“罪人” ，由法利往往是采取我们的意思是说， “罪人”已承诺的其他捷联惯导系统，除了你可能会期望在一个腐朽的党（ gluttony ，贪婪，过剩等。 ） ，就是人民的耶稣饮食与已取得其罪孽深重的地位，通过以外的其他方式，在党。 I think it’s entirely possible that Jesus often ate with people engaged in sinful activity in front of him, which at a party could include that same “mimosa-drinking” activity we all recoiled against in the story you quoted.我觉得这是完全有可能的耶稣，往往吃了与人从事在罪孽深重的活动在他前面，这在党可以包括同“含羞草饮”的活动，大家都对在recoiled的故事你所引述的。 Just a thought.只是一个思想。
I personally don’t like the concept of charity (dinners or otherwise) or its incarnation as soup kitchen.我个人不喜欢的概念，慈善（晚餐或其他方式）或其化身为汤厨房。 It smacks of self-righteousness- ‘I’ve gotta help you out because you’re not good enough in some way or doing things the right way’.它带有自我正义-我参加过的宝贝，帮助您，因为您不够好，以某种方式或做事的正确方法' 。 While it may be true that those who are in need of charity are there because of poor choices on their part.虽然它可能是事实，那些谁是有需要的慈善机构有，因为穷人的选择，对他们的一部分。 Its also true that for the grace of God there go I. Fortunately, I did not experience the full consequences for the mistakes I made.它也确实为上帝的恩典，有去一，幸运的是，我没有经验，充分后果的错误我。 If we’re going to have a soup kitchen I would prefer it to be of the stone soup variety.如果我们想要有一个汤，厨房，我宁愿它成为的石头汤的品种。 (Maybe some are more familiar with nail soup instead.) It would not be unreasonable to ask persons to bring $1 worth of their favorite vegetables (or meat). （也许有些人更熟悉钉汤，而不是） 。它不会是不合理的要求者，使1美元的价值，他们最喜爱的蔬菜（或肉） 。 $1 would buy two pounds of carrots, or potatoes, or a pound of beans. 1美元将购买两架磅的胡萝卜，或土豆，或1磅的咖啡豆。 If the host facility would provide a hot plate, a big pot, water, utensils, cutting boards, a way to wash the vegetables, spices, disposable dishes, and supervision (like what spices to add and collecting utensils back again), then those who attend can contribute to their own meal.如果东道国的设施将提供一个热板，一大锅饭，水，食具，砧板，一种方法清洗蔬菜，香料，用完即弃的菜，和监督（如什么香料添加和收集的食具来再次回到） ，那么那些谁出席，可以作出贡献自己的膳食。 They can prepare the vegetable they brought and add it to the pot.他们可以作好准备，他们带来了蔬菜和它添加到盆栽。 And while everyone waits for the food to cook, there can be games, songs, story telling, maybe even a movie.虽然每个人都在等待食物烹调，可以有游戏，歌曲，故事，甚至一部电影。 And I would be very surprised if there weren’t leftovers.我会很奇怪，如果有不剩菜。 A stone soup kitchen levels the differences between those who have and those who have not.一石汤厨房各级之间的分歧，这些都谁和谁那些没有这样做。 And the sharing time while waiting for the meal makes the community that we desire in Christ Jesus.和分享的时间，而等待膳食，使社会，我们的愿望，在基督耶稣里。 Those on the bottom have lost their self esteem, their desire for life, their hope.那些在底部已经失去自尊，他们渴望生命，他们的希望。 If we can enable them to help themselves, we do them a much better service.如果我们能够使他们能够帮助自己，我们做一个更美好的服务。 When homeless people contribute as much to their meal as any of the rest of the attendees it levels the playing field.当无家可归的人贡献很大，他们的膳食作为任何其余的与会人员，它的水平，公平的竞争环境。 Instead of communicating the message ‘be like me’, we would be able to more clearly communicate the message ‘be like Jesus’, who was by the way homeless.而不是沟通的讯息』和我一样' ，我们将能够更清楚地沟通信息， '像耶稣' ，谁是由方式无家可归。
Points well taken from the others comments.点，以及所采取的从他人的意见。 What I meant to imply by the ‘ritzy’ dinners comment was in connection with the type of superior elitist dining that seemed to be occurring in the original story.我的意思意味着由' ritzy '晚餐的意见是他涉嫌与类型的上司精英用餐似乎发生在原来的故事。 Jesus certainly dined with the elitist crowd, but I think he did it in a way that clearly conveyed he was not a part of that crowd.耶稣当然吃饭与精英的人群，但我觉得他没有这样一种方式明确传达了他不是一部分人群。
In response to Jonas, here’s something I wrote a while back:在回应文，这里的东西，我写了一会儿回：
http://blog.iamnotashamed.net/2006/11/27/least-of-these-%e2%89%a0-unsaved/ http://blog.iamnotashamed.net/2006/11/27/least-of-these- ％素E2 ％ 89 ％的A0 -未保存/