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Speaker 1: There is a trope in the media in society, and

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this trope is something like, if you were a Christian,

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you would be nice, and that Christians in some ways

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accept everything. That Christians, that Jesus really was a hippie,

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you know, it's a good way of thinking of it.

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You know, that he was open and that he accepted everything.

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And so there are aspects of the Gospel where you

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see Christ acting in that way. You know, when he says,

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let the children come to me. You know, when he

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goes to those that have been dejected, that are impure

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in the society where he is, when he goes to

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prostitutes and to tax collectors, all these people that are

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rejected by society, either because they are decadent or because

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they are you know, let's say, people who work for

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the government, for the for the oppressive government. This is

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something people often forget about Jesus is that when he

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went to the margin, he's when he talked to the

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tax collectors, it meant that he was talking to people

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that were in fact betraying their nation for Rome, you know.

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And so that is the type of margin that Christ

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talked to. And so of course Christ doesn't manifest these things.

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But there is also a way in which this way

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of talking about Christians is a what I call weaponized compassion.

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It is a way to use Christian's vision of compassion

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and of love in order to manipulate them and to

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make them do what you want. And I don't think

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Christians are called to be manipulated in that way, at

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least when they can help it. And Christ tells us

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to be, of course vigilant, and to be wise as

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foxes and innocent as doves. And so there is a

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few places in scripture where in some ways Christ reveals

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how it is that this works, how it is that

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Christians are inclusive, and in what way it is that

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the Church and the Body or the Kingdom of Heaven

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is open and inclusive. This is Jonathan Pejol Welcome to

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the symbolic.

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Speaker 2: World, greeting's friends, cosmographers, fellow symbolists. This is Joshua from

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Eighth Day Books, inviting you to join me and studying

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a remarkable cosmic coincidence. Why is it that writers, philosophers,

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and prophets from many times and places have all told

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us that contemplating the night sky makes our own souls

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similarly more beautiful and more ordered. Hebrew and Hindu, Greek

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and Chinese. They've all told us that looking up is

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the same as looking in, and that we are as

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much citizens of the sky as we are of earth.

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In February, we will be looking at Pythagorean folk tales,

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biblical wisdom, literature, and contemporary novelists to ask these questions.

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It'll be a challenging course, but not technical. I teach

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medieval philosophy and Renaissance literature, and I'm condensing a year's

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worth of information into a few wonderfilled hours. Please join

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me for some Plato, some poetry, and some practical skygazing,

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all to help us pursue the art of imitating Heaven.

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See you very soon.

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Speaker 1: And so I want to read, of course, it is

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the parable of the Great Banquet. I want to read

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that parable for you and will look at how it

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is that you know Christ manifest this. Now, there are

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two versions of this parable. One is in Luke. And

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what's beautiful about the wed in Luke is that the

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one in Luke is really emphasizing this desire that Christ

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has to move towards the margins right, and to move

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towards those that are usually excluded those that usually aren't

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invited and invite them to the great wedding feast, especially

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as those who, because they're too important, don't seem to

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be able to see the value of the wedding feast,

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you know. And so, But the version in Matthew goes

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one step further and then adds a little bit that

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I think is important in the context of what it

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is that I'm trying to help you understand. It is

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in Matthew twenty two. So it says, and Jesus answered

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and spoke to them and by parables, and said, the

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kingdom of Heaven is like a certain king who arranged

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a marriage for his son, and sent out his servants

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to call those who were invited to the wedding. And

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they were not willing to come. Again, he sent out

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other servants, saying, tell those who are invited, see I

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have prepared my dinner. My oxen and fatted cattle are killed,

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and all things are ready. Come to the wedding. But

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they made light of it and went on their ways,

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one to his own farm, another to his business, and

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the rest seized. The servants treated them spitefully and killed them.

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When the king heard about it, he was furious, and

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he sent out armies, destroyed those murderers and burnt up

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their city. But when the king heard about it, he

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was furious, and he sent out his armies, destroyed those

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murderers and burned up their city. Then he said to

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the servants, the wedding is ready, but those who were

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invited were not worthy. Therefore, go into the highways, and

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as many as you find, invite to the wedding. So

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those servants went out into the highways and gathered together

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all whom they found, both bad and good. And the

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wedding hall was filled with guests. But when the king

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came in to see the guests, he saw a man

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there who did not have on a wedding garment, and

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he said to him, friend, how did you come in

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here without a wedding garment? And he was speechless. Then

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the king said to the servants, bind him hand and foot,

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take him away, and cast him into outer darkness. There

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will be weeping and gnashing of teeth. For many are called,

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but you are chosen. Now. This parable is a little

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different from the ones that we usually hear. You know,

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usually people like the wooden luke because it's all about inclusion.

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But this one is a little rougher, it's a little

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more intense, And I chose it because, first of all,

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it shows that the idea that Christ is a nice

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hippie that just accepts everything simply not true. But second

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because it shows a certain characteristic. Of course, people usually

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use these parables and this particular parable to talk about

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how in some way Christ came to Israel, came to Jerusalem,

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came to the Jews, and presented the message of the

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Kingdom of Heaven. But for that he was refused, and

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not just him, but many of the prophets as they

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brought the word of God, they were beaten, they were

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killed for bringing the word of God to the people.

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And that Christ, of course, would would be the ultimate

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version of that. And for that reason, then Christ, in

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some ways his message will move out from Israel and

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into the into the gentile nations in order to call

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them to the wedding feasts, in order to get them

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to also participate in the Kingdom of Heaven. But then

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Christ adds another detail, which is that you know, the

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servants go out into the streets and they you know,

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they they they send the they invite people that are

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random the people that are on the side of the streets.

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But you imagine people that are poor people that usually

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don't and get invited to wedding feasts, you know, But

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then when they come, when one of them comes, he

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forgets to where he doesn't wear a wedding garment. And

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the best way to understand that is, in some ways

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he doesn't conform to what is expected of him at

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the wedding feast. And then because he doesn't conform to

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what is expected of him to participate in the wedding feast,

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then he is thrown out into the outer darkness. And

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which you notice is that in fact, his situation is

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worse than the one that would have been before. That is,

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if he just stayed on the road and not accepted

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the invitation to the wedding feast, things would have been

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difficult for him. But now that he has come, and

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now that he has accepted the invitation, but he has

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not conformed to what was expected of him at the

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wedding feast, now he is thrown out and is in

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a worse situation than before. And so this is really

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a good way of understanding the Kingdom of Heaven, you know.

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And so when we talk about the Kingdom of Heaven.

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We really are talking about the way that Heaven gathers

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the world together right into a in a coherent whole.

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And so although it of course applies eschatologically, it kind

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of applies to the entirety of all things. Sometimes the

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best way of understanding it is seeing how it applies

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at a more local at or at a smaller level.

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Speaker 2: Right.

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Speaker 1: And there are cases that can help us understand this parable,

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I think particularly now, right, so a good example of something,

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especially towards the last part, especially in terms of the

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story about immigration, you know, because there is an entire

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polemic about immigration and about in some ways how nations

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Christian nations, there are nations that at least used to

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be Christian somehow have to accept everything, like they just

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have to be open to everything and invite people over

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and let people come into their country and just accept

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whatever it is that they bring here, whatever culture, whatever

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thing that they bring. And I think that, you know,

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this parable is a good example of understanding how that

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simply isn't possible, like that that actually not only is

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it not right, but it's not it's not something that

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is possible. And I'll explain why you know, in terms

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of both the question of immigration and also the question

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of the wedding feast. And so why is it that

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the servant has to confirm where his wedding garment at

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the wedding feast? And you know, why does it such

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a big deal? Why don't they just let him hang

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around at the wedding feast without the without the garment.

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And the answer is because if you do not conform

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to the thing you're participating in, and if too many

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people do not conform to the things they're participating and

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it will cease to be what it is. You know,

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if you if you participate in a meeting, but during

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the meeting, you're doing something else besides the meeting, and

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if too many people do that, at some point, it's

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not the meeting anymore. At some point it's become something else,

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if you know. I've talked about this in terms of

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the in the Symbolic World Masterclass as the knitting group,

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the cosmic nating group is that if you organize a

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knitting group and then you invite people to come to

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the knitting group, but the people that come don't want

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to knit, and what they want to do is, I

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don't know, they want to play music, or they want

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to write poetry or whatever else there is they want

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to do. Then at some point it's not a knitting

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group anymore, is it. It's something else. I don't know what

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it is, but it's definitely not a knitting group, you know.

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And so that is why it is important when you

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enter into a body, that you conform to the body, right,

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and so in some ways, in terms of Christianity, what

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this is suggesting is that yes, we are going to

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move out into the gentile nations, we are going to

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invite all people to come and enter into the body

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of Christ. But you have to conform to the body

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of Christ in order to be in the body. If

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you enter into the body of Christ and then you

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do not conform, then it will be much worse for

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you in terms of your soul and in terms of

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everything than it was even before that you enter it

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into the body. And so how does this apply to

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the question or the story of immigration. It's the same thing. So,

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you know, there are actually examples of this, perfect examples

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right now in Canada, you know, because let's say there

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are certain aspects of the social fabric in our society

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that the people that were born here, the people that

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grew up here often don't want it, do you know.

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And they're a good example is agricultural work. And so

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one of the things that happens that the farms they

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you know, they try to hire people that are from

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here in order to work on the farms, and that's

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become harder and harder to do. They then started to

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at least try to get students, you know, during the summers,

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young people that are healthy and strapping and you know,

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and can handle a hard day's work, and so they

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invite them to come and work for the farm. But

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that's becoming harder and harder as well. The students just

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aren't interested. It's not worth it for them. They find

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it too difficult. There are all kinds of reasons why

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they don't want to do that. And so for that reason, again,

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our government has set up a whole system to invite

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people from South America to be able to come during

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the summer and during the fall in order to work

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the farms. Right, and so you can see it's very

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similar to this idea of this participation in the wedding bank.

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With that is the king sends their invitations to the

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people that are usually come to the wedding bank its.

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But those people aren't interested. Of course, in this variable,

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it's even worse. They they actually treat the envoys of

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the king roughly and kill them. But let's say, not

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particularly in the case of the farmland, let's say, but

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what happens is that because of that, then the invitation

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moves out into more and more further out from what

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it usually does. But you know, if if you invite

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someone from South America to come here, then when they come,

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we expect them to follow our laws. We expect them

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to not act in ways that would transgress our own

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social cohesion. And if they do, then it's completely normal

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that we eject them like this is a completely normal thing,

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because in some ways, in order for them to participate

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in the body, they have to be part of the body.

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They have to act in a way that is coherent

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with what is expected of them in the in the body.

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So this is, of course it's the case in all

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levels of the question of immigration that it should not

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be weird for countries, for nations to expect from people

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that come to their nation to participate in the social fabric,

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to in some ways wear the wedding garment. That is

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where the clothing where, the behavior where the social norms

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you know, of the nation that they're joining. You know,

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without that, then what is happening? Then the problem if

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you don't at some point expect that people that are

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coming from the outside in order to join your nation,

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then it won't be your nation after a while. And

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at some point, just like in the knitting group, if

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people come and decide to paint or decide to do something,

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at some point it will no longer be what it is.

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It will become something else. It'll move towards chaos at first,

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and then that chaos will be potential for something else,

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will be potential for some other identity that will come

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and scoop it up and be able to in some

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ways in force it's kingdom on the world. So you

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can see that the parable is really an image of

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there's really an image of everything, right, It's it's an

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image of how all things function. And so if you're

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building a car, you know, and certain materials aren't available

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to the building of the car, then you're going to

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kind of move out and see if there are other

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materials which you usually would use that would be available

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to make the car, but you those materials have to

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conform to what a car is supposed to be, right

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Like you can't make a card of jello. At some

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point there's no way that it can fit. But it's

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completely normal of course too, if you're trying to make

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something or create a type of cohesive whole that if

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the usual things that you use in order to make

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that hole aren't available, then you start to look out

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into potential for things that could possibly be integrated into

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that hole in order to continue to make it. And

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in some ways, you could you could think that this

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is a kind of opportunity, especially if it's a good kingdom,

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it's a wonderful opportunity for things that usually aren't included

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in the kingdom to participate. But in some ways they

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have to still have to prove their worth. They still

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have to conform to the body, okay. And so you know,

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this was just a small meditation to kind of help

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you understand how you know, a body functions and how

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it is that Christianity, although it does in fact, you know,

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reach out to the ends of the earth, that it

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does in fact give the opportunity of all people, of

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any person to participate in the body, no matter where

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you come from and no matter what your situation, there

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is a point that it is expected of you, of

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the person that enters into the body, to conform to

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the body at least to some extent, or else it

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isn't right. And so you could see this in all

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kinds of ways. That is, if you say you're a Christian,

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but you don't have the creed, you know, and you

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don't believe the things that Christians believe, and at some

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point you're going to be ejected. You're heterodox. You're going

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to be ejected if you say you're a Christian but

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you commit all these crimes, and you do all of these,

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you commit all these moral, immoral acts. In theory, you

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should at some point be excommunicated, that you should be

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excluded from the body until you make up, until you,

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at least to some extent, are able to conform to

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what is expected of a Christian in order to be

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in the body. And so you know this idea that

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Christians are just infinitely nice, and this weird idea of

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this postmodern idea of radical hospitality, that in some ways

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you have to be open to all things and that

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you should let all things in. That is definitely not

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a Christian vision. And not only is it not a

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Christian vision, but it is a road map to chaos,

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and it is a road map to self destruction and

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to death. And and that is you know, it's not

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that in some ways, you could say Christians are not

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sometimes subject to that right too, in some ways a

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kind of death. But it is even in terms of martyrdom,

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Christians are not supposed to look for their own death.

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They're not supposed to act in ways that will bring

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about their own destruction, even though they know that sometimes

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they will be persecuted or that that destruction or that

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violence will come to them. There is a clear uh,

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there's a there is a clear canon in the in

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the church, and there's a clear way of seeing it

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in the Church that you should never look for your

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own martyrdom. You shouldn't act towards it. And that is

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that is actually a form of weird. It's like a

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form of weird perverse pride to you could call it

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virtue signaling in the modern sense, you know, when you

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do something like that. So hopefully this was useful in

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helping you understand. Don't forget that if you love these videos,

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you know, go to the symbolic World dot com and

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you know you can join the Symbolic World dot com.

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We have a community that exchanges and there are also

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00:20:31,720 --> 00:20:35,680
get our courses, you can participate in the in the

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Symbolic World community. And just like any other community, if

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you participate in our community and you don't and you

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just you know, you're not talking about symbolism or you're

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not completely conformed to what it is that's expected of you,

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we do have mechanisms to eject people from that community,

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although we don't like to do it, and so and so,

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thanks everybody for your attention. Hope this was useful and

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I'll talk to you very soon.

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Speaker 2: Bye bye.

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Speaker 1: These videos and podcasts. Please go to the Symbolic World

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