How does one get in to that “in” group? To be part of it?
- For a start, you don’t need to feel like you “intrude” their conversation.
Tips required then on joining such a group.
However, this blog counters that. Sorry to disappoint!
Why is this “in” group, or to want to join one, an issue at all?
The blogs on Leviticus so far have been about our sacrifice to God. For people who did not know what that means, that are in the “out” group.
As we read Leviticus 7, we return in the midst of the time, culture and religious practices of being holy in God sight; though this might no be immediately obvious, there could be a parallel between the “holy” instruction here with healthy living such as cleaning of utensils, full cooking of meet, disposal of waste etc. Growing up or spending a lot of time in such an environment will take us further and further into this group that we rarely ask why something is done, or even how. Either it is very common practice, or that it is common knowledge about its reason and significance, or both.
To be not in such a group, is like asking what is the connection about the animal and the smoke, does not burning cause smoke anyway? See Leviticus 7:1-6.
Why dashing the blood of the animal in that particular way, and what is done to the two kidneys.
Confusing, baffling. Even more so, the animal sacrified is also eaten by the priest? To want to be in this group is to take on not only the thought process but the physical practices.
What is contained in Leviticus 7 (and the rest of the book) is plentiful instructions, to the extent it is repetitive. Modern readers would benefit from this level of instruction. What is largely missing, or in comparatively small proportion, is the assertion why, i.e. sinful is an awful thing to God because it separates us from God. He desires us to return to him. In those days, the practices of sacrifices is not uncommon in the Ancient New East. God extends and amends much of common practices, and instituted a set as described in Leviticus, for his people.
Spending time in Leviticus may not get us very far in grasping with this culture and its practice. It may not be the best way to find God! However, it goes some way. We might say it burns bridges more than builds them to God. The historical jumping-about from 21st century back several thousand years does not help and should be irrelevant. However, that is exactly the point. We need to adopt the time and place to begin to realise the importance of writings like Leviticus.
While people might act and sound like you are not in their group, over time, things do improve. They find familiarity about you. Consciously you adopt a bit of their culture, their manners, habits, daily patterns etc., Over time, this no longer matters. There is plenty of “give and take”. Especially so when new faces appear, that tends to reinforce the fact you are now in the “in” group.
Rejection served kindly.
The subtlety of power-play can mean one begins to reject another. No one is immuned from such relationship up and down turn, with various degree of “I am aware of it”. That could mean that someone who feels very much at ease in their job is expressing much welcome to newcomers. Some of the newcomers might feel the need to perform, they feel the pressure, and this can in turn lead them in refraining from forming new relationship. That could be perceived as in-group rejection from a third person. The third person is likely to know none of the work and social relationship in exitence in “that group”, when in fact the notion “that group” lies in the third person. “That group” might still be several individuals where half are in the same culture, with the newcomers struggling to find their way to settle in to the group.
Rejection served
Kindly – Blindly
The benefit of having worked across many teams and departments simultaneously, and then allocated to different groups that are very different in nature, have made me much acute in realising this kind of welcome and un-welcome. This is in the context where several individuals are in “matrix management” to each other in the new gropings.
In practice, what was clear action is now something that needs a bit of clarification. I haven’t changed the way I act.
What was clear speech is now something where it needs more focus, more delivery, and more concise. I haven’t changed the way I speak.
Rejection served kindly is as simple as that. The message is received. One effects rejection, the other receives rejection from the first.
Rejection served blindly speaks about the fact the rejector consciously, unconsciously, or pretend to be consciously unknowing their rejecting action, communicates the rejection to the rejected. Not in such clear words, but in actions and tones that the rejected receives the “you are not in this group” message. Sooner or later, the rejected will uncover their blindness that such rejection, coming the other way, cannot be taken blindly. This is more the case when the rejected has not said, acted, or behaved in such a manner that willfully reject the other.
Leviticus is not about rejection in the manner described above. The setting that the text is applied to is a highly social space; when taken thousands of years since, that social space is expanded so many times and at so many levels. It is a useful approach to draw out such lessons when relating the points about sacrifice to modern-day hearers.
