May 2013 - Dialogue - lists.wedgeblade.net

HELP NEEDED!!!.........................Elinor Jane Stock
by Elinor Stock 14 May '13

14 May '13

- This mail is in HTML. Some elements may be ommited in plain text. - I really hope you get this fast. I could not inform anyone about our trip, because it was impromptu. we had to be in Manila, Philippines for a programmed. The program was successful, but our journey has turned sour. we misplaced our wallet and cell phone on our way back to the hotel we lodge in after we went for sight seeing. The wallet contained all the valuables we had. Now, our passport is in custody of the hotel management pending when we make payment. I am sorry if i am inconveniencing you, but i have only very few people to run to now. i will be indeed very grateful if i can get a loan of $2,250 from you. this will enable me sort our hotel bills and get my sorry self back home. I will really appreciate whatever you can afford in assisting me with. I promise to refund it in full as soon as I return. let me know if you can be of any assistance. Please, let me know soonest. Thanks so much.. Best Regards, Elinor

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music for Janice
by Nancy Lanphear 13 May '13

13 May '13

Dear Janice, I thought we sang this in the Order? My experience of community singing gets mixed up between the Order and Songaia, but I thought Fred, Stan Carol and I brought it to Songaia. Here are the words. I am adding the first part that you hear with the link from yesterday, it was not included when I found the verses and chorus on line this morning. Open my eyes that I may see, Glimpses of truth thou hast for me. Open my eyes, illumine me, Spirit divine. Love of my life I am crying I am not dying, I am dancing Dancing along in the madness There is no sadness Only the song of the soul cho: And we'll sing this song Why don't you sing along Then we can sing for a long, long time Why don't you sing this song Then we can sing along Then we can sing for a long, long time What do you do for a living Are you forgiving, giving shelter Follow your heart, love will find you Truth will unbind you Seek out a song of the soul Come to your life like a warrior Nothing will bore yer, you can be happy Let in the light, it will heal you And you can feel you Sing out a song of the soul Love of my life I am crying I am not dying, I am dancing Dancing along in the madness There is no sadness Only the song of the soul http://www.youtube.com/watch?v=nVyWFFhmx6k With love, Nancy

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Re: [Dialogue] Song of the Soul
by LAURELCG＠aol.com 13 May '13

13 May '13

The words of the first verse are from the hymn, "Open my Eyes, That I May See", the first and last phrase of the first verse, by Clara H. Scott, 1841 - 1897, according to The Methodist Hymnal. We probably did sing this hymn in the Order. Jann In a message dated 5/12/2013 2:15:49 P.M. Pacific Daylight Time, synergi(a)yahoo.com writes: It's a Chris Williamson song on her album, 'The Changer and the Changed', a classic in the women's music tradition from the 70's. Released on Olivia Records (which was THE Lesbian independent music distributor), it sold a half million copies. Don't know whether Chris is the author or whether it's "traditional". As far as I can remember, it's not an Order song. Marshall ____________________________________ From: ALICE M BAUMBACH <abaumbach(a)new.rr.com> To: Colleague Dialogue <dialogue(a)lists.wedgeblade.net> Sent: Sun, May 12, 2013 8:10:31 AM Subject: Re: [Dialogue] music for Janice Thank you Nancy. I love this song too. Don't remember it from Order singing. Appreciate the words. Saved me some transcription time! Nancy Lanphear <nancy(a)songaia.com> wrote: Dear Janice, I thought we sang this in the Order? My experience of community singing gets mixed up between the Order and Songaia, but I thought Fred, Stan Carol and I brought it to Songaia. Here are the words. I am adding the first part that you hear with the link from yesterday, it was not included when I found the verses and chorus on line this morning. Open my eyes that I may see, Glimpses of truth thou hast for me. Open my eyes, illumine me, Spirit divine. Love of my life I am crying I am not dying, I am dancing Dancing along in the madness There is no sadness Only the song of the soul cho: And we'll sing this song Why don't you sing along Then we can sing for a long, long time Why don't you sing this song Then we can sing along Then we can sing for a long, long time What do you do for a living Are you forgiving, giving shelter Follow your heart, love will find you Truth will unbind you Seek out a song of the soul Come to your life like a warrior Nothing will bore yer, you can be happy Let in the light, it will heal you And you can feel you Sing out a song of the soul Love of my life I am crying I am not dying, I am dancing Dancing along in the madness There is no sadness Only the song of the soul http://www.youtube.com/watch?v=nVyWFFhmx6k With love, Nancy _______________________________________________ Dialogue mailing list Dialogue(a)lists.wedgeblade.net http://lists.wedgeblade.net/listinfo.cgi/dialogue-wedgeblade.net

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Re: [Dialogue] music for Janice
by ALICE M BAUMBACH 13 May '13

13 May '13

Thank you Nancy. I love this song too. Don't remember it from Order singing. Appreciate the words. Saved me some transcription time! Nancy Lanphear <nancy(a)songaia.com> wrote: >Dear Janice, > >I thought we sang this in the Order? My experience of community singing >gets mixed up between the Order and Songaia, but I thought Fred, Stan Carol >and I brought it to Songaia. Here are the words. I am adding the first >part that you hear with the link from yesterday, it was not included when I >found the verses and chorus on line this morning. > >Open my eyes that I may see, >Glimpses of truth thou hast for me. >Open my eyes, illumine me, >Spirit divine. > >Love of my life I am crying >I am not dying, I am dancing >Dancing along in the madness >There is no sadness >Only the song of the soul > >cho: And we'll sing this song > Why don't you sing along > Then we can sing for a long, long time > Why don't you sing this song > Then we can sing along > Then we can sing for a long, long time > >What do you do for a living >Are you forgiving, giving shelter >Follow your heart, love will find you >Truth will unbind you >Seek out a song of the soul > >Come to your life like a warrior >Nothing will bore yer, you can be happy >Let in the light, it will heal you >And you can feel you >Sing out a song of the soul > >Love of my life I am crying >I am not dying, I am dancing >Dancing along in the madness >There is no sadness >Only the song of the soul > > http://www.youtube.com/watch?v=nVyWFFhmx6k > > >With love, > >Nancy > >_______________________________________________ >Dialogue mailing list >Dialogue(a)lists.wedgeblade.net >http://lists.wedgeblade.net/listinfo.cgi/dialogue-wedgeblade.net

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What's happening with Janice
by Janice Ulangca 12 May '13

12 May '13

>From Janice Ulangca Dear ICA friends, Since January I've experienced increasing tiredness that's become extreme. At first I chalked this up to local projects that were rewarding - and challenged everything I had to give. "Or maybe it's just old age catching up with me!" But something else was going on. Thursday I saw an oncologist, who went over results of tests with me. Almost a week of tests came in April, after a mammogram followed by a breast biopsy March 28 indicated large B-cell lymphoma cancer. The bone marrow biopsy, PET and CT scans did not indicate widespread cancer, which is a relief. The oncologist says that this is stage 2 - more widespread than stage 1, but not as much as stages 3 or 4. Now I'm due to start chemotherapy Wed. May 22. Each 21 days I'll spend most of the day at Lourdes hospital in Binghamton in the oncology center, receiving chemo and antibodies (don't know what they are yet). June 12, July 3, and July 24 will finish the chemo. Two more sessions with antibodies only on August 14 and September 4. A good friend went with me Thursday, and we were laughing about this typical fall question: "And how did you spend your summer vacation?!" People do respond to chemo differently, veterans tell me (and so did the oncologist). Weakness is common - sometimes does not appear until after a few treatments. What - more than I'm already experiencing?! Good grief! (as Charlie Brown would say). Thoughtful friends have already gone with me to some of the tests and the oncology visit. Their support is wonderful. So gratitude for blessings - especially through people and Spirit - really lift me with caring. And I have to say - such a beautiful time in this part of the world. Walking through the neighborhood, with lilacs in bloom, trees covered with pink or white blossoms, bright yellow forsythia bushes everywhere, flowers in front of many homes, birds singing their hearts out on behalf of the next generation - seems the world is exploding with beauty that points to the Sacred all around us. Much affection to you, Janice Knowing nothing about the lymph nodes before this diagnosis, here's what I found on line - skip unless interested: Lymphoma is a disease of a part of the immune system, the lymph nodes. Normally, the lymph nodes serve as "sentries" of our bodies defense against disease. When bacteria or viruses enter the body, the cells of the lymph node divide to fight it. However, sometimes the cells in a lymph node begin to multiply without any reason, and make a tumor ... Lymphoma causes a lump or mass, and may also cause the patient to be tired, weak, prone to infections, or have a fever.

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Thanks
by Janice Ulangca 12 May '13

12 May '13

How many memories are brought up by hearing from those who have met me or known me well - some for nearly 50 years. Your thoughts and wishes are full of care, and deeply appreciated. This list serv is such a great way to share our journeys. Janice

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5/09/13, Spong: The Birth of Jesus, Part XIII. Introducing the Lucan Story
by Ellie Stock 09 May '13

09 May '13

Homepage My Profile Essay Archive Message Boards Calendar The Birth of Jesus, Part XIII Introducing the Lucan Story Somewhere six to ten years after the Gospel of Matthew was written, another gospel, the one we call Luke, makes its appearance. Both Matthew and Luke had Mark as a common source although Matthew used it more extensively than Luke. Some scholars also believe that Matthew and Luke had a second common source, a collection of the sayings of Jesus that they call “Q.” This source, however, has never been discovered in any independent way, so that its only existence appears to be in the common usage Matthew and Luke made of it. There are a few scholars who do not accept the existence of “Q” as a separate source. They account for the non-Marcan similarities in Matthew and Luke by suggesting that these similarities exist because Luke not only had access to Mark, but to Matthew as well, which suggests that what people have called “Q” is nothing more than Matthew’s redaction of Mark. I will not solve this debate, but just want to identify the issues and state that the conviction that there once existed a now lost document called “Q” is the overwhelming consensus of most American biblical scholars. For our purposes, we only need to note that there is substantial agreement in content beyond having Mark in common between Matthew and Luke. This also means that where Matthew and Luke diverge sharply, we need to enquire as to why. At least one of the sources of the primary differences between Matthew and Luke can be found in understanding the audiences for which each gospel was created. Matthew’s audience constituted a much more traditional Jewish community that saw Jesus as the fulfillment of Jewish hopes and dreams. Luke’s audience was more a community of dispersed Jews, who had adapted significantly to the predominantly Gentile world in which they found themselves living and who saw Jesus in much more universal terms as the one who transcended all human barriers and brought human life into a deeper sense of “Oneness.” When we survey the books of the New Testament we discover that Matthew and Luke alone provide us with stories about the birth of Jesus. Then we discover that these two birth narratives differ significantly from each other reaching the level of overt contradictions. Matthew introduces the birth narrative with a genealogy of Jesus that roots him deeply in Jewish life and history. Luke introduces his narrative of Jesus’ birth with a story set in a Jewish context, but then moves quickly forward to its more universal meaning. For example, Luke also has a genealogy, but he uses it not as a preamble to the birth of Jesus, but as a way to open Jesus’ adult ministry. Unlike Matthew’s genealogy that begins with Abraham, the father of the Jews, Luke’s genealogy goes back to Adam, the father of the entire human race. Luke’s genealogy is a number of generations longer than Matthew’s. He also avoids the royal line of kings of Judah, going not from David to Solomon to Rehoboam as Matthew does, but from David to Nathan to Mattatha. The two genealogies also differ as to who was Joseph’s father. Matthew says it was Jacob; Luke says it was Heli. Those who try to force the Bible into literal harmony cannot get past these dual genealogies. Luke also gives us a story of the birth of John the Baptist that is found nowhere else in the New Testament. The purpose of this particular nativity narrative is to indicate the subservience of John the Baptist to Jesus, which Luke does at every point. John’s birth was spectacular in that he was born to postmenopausal parents, a repeat of the Abraham and Sarah story. Jesus’ birth, however, was even more spectacular in that he was the son of a virgin with the Holy Spirit acting as his father. When John the Baptist was born, the neighbors all gathered to celebrate his birth, but that celebration pales beside the fact that when Jesus was born, angels broke through the darkness of the night sky to celebrate and to announce the birth of Jesus. Indeed, Luke goes so far as to say that while John and Jesus were both in the wombs of their respective mothers, Elizabeth and Mary, the fetus of John actually leapt to salute the fetus of Jesus, to demonstrate that, even prior to the birth of either, John’s secondary role to Jesus’ primacy had been established. This reveals the high probability that in the community for which Luke wrote, there was considerable tension between the movement that grew up around John the Baptist and the movement that grew up around Jesus. Luke was weighing in on that debate in order to claim the priority for Jesus. As we noted earlier in this series, in Matthew Joseph tends to be the focus of the story. In Matthew the annunciation is made to Joseph in a dream by an unnamed angel, while in Luke the annunciation is made to Mary by a specific angel named Gabriel and not in a dream, but in real time. In Matthew the initiative is consistently in the character of Joseph, while in Luke Mary is the focus. Luke’s story includes a number of songs that are sung by the principals in the drama, thus turning what might have originally been a nativity play into a kind of “operetta.” Zechariah, at the birth of his son John, is made to sing the words that have come to be called the “Benedictus.” Mary sings the words that we now call the “Magnificat” on her visit to Elizabeth, her kinswoman, who lives, we are told, in the hill country of Judea. The angels sing the words we now call the “Gloria in Excelsis” to the hillside shepherds. Finally, an old priest named Simeon sings the words that we know as the “Nunc Dimittis” when he sees the baby Jesus for the first time and recognizes him as the fulfillment of the promise for which his entire life had yearned. While Matthew has Jesus fleeing from the wrath of Herod into the land of Egypt, Luke has him being circumcised on the eighth day after his birth, being presented in the Temple forty days later and then leisurely making his way with his family back to his Nazareth home in Galilee. While Luke certainly asserts a virgin status for the mother of Jesus, he never tries to ground that reality in the scriptures of the Jewish people and once the story of Jesus’ birth is told, Luke constantly refers to Joseph as the father of Jesus. Luke’s birth story is by every measure the more popular and the best known of the two. It is Luke’s story line, not Matthew’s, which is followed in our traditional Christmas pageants. These pageants normally begin with the appearance of the Angel Gabriel to a virgin in Nazareth causing her to go to visit Elizabeth, her “kinswoman,” in Judea. These pageants then proceed with the journey of Joseph and Mary to Bethlehem to be enrolled. On this journey, Mary is described as being “great with child.” When they arrive they discover there is no room at the inn, so she probably had the baby in the open country and placed him in a conveniently located feeding trough. No stable is ever mentioned in Luke’s text, but human imagination has created that stable and populated it with cows and sheep. No animals are found in Luke’s narrative, however, not even one who says: “Do you see what I see?” There is no star and there are no wise men in Luke. Luke apparently did not care for “magi.” In the book of Acts, which is authored by the same person who wrote the gospel that we call Luke, he reveals that he has little use for either kings or magi. So Matthew’s three kings or magi are replaced in Luke by humble shepherds. Matthew’s star is replaced by a heavenly host of angels. The symbols Luke employs are not gold for a king, incense for a deity or myrrh to mark Jesus’ path toward death, but rather “swaddling cloths” and a “manger.” Luke appears to have taken both of these symbols from the Hebrew Scriptures. In the apocryphal book known as the Wisdom of Solomon, Israel’s most opulent king was made to say: “When I was born, I was carefully swaddled for that is the only way a king can come to his people.” The manger or feeding trough seems to have been lifted from the first chapter of Isaiah, where the people of Israel are criticized for not knowing that they eat from God’s feeding trough. They do not recognize that God is the source of everything that sustains them. Luke will thus introduce the story of Jesus by saying that from the moment of his birth this messianic figure will recognize his relationship with and his dependence on the God of Israel. He will be placed in the feeding trough and will relate to God as a symbol of faithfulness, unlike the historic witness of the Jewish nation. Through this Jesus, not only the Jews, but the people of the entire world, will learn of God’s infinite love for all that God has made. There is one other echo from the Hebrew Scriptures found in Luke’s story of Jesus’ birth and that is found in the figure of Samuel. In the story of Samuel, his mother Hannah is unable to conceive a child and she is found weeping in the sanctuary of God by the high priest, a man named Eli. Eli tells her that her prayers have been answered and that she will bear a son. Samuel’s birth is thus also surrounded by supernatural events. Hannah then in gratitude pledges her son Samuel to the service of God. When Samuel is born, Hannah sings a song that is very similar to the Magnificat sung by Mary; indeed most scholars think the Magnificat is based on Hannah’s song. When Samuel is of age, Hannah takes him to the worship center of his nation and dedicates him to the service of God under the tutelage of Eli, the high priest. That story finds an echo in Luke when Mary and Joseph take the twelve-year old Jesus to the Temple for Passover, probably in a kind of Bar Mitzvah ceremony. Finally, to return to the genealogy of Luke in which Jesus’ relationship to God is publicly announced, we now note once again that Luke says the father of Joseph was one named Heli. “Heli” is the Greek spelling of the Hebrew “Eli,” the name of the elderly high priest under whom Samuel served. Perhaps Luke was signaling in this name that he was drawing on the story of Samuel to tell his story of Jesus. Luke did that with other names, as we shall note when this series continues. ~John Shelby Spong Read the essay online here. Question & Answer Frederick Somerville, from Sweden writes: Question: I wish to comment on the situation in Europe (being a resident of Sweden) described in your recent column. In Russia there is a re-emergence of religious power walking hand in hand with the political power. Heresy laws are being introduced. This is a state where religion was considered "for the masses" not too long ago. Anti-Semitism is on the rise in Hungary (have they forgotten WWII?) In Poland the Catholic Church is gaining political power. So you could say that with increasing uncertainty the religions are regaining their position as "reducers of angst" (angest in Swedish). This is not a positive thing to those of us who see the gospels as literary documents. I am personally lending our local pastors copies of your books and this is triggering some healthy debate. My goal is to have them carry the theological debate to the pew sitters in our area. With an average of perhaps ten persons in church on a Sunday, they have to do something. I have noticed that I can have a very deep theological discussion with a pastor and they openly admit that they too have problems in believing in the literal scriptures. However, the moment they stand before the congregation, they are back in Sunday School theology mode. It is as if they are programmed to state the standard point of view. For me this creates a huge credibility gap. I fully believe that if they dared to take their own doubts to the altar and be honest about them, pew sitters would feel much more at home. Answer: Dear Frederick, I am aware of some of the things about which you write but I am not convinced that they represent new trends so much as an attempt to reclaim the past, which some people almost inevitably do, especially in times of rapid change or a shift in consciousness. I see no evidence that Russia is about to become an Orthodox religion state. I do see Eastern Orthodoxy evolving, if ever so slowly, into a new and relevant self-understanding. My experience in Hungary is that major shame embraces the anti-Semitism of the past. I see no evidence that the Catholic Church is regaining political power in Poland. The Catholic Church was the ally of Lech Walesa, but the people strongly resisted any attempt on the part of that Church to regain political dominance. Europe is moving in an increasingly secular direction. A Christianity that can engage secularism rather than trying to convert secularism to yesterday’s religious forms is the direction I think Europe will go. I am glad you are engaged with the pastors in your community on a new way to look at Christianity. I am not surprised that when they return to their small and, I presume elderly, congregations, they revert to the patterns of the past. Until questioning people darken the Church’s doors, there are few churchgoers who are capable of hearing a new message. For Christianity to be revived in Europe, I think we must take it out of the churches; wrest it from domination by the various hierarchies and present it in a new form to those who have departed from the churches. Of all the nations I’ve visited, I think Sweden has the best chance to do this because of great leaders in the past and the present. I think of such heroic bishops in the past as K. G. Hammar, Claes-Bertal Ytterburg, and modern leaders like Hans Ulvrebrand and Marianne Blom. ~John Shelby Spong Announcements Bishop Spong's new book, The Fourth Gospel: Tales of a Jewish Mystic, is available for Pre-Order NOW! John Shelby Spong, bestselling author and popular proponent of a modern, scholarly and authentic Christianity, argues that this last gospel to be written was misinterpreted by the framers of the fourth-century creeds to be a literal account of the life of Jesus when in fact it is a literary, interpretive retelling of the events in Jesus' life through the medium of fictional characters, from Nicodemus and Lazarus to the "Beloved Disciple." The Fourth Gospel was designed first to place Jesus into the context of the Jewish scriptures, then to place him into the worship patterns of the synagogue and finally to allow him to be viewed through the lens of a popular form of first-century Jewish mysticism. The result of this intriguing study is not only to recapture the original message of this gospel, but also to provide us today with a radical new dimension to the claim that in the humanity of Jesus the reality of God has been met and engaged. Pre-Order Here! Any questions or concerns, please contact us at support(a)johnshelbyspong.com or 503-236-3545. Copyright © 2013 ProgressiveChristianity.org, All rights reserved. You are receiving this email because you have a membership at our website. Our mailing address is: ProgressiveChristianity.org 3530 SE Hawthorne Blvd. Unit 1 Portland, OR 97214 Add us to your address book

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Steve'a all purpose guide to finding a livable space in NYC
by steve har 09 May '13

09 May '13

Plan A The Pro Leagues They saw you coming long before you got there - the commercial apartment search firms. If you use them, you need to be ready to cut a deal on the spot, or not. Cash, Good credit, Good References or no deal. Expect to pay a finder's fee equal to 1 months rent [or more] You can find a great apartment this way with a great bank account. Plan B The Bookstore Neighborhood Find a neighborhood you like preferably NOT in Manhattan. Google search on independent bookstores and find the nearest MTA subway stop The distance between the subway stop and the bookstore should be about 4-5 blocks Take the subway to the stop and walk around then go to the bookstore. Look around 1/2 way between in bodegas and laundry shops for bulletin boards Then visit the book store. Example: F Train, Smith Street Stop, Court Books, Cobble Hill, Brooklyn, Zak or Henry Zook Ask for the owner. Tell them you are looking for a studio apartment what's the going rate around here? Know any good ones available. Go see it. It is probably a small studio. If you like the apartment, like the owner, like the neighborhood, go for it. Don't forget to buy a book at the bookstore. If you visit Henry or Zak say hello from a guy in Costa Rica

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Friend of friend needs a place in NYC
by LAURELCG＠aol.com 08 May '13

08 May '13

This is from a friend on the D.Min., University of Creation Spirituality, list. If anyone has a helpful suggestion. e-mail me at _laurelcg(a)aol.com_ (mailto:laurelcg@aol.com) and I'll pass it on. Thanks. Jann McGuire Greetings All, I have local musician friends whose son is very gifted musically and was accepted at the New School in Greenwich Village. We were chatting yesterday about their struggle to find a place in NYC area for him to live starting August. Do any of you have suggestions, networks? I sure would appreciate it - and in the meantime express my gratitude for this group and send you all good, Spring wishes, Peggy Short (D.Min., 2006)

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Re: [Dialogue] Climate Concern #2
by LAURELCG＠aol.com 07 May '13

07 May '13

I shared the web-site with my friends on facebook. Jann McGuire In a message dated 5/7/2013 12:33:35 P.M. Pacific Daylight Time, nancytrask(a)rocketmail.com writes: Bless you for saying these important words, and showing us some practical ways we can demonstrate a difference. As an Iowan, I will get onto Fallon's web-site & I imagine some ways that public libraries can get involved across the nation (giving them access to email, etc.) Nancy

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