From dialogue@lists.wedgeblade.net Thu Jul 20 14:02:31 2017 From: Ellie Stock via Dialogue To: dialogue@lists.wedgeblade.net Subject: [Dialogue] 7/20/17: Forrester/Spong: What does it mean to speak of =?utf-8?q?God=E2=80=99s?= reign?; Spong revisited Date: Thu, 20 Jul 2017 17:02:28 -0400 Message-ID: <15d61cf1882-562f-19378@webprd-m80.mail.aol.com> In-Reply-To: <15d61cd98fb-562f-19364@webprd-m80.mail.aol.com> MIME-Version: 1.0 Content-Type: multipart/mixed; boundary="===============6049291951078988063==" --===============6049291951078988063== Content-Type: text/plain; charset="utf-8" Content-Transfer-Encoding: quoted-printable
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What does it mean to= speak of God=E2=80=99s reign?

By Kev= in G. Thew Forrester, Ph.D.

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One of the most characteristic features of Rabbi Jesus=E2=80=99 tea= ching is his experience of the reign of God as present here and now. This man= ifestation of God=E2=80=99s reign is not a reality to be feared, but as we he= ar in the synoptic gospels, is to be received as =E2=80=9Cgood news.=E2=80=9D= But why? What are some of the qualities of the reign of God that tell of its= goodness in our lives? And what does it even mean to speak of =E2=80=9CGod= =E2=80=99s reign=E2=80=9D in the 21st century within a culture in which kingd= oms and monarchs do not exist, and resonate within our imagination and lives = as antiquated and oppressive?

Let=E2=80=99s begin by exploring a few of the essential qualities we can a= ssociate with the reign of God. These qualities might then enable us to brief= ly reconsider what we mean when we invoke these biblical words. I am going to= draw from several early childhood experiences with my own father, because th= ey are experiences, I now know, that introduced me to qualities of God. There= is not necessarily anything gender-specific about these experiences; what is= key is that a nurturing adult in my young life invited me to realize within = my quotidian existence the presence of Being itself in all of its goodness.

When I was about 4 years old, I awoke early one summer weekend morning and= strolled quietly to my parents=E2=80=99 bedroom. My mother was already downs= tairs with her coffee, but with the door slightly ajar, I could see my dad ly= ing peacefully upon the bed, the covers pulled down to his waist to receive t= he cooling morning breeze through the open window. I tiptoed in, climbed up b= eside him =E2=80=93 not knowing if he were sleeping =E2=80=93 and laid my won= dering boy head upon the nest of curly hair on his belly. As I ran my little = hands through his hair my head floated upon the undulating movement of his be= lly, his breath gently coming and going. The sun ever so slowly continued its= morning climb, its warmth, like that of my dad=E2=80=99s body, melted any di= stance there may have been between his heart and mine. A golden sense of Onen= ess arose, lying pleasurably upon the bed, our single being unencumbered by a= ny edges, expanding endlessly like the azure sky of dawn.

This is one of my earliest experiences of realizing union of heart and sou= l in all its golden wonder. My father was this tender, strong, inviting gate = into the endless expanse of the beauty of creation. I was tasting the gift of= being one with the ground of Being in and through the specific being of this= young man, my father. There is a basic and undeniable goodness in the meltin= g of hearts that invites us on the lifelong path of letting go and experience= the golden quality of merging with Being at the center of our own being. Her= e is the taproot of Jesus=E2=80=99 realization that he and his Beloved are on= e.

About a year later, I was with my dad at a football game on a Friday eveni= ng in southeastern Michigan. Standing beside him, we were engulfed in an arbo= real sea of humanity. As I looked around, I felt as if I were deep inside a f= orest of giant trees swaying vigorously from a strong wind. I sensed myself a= s tiny, week, disoriented and vulnerable. I had no idea where to turn. The ne= xt moment I was being scooped up and planted firmly upon my dad=E2=80=99s bro= ad shoulders, like a small chickadee suddenly finding a secure perch on a ste= ady oak in a storm. Now, with my skinny little legs within the firm grasp of = my dad=E2=80=99s hands I surveyed the scene. My heart relaxed and my eyes exc= itedly widened; I had embarked on an adventure. I wasn=E2=80=99t simply toler= ating the crowd, I was enjoying, even relishing, the excitement. The vital st= rength of my father=E2=80=99s heart was coursing through my body. The strengt= h of his soul was now mine. I knew that =E2=80=9CI can do this.=E2=80=9D We s= trode together, as if he were one of Tolkien=E2=80=99s Ents bearing a hobbit,= with the swaying trees of humanity seeming to part as needed as we wandered = about.

Strength =E2=80=93 knowing that we can do what needs to be done =E2=80=93 = is an essential quality of being a human being. Without it we withdraw and co= wer and feel we are without capacity to engage whatever is before us. Strengt= h is an essential quality of the reign of God, and it is critical that we hav= e caregivers in our lives who introduce us to our capacity to do what needs t= o be done. Over again, Rabbi Jesus=E2=80=99 encounters with people results in= the astonishing realization of the strength of their being. Jesus mixes spit= tle and mud, applies it to the man=E2=80=99s blind eyes, and he discovers the= strength to see clearly.

One final vignette. The summer after I turned seven, my parents gifted my = older sister, brother and I with an unescorted train trip from Michigan to Il= linois. Illinois may well have been China for me; it was a far away land that= we would reach by rail after many hours. Such pride: we had been deemed capa= ble of making an exotic trip without our parents aboard. The evening before o= ur departure, neighbors joined us for a celebratory spaghetti dinner. As the = eating and partying progressed I found myself feeling worse and worse; I quie= tly stole away into a corner alone in what quiet could be found. It didn=E2= =80=99t take long before my mother discovered me curled up. My temperature ha= d soared and my tummy had become exquisitely tender to the touch. Dad scooped= me up and drove me to the emergency room. There I sat upon the vinyl clad ex= amination table, covered by that crunchy white paper in place to ward off ger= ms. The room was cold and sterile. The doctor probed and prodded and muttered= to himself until finally he said to me, =E2=80=9Cson, you aren=E2=80=99t goi= ng anywhere. Your appendix is infected and about to burst. You need to have s= urgery right away.=E2=80=9D I sat stunned and crushed, with tears rolling dow= n my ashen cheeks. The adventure had vanished as if it had been a midnight dr= eam. My dad came and stood in front of me as I sat on the table. He held the = gaze of my eyes gently but firmly and said, =E2=80=9CI think you should be th= e one to call and tell your mom.=E2=80=9D Without question, my heart knew tha= t he was right. But even more, I knew, even though I was in tears and heartbr= oken, that I could do it. There was a powerful peace in my dad=E2=80=99s gaze= and it held me and touched me and assured me of my own power to be with what= was happening. Nothing was being denied =E2=80=93 not the pain, not the sorr= ow, not the lost dream. It was all there and I hated much of it; but it was t= here held within the power of my little being to endure.

Essential to the reign of God is the realization of the power to be the tr= uth of who we are within the circumstances of where we are. In this most simp= le and intimate exchange between my dad and I, he was inviting me to discover= the power that is woven into the very substance of my soul. This power was n= ot reactive. This power was the response of Being as my being. It was the sam= e power that enabled Rabbi Jesus to accept the cup before him in the Garden o= f Gethsemane.

Union. Strength. Power. These are essential qualities of the reign of God.= They do not come to us magically out of the blue, but are introduced to us t= hrough the significant people in our lives who don=E2=80=99t miss the chance = when the chances arise. Nature is grace, but we often fail to perceive and re= spond. History is God manifest, but often unrecognized and unseen. On these t= hree occasions, my dad was graciously attuned to the present moment. He had n= o conscious idea of the mystery he was inviting me to discover. But, because = his own heart was soft and open, Love drew his heart and soul to mine in an a= ct of trust in its wisdom to guide us both.

What happens when we don=E2=80=99t have someone to introduce us to these q= ualities of the reign of God in our lives? We can become like ashes, without = substance, and a victim to the forces that blow all about us and through us. = Without a sense of union, strength, and power (and these are just a few of th= e qualities of God=E2=80=99s reign), we can feel unbearably thin and without = the capacity to engage life. Like Peter, when confronted with the unknown we = can seek the shadows or find ourselves sinking below the turbulent waves of l= ife.

In their book, Proverbs of Ashes, Brock and Parker describe such = ashes in the lives of women who experience themselves with no strength or pow= er to act in order to relieve themselves from violently oppressive relationsh= ips. To add insult to injury, they find in such language as =E2=80=9Cthe reig= n of God,=E2=80=9D religious justification to remain powerless and seemingly = disunited from God. They believe they need to suffer the blows and indignitie= s of abuse, because that is what they think Jesus did =E2=80=93 the reign of = God demands acquiescence. If we suffer like Jesus, perhaps we will then be gr= aced with the chance to rest our heads in peace and know the union we long fo= r.

Here is where we need to return to the matter of what we mean by the reign= of God, which is simply a poetic way of speaking about Divine Presence. Rabb= i Jesus is a wisdom teacher who invites us to discover that within o= ur daily interactions we can come to experience and know directly the living = and abiding Presence of the Beloved; not apart from nature and history; not a= bove nature and history; but as the very warp and woof of nature and history.= There is a depth to reality we tend to overlook in our habitual ways of skat= ing along on the surface. This depth is the Divine heart of this lif= e. This Presence, Jesus teaches, can come to reign in our lives as our way of= living, which means we can come to know Being as our being, as the true natu= re of our own human nature; as the sure and strong beat of our own powerful h= eart.

We each need living, breathing, human beings to introduce us to the essent= ial goodness of life. Jesus is such a human being in the lives of the discipl= es. There is nothing magical about his interactions, nor those of my father. = But when those relationships don=E2=80=99t exist, tragedy arises in history a= s human ashes. Divine Presence, the reign of God, has many essential qualitie= s that enable us to experience the goodness of our own human fullness. Three = of these are union, strength, and power.

~ Kevin G. Thew Forrester, Ph.D. Read the essay online here.

About the Author

Kevin G. Thew Forrester is an Episcopal priest, a student of the Diamond A= pproach for over a decade, as well as a certified teacher of the Enneagram in= the Narrative Tradition. He is the founder of the Healing Arts Center of St. Paul=E2=80=99s Church in Marquette, Michigan, and the = author of five books, including =E2=80=9CI Have Called You Friends=E2=80=9C, = =E2=80=9CHolding Beauty in My Soul=E2=80=99s Arms=E2=80=9C, and =E2=80=9CMy H= eart is a Raging Volcano of Love for You=E2=80=9D and =E2=80=9CBeyond my Wants, Beyond my Fears: The Soul=E2=80=99s Journey into the Heart= land=E2=80=9C.
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Question & Answer

NJ via FaceBook, writes:

Question:

How is it that liberal-minded people who claim that they are open to allow= ing people to believe what they want and live the way that they want attack p= eople like me who stand on the Bible? That's real tolerant now isn't it?

Answer: By Rev. David M. Felten

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Dear NJ, First off, allowing people to believe what they want is just one characterist= ic of =E2=80=9Cliberal-minded people.=E2=80=9D But to characterize liberalism= as some willy-nilly-believe-what-you-want perspective is a false claim. True= , liberals are OK with people believing what they want =E2=80=93 but only ins= ofar as those beliefs respect the basic dignity of other people and doesn't d= o others harm. That's a big difference. I've also heard it said that liberals= tolerate anything but intolerance. I think that's about right.

And let's be clear, you're probably not being "attacked" for being a perso= n who "stands on the Bible," but for being a person who's "stand" on the Bibl= e is not in keeping with other peoples' "stand" on the Bible.

Let me remind you that people "stood on the Bible" to defend slavery, they= "stood on the Bible" to keep women from having the vote, they "stood on the = Bible" to defend segregation. Without "liberals" who opposed those racist, mi= sogynist, and un-American practices, our world would be a very different plac= e indeed (and not for the better). Many of those appalling liberals, by the w= ay, were faithful Christians who appealed to the Bible to further the causes = of freedom and basic human rights. I=E2=80=99m going to assume that, in these= areas, you agree with them and their =E2=80=9Cliberal=E2=80=9D interpretatio= n of the Bible.

Among today=E2=80=99s front line issues of defense on behalf of basic huma= n dignity and human rights are LGBTQ rights and reproductive choice. Bizarre = Biblical attitudes toward women and sexuality notwithstanding, neither of the= se (as we currently understand them) are topics in the Bible (uh-oh, no place= to =E2=80=9Cstand=E2=80=9D!). Similarly, although there=E2=80=99s no mention= of cultural practices like female genital mutilation and sex-trafficking in = the Bible, many conservatives =E2=80=9Cstand=E2=80=9D with liberals in opposi= tion to these sex-related challenges =E2=80=93 and do so on the grounds of th= at eminently liberal notion of human rights.

Then, if you manage to filter out all the propaganda, cultural prejudices,= and superstitions from the Bible, there are plenty of examples of where scri= pture is clearly aligned with what you would call today=E2=80=99s =E2=80=9Cli= beral agenda.=E2=80=9D Opposing racial injustice and the U.S.=E2=80=99s unjus= t immigration policies are just two examples where liberals have all kinds of= Biblical precedent on which to =E2=80=9Cstand.=E2=80=9D

So, don't mistake the liberal tendency towards tolerance (which allows you= =E2=80=93 in broad strokes =E2=80=93 to believe what you want and do what yo= u please) to remain silent when what you believe and advocate fails to respec= t the rights or freedom of others. You can claim that your =E2=80=9Cstand=E2= =80=9D is the definitive interpretation of what the Bible says, but so did th= e slave-owning, sexist, and racist Christians of the past =E2=80=93 and so do= the discriminatory, misogynistic dogmatists of today.

~ Rev. David M. Felten

Read and share online here

About the Author

David Felten is a full-time pastor at The Fountains, = a United Methodist Church in Fountain Hills, Arizona. David and fellow United= Methodist Pastor, Jeff Procter-Murphy, are the creators of the DVD-based dis= cussion series for Progressive Christians, =E2=80=9CLiving t= he Questions=E2=80=9D.

A co-founder of the Arizona Foundation for Contemporary Th= eology and also a founding member of No Longer Silent: C= lergy for Justice, David is an outspoken voice for LGBTQ rights both in t= he church and in the community at large. David is active in the Desert Southwest Conference of the United Methodist Church and tries t= o stay connected to his roots as a musician. You=E2=80=99ll find him playing = saxophones in a variety of settings, including appearances with the Fountain Hills Saxophone Quartet.

David and his wife Laura, an administrator for a large Arizona public scho= ol district, live in Phoenix with their three often adorable children.

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Bishop John Shelby = Spong Revisited

"The Passion of the Christ" Mel Gibson's Film and Biblical Scholarship =E2=80=93 Part II

3D"Spong"

Mel Gibson claims that in his film, "The Passion of the Christ," he has "f= ollowed faithfully the texts of the Gospels." That is demonstrably not so, as= I sought to show in this column last week. Yet, what interests me about this= even more is that many religious people think that biblical accuracy is the = only criterion by which this film should be judged. If it is true to the Bibl= e, then it seems not to matter whether it increases the virulent cultural pre= judice against Jewish people. Upon viewing the film, no less a person than Jo= hn Paul II, for example, stated approvingly, "It is as it was!" The Pope clea= rly bought the argument that the biblical account itself is accurate. These w= ords reveal a failure to embrace some uncomfortable aspects of contemporary b= iblical scholarship on his part. It is not dissimilar with the other Christia= n leaders. To make that clear, one has only to lift several facts of history = into the public awareness.

First, the most elementary study of the familiar material in the passion s= tory will reveal that it is not the work of eyewitnesses. Jesus' earthly life= came to an end around the year 30. The first account of the events in Jesus'= life from Palm Sunday to Easter was not written until Mark's Gospel came int= o being between 70-75 or, at a minimum, forty years after the events being de= scribed. This means that these narratives were developed and passed on orally= in some context for at least forty years before they were written down for t= he first time. In that world there were no places to go to research events of= the past.

Second, this Passion story in Mark's Gospel was then, during the next ten = to twenty years, incorporated into both Matthew and Luke, each of whom wrote = an expanded version of Mark. Matthew, who copied some ninety percent of Mark = into his gospel, wrote probably between 80 and 85, and Luke, who copied some = fifty percent of Mark into his Gospel, wrote probably between 88-92. Since we= can compare these narratives today, we recognize that both Matthew and Luke = changed the passion details dramatically, adding new things and omitting othe= rs. For example, Matthew develops the story of Judas Iscariot by placing into= the narrative such things as the 30 pieces of silver as the price of his tre= achery, the attempt to return the money, the refusal of the high priests to r= eceive it, Judas hurling it back into the Temple and his suicide by hanging, = none of which were in Mark's original story. Matthew also introduces the stor= y of the Temple guard placed around Jesus' tomb, heightens Mark's messenger o= f the resurrection into being an angel with the power to cause these guards t= o faint and adds an earthquake to his story. Then he contradicts Mark on whet= her the women, who came to the tomb at dawn on the first day of the week, act= ually saw the Risen Christ.

Luke continues the development of Judas' story by finally giving the reaso= n for the betrayal and expanding the dialogue that Judas has with Jesus. Luke= also adds three of the familiar "last words of Jesus" from the cross, while = omitting the cry of dereliction that, according to Mark, were the only words = that Jesus spoke there. Only in Luke do we find the sayings: "Father, forgive= them for they know not what they do," spoken to the soldiers; "Today you wil= l be with me in Paradise," spoken to the penitent thief; and "Father, into th= y hands I commit my spirit," spoken presumably to God. In the Resurrection na= rrative, Luke denies the Galilean tradition as the locus of any resurrection = experience for the disciples, which contradicts a major feature in both Mark = and Matthew. Luke expands Mark's resurrection messenger into not one but two = supernatural angels. The story is certainly not static.

John, writing between 95 and 100, adds the words from the cross committing= Jesus' mother to the care of the beloved disciple, the cry "I thirst," that = was related to a prophetic saying (Ps. 69:21) and the final words of triumph,= "It is finished." He introduces the story of the soldiers breaking the legs = of the thieves to hasten their deaths, but not breaking Jesus' legs, relating= this to a prophetic saying (Ps. 34:20), the account of a soldier hurling the= spear into Jesus' side, which he suggests was foreordained by the writing of= the prophet Zechariah (12: 10) and the story of the soldiers rolling dice fo= r Jesus' clothes. John's resurrection narratives are also radically different= from the other gospels. John focuses on Mary Magdalene, a miraculous entry b= y Jesus into a locked and barred home in Jerusalem, and the conversation with= the doubting Thomas. He then tells a Galilean story of a resurrection appear= ance, together with the account of Peter's restoration, which was set months = after the crucifixion. None of these details are found anywhere else. It is q= uite clear that between the first Gospel of Mark and the last Gospel of John,= the story of Jesus' passion and resurrection has grown considerably. The que= stion that this brief sketch raises is simply this: "If the details grew that= much between 70-100 when the narratives were written, how much did the story= grow between 30 and 70 when there were no written narratives?"

The only things we find in those hidden years are scanty details in Paul's= writings during the mid-fifties (I Cor. 15:1-6). There is no narrative here = about Jesus' betrayal, his arrest or his torture. Paul says only that, "Chris= t died." There is no crowd, no trial, no thieves, penitent or otherwise and n= o words spoken from the cross. Then Paul says just as simply, "He was buried.= " There is no tomb, no garden and no Joseph of Arimathea. Next Paul says stil= l sparingly, "He was raised on the third day." There are no women coming to t= he tomb. Indeed there is no tomb, empty or otherwise. There are also no angel= s, no earthquakes, and no narration of an appearance to anyone. Paul provides= only a list of witnesses to whom, he says, Jesus appeared.

That list is fascinating in several details. Cephas or Peter is first. The= mention next of the number 'twelve' implies that Judas is still among them. = Paul does not seem to know the tradition that one of the twelve was the trait= or. The name James, third on this list, begs the question as to which James i= s intended. Is it James the son of Alphaeus, James the son of Zebedee, or Jam= es the brother of Jesus? The phrase, "the apostles" placed fourth on this lis= t causes us to wonder who they are, since the 'twelve' have already been name= d! Then after mentioning 500 brethren, Paul lists himself as the last one to = whom the raised Jesus appeared. The fact that Paul's experience was certainly= not that of a physically raised body suggests that Paul did not regard the r= esurrection of Jesus as physical at all. Paul thus offers us no clues about t= he historicity of the passion narratives as the gospels describe them. Perhap= s the papal words about Gibson's film, "It is as it was," ought to be rendere= d, "It is as gospel writers 40-70 years after the event suggested it was." Th= at is not a very vigorous claim.

Another thing that causes scholars to question the historicity of the pass= ion narratives, as they appear in the gospels, is the kind and sympathetic wa= y that Pilate is portrayed. He is exonerated from blame. In no way does this = portrait connect with the historical references from secular sources that we = have about this Roman Governor.

Pilate is introduced into the Christian story by Mark (15:1-44) who portra= ys him as "wondering" at Jesus' lack of response when being interrogated, as = trying to free him and being overwhelmed by the crowd's cry for his crucifixi= on, and as protesting Jesus' innocence by asking, "Why, what evil has he done= ?" Finally, Pilate is pictured after the death of Christ as granting Joseph o= f Arimathea permission to bury Jesus properly. Matthew follows Mark's story l= ine closely (Mt. 27:11-65), but adds a scene in which Pilate's wife sends him= word to "have nothing to do with that righteous man, for I have suffered muc= h over him this day in a dream." Then Matthew has Pilate wash his hands, clai= ming to be innocent "of this man's blood."

Luke introduces Pilate earlier by name when Jesus emerges to be baptized b= y John (Lk. 3:1). He also refers to Pilate's atrocity of mingling the blood o= f Galileans in pagan sacrifices (13:1). Luke then quotes Pilate in the crucif= ixion story (Lk. 23:1-53) as saying, "I find no crime in this man." Later, Lu= ke says, Pilate tries to escape involvement with Jesus by sending him to Hero= d since Jesus was a Galilean and thus not part of Pilate's responsibility. Ne= xt, Pilate reiterates his belief in Jesus' innocence and tries to release him= after scourging him, hoping that whipping the prisoner will satisfy his enem= ies. Only then does he acquiesce to the crowd.

In John, Pilate is portrayed as seeking to save Jesus by ordering the Jewi= sh accusers to try Jesus according to their law that did not provide for an e= xecution; then as waxing philosophical by asking, "What is truth?" Finally, J= ohn has Pilate repeat his belief in Jesus' innocence, seek again to release h= im, and even to refer to him as the 'King of the Jews.'

The story line of the gospels read as if Pilate is simply trapped by event= s over which he has no control, benign at worst, benevolent at best. Even Jes= us is quoted in John's Gospel as establishing Pilate's innocence by saying, "= He who delivered me to you has the greater sin (19:11)." This, it must be sta= ted, is a far cry from the portrait of Pilate that we meet in history.

Pilate appears, in the records of antiquity available to us, to have been = a murderer of unspeakable cruelty. A Jerusalem Post writer, after researching= his life, has referred to him as "the Saddam Hussein of his time." His conte= mporary, King Agrippa, in a letter written to the Emperor Caligula, referred = to Pilate's corruption, his murder of untried and presumably innocent people = and his ruthless inhumanity. Philo, a first century Jewish philosopher, calle= d Pilate an "unbending and recklessly hard character, famous for violence ---= -ill treatment of the people --- and continuous executions without even the f= orm of a trial." Roman records indicate that Pilate was recalled in the year = 37 for sadistic actions, among which was his slaughter of 4000 Galileans who = had gathered on their holy mountain, an act that made Pilate a political liab= ility even to the Romans. At the same time, historical records abound in whic= h the Romans routinely crucified self-proclaimed messiahs and kings of the Je= ws: There was Judah in the year 6, Theudas in 44 and Benjamin in 60, just to = name the most famous. None of this negativity, however, appears in the New Te= stament portrait of Pontius Pilate or of the Romans.

So, where is the truth? How trustworthy historically is the biblical accou= nt of the crucifixion of Jesus? Is there some other agenda operating at the p= articular time that the gospels were written that caused their authors to exo= nerate Pilate and to shift the blame for Jesus' death from the Romans to the = Jews? Is it enough for Mel Gibson to claim that he is following faithfully a = biblical text that becomes nothing but his pious rationalization for pumping = enormous amounts of anti-Semitism into the bloodstream of the western world? = Is it not time for Christian leaders including even John Paul II, to acknowle= dge that the way the gospels describe the death of Jesus may well not be the = way it was?

Next week, I will propose a different way to read the Passion story in the= New Testament, by placing it into the context of its own history, some 40 to= 70 years after the crucifixion. Perhaps that exercise will help us to unders= tand why the annual reading of the story of Jesus' final days has continuousl= y created anti-Semitism which Mel Gibson in this film has now raised to an ar= t form that will be seen by millions and for which he apparently feels no sha= me.

~ John Shelby Spong Originally published March 3, 2004
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Re: 7/20/17: Forrester/Spong: What does it mean to speak of =?utf-8?q?God=E2=80=99s?= reign?; Spong revisited Date: Fri, 21 Jul 2017 11:21:56 -0300 Message-ID: In-Reply-To: <15d61cf1882-562f-19378@webprd-m80.mail.aol.com> MIME-Version: 1.0 Content-Type: multipart/mixed; boundary="===============3082598010936100825==" --===============3082598010936100825== Content-Type: text/plain; charset="utf-8" Content-Transfer-Encoding: quoted-printable THE BAREFOOT JESUS Today I am going to talk about the barefoot Jesus. When you talk of the shape= of the Church to come, you are talking much more deeply than just external s= tructures. You are finally talking about the depth understanding of the Peopl= e of God themselves. That means that you and I must not only sever ourselves = from Christian bigotry completely. We also have to understand how that bigotr= y came about. I am convinced that the Church of Jesus Christ in the early Hel= lenic period slipped into abstraction. She has struggled against =C2=AD that = abstractionism for the 2000 years of her history but never really conquered i= t until this moment. That is one of the reasons why I believe the hour at han= d will be seen in years to come as the Church's finest hour, since it was imp= elled into history by forces that cannot finally be located in temporality. The event is that the shocking happening which the church talked about as the= Christ happening turned into an idea about the Christ happening. The tendenc= y of the Church was to substitute a belief in that happening for the happenin= g itself. Now I have already indicated that I believe the Church has struggle= d against that throughout 2000 years. She never won until this hour. And when= I say won, I mean the fact that the Church universal has become to one degre= e or another, aware of this fact. That means the victory is at hand. Going th= rough this awareness for the Church at large still lies ahead before all of u= s. The key to what has happened in our day is that the Church has become slowly = aware that the meaning of Christian faith is rooted in profound empiricism an= d not in ideas about life. I wrote an article one time called "The Christ of = History". If I were going to write again, it would be "The Jesus of History".= I wouldn't really call it that, because modern theology stole that term and = ruined it. I would say that up to now I have thought mostly of the Christ hap= pening. These days I am thinking of the Jesus event. I still like to play, as I did in that paper, with the Jesus=C2=ADChrist and = then the Christ=C2=ADJesus. This time put the emphasis on the Jesus. This has= to do with a deepening awareness of the spirit journey in myself from that h= appening of profound awareness, which is something of a gateway into the Othe= r World that's in the midst of this world. The Jesus=C2=ADevent is maturation= within the Other World, or learning to be at one with the Other World right = in the midst of this world every day, every hour, every hour of your existenc= e. But I mean more than that relative to the reason why I am concerned with t= he Jesus=C2=ADfigure. I believe that herein lies the key to the multi=C2=ADfo= rm yin=C2=ADyang which we sometimes call the third campaign. The third campai= gn lies ahead. I have said many times before that our task here is to find th= e social vehicle for the nurture of those who care, who have become aware in = the Awakenment and engagement campaigns. But in order to build such a functio= nal vehicle one has the overwhelming task of working through his spiritual bo= wels the meaning of having recovered from the abstract doctrinal approach or = understanding of life to the understanding that's rooted and grounded in what= =C2=ADI call radicality or depth empiricism. To put that another way it means= , as we have said together many times, that each and all bodies of those who = care must find a way not simply to stick their fist through but to thrust the= ir being through the glorious, but reductionistic poetry that is ingrained in= them until they are consumed by universal humanness. This is behind the stat= ement that our colleague made that he no longer feels like an Aussie, but lik= e a human being; or the statement I made that I no longer feel like a man, bu= t I feel like a human being. Somebody later said, why didn't I go the rest of= the way. I felt with that audience that I dare not. But with this audience I= can. I no longer feel like a Christian, I feel like a human being. Now, mark= you, I say that I don't feel like an American. But I want you to understand = that I am an American, and I am extremely proud to be an American. I hope tha= t if our Australian colleague were up here he would admit what I know, that h= e is an Australian. I would hope that he would also admit that he is proud to= be an Australian. What I'm talking about is on the other side of that. I wan= t to bear testimony today that I am a Christian. In one sense, I was born a C= hristian and I intend to die a Christian. I am proud to be a Christian, to pa= rticipate in the glorious heritage that ministered to the whole wide world, d= irectly or indirectly. But I don't feel like a Christian; I feel like a human= being. Now to come at this, to get it articulated, we cannot go with the rub= ric of Christ unless we go through the rubric of Jesus. That's why I am inter= ested in the barefoot Jesus. Most of you know that we went to Israel this year in order to study their com= prehensive cooperative. There is no nation in the world that knows more about= that than Israel. We had a fine time. I had never been to Israel. I could ha= ve gone there before, but I have avoided going to Israel like the plague, for= I never felt that I was ready to put my feet in the Holy Land which is the s= ource of many memories which are like realities in my own life. I was relucta= nt to go to the Holy Land now, for I was not prepared to go. But I was there.= Being the Pharisee that I am, I tried to see nothing that was not a part of = the mission of why I was there. I do not recommend this kind of phariseism to= you. For instance, I passed within 10 kilometers of Bethlehem and never veer= ed off the road. But fortunately, powers beyond my moralistic control sent me= to a kibbutz that was at the foot of the Golan Heights. The Golan Heights ar= e on the west side of the Sea of Galilee. And so, of necessity we drove throu= gh the famous Jezreel Valley, or Jezreel Plain. What a wonderful experience. = For there across one way and then the other, the great armies of ancient hist= ory marched. The coastal plain is flat, and down the middle of Israel is a lo= ng rough mountain chain running north and south. But there is a break in that= chain up along the sea of Galilee that cuts through. So the armies of Mesopo= tamia would come down to Egypt and the Egyptian army would cut through that v= alley to get to Mesopotamia. Alexander the Great marched his armies back and = forth through this valley. On the south side of it is a famous Biblical town = and later mighty fortress built called Megiddo, from which the book of Revela= tion got the fantastic symbolism of Armageddon. On the far side of the valley= , high in the mountains and hard to reach, rests what in ancient days was the= little village of Nazareth where the barefoot Jesus grew up. Now the reason = that Nazareth was up high in the hills was the same reason that Termine is up= high in the hills. For that valley, until close to the last half of this cen= tury, was malaria-infested, and the only way anybody had any hope of living i= n that area was to get up high. Also, in a secondary sense, it was good prote= ction from those armies that moved back and forth through Israel's plain. The= plain to the south is very frequently filled with fog and mist, and billowin= g clouds cover over what is supposed to be the Mount of Transfiguration. It h= as the strangest mountain shape of any I know in the world save Fujiyama. It = looks just like a huge, man=C2=ADmade, evenly smooth, coal mining slag heap. = And oftimes I would judge that you see just the bare top of that mountain sti= cking out from the clouds. Never was I anyplace in the world where I felt the= kind of weirdness that I felt there. This even includes the moors of Scotlan= d which would run a close second for me. I went up to Nazareth on the way over to Galilee and stopped on top of the hi= ll. I began to reflect, and it seemed to me like the heavens opened and there= was a voice. And the term that was in my mind from then on was "barefoot Jes= us". I began to understand how, in the midst of this kind of terrain and envi= ronment, something like a twelve year old Jesus came to be. I believe that th= at story of his sitting with the scribes and priests and confounding them was= based on some kind of truth. That means that before he was twelve years old,= something radical happened to a barefoot boy. And he remained that barefoot = boy for twenty years before he did anything about what happened to him when p= erhaps he was ten years old. Twenty years is a long time to get into being so= me overwhelming profound awareness. I began to look back through my own being= and I began to look back through your own being. For not only are your creat= ive insights at my disposal, everybody's creative insights in this group are = at anyone's disposal who wishes to appropriate them. Not only are your mighty= deeds for you to rehearse this morning; they are for me to participate in if= I dare to. And they are there for everybody in the world to participate in. = But even more than that, I participate in the tremendous awareness of the pro= fundity of life which you possess. And as I stood there and thought and we talked together, two things came to t= he forefront of my mind. One thing that happened to that barefoot boy was tha= t he became aware there on the edge of the Jezreel valley, of the awesome mys= tery of life. The clouds became the external manifestation of the awe that he= experienced as he became aware of what for him, became the absolute finality= of reality. And the clouds enabled him to grasp the fact that this awe was n= ot something that came forth out of his subjectivity, but the awe itself had = great, compelling objectivity. I know not how it happened. But then this ten= =C2=ADyear=C2=ADold boy became aware of the fact that this mystery, which was= final reality, was his father. Now I do not mean he was drawing some kind of= a silly analogy that most of your Sunday School teachers talked about and to= o many of us grew up with. I mean, he became aware that he was the offspring = of final being, of this strange mystery that seemed closer to him than any te= mporal reality that he was able to experience. I am trying to say that this young boy literally came to believe that Joseph = was not in his father, but that which sired him was the Mystery itself. As a = matter of fact, Jesus talked very little about "our Father" but very frequent= ly about "my Father". Then something else happened to him. I am not so clear how this happened. But= I think that in those twenty years he found that you know the mystery in the= eyes of another person. That seems to me by far the most important thing abo= ut him. You don't intend that; it just happens. And you discover that you can= look through eyes, and when you look through eyes you become aware of myster= y. And out of this came the awareness that it was not only my Father, but it = was your Father. And perhaps, (and this depends on thinking later in his mini= stry) this became most clear to him as he beheld the hunk of humanity's eyes = in human suffering. I think he became particularly concerned with the eyes th= at have no eyes, the blind. Until he had the immediate experience, not some a= nological abstraction, that this which sired me, sired you, not only you, but= all, and not only all, but everything. Remember the story that happened late= r when somebody came to him and said, "your mother and brothers and sisters a= re outside" and he looked at the crowd and said "What do you mean? These are = my brothers and these are my sisters!?" I want to repeat that this wasn't dra= wing a conclusion from some abstraction called the fatherhood of God and the = brotherhood of man. For twenty years he lived simply in relationship to these= inseparable awarenesses. That is the barefoot Jesus.=20 Now the next picture I have is Jesus walking out of the desert and bumping in= to a man named John Baptist. They became friends. Maybe John was the closest = thing to a friend Jesus ever had. And he was baptized by John. There really w= asn't anything before that apart from the reflection the Church did later upo= n the story that had happened. John had a movement going, and Jesus submitted himself to that movement. Then= it is in the movie ("The Gospel According to St. Matthew") that you see the = picture that none of you can forget of Jesus starting his stride. He walked d= own the road flinging over his shoulder, "The Other World is at hand, turn yo= urselves around and believe this." And he never stopped. He didn't pause to s= ee whether anyone was impacted, and by no means whether there was some kind o= f follow=C2=ADup to it. He flung it over his shoulder and moved on for the re= st of his life, three very short years. Or were they very long years? And, as= another aspect of the drama, as he strode along he would fling over his shou= lder, "Come on, follow me." He never stopped. He could care less; if he cared= he was no longer about his Father's business. Now the interesting thing is t= hat he looked back and saw two or three, five or six. I don't know how many b= e asked, maybe a couple of hundred. All the details are not there. Did he exp= ect to get 100 out of a 1000, and then to lose all but 10 out of the 100, and= then to discover that only one out of the ten had guts enough to stand? I do= n't know how that happened. When he saw the little group behind him he began an exercise called the train= ing of the twelve. This is the next thing beyond the barefoot Jesus. Now take= a look at that training of the twelve. He always walked, and as he walked he= seemed to be talking always. He was throwing over his shoulder sayings, not = teachings, but sayings. What do I mean by that? Well, he had no code to trans= mit, no creed to transmit. What he was doing was jarring these people into th= e awareness of the Other World in the midst of this world, which these people= had always known about. He was jarring them into existential decisional awar= eness. That was his first job of training. It was not to prove that there is = another world in the midst of this one, but to jar them into the awareness th= at here was the deeps of life itself. The second aspect of his training of the twelve is more astounding to me. It'= s like he took each one of those men who walked along behind him and he stuck= their nose, literally, into the human suffering that had been around them al= l their lives, that they had taken for granted. I'm talking about myself, who= got far too old before I became being=C2=ADfilled aware of the suffering, th= e incredible suffering of humanity that I have lived with and in the midst of= all my life. Like it wasn't enough just to pass a blind man on the way. He h= alted the troops and stuck their noses into the suffering. It wasn't enough t= o walk by a lame man; he stopped and stuck their noses in it. It was by no me= ans enough that they walked by the leper's cave. No, he grabbed them all by t= he ear and dragged them down into the midst of that leprosy until they saw, w= ith their own eyes, with their whole being, the suffering of those who were s= ired by the same Father. And later he was to say in his wrathful "woe oration" upon the establishment = that not only would they not enter the Other World, but their woe lay in the = fact that they spent their lives preventing others from entering the Other Wo= rld. I remember when John wondered "Is he the one?" and sent his men to inqui= re. Jesus, with a kind of nonchalant and low-key style, just said, "I have no= answer. But you go back and tell my friend John exactly what you saw: the bl= ind see, the lame walk, and the good news being preached to the poor." No abs= traction. He merely indicated the reality of the moral issue that they knew. = And that was the training of the twelve. The next part that got played is what I call "the anointed one". It begins by= one of the most nauseating things that I can think of. I'm talking about the= absolutely ridiculous killing of John. I haven't found the right words to de= scribe the silliness of John's death. A kind of silly brutality, an insane de= ath. The picture of course is Herod's court. And he has some of his buddies i= n high places sitting down to lunch. Now, Herod was not just a mean old guy. = He had a daughter that was pretty and talented, and he was proud of her like = you yourself are proud of your children. And so he sat there trying to impres= s his relative peers. And he thought, "Now I will really give them something;= I will show off my daughter." So he asked his daughter to dance. And she was= like most daughters who you spend a lot of money on teaching them to play th= e piano and dancing lessons; when you ask them to perform, they invariably sa= y "no". So Herod, like most of us fathers, decided to bribe her. He said if s= he would dance he would give her anything she wanted. And I bet he had in min= d the prettiest thorobred Arabian stallion or a little villa set aside in the= countryside. But the last thing he had in mind was that this performance wou= ld demand the head of John the Baptist. I cannot tell you about the vicious o= ld lady who must have been extremely bright, far more intelligent than her hu= sband who sat on the throne. For she saw in John the Baptist, this innocent, = non=C2=ADpolitical, non=C2=ADrevolutionary figure who was just going up and d= own talking about religion, she saw in him a depth her husband never dreamed = of. She saw her own demise. And so she whispered in the ear of her daughter. = I hardly know how to account for the fact that her daughter was so enslaved b= y her mother, but there was something going on. And then the shock on Herod's= face. There=C2=ADwere his=C2=ADpeers. So with great reluctance, he gave the = sign, and John's head fell. The next scene of the movie shows Jesus. He heard. And he shed just one tear,= just one. At about that time, a man came by and said, "As soon as I bury my = father, I am going to come and join you." With a kind of anger that you would= not believe, Jesus threw back at him, "Let the dead, bury the dead." And he = marched on. And from that time on until the day he died he was an angry man. = Immediately, he took this little band of rovers who went with him up into the= hillside for the scene of the great transfiguration. He gets up there, and h= e walks away from them a little bit and he turns around and asks, "What do pe= ople say about me?" "Who do they say that I am?" And there is no super-natura= lness in this; they say, "Well, they think you are another Elijah." "Others t= hink you are one of the other great prophets." "And some others think you are= really the power behind John the Baptist's ministry." Then came the question= . He turned to them and said, "Who do you say I am?" I imagine there was a bi= t of stuttering. And then they said, "Well, you are the anointed one." And, i= f you will forgive this, he said, not out loud, but to himself, "Why isn't on= e of you the anointed one?" But he knew, when they killed John, where the con= tradiction was. He also knew that if he dared touch that contradiction, he wo= uld end up exactly where John did. And he also knew that if that breech were = not attacked, there wasn't any hope for the poor and the lame and the blind. = Anointed to do what? You are the one anointed to splash your being against th= at which deters the possibility of profound humanness for everyman, and parti= cularly the poorest of the poor. There is nothing mystical about the anointme= nt. And then if you remember, "He set his face like flint toward Jerusalem, w= hich was the citadel of the powers and the principalities standing in the way= of profound humanness. From that day on he was a doubly angry man. From that= moment on, I mean he really took on the scribes and the Pharisees and the sa= ducees. And he whipped them to pieces. And the prime act of his life was standing on the temple grounds and deliveri= ng his fantastic speech of "woe to you". And his attack was not on the religi= ous establishment as over against the secular establish meet. Such a dichotom= y did not exist in his day. And he wasn't against the establishment for the s= ake of being against the establishment but because it interfered with the est= ablishment doing what it is called to do. Jesus took upon himself the symbolism of the anointed one out of his traditio= n. He w=C2=ADas very clear that the reason he rode an ass into Jerusalem was = to coagulate the symbols unto himself, to amass the symbolic power that had t= o be amassed to in any way effectively throw his final life against the estab= lished powers. From that day on, he was like a broken record. He was interest= ed in only two things. The first is illustrated by the story of the fig tree. The fig tree was a pow= erful symbol. If you remember, he walked up to the tree and said, "You did no= t produce any fruit." And when you are called to be the People of God and pro= duce no fruit, you wither away and God raises up new vines in the most unsusp= ecting places. You who should have known about the Other World did not enter = into it. But more than that you stood in the way of the poor experiencing wha= t it means to be a human being. Who are you, who are the 15% of the world in = this room, who are you identifying with in this strange story? The second, and he was almost insane=C2=ADabout this, was being humble. He us= ed the children here. Occasionally, when someone would boast he would bring i= n the little children and say, "Save you are like one =C2=ADof these, you don= 't know anything about the Other World." The anointed one. Anointed for what? To lay down your life at the point of th= e moral issue of your moment in time. The interesting thing about the anointe= d one was that Jesus never once said that he was the anointed one. In fact, y= ou and you alone can say that you are the received one, that you are the one = loved of God. But you cannot ever say that you are the anointed one. It is fo= r a power far greater than you to say that.=20 It was all over in Jerusalem when he delivered his final great address, the g= reat "Woe" speech, and the soldiers appeared. Then came that strange scene be= fore the High Priest. "Are you the Christ?" he asks. And Jesus snaps back, "I= t is you that says it." It's like he said, "You said it; I didn't." The movie= really ends here. He's done. And now you can understand how the Church, in pointing out what life finally = is all about over against ultimate reality, said it is anointment. Schweitzer= , along about 1906 wrote The Quest for the Historical Jesus. In that his key = phrase is that Jesus tried to "force the kingdom". Now, we wouldn't use the w= ord "kingdom". We would use "the Other World". He tried to force the Other Wo= rld =C2=ADinto disclosing itself in his time in history. He tried to "force t= he kingdom" by throwing his own being against the stone wall. Finally, at every moment in history, I think that the kingdom has to be force= d by the anointed one. I have been trying for a long time to get my mind arou= nd the Hunter Warrior and The Saint and The Wise One and The General. Someone= drew a diagram with these names we've used and put the Jesus=C2=ADfigure in = the middle. For a long time I wondered what to rename that. Now I know. The a= nointed one. If you attempt to take the great historical religions of the wor= ld, I think you can organize them under the category of "the enlightened one"= or "the illuminated one", as in Buddhism or Hinduism. And then Taoism is a l= ittle harder, but it might be "the victorious one" or "the effective one". No= w, when you intensify aware ness and engagement, you have the third category = of being, the profound core of human being=C2=ADness which is the anointment,= to lay down your life on behalf of the mistreated of the time in which you l= ive. That is what the Christ is all about. That is what Jesus is all about. I= n the overall framework of the play, it all begins with the virgin birth. The= Church was trying to say that the way of Jesus is the way it is, period' The= drama ends with the resurrection. Here the Church was trying to say with the= resurrection of Jesus, that his resurrected life began with a ten year old b= oy who intensified his life to his 33rd year and that all may participate in = this resurrection. Now, finally, did Jesus after all, force the Other World? You just take a look at me. I am the answer. Unseemly as it may sound to you,= I was sired by the Mystery as a result of Jesus forcing the kingdom. What he= did broke loose something that vomited into being one of the most powerful s= piritual thrusts history has ever seen, the Christian movement. Christianity = is of course not the only spiritual thrust in history, time and time again th= e kingdom has been and still must be forced if men are to be human. But here = I am. And turn around and look at yourselves if you can. And there you are. W= e are the residue of the life and death of the barefoot Jesus. And, mark well= , hour is now come again when the kingdom is being forced across the world an= d the thing we have learned from the man of Galilee is that the kingdom is no= t forced with somebody's life. It's forced rather with somebody's death. You remember that like Jesus, Paul was struck down with an indescribable awar= eness. Immediately after that, Paul disappeared for three whole years. Nobody= knew where he was or whether he was still alive. He too, was three years out= in a desert all by himself, where whatever he was after happened to him. He = suddenly showed up again. And he had a word. For three years he stepped back = from this story of Jesus I have just told you and he looked at it and tried t= o stick his fist through the meaning of it all. And finally it dawned on him.= And he came back and built the Church. What he told them was this: "I've got= it, I've got it, I've got it. ~ In this happening God was reconciling the wo= rld unto himself. In the midst of all this, the Mystery decided to show himse= lf to all mankind so that there might be, once again, human beings." Now, I c= an also offer that statement of-Paul's. It was such a profoundly true stateme= nt, and it was the vulnerable point in Christendom which allowed abstractioni= sts to take over, so that we were asked to subscribe to an idea that God was = in Christ reconciling man unto himself, rather than looking through what Paul= said about what happened to a barefoot Jesus. RS=C2=AD1, God bless it well, = is the beginning place into the participation of the profound awareness of pr= ofound anointment of Jesus that we call our Lord. Could it be, could it be th= at what you were telling me this morning, what you were describing to us as a= body, was that there could be in our day, for the sake of all mankind, a cor= porate Jesus? Who do you say that we are? Who do you say that we are? All thi= s razzle=C2=ADdazzle about doing social demonstrations and town meetings has = no meaning unless we get said, in the profound deeps, what we are really abou= t.=20 Joseph W. Mathews Jim Wiegel 401 North Beverly Way, Tolleson, Arizona 85353 Tel. 011-623-936-8671 or 011-623-363-3277 jfwiegel@yahoo.com www.partnersinparticipation.com We are all apprentices in a craft where no one ever becomes a master.=20 Ernest Hemingway > On Jul 20, 2017, at 18:02, Ellie Stock via Dialogue wrote: >=20 >=20 >=20 >=20 >=20 >=20 > = =20 > HOMEPAGE MY PROFILE ESSAY ARCHIVE MESSAGE BOARDS = CALENDAR >=20 > What does it mean to speak of God=E2=80=99s reign? > By Kevin G. Thew Forrester, Ph.D. > =20 > One of the most characteristic features of Rabbi Jesus=E2=80=99 teaching is= his experience of the reign of God as present here and now. This manifestati= on of God=E2=80=99s reign is not a reality to be feared, but as we hear in th= e synoptic gospels, is to be received as =E2=80=9Cgood news.=E2=80=9D But why= ? What are some of the qualities of the reign of God that tell of its goodnes= s in our lives? And what does it even mean to speak of =E2=80=9CGod=E2=80=99s= reign=E2=80=9D in the 21st century within a culture in which kingdoms and mo= narchs do not exist, and resonate within our imagination and lives as antiqua= ted and oppressive? >=20 > Let=E2=80=99s begin by exploring a few of the essential qualities we can as= sociate with the reign of God. These qualities might then enable us to briefl= y reconsider what we mean when we invoke these biblical words. I am going to = draw from several early childhood experiences with my own father, because the= y are experiences, I now know, that introduced me to qualities of God. There = is not necessarily anything gender-specific about these experiences; what is = key is that a nurturing adult in my young life invited me to realize within m= y quotidian existence the presence of Being itself in all of its goodness. >=20 > When I was about 4 years old, I awoke early one summer weekend morning and = strolled quietly to my parents=E2=80=99 bedroom. My mother was already downst= airs with her coffee, but with the door slightly ajar, I could see my dad lyi= ng peacefully upon the bed, the covers pulled down to his waist to receive th= e cooling morning breeze through the open window. I tiptoed in, climbed up be= side him =E2=80=93 not knowing if he were sleeping =E2=80=93 and laid my wond= ering boy head upon the nest of curly hair on his belly. As I ran my little h= ands through his hair my head floated upon the undulating movement of his bel= ly, his breath gently coming and going. The sun ever so slowly continued its = morning climb, its warmth, like that of my dad=E2=80=99s body, melted any dis= tance there may have been between his heart and mine. A golden sense of Onene= ss arose, lying pleasurably upon the bed, our single being unencumbered by an= y edges, expanding endlessly like the azure sky of dawn. >=20 > This is one of my earliest experiences of realizing union of heart and soul= in all its golden wonder. My father was this tender, strong, inviting gate i= nto the endless expanse of the beauty of creation. I was tasting the gift of = being one with the ground of Being in and through the specific being of this = young man, my father. There is a basic and undeniable goodness in the melting= of hearts that invites us on the lifelong path of letting go and experience = the golden quality of merging with Being at the center of our own being.. Her= e is the taproot of Jesus=E2=80=99 realization that he and his Beloved are on= e. >=20 > About a year later, I was with my dad at a football game on a Friday evenin= g in southeastern Michigan. Standing beside him, we were engulfed in an arbor= eal sea of humanity. As I looked around, I felt as if I were deep inside a fo= rest of giant trees swaying vigorously from a strong wind. I sensed myself as= tiny, week, disoriented and vulnerable. I had no idea where to turn. The nex= t moment I was being scooped up and planted firmly upon my dad=E2=80=99s broa= d shoulders, like a small chickadee suddenly finding a secure perch on a stea= dy oak in a storm. Now, with my skinny little legs within the firm grasp of m= y dad=E2=80=99s hands I surveyed the scene. My heart relaxed and my eyes exci= tedly widened; I had embarked on an adventure. I wasn=E2=80=99t simply tolera= ting the crowd, I was enjoying, even relishing, the excitement. The vital str= ength of my father=E2=80=99s heart was coursing through my body. The strength= of his soul was now mine. I knew that =E2=80=9CI can do this.=E2=80=9D We st= rode together, as if he were one of Tolkien=E2=80=99s Ents bearing a hobbit, = with the swaying trees of humanity seeming to part as needed as we wandered a= bout. >=20 > Strength =E2=80=93 knowing that we can do what needs to be done =E2=80=93 i= s an essential quality of being a human being. Without it we withdraw and cow= er and feel we are without capacity to engage whatever is before us. Strength= is an essential quality of the reign of God, and it is critical that we have= caregivers in our lives who introduce us to our capacity to do what needs to= be done. Over again, Rabbi Jesus=E2=80=99 encounters with people results in = the astonishing realization of the strength of their being. Jesus mixes spitt= le and mud, applies it to the man=E2=80=99s blind eyes, and he discovers the = strength to see clearly. >=20 > One final vignette. The summer after I turned seven, my parents gifted my o= lder sister, brother and I with an unescorted train trip from Michigan to Ill= inois. Illinois may well have been China for me; it was a far away land that = we would reach by rail after many hours. Such pride: we had been deemed capab= le of making an exotic trip without our parents aboard. The evening before ou= r departure, neighbors joined us for a celebratory spaghetti dinner. As the e= ating and partying progressed I found myself feeling worse and worse; I quiet= ly stole away into a corner alone in what quiet could be found. It didn=E2=80= =99t take long before my mother discovered me curled up. My temperature had s= oared and my tummy had become exquisitely tender to the touch. Dad scooped me= up and drove me to the emergency room. There I sat upon the vinyl clad exami= nation table, covered by that crunchy white paper in place to ward off germs.= The room was cold and sterile. The doctor probed and prodded and muttered to= himself until finally he said to me, =E2=80=9Cson, you aren=E2=80=99t going = anywhere. Your appendix is infected and about to burst. You need to have surg= ery right away.=E2=80=9D I sat stunned and crushed, with tears rolling down m= y ashen cheeks. The adventure had vanished as if it had been a midnight dream= . My dad came and stood in front of me as I sat on the table. He held the gaz= e of my eyes gently but firmly and said, =E2=80=9CI think you should be the o= ne to call and tell your mom.=E2=80=9D Without question, my heart knew that h= e was right. But even more, I knew, even though I was in tears and heartbroke= n, that I could do it. There was a powerful peace in my dad=E2=80=99s gaze an= d it held me and touched me and assured me of my own power to be with what wa= s happening. Nothing was being denied =E2=80=93 not the pain, not the sorrow,= not the lost dream. It was all there and I hated much of it; but it was ther= e held within the power of my little being to endure. >=20 > Essential to the reign of God is the realization of the power to be the tru= th of who we are within the circumstances of where we are. In this most simpl= e and intimate exchange between my dad and I, he was inviting me to discover = the power that is woven into the very substance of my soul. This power was no= t reactive. This power was the response of Being as my being. It was the same= power that enabled Rabbi Jesus to accept the cup before him in the Garden of= Gethsemane. >=20 > Union. Strength. Power. These are essential qualities of the reign of God. = They do not come to us magically out of the blue, but are introduced to us th= rough the significant people in our lives who don=E2=80=99t miss the chance w= hen the chances arise. Nature is grace, but we often fail to perceive and res= pond. History is God manifest, but often unrecognized and unseen. On these th= ree occasions, my dad was graciously attuned to the present moment. He had no= conscious idea of the mystery he was inviting me to discover. But, because h= is own heart was soft and open, Love drew his heart and soul to mine in an ac= t of trust in its wisdom to guide us both. >=20 > What happens when we don=E2=80=99t have someone to introduce us to these qu= alities of the reign of God in our lives? We can become like ashes, without s= ubstance, and a victim to the forces that blow all about us and through us.. = Without a sense of union, strength, and power (and these are just a few of th= e qualities of God=E2=80=99s reign), we can feel unbearably thin and without = the capacity to engage life. Like Peter, when confronted with the unknown we = can seek the shadows or find ourselves sinking below the turbulent waves of l= ife. >=20 > In their book, Proverbs of Ashes, Brock and Parker describe such ashes in t= he lives of women who experience themselves with no strength or power to act = in order to relieve themselves from violently oppressive relationships. To ad= d insult to injury, they find in such language as =E2=80=9Cthe reign of God,= =E2=80=9D religious justification to remain powerless and seemingly disunited= from God. They believe they need to suffer the blows and indignities of abus= e, because that is what they think Jesus did =E2=80=93 the reign of God deman= ds acquiescence. If we suffer like Jesus, perhaps we will then be graced with= the chance to rest our heads in peace and know the union we long for. >=20 > Here is where we need to return to the matter of what we mean by the reign = of God, which is simply a poetic way of speaking about Divine Presence. Rabbi= Jesus is a wisdom teacher who invites us to discover that within our daily i= nteractions we can come to experience and know directly the living and abidin= g Presence of the Beloved; not apart from nature and history; not above natur= e and history; but as the very warp and woof of nature and history. There is = a depth to reality we tend to overlook in our habitual ways of skating along = on the surface. This depth is the Divine heart of this life. This Presence, J= esus teaches, can come to reign in our lives as our way of living, which mean= s we can come to know Being as our being, as the true nature of our own human= nature; as the sure and strong beat of our own powerful heart. >=20 > We each need living, breathing, human beings to introduce us to the essenti= al goodness of life. Jesus is such a human being in the lives of the disciple= s. There is nothing magical about his interactions, nor those of my father.. = But when those relationships don=E2=80=99t exist, tragedy arises in history a= s human ashes. Divine Presence, the reign of God, has many essential qualitie= s that enable us to experience the goodness of our own human fullness. Three = of these are union, strength, and power. >=20 > ~ Kevin G. Thew Forrester, Ph.D. >=20 > Read the essay online here. >=20 > About the Author >=20 > Kevin G. Thew Forrester is an Episcopal priest, a student of the Diamond Ap= proach for over a decade, as well as a certified teacher of the Enneagram in = the Narrative Tradition. He is the founder of the Healing Arts Center of St. = Paul=E2=80=99s Church in Marquette, Michigan, and the author of five books, i= ncluding =E2=80=9CI Have Called You Friends=E2=80=9C, =E2=80=9CHolding Beauty= in My Soul=E2=80=99s Arms=E2=80=9C, and =E2=80=9CMy Heart is a Raging Volcan= o of Love for You=E2=80=9D and =E2=80=9CBeyond my Wants, Beyond my Fears: The= Soul=E2=80=99s Journey into the Heartland=E2=80=9C. >=20 > Question & Answer >=20 > NJ via FaceBook, writes: >=20 >=20 > Question: > How is it that liberal-minded people who claim that they are open to allowi= ng people to believe what they want and live the way that they want attack pe= ople like me who stand on the Bible? That's real tolerant now isn't it? >=20 >=20 > Answer: By Rev. David M. Felten > =20 >=20 >=20 > Dear NJ, >=20 > First off, allowing people to believe what they want is just one characteri= stic of =E2=80=9Cliberal-minded people.=E2=80=9D But to characterize liberali= sm as some willy-nilly-believe-what-you-want perspective is a false claim. Tr= ue, liberals are OK with people believing what they want =E2=80=93 but only i= nsofar as those beliefs respect the basic dignity of other people and doesn't= do others harm. That's a big difference. I've also heard it said that libera= ls tolerate anything but intolerance. I think that's about right. >=20 > And let's be clear, you're probably not being "attacked" for being a person= who "stands on the Bible," but for being a person who's "stand" on the Bible= is not in keeping with other peoples' "stand" on the Bible. >=20 > Let me remind you that people "stood on the Bible" to defend slavery, they = "stood on the Bible" to keep women from having the vote, they "stood on the B= ible" to defend segregation. Without "liberals" who opposed those racist, mis= ogynist, and un-American practices, our world would be a very different place= indeed (and not for the better). Many of those appalling liberals, by the wa= y, were faithful Christians who appealed to the Bible to further the causes o= f freedom and basic human rights. I=E2=80=99m going to assume that, in these = areas, you agree with them and their =E2=80=9Cliberal=E2=80=9D interpretation= of the Bible. >=20 > Among today=E2=80=99s front line issues of defense on behalf of basic human= dignity and human rights are LGBTQ rights and reproductive choice. Bizarre B= iblical attitudes toward women and sexuality notwithstanding, neither of thes= e (as we currently understand them) are topics in the Bible (uh-oh, no place = to =E2=80=9Cstand=E2=80=9D!). Similarly, although there=E2=80=99s no mention = of cultural practices like female genital mutilation and sex-trafficking in t= he Bible, many conservatives =E2=80=9Cstand=E2=80=9D with liberals in opposit= ion to these sex-related challenges =E2=80=93 and do so on the grounds of tha= t eminently liberal notion of human rights. >=20 > Then, if you manage to filter out all the propaganda, cultural prejudices, = and superstitions from the Bible, there are plenty of examples of where scrip= ture is clearly aligned with what you would call today=E2=80=99s =E2=80=9Clib= eral agenda.=E2=80=9D Opposing racial injustice and the U.S.=E2=80=99s unjust= immigration policies are just two examples where liberals have all kinds of = Biblical precedent on which to =E2=80=9Cstand.=E2=80=9D >=20 > So, don't mistake the liberal tendency towards tolerance (which allows you = =E2=80=93 in broad strokes =E2=80=93 to believe what you want and do what you= please) to remain silent when what you believe and advocate fails to respect= the rights or freedom of others. You can claim that your =E2=80=9Cstand=E2= =80=9D is the definitive interpretation of what the Bible says, but so did th= e slave-owning, sexist, and racist Christians of the past =E2=80=93 and so do= the discriminatory, misogynistic dogmatists of today. >=20 > ~ Rev. David M. Felten >=20 > Read and share online here >=20 > About the Author >=20 > David Felten is a full-time pastor at The Fountains, a United Methodist Chu= rch in Fountain Hills, Arizona. David and fellow United Methodist Pastor, Jef= f Procter-Murphy, are the creators of the DVD-based discussion series for Pro= gressive Christians, =E2=80=9CLiving the Questions=E2=80=9D. >=20 > A co-founder of the Arizona Foundation for Contemporary Theology and also a= founding member of No Longer Silent: Clergy for Justice, David is an outspok= en voice for LGBTQ rights both in the church and in the community at large. D= avid is active in the Desert Southwest Conference of the United Methodist Chu= rch and tries to stay connected to his roots as a musician. You=E2=80=99ll fi= nd him playing saxophones in a variety of settings, including appearances wit= h the Fountain Hills Saxophone Quartet. >=20 > David and his wife Laura, an administrator for a large Arizona public schoo= l district, live in Phoenix with their three often adorable children. >=20 > ______________________________________________________ >=20 > =20 >=20 > Bishop John Shelby Spong Revisited > "The Passion of the Christ" > Mel Gibson's Film and Biblical Scholarship =E2=80=93 Part II >=20 > =20 >=20 >=20 >=20 > Mel Gibson claims that in his film, "The Passion of the Christ," he has "fo= llowed faithfully the texts of the Gospels." That is demonstrably not so, as = I sought to show in this column last week. Yet, what interests me about this = even more is that many religious people think that biblical accuracy is the o= nly criterion by which this film should be judged. If it is true to the Bible= , then it seems not to matter whether it increases the virulent cultural prej= udice against Jewish people. Upon viewing the film, no less a person than Joh= n Paul II, for example, stated approvingly, "It is as it was!" The Pope clear= ly bought the argument that the biblical account itself is accurate. These wo= rds reveal a failure to embrace some uncomfortable aspects of contemporary bi= blical scholarship on his part. It is not dissimilar with the other Christian= leaders. To make that clear, one has only to lift several facts of history i= nto the public awareness. >=20 > First, the most elementary study of the familiar material in the passion st= ory will reveal that it is not the work of eyewitnesses. Jesus' earthly life = came to an end around the year 30. The first account of the events in Jesus' = life from Palm Sunday to Easter was not written until Mark's Gospel came into= being between 70-75 or, at a minimum, forty years after the events being des= cribed. This means that these narratives were developed and passed on orally = in some context for at least forty years before they were written down for th= e first time. In that world there were no places to go to research events of = the past. >=20 > Second, this Passion story in Mark's Gospel was then, during the next ten t= o twenty years, incorporated into both Matthew and Luke, each of whom wrote a= n expanded version of Mark. Matthew, who copied some ninety percent of Mark i= nto his gospel, wrote probably between 80 and 85, and Luke, who copied some f= ifty percent of Mark into his Gospel, wrote probably between 88-92. Since we = can compare these narratives today, we recognize that both Matthew and Luke c= hanged the passion details dramatically, adding new things and omitting other= s. For example, Matthew develops the story of Judas Iscariot by placing into = the narrative such things as the 30 pieces of silver as the price of his trea= chery, the attempt to return the money, the refusal of the high priests to re= ceive it, Judas hurling it back into the Temple and his suicide by hanging, n= one of which were in Mark's original story. Matthew also introduces the story= of the Temple guard placed around Jesus' tomb, heightens Mark's messenger of= the resurrection into being an angel with the power to cause these guards to= faint and adds an earthquake to his story. Then he contradicts Mark on wheth= er the women, who came to the tomb at dawn on the first day of the week, actu= ally saw the Risen Christ. >=20 > Luke continues the development of Judas' story by finally giving the reason= for the betrayal and expanding the dialogue that Judas has with Jesus. Luke = also adds three of the familiar "last words of Jesus" from the cross, while o= mitting the cry of dereliction that, according to Mark, were the only words t= hat Jesus spoke there. Only in Luke do we find the sayings: "Father, forgive = them for they know not what they do," spoken to the soldiers; "Today you will= be with me in Paradise," spoken to the penitent thief; and "Father, into thy= hands I commit my spirit," spoken presumably to God. In the Resurrection nar= rative, Luke denies the Galilean tradition as the locus of any resurrection e= xperience for the disciples, which contradicts a major feature in both Mark a= nd Matthew. Luke expands Mark's resurrection messenger into not one but two s= upernatural angels. The story is certainly not static. >=20 > John, writing between 95 and 100, adds the words from the cross committing = Jesus' mother to the care of the beloved disciple, the cry "I thirst," that w= as related to a prophetic saying (Ps. 69:21) and the final words of triumph, = "It is finished." He introduces the story of the soldiers breaking the legs o= f the thieves to hasten their deaths, but not breaking Jesus' legs, relating = this to a prophetic saying (Ps. 34:20), the account of a soldier hurling the = spear into Jesus' side, which he suggests was foreordained by the writing of = the prophet Zechariah (12: 10) and the story of the soldiers rolling dice for= Jesus' clothes. John's resurrection narratives are also radically different = from the other gospels. John focuses on Mary Magdalene, a miraculous entry by= Jesus into a locked and barred home in Jerusalem, and the conversation with = the doubting Thomas. He then tells a Galilean story of a resurrection appeara= nce, together with the account of Peter's restoration, which was set months a= fter the crucifixion. None of these details are found anywhere else. It is qu= ite clear that between the first Gospel of Mark and the last Gospel of John, = the story of Jesus' passion and resurrection has grown considerably. The ques= tion that this brief sketch raises is simply this: "If the details grew that = much between 70-100 when the narratives were written, how much did the story = grow between 30 and 70 when there were no written narratives?" >=20 > The only things we find in those hidden years are scanty details in Paul's = writings during the mid-fifties (I Cor. 15:1-6). There is no narrative here a= bout Jesus' betrayal, his arrest or his torture. Paul says only that, "Christ= died." There is no crowd, no trial, no thieves, penitent or otherwise and no= words spoken from the cross. Then Paul says just as simply, "He was buried."= There is no tomb, no garden and no Joseph of Arimathea. Next Paul says still= sparingly, "He was raised on the third day." There are no women coming to th= e tomb. Indeed there is no tomb, empty or otherwise. There are also no angels= , no earthquakes, and no narration of an appearance to anyone. Paul provides = only a list of witnesses to whom, he says, Jesus appeared. >=20 > That list is fascinating in several details. Cephas or Peter is first. The = mention next of the number 'twelve' implies that Judas is still among them. P= aul does not seem to know the tradition that one of the twelve was the traito= r. The name James, third on this list, begs the question as to which James is= intended. Is it James the son of Alphaeus, James the son of Zebedee, or Jame= s the brother of Jesus? The phrase, "the apostles" placed fourth on this list= causes us to wonder who they are, since the 'twelve' have already been named= ! Then after mentioning 500 brethren, Paul lists himself as the last one to w= hom the raised Jesus appeared. The fact that Paul's experience was certainly = not that of a physically raised body suggests that Paul did not regard the re= surrection of Jesus as physical at all. Paul thus offers us no clues about th= e historicity of the passion narratives as the gospels describe them. Perhaps= the papal words about Gibson's film, "It is as it was," ought to be rendered= , "It is as gospel writers 40-70 years after the event suggested it was." Tha= t is not a very vigorous claim. >=20 > Another thing that causes scholars to question the historicity of the passi= on narratives, as they appear in the gospels, is the kind and sympathetic way= that Pilate is portrayed. He is exonerated from blame. In no way does this p= ortrait connect with the historical references from secular sources that we h= ave about this Roman Governor. >=20 > Pilate is introduced into the Christian story by Mark (15:1-44) who portray= s him as "wondering" at Jesus' lack of response when being interrogated, as t= rying to free him and being overwhelmed by the crowd's cry for his crucifixio= n, and as protesting Jesus' innocence by asking, "Why, what evil has he done?= " Finally, Pilate is pictured after the death of Christ as granting Joseph of= Arimathea permission to bury Jesus properly. Matthew follows Mark's story li= ne closely (Mt. 27:11-65), but adds a scene in which Pilate's wife sends him = word to "have nothing to do with that righteous man, for I have suffered much= over him this day in a dream." Then Matthew has Pilate wash his hands, claim= ing to be innocent "of this man's blood." >=20 > Luke introduces Pilate earlier by name when Jesus emerges to be baptized by= John (Lk. 3:1). He also refers to Pilate's atrocity of mingling the blood of= Galileans in pagan sacrifices (13:1). Luke then quotes Pilate in the crucifi= xion story (Lk. 23:1-53) as saying, "I find no crime in this man." Later, Luk= e says, Pilate tries to escape involvement with Jesus by sending him to Herod= since Jesus was a Galilean and thus not part of Pilate's responsibility. Nex= t, Pilate reiterates his belief in Jesus' innocence and tries to release him = after scourging him, hoping that whipping the prisoner will satisfy his enemi= es. Only then does he acquiesce to the crowd. >=20 > In John, Pilate is portrayed as seeking to save Jesus by ordering the Jewis= h accusers to try Jesus according to their law that did not provide for an ex= ecution; then as waxing philosophical by asking, "What is truth?" Finally, Jo= hn has Pilate repeat his belief in Jesus' innocence, seek again to release hi= m, and even to refer to him as the 'King of the Jews.' >=20 > The story line of the gospels read as if Pilate is simply trapped by events= over which he has no control, benign at worst, benevolent at best. Even Jesu= s is quoted in John's Gospel as establishing Pilate's innocence by saying, "H= e who delivered me to you has the greater sin (19:11)." This, it must be stat= ed, is a far cry from the portrait of Pilate that we meet in history. >=20 > Pilate appears, in the records of antiquity available to us, to have been a= murderer of unspeakable cruelty. A Jerusalem Post writer, after researching = his life, has referred to him as "the Saddam Hussein of his time." His contem= porary, King Agrippa, in a letter written to the Emperor Caligula, referred t= o Pilate's corruption, his murder of untried and presumably innocent people a= nd his ruthless inhumanity. Philo, a first century Jewish philosopher, called= Pilate an "unbending and recklessly hard character, famous for violence ----= ill treatment of the people --- and continuous executions without even the fo= rm of a trial." Roman records indicate that Pilate was recalled in the year 3= 7 for sadistic actions, among which was his slaughter of 4000 Galileans who h= ad gathered on their holy mountain, an act that made Pilate a political liabi= lity even to the Romans. At the same time, historical records abound in which= the Romans routinely crucified self-proclaimed messiahs and kings of the Jew= s: There was Judah in the year 6, Theudas in 44 and Benjamin in 60, just to n= ame the most famous. None of this negativity, however, appears in the New Tes= tament portrait of Pontius Pilate or of the Romans. >=20 > So, where is the truth? How trustworthy historically is the biblical accoun= t of the crucifixion of Jesus? Is there some other agenda operating at the pa= rticular time that the gospels were written that caused their authors to exon= erate Pilate and to shift the blame for Jesus' death from the Romans to the J= ews? Is it enough for Mel Gibson to claim that he is following faithfully a b= iblical text that becomes nothing but his pious rationalization for pumping e= normous amounts of anti-Semitism into the bloodstream of the western world? I= s it not time for Christian leaders including even John Paul II, to acknowled= ge that the way the gospels describe the death of Jesus may well not be the w= ay it was? >=20 > Next week, I will propose a different way to read the Passion story in the = New Testament, by placing it into the context of its own history, some 40 to = 70 years after the crucifixion. Perhaps that exercise will help us to underst= and why the annual reading of the story of Jesus' final days has continuously= created anti-Semitism which Mel Gibson in this film has now raised to an art= form that will be seen by millions and for which he apparently feels no sham= e. >=20 > ~ John Shelby Spong > Originally published March 3, 2004 >=20 > Announcements > =20 > ........ >=20 > Identity, Dignity and Compassionate Inclusivity Webinar Series > =20 > The purpose of this series is to provide accurate information and first-han= d accounts of the international refugee and immigration crisis. We intend to = offer this information in an attempt to empower individuals to make informed,= compassionate, and care-based decisions regarding the treatment of refugees = and immigrants.=20 >=20 > Online Series starts July 25th - 8:00am PST > Click here for more information/registration >=20 > Any questions or concerns, please contact us at support@progressivechristia= nity.org or 253-507-8678. >=20 > Copyright =C2=A9 2017 ProgressiveChristianity.org, All rights reserved.=20 > You are receiving this email because you have a membership at johnshelbyspo= ng.com.=20 > Our mailing address is: > ProgressiveChristianity.org > 4810 Pt. 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Fosdick Dr. NW =C2=B7 #80 =C2= =B7 Gig Harbor, WA 98335 =C2=B7 USA=20 >=20 >=20 > _______________________________________________ > Dialogue mailing list > Dialogue@lists.wedgeblade.net > http://lists.wedgeblade.net/listinfo.cgi/dialogue-wedgeblade.net --===============3082598010936100825== Content-Type: text/html Content-Transfer-Encoding: base64 Content-Disposition: attachment; filename="attachment.html" MIME-Version: 1.0 PGh0bWw+PGhlYWQ+PG1ldGEgaHR0cC1lcXVpdj0iY29udGVudC10eXBlIiBjb250ZW50PSJ0ZXh0 L2h0bWw7IGNoYXJzZXQ9dXRmLTgiPjwvaGVhZD48Ym9keSBkaXI9ImF1dG8iPjxkaXY+PGNlbnRl cj48ZGl2IHN0eWxlPSJ0ZXh0LWFsaWduOiBzdGFydDsiPjx1PjxiPjxmb250IHN0eWxlPSJiYWNr Z3JvdW5kLWNvbG9yOiByZ2JhKDI1NSwgMjU1LCAyNTUsIDApOyI+VEhFIEJBUkVGT09UIEpFU1VT PC9mb250PjwvYj48L3U+PC9kaXY+PGRpdiBzdHlsZT0idGV4dC1hbGlnbjogc3RhcnQ7Ij48Yj48 dSBzdHlsZT0iYmFja2dyb3VuZC1jb2xvcjogcmdiYSgyNTUsIDI1NSwgMjU1LCAwKTsiPjxicj48 L3U+PC9iPjwvZGl2PjwvY2VudGVyPjxwPjxzcGFuIHN0eWxlPSJiYWNrZ3JvdW5kLWNvbG9yOiBy 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Re: 7/20/17: Forrester/Spong: What does it mean to speak of =?utf-8?q?Go?= =?utf-8?q?d=E2=80=99s?= reign?; Spong revisited Date: Sat, 22 Jul 2017 08:59:09 -0500 Message-ID: <4033EEC0-D9A8-437D-A391-FFB8F512F01D@gmail.com> In-Reply-To: MIME-Version: 1.0 Content-Type: multipart/mixed; boundary="===============3514118868264697035==" --===============3514118868264697035== Content-Type: text/plain; charset="utf-8" Content-Transfer-Encoding: quoted-printable It's amazing to me how timely and timeless is this speech by Joe. Forty somet= hing years later contemporaries like Harvey Cox and Richard Rohr and others (= maybe even Spong and Forrester) are saying something very similar, in a nutsh= ell, that faith is far more about what we do, how we live, where we throw our= bodies into the breech, and on behalf of what than about "belief" as intelle= ctual ascription to some dogmatic ideology contained in a creed. Randy > On Jul 21, 2017, at 9:21 AM, James Wiegel via OE = wrote: >=20 > THE BAREFOOT JESUS >=20 > Today I am going to talk about the barefoot Jesus. When you talk of the sha= pe of the Church to come, you are talking much more deeply than just external= structures. You are finally talking about the depth understanding of the Peo= ple of God themselves. That means that you and I must not only sever ourselve= s from Christian bigotry completely. We also have to understand how that bigo= try came about. I am convinced that the Church of Jesus Christ in the early H= ellenic period slipped into abstraction. She has struggled against =C2=AD tha= t abstractionism for the 2000 years of her history but never really conquered= it until this moment. That is one of the reasons why I believe the hour at h= and will be seen in years to come as the Church's finest hour, since it was i= mpelled into history by forces that cannot finally be located in temporality. >=20 > The event is that the shocking happening which the church talked about as t= he Christ happening turned into an idea about the Christ happening. The tende= ncy of the Church was to substitute a belief in that happening for the happen= ing itself. Now I have already indicated that I believe the Church has strugg= led against that throughout 2000 years. She never won until this hour. And wh= en I say won, I mean the fact that the Church universal has become to one deg= ree or another, aware of this fact. That means the victory is at hand. Going = through this awareness for the Church at large still lies ahead before all of= us. >=20 > The key to what has happened in our day is that the Church has become slowl= y aware that the meaning of Christian faith is rooted in profound empiricism = and not in ideas about life. I wrote an article one time called "The Christ o= f History". If I were going to write again, it would be "The Jesus of History= ". I wouldn't really call it that, because modern theology stole that term an= d ruined it. I would say that up to now I have thought mostly of the Christ h= appening. These days I am thinking of the Jesus event. >=20 > I still like to play, as I did in that paper, with the Jesus=C2=ADChrist an= d then the Christ=C2=ADJesus. This time put the emphasis on the Jesus. This h= as to do with a deepening awareness of the spirit journey in myself from that= happening of profound awareness, which is something of a gateway into the Ot= her World that's in the midst of this world. The Jesus=C2=ADevent is maturati= on within the Other World, or learning to be at one with the Other World righ= t in the midst of this world every day, every hour, every hour of your existe= nce. But I mean more than that relative to the reason why I am concerned with= the Jesus=C2=ADfigure. I believe that herein lies the key to the multi=C2=AD= form yin=C2=ADyang which we sometimes call the third campaign. The third camp= aign lies ahead. I have said many times before that our task here is to find = the social vehicle for the nurture of those who care, who have become aware i= n the Awakenment and engagement campaigns. But in order to build such a funct= ional vehicle one has the overwhelming task of working through his spiritual = bowels the meaning of having recovered from the abstract doctrinal approach o= r understanding of life to the understanding that's rooted and grounded in wh= at=C2=ADI call radicality or depth empiricism. To put that another way it mea= ns, as we have said together many times, that each and all bodies of those wh= o care must find a way not simply to stick their fist through but to thrust t= heir being through the glorious, but reductionistic poetry that is ingrained = in them until they are consumed by universal humanness. This is behind the st= atement that our colleague made that he no longer feels like an Aussie, but l= ike a human being; or the statement I made that I no longer feel like a man, = but I feel like a human being. Somebody later said, why didn't I go the rest = of the way. I felt with that audience that I dare not. But with this audience= I can. I no longer feel like a Christian, I feel like a human being. Now, ma= rk you, I say that I don't feel like an American. But I want you to understan= d that I am an American, and I am extremely proud to be an American. I hope t= hat if our Australian colleague were up here he would admit what I know, that= he is an Australian. I would hope that he would also admit that he is proud = to be an Australian. What I'm talking about is on the other side of that. I w= ant to bear testimony today that I am a Christian. In one sense, I was born a= Christian and I intend to die a Christian. I am proud to be a Christian, to = participate in the glorious heritage that ministered to the whole wide world,= directly or indirectly. But I don't feel like a Christian; I feel like a hum= an being. Now to come at this, to get it articulated, we cannot go with the r= ubric of Christ unless we go through the rubric of Jesus. That's why I am int= erested in the barefoot Jesus. >=20 > Most of you know that we went to Israel this year in order to study their c= omprehensive cooperative. There is no nation in the world that knows more abo= ut that than Israel. We had a fine time. I had never been to Israel. I could = have gone there before, but I have avoided going to Israel like the plague, f= or I never felt that I was ready to put my feet in the Holy Land which is the= source of many memories which are like realities in my own life. I was reluc= tant to go to the Holy Land now, for I was not prepared to go. But I was ther= e. Being the Pharisee that I am, I tried to see nothing that was not a part o= f the mission of why I was there. I do not recommend this kind of phariseism = to you. For instance, I passed within 10 kilometers of Bethlehem and never ve= ered off the road. But fortunately, powers beyond my moralistic control sent = me to a kibbutz that was at the foot of the Golan Heights. The Golan Heights = are on the west side of the Sea of Galilee. And so, of necessity we drove thr= ough the famous Jezreel Valley, or Jezreel Plain. What a wonderful experience= . For there across one way and then the other, the great armies of ancient hi= story marched. The coastal plain is flat, and down the middle of Israel is a = long rough mountain chain running north and south. But there is a break in th= at chain up along the sea of Galilee that cuts through. So the armies of Meso= potamia would come down to Egypt and the Egyptian army would cut through that= valley to get to Mesopotamia. Alexander the Great marched his armies back an= d forth through this valley. On the south side of it is a famous Biblical tow= n and later mighty fortress built called Megiddo, from which the book of Reve= lation got the fantastic symbolism of Armageddon. On the far side of the vall= ey, high in the mountains and hard to reach, rests what in ancient days was t= he little village of Nazareth where the barefoot Jesus grew up. Now the reaso= n that Nazareth was up high in the hills was the same reason that Termine is = up high in the hills. For that valley, until close to the last half of this c= entury, was malaria-infested, and the only way anybody had any hope of living= in that area was to get up high. Also, in a secondary sense, it was good pro= tection from those armies that moved back and forth through Israel's plain. T= he plain to the south is very frequently filled with fog and mist, and billow= ing clouds cover over what is supposed to be the Mount of Transfiguration. It= has the strangest mountain shape of any I know in the world save Fujiyama. I= t looks just like a huge, man=C2=ADmade, evenly smooth, coal mining slag heap= . And oftimes I would judge that you see just the bare top of that mountain s= ticking out from the clouds. Never was I anyplace in the world where I felt t= he kind of weirdness that I felt there. This even includes the moors of Scotl= and which would run a close second for me. >=20 > I went up to Nazareth on the way over to Galilee and stopped on top of the = hill. I began to reflect, and it seemed to me like the heavens opened and the= re was a voice. And the term that was in my mind from then on was "barefoot J= esus". I began to understand how, in the midst of this kind of terrain and en= vironment, something like a twelve year old Jesus came to be. I believe that = that story of his sitting with the scribes and priests and confounding them w= as based on some kind of truth. That means that before he was twelve years ol= d, something radical happened to a barefoot boy. And he remained that barefoo= t boy for twenty years before he did anything about what happened to him when= perhaps he was ten years old. Twenty years is a long time to get into being = some overwhelming profound awareness. I began to look back through my own bei= ng and I began to look back through your own being. For not only are your cre= ative insights at my disposal, everybody's creative insights in this group ar= e at anyone's disposal who wishes to appropriate them. Not only are your migh= ty deeds for you to rehearse this morning; they are for me to participate in = if I dare to. And they are there for everybody in the world to participate in= . But even more than that, I participate in the tremendous awareness of the p= rofundity of life which you possess. >=20 > And as I stood there and thought and we talked together, two things came to= the forefront of my mind. One thing that happened to that barefoot boy was t= hat he became aware there on the edge of the Jezreel valley, of the awesome m= ystery of life. The clouds became the external manifestation of the awe that = he experienced as he became aware of what for him, became the absolute finali= ty of reality. And the clouds enabled him to grasp the fact that this awe was= not something that came forth out of his subjectivity, but the awe itself ha= d great, compelling objectivity. I know not how it happened. But then this te= n=C2=ADyear=C2=ADold boy became aware of the fact that this mystery, which wa= s final reality, was his father. Now I do not mean he was drawing some kind o= f a silly analogy that most of your Sunday School teachers talked about and t= oo many of us grew up with. I mean, he became aware that he was the offspring= of final being, of this strange mystery that seemed closer to him than any t= emporal reality that he was able to experience. >=20 > I am trying to say that this young boy literally came to believe that Josep= h was not in his father, but that which sired him was the Mystery itself. As = a matter of fact, Jesus talked very little about "our Father" but very freque= ntly about "my Father". >=20 > Then something else happened to him. I am not so clear how this happened. B= ut I think that in those twenty years he found that you know the mystery in t= he eyes of another person. That seems to me by far the most important thing a= bout him. You don't intend that; it just happens. And you discover that you c= an look through eyes, and when you look through eyes you become aware of myst= ery. And out of this came the awareness that it was not only my Father, but i= t was your Father. And perhaps, (and this depends on thinking later in his mi= nistry) this became most clear to him as he beheld the hunk of humanity's eye= s in human suffering. I think he became particularly concerned with the eyes = that have no eyes, the blind. Until he had the immediate experience, not some= anological abstraction, that this which sired me, sired you, not only you, b= ut all, and not only all, but everything. Remember the story that happened la= ter when somebody came to him and said, "your mother and brothers and sisters= are outside" and he looked at the crowd and said "What do you mean? These ar= e my brothers and these are my sisters!?" I want to repeat that this wasn't d= rawing a conclusion from some abstraction called the fatherhood of God and th= e brotherhood of man. For twenty years he lived simply in relationship to the= se inseparable awarenesses. That is the barefoot Jesus.=20 >=20 > Now the next picture I have is Jesus walking out of the desert and bumping = into a man named John Baptist. They became friends. Maybe John was the closes= t thing to a friend Jesus ever had. And he was baptized by John. There really= wasn't anything before that apart from the reflection the Church did later u= pon the story that had happened. >=20 > John had a movement going, and Jesus submitted himself to that movement. Th= en it is in the movie ("The Gospel According to St. Matthew") that you see th= e picture that none of you can forget of Jesus starting his stride. He walked= down the road flinging over his shoulder, "The Other World is at hand, turn = yourselves around and believe this." And he never stopped. He didn't pause to= see whether anyone was impacted, and by no means whether there was some kind= of follow=C2=ADup to it. He flung it over his shoulder and moved on for the = rest of his life, three very short years. Or were they very long years? And, = as another aspect of the drama, as he strode along he would fling over his sh= oulder, "Come on, follow me." He never stopped. He could care less; if he car= ed he was no longer about his Father's business. Now the interesting thing is= that he looked back and saw two or three, five or six. I don't know how many= be asked, maybe a couple of hundred. All the details are not there. Did he e= xpect to get 100 out of a 1000, and then to lose all but 10 out of the 100, a= nd then to discover that only one out of the ten had guts enough to stand? I = don't know how that happened. >=20 > When he saw the little group behind him he began an exercise called the tra= ining of the twelve. This is the next thing beyond the barefoot Jesus. Now ta= ke a look at that training of the twelve. He always walked, and as he walked = he seemed to be talking always. He was throwing over his shoulder sayings, no= t teachings, but sayings. What do I mean by that? Well, he had no code to tra= nsmit, no creed to transmit. What he was doing was jarring these people into = the awareness of the Other World in the midst of this world, which these peop= le had always known about. He was jarring them into existential decisional aw= areness. That was his first job of training. It was not to prove that there i= s another world in the midst of this one, but to jar them into the awareness = that here was the deeps of life itself. >=20 > The second aspect of his training of the twelve is more astounding to me. I= t's like he took each one of those men who walked along behind him and he stu= ck their nose, literally, into the human suffering that had been around them = all their lives, that they had taken for granted. I'm talking about myself, w= ho got far too old before I became being=C2=ADfilled aware of the suffering, = the incredible suffering of humanity that I have lived with and in the midst = of all my life. Like it wasn't enough just to pass a blind man on the way. He= halted the troops and stuck their noses into the suffering. It wasn't enough= to walk by a lame man; he stopped and stuck their noses in it. It was by no = means enough that they walked by the leper's cave. No, he grabbed them all by= the ear and dragged them down into the midst of that leprosy until they saw,= with their own eyes, with their whole being, the suffering of those who were= sired by the same Father. >=20 > And later he was to say in his wrathful "woe oration" upon the establishmen= t that not only would they not enter the Other World, but their woe lay in th= e fact that they spent their lives preventing others from entering the Other = World. I remember when John wondered "Is he the one?" and sent his men to inq= uire. Jesus, with a kind of nonchalant and low-key style, just said, "I have = no answer. But you go back and tell my friend John exactly what you saw: the = blind see, the lame walk, and the good news being preached to the poor." No a= bstraction. He merely indicated the reality of the moral issue that they knew= . And that was the training of the twelve. >=20 > The next part that got played is what I call "the anointed one". It begins = by one of the most nauseating things that I can think of. I'm talking about t= he absolutely ridiculous killing of John. I haven't found the right words to = describe the silliness of John's death. A kind of silly brutality, an insane = death. The picture of course is Herod's court. And he has some of his buddies= in high places sitting down to lunch. Now, Herod was not just a mean old guy= . He had a daughter that was pretty and talented, and he was proud of her lik= e you yourself are proud of your children. And so he sat there trying to impr= ess his relative peers. And he thought, "Now I will really give them somethin= g; I will show off my daughter." So he asked his daughter to dance. And she w= as like most daughters who you spend a lot of money on teaching them to play = the piano and dancing lessons; when you ask them to perform, they invariably = say "no". So Herod, like most of us fathers, decided to bribe her. He said if= she would dance he would give her anything she wanted. And I bet he had in m= ind the prettiest thorobred Arabian stallion or a little villa set aside in t= he countryside. But the last thing he had in mind was that this performance w= ould demand the head of John the Baptist. I cannot tell you about the vicious= old lady who must have been extremely bright, far more intelligent than her = husband who sat on the throne. For she saw in John the Baptist, this innocent= , non=C2=ADpolitical, non=C2=ADrevolutionary figure who was just going up and= down talking about religion, she saw in him a depth her husband never dreame= d of. She saw her own demise. And so she whispered in the ear of her daughter= . I hardly know how to account for the fact that her daughter was so enslaved= by her mother, but there was something going on. And then the shock on Herod= 's face. There=C2=ADwere his=C2=ADpeers. So with great reluctance, he gave th= e sign, and John's head fell. >=20 > The next scene of the movie shows Jesus. He heard. And he shed just one tea= r, just one. At about that time, a man came by and said, "As soon as I bury m= y father, I am going to come and join you." With a kind of anger that you wou= ld not believe, Jesus threw back at him, "Let the dead, bury the dead." And h= e marched on. And from that time on until the day he died he was an angry man= . Immediately, he took this little band of rovers who went with him up into t= he hillside for the scene of the great transfiguration. He gets up there, and= he walks away from them a little bit and he turns around and asks, "What do = people say about me?" "Who do they say that I am?" And there is no super-natu= ralness in this; they say, "Well, they think you are another Elijah." "Others= think you are one of the other great prophets." "And some others think you a= re really the power behind John the Baptist's ministry." Then came the questi= on. He turned to them and said, "Who do you say I am?" I imagine there was a = bit of stuttering. And then they said, "Well, you are the anointed one." And,= if you will forgive this, he said, not out loud, but to himself, "Why isn't = one of you the anointed one?" But he knew, when they killed John, where the c= ontradiction was. He also knew that if he dared touch that contradiction, he = would end up exactly where John did. And he also knew that if that breech wer= e not attacked, there wasn't any hope for the poor and the lame and the blind= . Anointed to do what? You are the one anointed to splash your being against = that which deters the possibility of profound humanness for everyman, and par= ticularly the poorest of the poor. There is nothing mystical about the anoint= ment. And then if you remember, "He set his face like flint toward Jerusalem,= which was the citadel of the powers and the principalities standing in the w= ay of profound humanness. From that day on he was a doubly angry man. From th= at moment on, I mean he really took on the scribes and the Pharisees and the = saducees. And he whipped them to pieces. >=20 > And the prime act of his life was standing on the temple grounds and delive= ring his fantastic speech of "woe to you". And his attack was not on the reli= gious establishment as over against the secular establish meet. Such a dichot= omy did not exist in his day. And he wasn't against the establishment for the= sake of being against the establishment but because it interfered with the e= stablishment doing what it is called to do. >=20 > Jesus took upon himself the symbolism of the anointed one out of his tradit= ion. He w=C2=ADas very clear that the reason he rode an ass into Jerusalem wa= s to coagulate the symbols unto himself, to amass the symbolic power that had= to be amassed to in any way effectively throw his final life against the est= ablished powers. From that day on, he was like a broken record. He was intere= sted in only two things. >=20 > The first is illustrated by the story of the fig tree. The fig tree was a p= owerful symbol. If you remember, he walked up to the tree and said, "You did = not produce any fruit." And when you are called to be the People of God and p= roduce no fruit, you wither away and God raises up new vines in the most unsu= specting places. You who should have known about the Other World did not ente= r into it. But more than that you stood in the way of the poor experiencing w= hat it means to be a human being. Who are you, who are the 15% of the world i= n this room, who are you identifying with in this strange story? >=20 > The second, and he was almost insane=C2=ADabout this, was being humble. He = used the children here. Occasionally, when someone would boast he would bring= in the little children and say, "Save you are like one =C2=ADof these, you d= on't know anything about the Other World." >=20 > The anointed one. Anointed for what? To lay down your life at the point of = the moral issue of your moment in time. The interesting thing about the anoin= ted one was that Jesus never once said that he was the anointed one. In fact,= you and you alone can say that you are the received one, that you are the on= e loved of God. But you cannot ever say that you are the anointed one. It is = for a power far greater than you to say that.=20 >=20 > It was all over in Jerusalem when he delivered his final great address, the= great "Woe" speech, and the soldiers appeared. Then came that strange scene = before the High Priest. "Are you the Christ?" he asks. And Jesus snaps back, = "It is you that says it." It's like he said, "You said it; I didn't." The mov= ie really ends here. He's done. >=20 > And now you can understand how the Church, in pointing out what life finall= y is all about over against ultimate reality, said it is anointment. Schweitz= er, along about 1906 wrote The Quest for the Historical Jesus. In that his ke= y phrase is that Jesus tried to "force the kingdom". Now, we wouldn't use the= word "kingdom". We would use "the Other World". He tried to force the Other = World =C2=ADinto disclosing itself in his time in history. He tried to "force= the kingdom" by throwing his own being against the stone wall. >=20 > Finally, at every moment in history, I think that the kingdom has to be for= ced by the anointed one. I have been trying for a long time to get my mind ar= ound the Hunter Warrior and The Saint and The Wise One and The General. Someo= ne drew a diagram with these names we've used and put the Jesus=C2=ADfigure i= n the middle. For a long time I wondered what to rename that. Now I know. The= anointed one. If you attempt to take the great historical religions of the w= orld, I think you can organize them under the category of "the enlightened on= e" or "the illuminated one", as in Buddhism or Hinduism. And then Taoism is a= little harder, but it might be "the victorious one" or "the effective one". = Now, when you intensify aware ness and engagement, you have the third categor= y of being, the profound core of human being=C2=ADness which is the anointmen= t, to lay down your life on behalf of the mistreated of the time in which you= live. That is what the Christ is all about. That is what Jesus is all about.= In the overall framework of the play, it all begins with the virgin birth. T= he Church was trying to say that the way of Jesus is the way it is, period' T= he drama ends with the resurrection. Here the Church was trying to say with t= he resurrection of Jesus, that his resurrected life began with a ten year old= boy who intensified his life to his 33rd year and that all may participate i= n this resurrection. Now, finally, did Jesus after all, force the Other World? >=20 > You just take a look at me. I am the answer. Unseemly as it may sound to yo= u, I was sired by the Mystery as a result of Jesus forcing the kingdom. What = he did broke loose something that vomited into being one of the most powerful= spiritual thrusts history has ever seen, the Christian movement. Christianit= y is of course not the only spiritual thrust in history, time and time again = the kingdom has been and still must be forced if men are to be human. But her= e I am. And turn around and look at yourselves if you can. And there you are.= We are the residue of the life and death of the barefoot Jesus. And, mark we= ll, hour is now come again when the kingdom is being forced across the world = and the thing we have learned from the man of Galilee is that the kingdom is = not forced with somebody's life. It's forced rather with somebody's death. >=20 > You remember that like Jesus, Paul was struck down with an indescribable aw= areness. Immediately after that, Paul disappeared for three whole years. Nobo= dy knew where he was or whether he was still alive. He too, was three years o= ut in a desert all by himself, where whatever he was after happened to him. H= e suddenly showed up again. And he had a word. For three years he stepped bac= k from this story of Jesus I have just told you and he looked at it and tried= to stick his fist through the meaning of it all. And finally it dawned on hi= m. And he came back and built the Church. What he told them was this: "I've g= ot it, I've got it, I've got it. ~ In this happening God was reconciling the = world unto himself. In the midst of all this, the Mystery decided to show him= self to all mankind so that there might be, once again, human beings." Now, I= can also offer that statement of-Paul's. It was such a profoundly true state= ment, and it was the vulnerable point in Christendom which allowed abstractio= nists to take over, so that we were asked to subscribe to an idea that God wa= s in Christ reconciling man unto himself, rather than looking through what Pa= ul said about what happened to a barefoot Jesus. RS=C2=AD1, God bless it well= , is the beginning place into the participation of the profound awareness of = profound anointment of Jesus that we call our Lord. Could it be, could it be = that what you were telling me this morning, what you were describing to us as= a body, was that there could be in our day, for the sake of all mankind, a c= orporate Jesus? Who do you say that we are? Who do you say that we are? All t= his razzle=C2=ADdazzle about doing social demonstrations and town meetings ha= s no meaning unless we get said, in the profound deeps, what we are really ab= out.=20 >=20 > Joseph W. Mathews >=20 >=20 > Jim Wiegel > 401 North Beverly Way, Tolleson, Arizona 85353 > Tel. 011-623-936-8671 or 011-623-363-3277 > jfwiegel@yahoo.com > www.partnersinparticipation.com >=20 > We are all apprentices in a craft where no one ever becomes a master.=20 > Ernest Hemingway >=20 >> On Jul 20, 2017, at 18:02, Ellie Stock via Dialogue wrote: >>=20 >>=20 >>=20 >>=20 >>=20 >>=20 >> = =20 >> HOMEPAGE MY PROFILE ESSAY ARCHIVE MESSAGE BOARDS = CALENDAR >>=20 >> What does it mean to speak of God=E2=80=99s reign? >> By Kevin G. Thew Forrester, Ph.D. >> =20 >> One of the most characteristic features of Rabbi Jesus=E2=80=99 teaching i= s his experience of the reign of God as present here and now. This manifestat= ion of God=E2=80=99s reign is not a reality to be feared, but as we hear in t= he synoptic gospels, is to be received as =E2=80=9Cgood news.=E2=80=9D But wh= y? What are some of the qualities of the reign of God that tell of its goodne= ss in our lives? And what does it even mean to speak of =E2=80=9CGod=E2=80=99= s reign=E2=80=9D in the 21st century within a culture in which kingdoms and m= onarchs do not exist, and resonate within our imagination and lives as antiqu= ated and oppressive? >>=20 >> Let=E2=80=99s begin by exploring a few of the essential qualities we can a= ssociate with the reign of God. These qualities might then enable us to brief= ly reconsider what we mean when we invoke these biblical words. I am going to= draw from several early childhood experiences with my own father, because th= ey are experiences, I now know, that introduced me to qualities of God. There= is not necessarily anything gender-specific about these experiences; what is= key is that a nurturing adult in my young life invited me to realize within = my quotidian existence the presence of Being itself in all of its goodness. >>=20 >> When I was about 4 years old, I awoke early one summer weekend morning and= strolled quietly to my parents=E2=80=99 bedroom. My mother was already downs= tairs with her coffee, but with the door slightly ajar, I could see my dad ly= ing peacefully upon the bed, the covers pulled down to his waist to receive t= he cooling morning breeze through the open window. I tiptoed in, climbed up b= eside him =E2=80=93 not knowing if he were sleeping =E2=80=93 and laid my won= dering boy head upon the nest of curly hair on his belly. As I ran my little = hands through his hair my head floated upon the undulating movement of his be= lly, his breath gently coming and going. The sun ever so slowly continued its= morning climb, its warmth, like that of my dad=E2=80=99s body, melted any di= stance there may have been between his heart and mine. A golden sense of Onen= ess arose, lying pleasurably upon the bed, our single being unencumbered by a= ny edges, expanding endlessly like the azure sky of dawn. >>=20 >> This is one of my earliest experiences of realizing union of heart and sou= l in all its golden wonder. My father was this tender, strong, inviting gate = into the endless expanse of the beauty of creation. I was tasting the gift of= being one with the ground of Being in and through the specific being of this= young man, my father. There is a basic and undeniable goodness in the meltin= g of hearts that invites us on the lifelong path of letting go and experience= the golden quality of merging with Being at the center of our own being. Her= e is the taproot of Jesus=E2=80=99 realization that he and his Beloved are on= e. >>=20 >> About a year later, I was with my dad at a football game on a Friday eveni= ng in southeastern Michigan. Standing beside him, we were engulfed in an arbo= real sea of humanity. As I looked around, I felt as if I were deep inside a f= orest of giant trees swaying vigorously from a strong wind. I sensed myself a= s tiny, week, disoriented and vulnerable. I had no idea where to turn. The ne= xt moment I was being scooped up and planted firmly upon my dad=E2=80=99s bro= ad shoulders, like a small chickadee suddenly finding a secure perch on a ste= ady oak in a storm. Now, with my skinny little legs within the firm grasp of = my dad=E2=80=99s hands I surveyed the scene. My heart relaxed and my eyes exc= itedly widened; I had embarked on an adventure. I wasn=E2=80=99t simply toler= ating the crowd, I was enjoying, even relishing, the excitement. The vital st= rength of my father=E2=80=99s heart was coursing through my body. The strengt= h of his soul was now mine. I knew that =E2=80=9CI can do this.=E2=80=9D We s= trode together, as if he were one of Tolkien=E2=80=99s Ents bearing a hobbit,= with the swaying trees of humanity seeming to part as needed as we wandered = about. >>=20 >> Strength =E2=80=93 knowing that we can do what needs to be done =E2=80=93 = is an essential quality of being a human being. Without it we withdraw and co= wer and feel we are without capacity to engage whatever is before us. Strengt= h is an essential quality of the reign of God, and it is critical that we hav= e caregivers in our lives who introduce us to our capacity to do what needs t= o be done. Over again, Rabbi Jesus=E2=80=99 encounters with people results in= the astonishing realization of the strength of their being. Jesus mixes spit= tle and mud, applies it to the man=E2=80=99s blind eyes, and he discovers the= strength to see clearly. >>=20 >> One final vignette. The summer after I turned seven, my parents gifted my = older sister, brother and I with an unescorted train trip from Michigan to Il= linois. Illinois may well have been China for me; it was a far away land that= we would reach by rail after many hours. Such pride: we had been deemed capa= ble of making an exotic trip without our parents aboard. The evening before o= ur departure, neighbors joined us for a celebratory spaghetti dinner. As the = eating and partying progressed I found myself feeling worse and worse; I quie= tly stole away into a corner alone in what quiet could be found. It didn=E2= =80=99t take long before my mother discovered me curled up. My temperature ha= d soared and my tummy had become exquisitely tender to the touch. Dad scooped= me up and drove me to the emergency room. There I sat upon the vinyl clad ex= amination table, covered by that crunchy white paper in place to ward off ger= ms. The room was cold and sterile. The doctor probed and prodded and muttered= to himself until finally he said to me, =E2=80=9Cson, you aren=E2=80=99t goi= ng anywhere. Your appendix is infected and about to burst. You need to have s= urgery right away.=E2=80=9D I sat stunned and crushed, with tears rolling dow= n my ashen cheeks. The adventure had vanished as if it had been a midnight dr= eam. My dad came and stood in front of me as I sat on the table. He held the = gaze of my eyes gently but firmly and said, =E2=80=9CI think you should be th= e one to call and tell your mom.=E2=80=9D Without question, my heart knew tha= t he was right. But even more, I knew, even though I was in tears and heartbr= oken, that I could do it. There was a powerful peace in my dad=E2=80=99s gaze= and it held me and touched me and assured me of my own power to be with what= was happening. Nothing was being denied =E2=80=93 not the pain, not the sorr= ow, not the lost dream. It was all there and I hated much of it; but it was t= here held within the power of my little being to endure. >>=20 >> Essential to the reign of God is the realization of the power to be the tr= uth of who we are within the circumstances of where we are. In this most simp= le and intimate exchange between my dad and I, he was inviting me to discover= the power that is woven into the very substance of my soul. This power was n= ot reactive. This power was the response of Being as my being. It was the sam= e power that enabled Rabbi Jesus to accept the cup before him in the Garden o= f Gethsemane. >>=20 >> Union. Strength. Power. These are essential qualities of the reign of God.= . They do not come to us magically out of the blue, but are introduced to us = through the significant people in our lives who don=E2=80=99t miss the chance= when the chances arise. Nature is grace, but we often fail to perceive and r= espond. History is God manifest, but often unrecognized and unseen. On these = three occasions, my dad was graciously attuned to the present moment. He had = no conscious idea of the mystery he was inviting me to discover. But, because= his own heart was soft and open, Love drew his heart and soul to mine in an = act of trust in its wisdom to guide us both. >>=20 >> What happens when we don=E2=80=99t have someone to introduce us to these q= ualities of the reign of God in our lives? We can become like ashes, without = substance, and a victim to the forces that blow all about us and through us..= Without a sense of union, strength, and power (and these are just a few of t= he qualities of God=E2=80=99s reign), we can feel unbearably thin and without= the capacity to engage life. Like Peter, when confronted with the unknown we= can seek the shadows or find ourselves sinking below the turbulent waves of = life. >>=20 >> In their book, Proverbs of Ashes, Brock and Parker describe such ashes in = the lives of women who experience themselves with no strength or power to act= in order to relieve themselves from violently oppressive relationships. To a= dd insult to injury, they find in such language as =E2=80=9Cthe reign of God,= =E2=80=9D religious justification to remain powerless and seemingly disunited= from God. They believe they need to suffer the blows and indignities of abus= e, because that is what they think Jesus did =E2=80=93 the reign of God deman= ds acquiescence. If we suffer like Jesus, perhaps we will then be graced with= the chance to rest our heads in peace and know the union we long for. >>=20 >> Here is where we need to return to the matter of what we mean by the reign= of God, which is simply a poetic way of speaking about Divine Presence. Rabb= i Jesus is a wisdom teacher who invites us to discover that within our daily = interactions we can come to experience and know directly the living and abidi= ng Presence of the Beloved; not apart from nature and history; not above natu= re and history; but as the very warp and woof of nature and history. There is= a depth to reality we tend to overlook in our habitual ways of skating along= on the surface. This depth is the Divine heart of this life. This Presence, = Jesus teaches, can come to reign in our lives as our way of living, which mea= ns we can come to know Being as our being, as the true nature of our own huma= n nature; as the sure and strong beat of our own powerful heart. >>=20 >> We each need living, breathing, human beings to introduce us to the essent= ial goodness of life. Jesus is such a human being in the lives of the discipl= es. There is nothing magical about his interactions, nor those of my father. = But when those relationships don=E2=80=99t exist, tragedy arises in history a= s human ashes. Divine Presence, the reign of God, has many essential qualitie= s that enable us to experience the goodness of our own human fullness. Three = of these are union, strength, and power. >>=20 >> ~ Kevin G. Thew Forrester, Ph.D. >>=20 >> Read the essay online here. >>=20 >> About the Author >>=20 >> Kevin G. Thew Forrester is an Episcopal priest, a student of the Diamond A= pproach for over a decade, as well as a certified teacher of the Enneagram in= the Narrative Tradition. He is the founder of the Healing Arts Center of St.= Paul=E2=80=99s Church in Marquette, Michigan, and the author of five books, = including =E2=80=9CI Have Called You Friends=E2=80=9C, =E2=80=9CHolding Beaut= y in My Soul=E2=80=99s Arms=E2=80=9C, and =E2=80=9CMy Heart is a Raging Volca= no of Love for You=E2=80=9D and =E2=80=9CBeyond my Wants, Beyond my Fears: Th= e Soul=E2=80=99s Journey into the Heartland=E2=80=9C. >>=20 >> Question & Answer >>=20 >> NJ via FaceBook, writes: >>=20 >>=20 >> Question: >> How is it that liberal-minded people who claim that they are open to allow= ing people to believe what they want and live the way that they want attack p= eople like me who stand on the Bible? That's real tolerant now isn't it? >>=20 >>=20 >> Answer: By Rev. David M. Felten >> =20 >>=20 >>=20 >> Dear NJ, >>=20 >> First off, allowing people to believe what they want is just one character= istic of =E2=80=9Cliberal-minded people.=E2=80=9D But to characterize liberal= ism as some willy-nilly-believe-what-you-want perspective is a false claim. T= rue, liberals are OK with people believing what they want =E2=80=93 but only = insofar as those beliefs respect the basic dignity of other people and doesn'= t do others harm. That's a big difference. I've also heard it said that liber= als tolerate anything but intolerance. I think that's about right. >>=20 >> And let's be clear, you're probably not being "attacked" for being a perso= n who "stands on the Bible," but for being a person who's "stand" on the Bibl= e is not in keeping with other peoples' "stand" on the Bible. >>=20 >> Let me remind you that people "stood on the Bible" to defend slavery, they= "stood on the Bible" to keep women from having the vote, they "stood on the = Bible" to defend segregation. Without "liberals" who opposed those racist, mi= sogynist, and un-American practices, our world would be a very different plac= e indeed (and not for the better). Many of those appalling liberals, by the w= ay, were faithful Christians who appealed to the Bible to further the causes = of freedom and basic human rights. I=E2=80=99m going to assume that, in these= areas, you agree with them and their =E2=80=9Cliberal=E2=80=9D interpretatio= n of the Bible. >>=20 >> Among today=E2=80=99s front line issues of defense on behalf of basic huma= n dignity and human rights are LGBTQ rights and reproductive choice. Bizarre = Biblical attitudes toward women and sexuality notwithstanding, neither of the= se (as we currently understand them) are topics in the Bible (uh-oh, no place= to =E2=80=9Cstand=E2=80=9D!). Similarly, although there=E2=80=99s no mention= of cultural practices like female genital mutilation and sex-trafficking in = the Bible, many conservatives =E2=80=9Cstand=E2=80=9D with liberals in opposi= tion to these sex-related challenges =E2=80=93 and do so on the grounds of th= at eminently liberal notion of human rights. >>=20 >> Then, if you manage to filter out all the propaganda, cultural prejudices,= and superstitions from the Bible, there are plenty of examples of where scri= pture is clearly aligned with what you would call today=E2=80=99s =E2=80=9Cli= beral agenda.=E2=80=9D Opposing racial injustice and the U.S.=E2=80=99s unjus= t immigration policies are just two examples where liberals have all kinds of= Biblical precedent on which to =E2=80=9Cstand.=E2=80=9D >>=20 >> So, don't mistake the liberal tendency towards tolerance (which allows you= =E2=80=93 in broad strokes =E2=80=93 to believe what you want and do what yo= u please) to remain silent when what you believe and advocate fails to respec= t the rights or freedom of others. You can claim that your =E2=80=9Cstand=E2= =80=9D is the definitive interpretation of what the Bible says, but so did th= e slave-owning, sexist, and racist Christians of the past =E2=80=93 and so do= the discriminatory, misogynistic dogmatists of today. >>=20 >> ~ Rev. David M. Felten >>=20 >> Read and share online here >>=20 >> About the Author >>=20 >> David Felten is a full-time pastor at The Fountains, a United Methodist Ch= urch in Fountain Hills, Arizona. David and fellow United Methodist Pastor, Je= ff Procter-Murphy, are the creators of the DVD-based discussion series for Pr= ogressive Christians, =E2=80=9CLiving the Questions=E2=80=9D. >>=20 >> A co-founder of the Arizona Foundation for Contemporary Theology and also = a founding member of No Longer Silent: Clergy for Justice, David is an outspo= ken voice for LGBTQ rights both in the church and in the community at large. = David is active in the Desert Southwest Conference of the United Methodist Ch= urch and tries to stay connected to his roots as a musician. You=E2=80=99ll f= ind him playing saxophones in a variety of settings, including appearances wi= th the Fountain Hills Saxophone Quartet. >>=20 >> David and his wife Laura, an administrator for a large Arizona public scho= ol district, live in Phoenix with their three often adorable children. >>=20 >> ______________________________________________________ >>=20 >> =20 >>=20 >> Bishop John Shelby Spong Revisited >> "The Passion of the Christ" >> Mel Gibson's Film and Biblical Scholarship =E2=80=93 Part II >>=20 >> =20 >>=20 >>=20 >>=20 >> Mel Gibson claims that in his film, "The Passion of the Christ," he has "f= ollowed faithfully the texts of the Gospels." That is demonstrably not so, as= I sought to show in this column last week. Yet, what interests me about this= even more is that many religious people think that biblical accuracy is the = only criterion by which this film should be judged. If it is true to the Bibl= e, then it seems not to matter whether it increases the virulent cultural pre= judice against Jewish people. Upon viewing the film, no less a person than Jo= hn Paul II, for example, stated approvingly, "It is as it was!" The Pope clea= rly bought the argument that the biblical account itself is accurate. These w= ords reveal a failure to embrace some uncomfortable aspects of contemporary b= iblical scholarship on his part. It is not dissimilar with the other Christia= n leaders. To make that clear, one has only to lift several facts of history = into the public awareness. >>=20 >> First, the most elementary study of the familiar material in the passion s= tory will reveal that it is not the work of eyewitnesses. Jesus' earthly life= came to an end around the year 30. The first account of the events in Jesus'= life from Palm Sunday to Easter was not written until Mark's Gospel came int= o being between 70-75 or, at a minimum, forty years after the events being de= scribed. This means that these narratives were developed and passed on orally= in some context for at least forty years before they were written down for t= he first time. In that world there were no places to go to research events of= the past. >>=20 >> Second, this Passion story in Mark's Gospel was then, during the next ten = to twenty years, incorporated into both Matthew and Luke, each of whom wrote = an expanded version of Mark. Matthew, who copied some ninety percent of Mark = into his gospel, wrote probably between 80 and 85, and Luke, who copied some = fifty percent of Mark into his Gospel, wrote probably between 88-92. Since we= can compare these narratives today, we recognize that both Matthew and Luke = changed the passion details dramatically, adding new things and omitting othe= rs. For example, Matthew develops the story of Judas Iscariot by placing into= the narrative such things as the 30 pieces of silver as the price of his tre= achery, the attempt to return the money, the refusal of the high priests to r= eceive it, Judas hurling it back into the Temple and his suicide by hanging, = none of which were in Mark's original story. Matthew also introduces the stor= y of the Temple guard placed around Jesus' tomb, heightens Mark's messenger o= f the resurrection into being an angel with the power to cause these guards t= o faint and adds an earthquake to his story. Then he contradicts Mark on whet= her the women, who came to the tomb at dawn on the first day of the week, act= ually saw the Risen Christ. >>=20 >> Luke continues the development of Judas' story by finally giving the reaso= n for the betrayal and expanding the dialogue that Judas has with Jesus. Luke= also adds three of the familiar "last words of Jesus" from the cross, while = omitting the cry of dereliction that, according to Mark, were the only words = that Jesus spoke there. Only in Luke do we find the sayings: "Father, forgive= them for they know not what they do," spoken to the soldiers; "Today you wil= l be with me in Paradise," spoken to the penitent thief; and "Father, into th= y hands I commit my spirit," spoken presumably to God. In the Resurrection na= rrative, Luke denies the Galilean tradition as the locus of any resurrection = experience for the disciples, which contradicts a major feature in both Mark = and Matthew. Luke expands Mark's resurrection messenger into not one but two = supernatural angels. The story is certainly not static. >>=20 >> John, writing between 95 and 100, adds the words from the cross committing= Jesus' mother to the care of the beloved disciple, the cry "I thirst," that = was related to a prophetic saying (Ps. 69:21) and the final words of triumph,= "It is finished." He introduces the story of the soldiers breaking the legs = of the thieves to hasten their deaths, but not breaking Jesus' legs, relating= this to a prophetic saying (Ps. 34:20), the account of a soldier hurling the= spear into Jesus' side, which he suggests was foreordained by the writing of= the prophet Zechariah (12: 10) and the story of the soldiers rolling dice fo= r Jesus' clothes. John's resurrection narratives are also radically different= from the other gospels. John focuses on Mary Magdalene, a miraculous entry b= y Jesus into a locked and barred home in Jerusalem, and the conversation with= the doubting Thomas. He then tells a Galilean story of a resurrection appear= ance, together with the account of Peter's restoration, which was set months = after the crucifixion. None of these details are found anywhere else. It is q= uite clear that between the first Gospel of Mark and the last Gospel of John,= the story of Jesus' passion and resurrection has grown considerably. The que= stion that this brief sketch raises is simply this: "If the details grew that= much between 70-100 when the narratives were written, how much did the story= grow between 30 and 70 when there were no written narratives?" >>=20 >> The only things we find in those hidden years are scanty details in Paul's= writings during the mid-fifties (I Cor. 15:1-6). There is no narrative here = about Jesus' betrayal, his arrest or his torture. Paul says only that, "Chris= t died." There is no crowd, no trial, no thieves, penitent or otherwise and n= o words spoken from the cross. Then Paul says just as simply, "He was buried.= " There is no tomb, no garden and no Joseph of Arimathea. Next Paul says stil= l sparingly, "He was raised on the third day." There are no women coming to t= he tomb. Indeed there is no tomb, empty or otherwise. There are also no angel= s, no earthquakes, and no narration of an appearance to anyone. Paul provides= only a list of witnesses to whom, he says, Jesus appeared. >>=20 >> That list is fascinating in several details. Cephas or Peter is first. The= mention next of the number 'twelve' implies that Judas is still among them..= Paul does not seem to know the tradition that one of the twelve was the trai= tor. The name James, third on this list, begs the question as to which James = is intended. Is it James the son of Alphaeus, James the son of Zebedee, or Ja= mes the brother of Jesus? The phrase, "the apostles" placed fourth on this li= st causes us to wonder who they are, since the 'twelve' have already been nam= ed! Then after mentioning 500 brethren, Paul lists himself as the last one to= whom the raised Jesus appeared. The fact that Paul's experience was certainl= y not that of a physically raised body suggests that Paul did not regard the = resurrection of Jesus as physical at all. Paul thus offers us no clues about = the historicity of the passion narratives as the gospels describe them. Perha= ps the papal words about Gibson's film, "It is as it was," ought to be render= ed, "It is as gospel writers 40-70 years after the event suggested it was." T= hat is not a very vigorous claim. >>=20 >> Another thing that causes scholars to question the historicity of the pass= ion narratives, as they appear in the gospels, is the kind and sympathetic wa= y that Pilate is portrayed. He is exonerated from blame. In no way does this = portrait connect with the historical references from secular sources that we = have about this Roman Governor. >>=20 >> Pilate is introduced into the Christian story by Mark (15:1-44) who portra= ys him as "wondering" at Jesus' lack of response when being interrogated, as = trying to free him and being overwhelmed by the crowd's cry for his crucifixi= on, and as protesting Jesus' innocence by asking, "Why, what evil has he done= ?" Finally, Pilate is pictured after the death of Christ as granting Joseph o= f Arimathea permission to bury Jesus properly. Matthew follows Mark's story l= ine closely (Mt. 27:11-65), but adds a scene in which Pilate's wife sends him= word to "have nothing to do with that righteous man, for I have suffered muc= h over him this day in a dream." Then Matthew has Pilate wash his hands, clai= ming to be innocent "of this man's blood." >>=20 >> Luke introduces Pilate earlier by name when Jesus emerges to be baptized b= y John (Lk. 3:1). He also refers to Pilate's atrocity of mingling the blood o= f Galileans in pagan sacrifices (13:1). Luke then quotes Pilate in the crucif= ixion story (Lk. 23:1-53) as saying, "I find no crime in this man." Later, Lu= ke says, Pilate tries to escape involvement with Jesus by sending him to Hero= d since Jesus was a Galilean and thus not part of Pilate's responsibility. Ne= xt, Pilate reiterates his belief in Jesus' innocence and tries to release him= after scourging him, hoping that whipping the prisoner will satisfy his enem= ies. Only then does he acquiesce to the crowd. >>=20 >> In John, Pilate is portrayed as seeking to save Jesus by ordering the Jewi= sh accusers to try Jesus according to their law that did not provide for an e= xecution; then as waxing philosophical by asking, "What is truth?" Finally, J= ohn has Pilate repeat his belief in Jesus' innocence, seek again to release h= im, and even to refer to him as the 'King of the Jews.' >>=20 >> The story line of the gospels read as if Pilate is simply trapped by event= s over which he has no control, benign at worst, benevolent at best. Even Jes= us is quoted in John's Gospel as establishing Pilate's innocence by saying, "= He who delivered me to you has the greater sin (19:11)." This, it must be sta= ted, is a far cry from the portrait of Pilate that we meet in history. >>=20 >> Pilate appears, in the records of antiquity available to us, to have been = a murderer of unspeakable cruelty. A Jerusalem Post writer, after researching= his life, has referred to him as "the Saddam Hussein of his time." His conte= mporary, King Agrippa, in a letter written to the Emperor Caligula, referred = to Pilate's corruption, his murder of untried and presumably innocent people = and his ruthless inhumanity. Philo, a first century Jewish philosopher, calle= d Pilate an "unbending and recklessly hard character, famous for violence ---= -ill treatment of the people --- and continuous executions without even the f= orm of a trial." Roman records indicate that Pilate was recalled in the year = 37 for sadistic actions, among which was his slaughter of 4000 Galileans who = had gathered on their holy mountain, an act that made Pilate a political liab= ility even to the Romans. At the same time, historical records abound in whic= h the Romans routinely crucified self-proclaimed messiahs and kings of the Je= ws: There was Judah in the year 6, Theudas in 44 and Benjamin in 60, just to = name the most famous. None of this negativity, however, appears in the New Te= stament portrait of Pontius Pilate or of the Romans. >>=20 >> So, where is the truth? How trustworthy historically is the biblical accou= nt of the crucifixion of Jesus? Is there some other agenda operating at the p= articular time that the gospels were written that caused their authors to exo= nerate Pilate and to shift the blame for Jesus' death from the Romans to the = Jews? Is it enough for Mel Gibson to claim that he is following faithfully a = biblical text that becomes nothing but his pious rationalization for pumping = enormous amounts of anti-Semitism into the bloodstream of the western world? = Is it not time for Christian leaders including even John Paul II, to acknowle= dge that the way the gospels describe the death of Jesus may well not be the = way it was? >>=20 >> Next week, I will propose a different way to read the Passion story in the= New Testament, by placing it into the context of its own history, some 40 to= 70 years after the crucifixion. Perhaps that exercise will help us to unders= tand why the annual reading of the story of Jesus' final days has continuousl= y created anti-Semitism which Mel Gibson in this film has now raised to an ar= t form that will be seen by millions and for which he apparently feels no sha= me. >>=20 >> ~ John Shelby Spong >> Originally published March 3, 2004 >>=20 >> Announcements >> =20 >> ........ >>=20 >> Identity, Dignity and Compassionate Inclusivity Webinar Series >> =20 >> The purpose of this series is to provide accurate information and first-ha= nd accounts of the international refugee and immigration crisis. We intend to= offer this information in an attempt to empower individuals to make informed= , compassionate, and care-based decisions regarding the treatment of refugees= and immigrants.=20 >>=20 >> Online Series starts July 25th - 8:00am PST >> Click here for more information/registration >>=20 >> Any questions or concerns, please contact us at support@progressivechristi= anity.org or 253-507-8678. >>=20 >> Copyright =C2=A9 2017 ProgressiveChristianity.org, All rights reserved.=20 >> You are receiving this email because you have a membership at johnshelbysp= ong.com.=20 >> Our mailing address is: >> ProgressiveChristianity.org >> 4810 Pt. 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Fosdick Dr. NW =C2=B7 #80 =C2= =B7 Gig Harbor, WA 98335 =C2=B7 USA=20 >>=20 >>=20 >> _______________________________________________ >> Dialogue mailing list >> Dialogue@lists.wedgeblade.net >> http://lists.wedgeblade.net/listinfo.cgi/dialogue-wedgeblade.net > _______________________________________________ > OE mailing list > OE@lists.wedgeblade.net > http://lists.wedgeblade.net/listinfo.cgi/oe-wedgeblade.net --===============3514118868264697035== Content-Type: text/html Content-Transfer-Encoding: base64 Content-Disposition: attachment; filename="attachment.html" MIME-Version: 1.0 PGh0bWw+PGhlYWQ+PG1ldGEgaHR0cC1lcXVpdj0iY29udGVudC10eXBlIiBjb250ZW50PSJ0ZXh0 L2h0bWw7IGNoYXJzZXQ9dXRmLTgiPjwvaGVhZD48Ym9keSBkaXI9ImF1dG8iPjxkaXY+PHNwYW4+ PC9zcGFuPjwvZGl2PjxkaXY+PG1ldGEgaHR0cC1lcXVpdj0iY29udGVudC10eXBlIiBjb250ZW50 PSJ0ZXh0L2h0bWw7IGNoYXJzZXQ9dXRmLTgiPjxkaXY+PC9kaXY+PGRpdj5JdCdzIGFtYXppbmcg dG8gbWUgaG93IHRpbWVseSBhbmQgdGltZWxlc3MgaXMgdGhpcyBzcGVlY2ggYnkgSm9lLiBGb3J0 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dialogue@lists.wedgeblade.net Subject: Re: [Dialogue] [Oe List ...] Reminds me of the barefoot jesus talk. Re: 7/20/17: Forrester/Spong: What does it mean to speak of =?utf-8?q?Go?= =?utf-8?q?d=E2=80=99s?= reign?; Spong revisited Date: Sat, 22 Jul 2017 16:54:09 +0000 Message-ID: In-Reply-To: <4033EEC0-D9A8-437D-A391-FFB8F512F01D@gmail.com> MIME-Version: 1.0 Content-Type: multipart/mixed; boundary="===============2231735714552858957==" --===============2231735714552858957== Content-Type: text/plain; charset="utf-8" Content-Transfer-Encoding: quoted-printable Well said, Randy! I=E2=80=99ve taken a bit of JWM and RCW for a blog on Monda= y, I think. John From: Dialogue on behalf of Randy Wil= liams via Dialogue Reply-To: Randy Williams , Colleague Dialogue Date: Saturday, July 22, 2017 at 9:59 AM To: Jim Wiegel , Order Ecumenical Community Cc: Colleague Dialogue Subject: Re: [Dialogue] [Oe List ...] Reminds me of the barefoot jesus talk. = Re: 7/20/17: Forrester/Spong: What does it mean to speak of God=E2=80=99s rei= gn?; Spong revisited It's amazing to me how timely and timeless is this speech by Joe. Forty somet= hing years later contemporaries like Harvey Cox and Richard Rohr and others (= maybe even Spong and Forrester) are saying something very similar, in a nutsh= ell, that faith is far more about what we do, how we live, where we throw our= bodies into the breech, and on behalf of what than about "belief" as intelle= ctual ascription to some dogmatic ideology contained in a creed. Randy On Jul 21, 2017, at 9:21 AM, James Wiegel via OE > wrote: THE BAREFOOT JESUS Today I am going to talk about the barefoot Jesus. When you talk of the shape= of the Church to come, you are talking much more deeply than just external s= tructures. You are finally talking about the depth understanding of the Peopl= e of God themselves. That means that you and I must not only sever ourselves = from Christian bigotry completely. We also have to understand how that bigotr= y came about. I am convinced that the Church of Jesus Christ in the early Hel= lenic period slipped into abstraction. She has struggled against =C2=AD that = abstractionism for the 2000 years of her history but never really conquered i= t until this moment. That is one of the reasons why I believe the hour at han= d will be seen in years to come as the Church's finest hour, since it was imp= elled into history by forces that cannot finally be located in temporality. The event is that the shocking happening which the church talked about as the= Christ happening turned into an idea about the Christ happening. The tendenc= y of the Church was to substitute a belief in that happening for the happenin= g itself. Now I have already indicated that I believe the Church has struggle= d against that throughout 2000 years. She never won until this hour. And when= I say won, I mean the fact that the Church universal has become to one degre= e or another, aware of this fact. That means the victory is at hand. Going th= rough this awareness for the Church at large still lies ahead before all of u= s. The key to what has happened in our day is that the Church has become slowly = aware that the meaning of Christian faith is rooted in profound empiricism an= d not in ideas about life. I wrote an article one time called "The Christ of = History". If I were going to write again, it would be "The Jesus of History".= I wouldn't really call it that, because modern theology stole that term and = ruined it. I would say that up to now I have thought mostly of the Christ hap= pening. These days I am thinking of the Jesus event. I still like to play, as I did in that paper, with the Jesus=C2=ADChrist and = then the Christ=C2=ADJesus. This time put the emphasis on the Jesus. This has= to do with a deepening awareness of the spirit journey in myself from that h= appening of profound awareness, which is something of a gateway into the Othe= r World that's in the midst of this world. The Jesus=C2=ADevent is maturation= within the Other World, or learning to be at one with the Other World right = in the midst of this world every day, every hour, every hour of your existenc= e. But I mean more than that relative to the reason why I am concerned with t= he Jesus=C2=ADfigure. I believe that herein lies the key to the multi=C2=ADfo= rm yin=C2=ADyang which we sometimes call the third campaign. The third campai= gn lies ahead. I have said many times before that our task here is to find th= e social vehicle for the nurture of those who care, who have become aware in = the Awakenment and engagement campaigns. But in order to build such a functio= nal vehicle one has the overwhelming task of working through his spiritual bo= wels the meaning of having recovered from the abstract doctrinal approach or = understanding of life to the understanding that's rooted and grounded in what= =C2=ADI call radicality or depth empiricism. To put that another way it means= , as we have said together many times, that each and all bodies of those who = care must find a way not simply to stick their fist through but to thrust the= ir being through the glorious, but reductionistic poetry that is ingrained in= them until they are consumed by universal humanness. This is behind the stat= ement that our colleague made that he no longer feels like an Aussie, but lik= e a human being; or the statement I made that I no longer feel like a man, bu= t I feel like a human being. Somebody later said, why didn't I go the rest of= the way. I felt with that audience that I dare not. But with this audience I= can. I no longer feel like a Christian, I feel like a human being. Now, mark= you, I say that I don't feel like an American. But I want you to understand = that I am an American, and I am extremely proud to be an American. I hope tha= t if our Australian colleague were up here he would admit what I know, that h= e is an Australian. I would hope that he would also admit that he is proud to= be an Australian. What I'm talking about is on the other side of that. I wan= t to bear testimony today that I am a Christian. In one sense, I was born a C= hristian and I intend to die a Christian. I am proud to be a Christian, to pa= rticipate in the glorious heritage that ministered to the whole wide world, d= irectly or indirectly. But I don't feel like a Christian; I feel like a human= being. Now to come at this, to get it articulated, we cannot go with the rub= ric of Christ unless we go through the rubric of Jesus. That's why I am inter= ested in the barefoot Jesus. Most of you know that we went to Israel this year in order to study their com= prehensive cooperative. There is no nation in the world that knows more about= that than Israel. We had a fine time. I had never been to Israel. I could ha= ve gone there before, but I have avoided going to Israel like the plague, for= I never felt that I was ready to put my feet in the Holy Land which is the s= ource of many memories which are like realities in my own life. I was relucta= nt to go to the Holy Land now, for I was not prepared to go. But I was there.= Being the Pharisee that I am, I tried to see nothing that was not a part of = the mission of why I was there. I do not recommend this kind of phariseism to= you. For instance, I passed within 10 kilometers of Bethlehem and never veer= ed off the road. But fortunately, powers beyond my moralistic control sent me= to a kibbutz that was at the foot of the Golan Heights. The Golan Heights ar= e on the west side of the Sea of Galilee. And so, of necessity we drove throu= gh the famous Jezreel Valley, or Jezreel Plain. What a wonderful experience. = For there across one way and then the other, the great armies of ancient hist= ory marched. The coastal plain is flat, and down the middle of Israel is a lo= ng rough mountain chain running north and south. But there is a break in that= chain up along the sea of Galilee that cuts through. So the armies of Mesopo= tamia would come down to Egypt and the Egyptian army would cut through that v= alley to get to Mesopotamia. Alexander the Great marched his armies back and = forth through this valley. On the south side of it is a famous Biblical town = and later mighty fortress built called Megiddo, from which the book of Revela= tion got the fantastic symbolism of Armageddon. On the far side of the valley= , high in the mountains and hard to reach, rests what in ancient days was the= little village of Nazareth where the barefoot Jesus grew up. Now the reason = that Nazareth was up high in the hills was the same reason that Termine is up= high in the hills. For that valley, until close to the last half of this cen= tury, was malaria-infested, and the only way anybody had any hope of living i= n that area was to get up high. Also, in a secondary sense, it was good prote= ction from those armies that moved back and forth through Israel's plain. The= plain to the south is very frequently filled with fog and mist, and billowin= g clouds cover over what is supposed to be the Mount of Transfiguration. It h= as the strangest mountain shape of any I know in the world save Fujiyama. It = looks just like a huge, man=C2=ADmade, evenly smooth, coal mining slag heap. = And oftimes I would judge that you see just the bare top of that mountain sti= cking out from the clouds. Never was I anyplace in the world where I felt the= kind of weirdness that I felt there. This even includes the moors of Scotlan= d which would run a close second for me. I went up to Nazareth on the way over to Galilee and stopped on top of the hi= ll. I began to reflect, and it seemed to me like the heavens opened and there= was a voice. And the term that was in my mind from then on was "barefoot Jes= us". I began to understand how, in the midst of this kind of terrain and envi= ronment, something like a twelve year old Jesus came to be. I believe that th= at story of his sitting with the scribes and priests and confounding them was= based on some kind of truth. That means that before he was twelve years old,= something radical happened to a barefoot boy. And he remained that barefoot = boy for twenty years before he did anything about what happened to him when p= erhaps he was ten years old. Twenty years is a long time to get into being so= me overwhelming profound awareness. I began to look back through my own being= and I began to look back through your own being. For not only are your creat= ive insights at my disposal, everybody's creative insights in this group are = at anyone's disposal who wishes to appropriate them. Not only are your mighty= deeds for you to rehearse this morning; they are for me to participate in if= I dare to. And they are there for everybody in the world to participate in. = But even more than that, I participate in the tremendous awareness of the pro= fundity of life which you possess. And as I stood there and thought and we talked together, two things came to t= he forefront of my mind. One thing that happened to that barefoot boy was tha= t he became aware there on the edge of the Jezreel valley, of the awesome mys= tery of life. The clouds became the external manifestation of the awe that he= experienced as he became aware of what for him, became the absolute finality= of reality. And the clouds enabled him to grasp the fact that this awe was n= ot something that came forth out of his subjectivity, but the awe itself had = great, compelling objectivity. I know not how it happened. But then this ten= =C2=ADyear=C2=ADold boy became aware of the fact that this mystery, which was= final reality, was his father. Now I do not mean he was drawing some kind of= a silly analogy that most of your Sunday School teachers talked about and to= o many of us grew up with. I mean, he became aware that he was the offspring = of final being, of this strange mystery that seemed closer to him than any te= mporal reality that he was able to experience. I am trying to say that this young boy literally came to believe that Joseph = was not in his father, but that which sired him was the Mystery itself. As a = matter of fact, Jesus talked very little about "our Father" but very frequent= ly about "my Father". Then something else happened to him. I am not so clear how this happened. But= I think that in those twenty years he found that you know the mystery in the= eyes of another person. That seems to me by far the most important thing abo= ut him. You don't intend that; it just happens. And you discover that you can= look through eyes, and when you look through eyes you become aware of myster= y. And out of this came the awareness that it was not only my Father, but it = was your Father. And perhaps, (and this depends on thinking later in his mini= stry) this became most clear to him as he beheld the hunk of humanity's eyes = in human suffering. I think he became particularly concerned with the eyes th= at have no eyes, the blind. Until he had the immediate experience, not some a= nological abstraction, that this which sired me, sired you, not only you, but= all, and not only all, but everything. Remember the story that happened late= r when somebody came to him and said, "your mother and brothers and sisters a= re outside" and he looked at the crowd and said "What do you mean? These are = my brothers and these are my sisters!?" I want to repeat that this wasn't dra= wing a conclusion from some abstraction called the fatherhood of God and the = brotherhood of man. For twenty years he lived simply in relationship to these= inseparable awarenesses. That is the barefoot Jesus. Now the next picture I have is Jesus walking out of the desert and bumping in= to a man named John Baptist. They became friends. Maybe John was the closest = thing to a friend Jesus ever had. And he was baptized by John. There really w= asn't anything before that apart from the reflection the Church did later upo= n the story that had happened. John had a movement going, and Jesus submitted himself to that movement. Then= it is in the movie ("The Gospel According to St. Matthew") that you see the = picture that none of you can forget of Jesus starting his stride. He walked d= own the road flinging over his shoulder, "The Other World is at hand, turn yo= urselves around and believe this." And he never stopped. He didn't pause to s= ee whether anyone was impacted, and by no means whether there was some kind o= f follow=C2=ADup to it. He flung it over his shoulder and moved on for the re= st of his life, three very short years. Or were they very long years? And, as= another aspect of the drama, as he strode along he would fling over his shou= lder, "Come on, follow me." He never stopped. He could care less; if he cared= he was no longer about his Father's business. Now the interesting thing is t= hat he looked back and saw two or three, five or six. I don't know how many b= e asked, maybe a couple of hundred. All the details are not there. Did he exp= ect to get 100 out of a 1000, and then to lose all but 10 out of the 100, and= then to discover that only one out of the ten had guts enough to stand? I do= n't know how that happened. When he saw the little group behind him he began an exercise called the train= ing of the twelve. This is the next thing beyond the barefoot Jesus. Now take= a look at that training of the twelve. He always walked, and as he walked he= seemed to be talking always. He was throwing over his shoulder sayings, not = teachings, but sayings. What do I mean by that? Well, he had no code to trans= mit, no creed to transmit. What he was doing was jarring these people into th= e awareness of the Other World in the midst of this world, which these people= had always known about. He was jarring them into existential decisional awar= eness. That was his first job of training. It was not to prove that there is = another world in the midst of this one, but to jar them into the awareness th= at here was the deeps of life itself. The second aspect of his training of the twelve is more astounding to me. It'= s like he took each one of those men who walked along behind him and he stuck= their nose, literally, into the human suffering that had been around them al= l their lives, that they had taken for granted. I'm talking about myself, who= got far too old before I became being=C2=ADfilled aware of the suffering, th= e incredible suffering of humanity that I have lived with and in the midst of= all my life. Like it wasn't enough just to pass a blind man on the way. He h= alted the troops and stuck their noses into the suffering. It wasn't enough t= o walk by a lame man; he stopped and stuck their noses in it. It was by no me= ans enough that they walked by the leper's cave. No, he grabbed them all by t= he ear and dragged them down into the midst of that leprosy until they saw, w= ith their own eyes, with their whole being, the suffering of those who were s= ired by the same Father. And later he was to say in his wrathful "woe oration" upon the establishment = that not only would they not enter the Other World, but their woe lay in the = fact that they spent their lives preventing others from entering the Other Wo= rld. I remember when John wondered "Is he the one?" and sent his men to inqui= re. Jesus, with a kind of nonchalant and low-key style, just said, "I have no= answer. But you go back and tell my friend John exactly what you saw: the bl= ind see, the lame walk, and the good news being preached to the poor." No abs= traction. He merely indicated the reality of the moral issue that they knew. = And that was the training of the twelve. The next part that got played is what I call "the anointed one". It begins by= one of the most nauseating things that I can think of. I'm talking about the= absolutely ridiculous killing of John. I haven't found the right words to de= scribe the silliness of John's death. A kind of silly brutality, an insane de= ath. The picture of course is Herod's court. And he has some of his buddies i= n high places sitting down to lunch. Now, Herod was not just a mean old guy. = He had a daughter that was pretty and talented, and he was proud of her like = you yourself are proud of your children. And so he sat there trying to impres= s his relative peers. And he thought, "Now I will really give them something;= I will show off my daughter." So he asked his daughter to dance. And she was= like most daughters who you spend a lot of money on teaching them to play th= e piano and dancing lessons; when you ask them to perform, they invariably sa= y "no". So Herod, like most of us fathers, decided to bribe her. He said if s= he would dance he would give her anything she wanted. And I bet he had in min= d the prettiest thorobred Arabian stallion or a little villa set aside in the= countryside. But the last thing he had in mind was that this performance wou= ld demand the head of John the Baptist. I cannot tell you about the vicious o= ld lady who must have been extremely bright, far more intelligent than her hu= sband who sat on the throne. For she saw in John the Baptist, this innocent, = non=C2=ADpolitical, non=C2=ADrevolutionary figure who was just going up and d= own talking about religion, she saw in him a depth her husband never dreamed = of. She saw her own demise. And so she whispered in the ear of her daughter. = I hardly know how to account for the fact that her daughter was so enslaved b= y her mother, but there was something going on. And then the shock on Herod's= face. There=C2=ADwere his=C2=ADpeers. So with great reluctance, he gave the = sign, and John's head fell. The next scene of the movie shows Jesus. He heard. And he shed just one tear,= just one. At about that time, a man came by and said, "As soon as I bury my = father, I am going to come and join you." With a kind of anger that you would= not believe, Jesus threw back at him, "Let the dead, bury the dead." And he = marched on. And from that time on until the day he died he was an angry man. = Immediately, he took this little band of rovers who went with him up into the= hillside for the scene of the great transfiguration. He gets up there, and h= e walks away from them a little bit and he turns around and asks, "What do pe= ople say about me?" "Who do they say that I am?" And there is no super-natura= lness in this; they say, "Well, they think you are another Elijah." "Others t= hink you are one of the other great prophets." "And some others think you are= really the power behind John the Baptist's ministry." Then came the question= . He turned to them and said, "Who do you say I am?" I imagine there was a bi= t of stuttering. And then they said, "Well, you are the anointed one." And, i= f you will forgive this, he said, not out loud, but to himself, "Why isn't on= e of you the anointed one?" But he knew, when they killed John, where the con= tradiction was. He also knew that if he dared touch that contradiction, he wo= uld end up exactly where John did. And he also knew that if that breech were = not attacked, there wasn't any hope for the poor and the lame and the blind. = Anointed to do what? You are the one anointed to splash your being against th= at which deters the possibility of profound humanness for everyman, and parti= cularly the poorest of the poor. There is nothing mystical about the anointme= nt. And then if you remember, "He set his face like flint toward Jerusalem, w= hich was the citadel of the powers and the principalities standing in the way= of profound humanness. From that day on he was a doubly angry man. From that= moment on, I mean he really took on the scribes and the Pharisees and the sa= ducees. And he whipped them to pieces. And the prime act of his life was standing on the temple grounds and deliveri= ng his fantastic speech of "woe to you". And his attack was not on the religi= ous establishment as over against the secular establish meet. Such a dichotom= y did not exist in his day. And he wasn't against the establishment for the s= ake of being against the establishment but because it interfered with the est= ablishment doing what it is called to do. Jesus took upon himself the symbolism of the anointed one out of his traditio= n. He w=C2=ADas very clear that the reason he rode an ass into Jerusalem was = to coagulate the symbols unto himself, to amass the symbolic power that had t= o be amassed to in any way effectively throw his final life against the estab= lished powers. From that day on, he was like a broken record. He was interest= ed in only two things. The first is illustrated by the story of the fig tree. The fig tree was a pow= erful symbol. If you remember, he walked up to the tree and said, "You did no= t produce any fruit." And when you are called to be the People of God and pro= duce no fruit, you wither away and God raises up new vines in the most unsusp= ecting places. You who should have known about the Other World did not enter = into it. But more than that you stood in the way of the poor experiencing wha= t it means to be a human being. Who are you, who are the 15% of the world in = this room, who are you identifying with in this strange story? The second, and he was almost insane=C2=ADabout this, was being humble. He us= ed the children here. Occasionally, when someone would boast he would bring i= n the little children and say, "Save you are like one =C2=ADof these, you don= 't know anything about the Other World." The anointed one. Anointed for what? To lay down your life at the point of th= e moral issue of your moment in time. The interesting thing about the anointe= d one was that Jesus never once said that he was the anointed one. In fact, y= ou and you alone can say that you are the received one, that you are the one = loved of God. But you cannot ever say that you are the anointed one. It is fo= r a power far greater than you to say that. It was all over in Jerusalem when he delivered his final great address, the g= reat "Woe" speech, and the soldiers appeared. Then came that strange scene be= fore the High Priest. "Are you the Christ?" he asks. And Jesus snaps back, "I= t is you that says it." It's like he said, "You said it; I didn't." The movie= really ends here. He's done. And now you can understand how the Church, in pointing out what life finally = is all about over against ultimate reality, said it is anointment. Schweitzer= , along about 1906 wrote The Quest for the Historical Jesus. In that his key = phrase is that Jesus tried to "force the kingdom". Now, we wouldn't use the w= ord "kingdom". We would use "the Other World". He tried to force the Other Wo= rld =C2=ADinto disclosing itself in his time in history. He tried to "force t= he kingdom" by throwing his own being against the stone wall. Finally, at every moment in history, I think that the kingdom has to be force= d by the anointed one. I have been trying for a long time to get my mind arou= nd the Hunter Warrior and The Saint and The Wise One and The General. Someone= drew a diagram with these names we've used and put the Jesus=C2=ADfigure in = the middle. For a long time I wondered what to rename that. Now I know. The a= nointed one. If you attempt to take the great historical religions of the wor= ld, I think you can organize them under the category of "the enlightened one"= or "the illuminated one", as in Buddhism or Hinduism. And then Taoism is a l= ittle harder, but it might be "the victorious one" or "the effective one". No= w, when you intensify aware ness and engagement, you have the third category = of being, the profound core of human being=C2=ADness which is the anointment,= to lay down your life on behalf of the mistreated of the time in which you l= ive. That is what the Christ is all about. That is what Jesus is all about. I= n the overall framework of the play, it all begins with the virgin birth. The= Church was trying to say that the way of Jesus is the way it is, period' The= drama ends with the resurrection. Here the Church was trying to say with the= resurrection of Jesus, that his resurrected life began with a ten year old b= oy who intensified his life to his 33rd year and that all may participate in = this resurrection. Now, finally, did Jesus after all, force the Other World? You just take a look at me. I am the answer. Unseemly as it may sound to you,= I was sired by the Mystery as a result of Jesus forcing the kingdom. What he= did broke loose something that vomited into being one of the most powerful s= piritual thrusts history has ever seen, the Christian movement. Christianity = is of course not the only spiritual thrust in history, time and time again th= e kingdom has been and still must be forced if men are to be human. But here = I am. And turn around and look at yourselves if you can. And there you are. W= e are the residue of the life and death of the barefoot Jesus. And, mark well= , hour is now come again when the kingdom is being forced across the world an= d the thing we have learned from the man of Galilee is that the kingdom is no= t forced with somebody's life. It's forced rather with somebody's death. You remember that like Jesus, Paul was struck down with an indescribable awar= eness. Immediately after that, Paul disappeared for three whole years. Nobody= knew where he was or whether he was still alive. He too, was three years out= in a desert all by himself, where whatever he was after happened to him. He = suddenly showed up again. And he had a word. For three years he stepped back = from this story of Jesus I have just told you and he looked at it and tried t= o stick his fist through the meaning of it all. And finally it dawned on him.= And he came back and built the Church. What he told them was this: "I've got= it, I've got it, I've got it. ~ In this happening God was reconciling the wo= rld unto himself. In the midst of all this, the Mystery decided to show himse= lf to all mankind so that there might be, once again, human beings." Now, I c= an also offer that statement of-Paul's. It was such a profoundly true stateme= nt, and it was the vulnerable point in Christendom which allowed abstractioni= sts to take over, so that we were asked to subscribe to an idea that God was = in Christ reconciling man unto himself, rather than looking through what Paul= said about what happened to a barefoot Jesus. RS=C2=AD1, God bless it well, = is the beginning place into the participation of the profound awareness of pr= ofound anointment of Jesus that we call our Lord. Could it be, could it be th= at what you were telling me this morning, what you were describing to us as a= body, was that there could be in our day, for the sake of all mankind, a cor= porate Jesus? Who do you say that we are? Who do you say that we are? All thi= s razzle=C2=ADdazzle about doing social demonstrations and town meetings has = no meaning unless we get said, in the profound deeps, what we are really abou= t. Joseph W. Mathews Jim Wiegel 401 North Beverly Way, Tolleson, Arizona 85353 Tel. 011-623-936-8671 or 011-623-363-3277 jfwiegel@yahoo.com www.partnersinparticipation.com We are all apprentices in a craft where no one ever becomes a master. Ernest Hemingway On Jul 20, 2017, at 18:02, Ellie Stock via Dialogue > wrote: [http://gallery.mailchimp.com/b51b9cf441b059bb232418480/images/print.png] [http://gallery.mailchimp.com/b51b9cf441b059bb232418480/images/newsletter_hea= der.png] Homepage My Profile Essay Archive Message Boards Calendar What does it mean to speak of God=E2=80=99s reign? By Kevin G. Thew Forrester, Ph.D. [https://gallery.mailchimp.com/b51b9= cf441b059bb232418480/images/00b950f5-89f5-4075-b257-e18bcac932cc.png]One= of the most characteristic features of Rabbi Jesus=E2=80=99 teaching is his = experience of the reign of God as present here and now. This manifestation of= God=E2=80=99s reign is not a reality to be feared, but as we hear in the syn= optic gospels, is to be received as =E2=80=9Cgood news.=E2=80=9D But why? Wha= t are some of the qualities of the reign of God that tell of its goodness in = our lives? And what does it even mean to speak of =E2=80=9CGod=E2=80=99s reig= n=E2=80=9D in the 21st century within a culture in which kingdoms and monarch= s do not exist, and resonate within our imagination and lives as antiquated a= nd oppressive? Let=E2=80=99s begin by exploring a few of the essential qualities we can asso= ciate with the reign of God. These qualities might then enable us to briefly = reconsider what we mean when we invoke these biblical words. I am going to dr= aw from several early childhood experiences with my own father, because they = are experiences, I now know, that introduced me to qualities of God. There is= not necessarily anything gender-specific about these experiences; what is ke= y is that a nurturing adult in my young life invited me to realize within my = quotidian existence the presence of Being itself in all of its goodness. When I was about 4 years old, I awoke early one summer weekend morning and st= rolled quietly to my parents=E2=80=99 bedroom. My mother was already downstai= rs with her coffee, but with the door slightly ajar, I could see my dad lying= peacefully upon the bed, the covers pulled down to his waist to receive the = cooling morning breeze through the open window. I tiptoed in, climbed up besi= de him =E2=80=93 not knowing if he were sleeping =E2=80=93 and laid my wonder= ing boy head upon the nest of curly hair on his belly. As I ran my little han= ds through his hair my head floated upon the undulating movement of his belly= , his breath gently coming and going. The sun ever so slowly continued its mo= rning climb, its warmth, like that of my dad=E2=80=99s body, melted any dista= nce there may have been between his heart and mine. A golden sense of Oneness= arose, lying pleasurably upon the bed, our single being unencumbered by any = edges, expanding endlessly like the azure sky of dawn. This is one of my earliest experiences of realizing union of heart and soul i= n all its golden wonder. My father was this tender, strong, inviting gate int= o the endless expanse of the beauty of creation. I was tasting the gift of be= ing one with the ground of Being in and through the specific being of this yo= ung man, my father. There is a basic and undeniable goodness in the melting o= f hearts that invites us on the lifelong path of letting go and experience th= e golden quality of merging with Being at the center of our own being. Here i= s the taproot of Jesus=E2=80=99 realization that he and his Beloved are one. About a year later, I was with my dad at a football game on a Friday evening = in southeastern Michigan. Standing beside him, we were engulfed in an arborea= l sea of humanity. As I looked around, I felt as if I were deep inside a fore= st of giant trees swaying vigorously from a strong wind. I sensed myself as t= iny, week, disoriented and vulnerable. I had no idea where to turn. The next = moment I was being scooped up and planted firmly upon my dad=E2=80=99s broad = shoulders, like a small chickadee suddenly finding a secure perch on a steady= oak in a storm. Now, with my skinny little legs within the firm grasp of my = dad=E2=80=99s hands I surveyed the scene. My heart relaxed and my eyes excite= dly widened; I had embarked on an adventure. I wasn=E2=80=99t simply tolerati= ng the crowd, I was enjoying, even relishing, the excitement. The vital stren= gth of my father=E2=80=99s heart was coursing through my body. The strength o= f his soul was now mine. I knew that =E2=80=9CI can do this.=E2=80=9D We stro= de together, as if he were one of Tolkien=E2=80=99s Ents bearing a hobbit, wi= th the swaying trees of humanity seeming to part as needed as we wandered abo= ut. Strength =E2=80=93 knowing that we can do what needs to be done =E2=80=93 is = an essential quality of being a human being. Without it we withdraw and cower= and feel we are without capacity to engage whatever is before us. Strength i= s an essential quality of the reign of God, and it is critical that we have c= aregivers in our lives who introduce us to our capacity to do what needs to b= e done. Over again, Rabbi Jesus=E2=80=99 encounters with people results in th= e astonishing realization of the strength of their being. Jesus mixes spittle= and mud, applies it to the man=E2=80=99s blind eyes, and he discovers the st= rength to see clearly. One final vignette. The summer after I turned seven, my parents gifted my old= er sister, brother and I with an unescorted train trip from Michigan to Illin= ois. Illinois may well have been China for me; it was a far away land that we= would reach by rail after many hours. Such pride: we had been deemed capable= of making an exotic trip without our parents aboard. The evening before our = departure, neighbors joined us for a celebratory spaghetti dinner. As the eat= ing and partying progressed I found myself feeling worse and worse; I quietly= stole away into a corner alone in what quiet could be found. It didn=E2=80= =99t take long before my mother discovered me curled up. My temperature had s= oared and my tummy had become exquisitely tender to the touch. Dad scooped me= up and drove me to the emergency room. There I sat upon the vinyl clad exami= nation table, covered by that crunchy white paper in place to ward off germs.= The room was cold and sterile. The doctor probed and prodded and muttered to= himself until finally he said to me, =E2=80=9Cson, you aren=E2=80=99t going = anywhere. Your appendix is infected and about to burst. You need to have surg= ery right away.=E2=80=9D I sat stunned and crushed, with tears rolling down m= y ashen cheeks. The adventure had vanished as if it had been a midnight dream= . My dad came and stood in front of me as I sat on the table. He held the gaz= e of my eyes gently but firmly and said, =E2=80=9CI think you should be the o= ne to call and tell your mom.=E2=80=9D Without question, my heart knew that h= e was right. But even more, I knew, even though I was in tears and heartbroke= n, that I could do it. There was a powerful peace in my dad=E2=80=99s gaze an= d it held me and touched me and assured me of my own power to be with what wa= s happening. Nothing was being denied =E2=80=93 not the pain, not the sorrow,= not the lost dream. It was all there and I hated much of it; but it was ther= e held within the power of my little being to endure. Essential to the reign of God is the realization of the power to be the truth= of who we are within the circumstances of where we are. In this most simple = and intimate exchange between my dad and I, he was inviting me to discover th= e power that is woven into the very substance of my soul. This power was not = reactive. This power was the response of Being as my being. It was the same p= ower that enabled Rabbi Jesus to accept the cup before him in the Garden of G= ethsemane. Union. Strength. Power. These are essential qualities of the reign of God.. T= hey do not come to us magically out of the blue, but are introduced to us thr= ough the significant people in our lives who don=E2=80=99t miss the chance wh= en the chances arise. Nature is grace, but we often fail to perceive and resp= ond. History is God manifest, but often unrecognized and unseen. On these thr= ee occasions, my dad was graciously attuned to the present moment. He had no = conscious idea of the mystery he was inviting me to discover. But, because hi= s own heart was soft and open, Love drew his heart and soul to mine in an act= of trust in its wisdom to guide us both. What happens when we don=E2=80=99t have someone to introduce us to these qual= ities of the reign of God in our lives? We can become like ashes, without sub= stance, and a victim to the forces that blow all about us and through us.. Wi= thout a sense of union, strength, and power (and these are just a few of the = qualities of God=E2=80=99s reign), we can feel unbearably thin and without th= e capacity to engage life. Like Peter, when confronted with the unknown we ca= n seek the shadows or find ourselves sinking below the turbulent waves of lif= e. In their book, Proverbs of Ashes, Brock and Parker describe such ashes in the= lives of women who experience themselves with no strength or power to act in= order to relieve themselves from violently oppressive relationships. To add = insult to injury, they find in such language as =E2=80=9Cthe reign of God,=E2= =80=9D religious justification to remain powerless and seemingly disunited fr= om God. They believe they need to suffer the blows and indignities of abuse, = because that is what they think Jesus did =E2=80=93 the reign of God demands = acquiescence. If we suffer like Jesus, perhaps we will then be graced with th= e chance to rest our heads in peace and know the union we long for. Here is where we need to return to the matter of what we mean by the reign of= God, which is simply a poetic way of speaking about Divine Presence. Rabbi J= esus is a wisdom teacher who invites us to discover that within our daily int= eractions we can come to experience and know directly the living and abiding = Presence of the Beloved; not apart from nature and history; not above nature = and history; but as the very warp and woof of nature and history. There is a = depth to reality we tend to overlook in our habitual ways of skating along on= the surface. This depth is the Divine heart of this life. This Presence, Jes= us teaches, can come to reign in our lives as our way of living, which means = we can come to know Being as our being, as the true nature of our own human n= ature; as the sure and strong beat of our own powerful heart. We each need living, breathing, human beings to introduce us to the essential= goodness of life. Jesus is such a human being in the lives of the disciples.= There is nothing magical about his interactions, nor those of my father. But= when those relationships don=E2=80=99t exist, tragedy arises in history as h= uman ashes. Divine Presence, the reign of God, has many essential qualities t= hat enable us to experience the goodness of our own human fullness. Three of = these are union, strength, and power. ~ Kevin G. Thew Forrester, Ph.D. Read the essay online here. About the Author Kevin G. Thew Forrester is an Episcopal priest, a student of the Diamond Appr= oach for over a decade, as well as a certified teacher of the Enneagram in th= e Narrative Tradition. He is the founder of the Healing Arts Center of St. Pa= ul=E2=80=99s Church in Marquette, Mi= chigan, and the author of five books, including =E2=80=9CI Have Called You Fr= iends=E2=80=9C, =E2=80=9CHolding Beauty in My Soul=E2=80=99s Arms=E2=80=9C, a= nd =E2=80=9CMy Heart is a Raging Volcano of Love for You=E2=80=9D and =E2=80= =9CBeyond my Wants, Beyond my Fears: The Soul=E2=80=99s Journey into the Hear= tland=E2=80=9C. ________________________________ Question & Answer NJ via FaceBook, writes: Question: How is it that liberal-minded people who claim that they are open to allowing= people to believe what they want and live the way that they want attack peop= le like me who stand on the Bible? That's real tolerant now isn't it? Answer: By Rev. David M. Felten [https://johnshelbyspong.com/wp-content/uploads/2017/03/David-Felten-242x300.= png] Dear NJ, First off, allowing people to believe what they want is just one characterist= ic of =E2=80=9Cliberal-minded people.=E2=80=9D But to characterize liberalism= as some willy-nilly-believe-what-you-want perspective is a false claim. True= , liberals are OK with people believing what they want =E2=80=93 but only ins= ofar as those beliefs respect the basic dignity of other people and doesn't d= o others harm. That's a big difference. I've also heard it said that liberals= tolerate anything but intolerance. I think that's about right. And let's be clear, you're probably not being "attacked" for being a person w= ho "stands on the Bible," but for being a person who's "stand" on the Bible i= s not in keeping with other peoples' "stand" on the Bible. Let me remind you that people "stood on the Bible" to defend slavery, they "s= tood on the Bible" to keep women from having the vote, they "stood on the Bib= le" to defend segregation. Without "liberals" who opposed those racist, misog= ynist, and un-American practices, our world would be a very different place i= ndeed (and not for the better). Many of those appalling liberals, by the way,= were faithful Christians who appealed to the Bible to further the causes of = freedom and basic human rights. I=E2=80=99m going to assume that, in these ar= eas, you agree with them and their =E2=80=9Cliberal=E2=80=9D interpretation o= f the Bible. Among today=E2=80=99s front line issues of defense on behalf of basic human d= ignity and human rights are LGBTQ rights and reproductive choice. Bizarre Bib= lical attitudes toward women and sexuality notwithstanding, neither of these = (as we currently understand them) are topics in the Bible (uh-oh, no place to= =E2=80=9Cstand=E2=80=9D!). Similarly, although there=E2=80=99s no mention of= cultural practices like female genital mutilation and sex-trafficking in the= Bible, many conservatives =E2=80=9Cstand=E2=80=9D with liberals in oppositio= n to these sex-related challenges =E2=80=93 and do so on the grounds of that = eminently liberal notion of human rights. Then, if you manage to filter out all the propaganda, cultural prejudices, an= d superstitions from the Bible, there are plenty of examples of where scriptu= re is clearly aligned with what you would call today=E2=80=99s =E2=80=9Cliber= al agenda.=E2=80=9D Opposing racial injustice and the U.S.=E2=80=99s unjust i= mmigration policies are just two examples where liberals have all kinds of Bi= blical precedent on which to =E2=80=9Cstand.=E2=80=9D So, don't mistake the liberal tendency towards tolerance (which allows you = =E2=80=93 in broad strokes =E2=80=93 to believe what you want and do what you= please) to remain silent when what you believe and advocate fails to respect= the rights or freedom of others. You can claim that your =E2=80=9Cstand=E2= =80=9D is the definitive interpretation of what the Bible says, but so did th= e slave-owning, sexist, and racist Christians of the past =E2=80=93 and so do= the discriminatory, misogynistic dogmatists of today. ~ Rev. David M. Felten Read and share online here About the Author David Felten is a full-time pastor at The Fountains, a United Methodist Church in Fountain Hills, Arizona. David = and fellow United Methodist Pastor, Jeff Procter-Murphy, are the creators of = the DVD-based discussion series for Progressive Christians, =E2=80=9CLiving t= he Questions=E2=80=9D. A co-founder of the Arizona Foundation for Contemporary Theology and also a founding member of No Longer Silent:= Clergy for Justice, David is an out= spoken voice for LGBTQ rights both in the church and in the community at larg= e. David is active in the Desert Southwest Conference of the United Methodist= Church and tries to stay connected t= o his roots as a musician. You=E2=80=99ll find him playing saxophones in a va= riety of settings, including appearances with the Fountain Hills Saxophone Qu= artet. David and his wife Laura, an administrator for a large Arizona public school = district, live in Phoenix with their three often adorable children. ______________________________________________________ Bishop John Shelby Spong Revisited "The Passion of the Christ" Mel Gibson's Film and Biblical Scholarship =E2=80=93 Part II [pong] Mel Gibson claims that in his film, "The Passion of the Christ," he has "foll= owed faithfully the texts of the Gospels." That is demonstrably not so, as I = sought to show in this column last week. Yet, what interests me about this ev= en more is that many religious people think that biblical accuracy is the onl= y criterion by which this film should be judged. If it is true to the Bible, = then it seems not to matter whether it increases the virulent cultural prejud= ice against Jewish people. Upon viewing the film, no less a person than John = Paul II, for example, stated approvingly, "It is as it was!" The Pope clearly= bought the argument that the biblical account itself is accurate. These word= s reveal a failure to embrace some uncomfortable aspects of contemporary bibl= ical scholarship on his part. It is not dissimilar with the other Christian l= eaders. To make that clear, one has only to lift several facts of history int= o the public awareness. First, the most elementary study of the familiar material in the passion stor= y will reveal that it is not the work of eyewitnesses. Jesus' earthly life ca= me to an end around the year 30. The first account of the events in Jesus' li= fe from Palm Sunday to Easter was not written until Mark's Gospel came into b= eing between 70-75 or, at a minimum, forty years after the events being descr= ibed. This means that these narratives were developed and passed on orally in= some context for at least forty years before they were written down for the = first time. In that world there were no places to go to research events of th= e past. Second, this Passion story in Mark's Gospel was then, during the next ten to = twenty years, incorporated into both Matthew and Luke, each of whom wrote an = expanded version of Mark. Matthew, who copied some ninety percent of Mark int= o his gospel, wrote probably between 80 and 85, and Luke, who copied some fif= ty percent of Mark into his Gospel, wrote probably between 88-92. Since we ca= n compare these narratives today, we recognize that both Matthew and Luke cha= nged the passion details dramatically, adding new things and omitting others.= For example, Matthew develops the story of Judas Iscariot by placing into th= e narrative such things as the 30 pieces of silver as the price of his treach= ery, the attempt to return the money, the refusal of the high priests to rece= ive it, Judas hurling it back into the Temple and his suicide by hanging, non= e of which were in Mark's original story. Matthew also introduces the story o= f the Temple guard placed around Jesus' tomb, heightens Mark's messenger of t= he resurrection into being an angel with the power to cause these guards to f= aint and adds an earthquake to his story. Then he contradicts Mark on whether= the women, who came to the tomb at dawn on the first day of the week, actual= ly saw the Risen Christ. Luke continues the development of Judas' story by finally giving the reason f= or the betrayal and expanding the dialogue that Judas has with Jesus. Luke al= so adds three of the familiar "last words of Jesus" from the cross, while omi= tting the cry of dereliction that, according to Mark, were the only words tha= t Jesus spoke there. Only in Luke do we find the sayings: "Father, forgive th= em for they know not what they do," spoken to the soldiers; "Today you will b= e with me in Paradise," spoken to the penitent thief; and "Father, into thy h= ands I commit my spirit," spoken presumably to God. In the Resurrection narra= tive, Luke denies the Galilean tradition as the locus of any resurrection exp= erience for the disciples, which contradicts a major feature in both Mark and= Matthew. Luke expands Mark's resurrection messenger into not one but two sup= ernatural angels. The story is certainly not static. John, writing between 95 and 100, adds the words from the cross committing Je= sus' mother to the care of the beloved disciple, the cry "I thirst," that was= related to a prophetic saying (Ps. 69:21) and the final words of triumph, "I= t is finished." He introduces the story of the soldiers breaking the legs of = the thieves to hasten their deaths, but not breaking Jesus' legs, relating th= is to a prophetic saying (Ps. 34:20), the account of a soldier hurling the sp= ear into Jesus' side, which he suggests was foreordained by the writing of th= e prophet Zechariah (12: 10) and the story of the soldiers rolling dice for J= esus' clothes. John's resurrection narratives are also radically different fr= om the other gospels. John focuses on Mary Magdalene, a miraculous entry by J= esus into a locked and barred home in Jerusalem, and the conversation with th= e doubting Thomas. He then tells a Galilean story of a resurrection appearanc= e, together with the account of Peter's restoration, which was set months aft= er the crucifixion. None of these details are found anywhere else. It is quit= e clear that between the first Gospel of Mark and the last Gospel of John, th= e story of Jesus' passion and resurrection has grown considerably. The questi= on that this brief sketch raises is simply this: "If the details grew that mu= ch between 70-100 when the narratives were written, how much did the story gr= ow between 30 and 70 when there were no written narratives?" The only things we find in those hidden years are scanty details in Paul's wr= itings during the mid-fifties (I Cor. 15:1-6). There is no narrative here abo= ut Jesus' betrayal, his arrest or his torture. Paul says only that, "Christ d= ied." There is no crowd, no trial, no thieves, penitent or otherwise and no w= ords spoken from the cross. Then Paul says just as simply, "He was buried." T= here is no tomb, no garden and no Joseph of Arimathea. Next Paul says still s= paringly, "He was raised on the third day." There are no women coming to the = tomb. Indeed there is no tomb, empty or otherwise. There are also no angels, = no earthquakes, and no narration of an appearance to anyone. Paul provides on= ly a list of witnesses to whom, he says, Jesus appeared. That list is fascinating in several details. Cephas or Peter is first. The me= ntion next of the number 'twelve' implies that Judas is still among them.. Pa= ul does not seem to know the tradition that one of the twelve was the traitor= . The name James, third on this list, begs the question as to which James is = intended. Is it James the son of Alphaeus, James the son of Zebedee, or James= the brother of Jesus? The phrase, "the apostles" placed fourth on this list = causes us to wonder who they are, since the 'twelve' have already been named!= Then after mentioning 500 brethren, Paul lists himself as the last one to wh= om the raised Jesus appeared. The fact that Paul's experience was certainly n= ot that of a physically raised body suggests that Paul did not regard the res= urrection of Jesus as physical at all. Paul thus offers us no clues about the= historicity of the passion narratives as the gospels describe them. Perhaps = the papal words about Gibson's film, "It is as it was," ought to be rendered,= "It is as gospel writers 40-70 years after the event suggested it was." That= is not a very vigorous claim. Another thing that causes scholars to question the historicity of the passion= narratives, as they appear in the gospels, is the kind and sympathetic way t= hat Pilate is portrayed. He is exonerated from blame. In no way does this por= trait connect with the historical references from secular sources that we hav= e about this Roman Governor. Pilate is introduced into the Christian story by Mark (15:1-44) who portrays = him as "wondering" at Jesus' lack of response when being interrogated, as try= ing to free him and being overwhelmed by the crowd's cry for his crucifixion,= and as protesting Jesus' innocence by asking, "Why, what evil has he done?" = Finally, Pilate is pictured after the death of Christ as granting Joseph of A= rimathea permission to bury Jesus properly. Matthew follows Mark's story line= closely (Mt. 27:11-65), but adds a scene in which Pilate's wife sends him wo= rd to "have nothing to do with that righteous man, for I have suffered much o= ver him this day in a dream." Then Matthew has Pilate wash his hands, claimin= g to be innocent "of this man's blood." Luke introduces Pilate earlier by name when Jesus emerges to be baptized by J= ohn (Lk. 3:1). He also refers to Pilate's atrocity of mingling the blood of G= alileans in pagan sacrifices (13:1). Luke then quotes Pilate in the crucifixi= on story (Lk. 23:1-53) as saying, "I find no crime in this man." Later, Luke = says, Pilate tries to escape involvement with Jesus by sending him to Herod s= ince Jesus was a Galilean and thus not part of Pilate's responsibility. Next,= Pilate reiterates his belief in Jesus' innocence and tries to release him af= ter scourging him, hoping that whipping the prisoner will satisfy his enemies= . Only then does he acquiesce to the crowd. In John, Pilate is portrayed as seeking to save Jesus by ordering the Jewish = accusers to try Jesus according to their law that did not provide for an exec= ution; then as waxing philosophical by asking, "What is truth?" Finally, John= has Pilate repeat his belief in Jesus' innocence, seek again to release him,= and even to refer to him as the 'King of the Jews.' The story line of the gospels read as if Pilate is simply trapped by events o= ver which he has no control, benign at worst, benevolent at best. Even Jesus = is quoted in John's Gospel as establishing Pilate's innocence by saying, "He = who delivered me to you has the greater sin (19:11)." This, it must be stated= , is a far cry from the portrait of Pilate that we meet in history. Pilate appears, in the records of antiquity available to us, to have been a m= urderer of unspeakable cruelty. A Jerusalem Post writer, after researching hi= s life, has referred to him as "the Saddam Hussein of his time." His contempo= rary, King Agrippa, in a letter written to the Emperor Caligula, referred to = Pilate's corruption, his murder of untried and presumably innocent people and= his ruthless inhumanity. Philo, a first century Jewish philosopher, called P= ilate an "unbending and recklessly hard character, famous for violence ----il= l treatment of the people --- and continuous executions without even the form= of a trial." Roman records indicate that Pilate was recalled in the year 37 = for sadistic actions, among which was his slaughter of 4000 Galileans who had= gathered on their holy mountain, an act that made Pilate a political liabili= ty even to the Romans. At the same time, historical records abound in which t= he Romans routinely crucified self-proclaimed messiahs and kings of the Jews:= There was Judah in the year 6, Theudas in 44 and Benjamin in 60, just to nam= e the most famous. None of this negativity, however, appears in the New Testa= ment portrait of Pontius Pilate or of the Romans. So, where is the truth? How trustworthy historically is the biblical account = of the crucifixion of Jesus? Is there some other agenda operating at the part= icular time that the gospels were written that caused their authors to exoner= ate Pilate and to shift the blame for Jesus' death from the Romans to the Jew= s? Is it enough for Mel Gibson to claim that he is following faithfully a bib= lical text that becomes nothing but his pious rationalization for pumping eno= rmous amounts of anti-Semitism into the bloodstream of the western world? Is = it not time for Christian leaders including even John Paul II, to acknowledge= that the way the gospels describe the death of Jesus may well not be the way= it was? Next week, I will propose a different way to read the Passion story in the Ne= w Testament, by placing it into the context of its own history, some 40 to 70= years after the crucifixion. Perhaps that exercise will help us to understan= d why the annual reading of the story of Jesus' final days has continuously c= reated anti-Semitism which Mel Gibson in this film has now raised to an art f= orm that will be seen by millions and for which he apparently feels no shame. ~ John Shelby Spong Originally published March 3, 2004 ________________________________ Announcements ........[https://gallery.mailchimp.com/b51b9cf441b059bb232418480/images/5320d= 28b-af3a-4098-827b-042c1af2a8fe.jpg] Identity, Dignity and Compassionate Inclusivity Webinar Series The purpose of this series is to provide accurate information and first-hand = accounts of the international refugee and immigration crisis. We intend to of= fer this information in an attempt to empower individuals to make informed, c= ompassionate, and care-based decisions regarding the treatment of refugees an= d immigrants. 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