From dialogue@lists.wedgeblade.net Thu Apr 27 13:49:54 2017 From: Ellie Stock via Dialogue To: dialogue@lists.wedgeblade.net Subject: [Dialogue] 4/27/17: Wolsey: Is Jesus the Only Way?; Spong revisited: The Word Of God? Date: Thu, 27 Apr 2017 16:49:43 -0400 Message-ID: <15bb12d3cf2-151d-9419@webprd-a10.mail.aol.com> In-Reply-To: =?utf-8?q?=3Cb51b9cf441b059bb232418480=2Edb34daa597=2E201704270?= =?utf-8?q?90124=2Eb55dfef577=2E378a8fa4=40mail206=2Eatl61=2Emcsv=2Enet=3E?= MIME-Version: 1.0 Content-Type: multipart/mixed; boundary="===============7155238997853879812==" --===============7155238997853879812== Content-Type: text/plain; charset="utf-8" Content-Transfer-Encoding: quoted-printable
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Is Jesus the Only Wa= y?

By Rog= er Wolsey

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3D"roger_wolseyAs a progressive Chris= tian pastor and author I frequently receive critical pushback from conservati= ve and fundamentalist Christians who adamantly declare that the only= way to experience salvation is by giving intellectual assent to certain spec= ific truth claims about the life of Jesus. Scratch that, they don=E2=80=99t g= enerally care about his life, their focus is primarily upon Jesus=E2= =80=99 death and his resurrection. Their message boils down to =E2=80=9CUnless you believe that Jesus died for your sins and that he phys= ically rose from the grave, you are a heretic, and will go to hell when you d= ie.=E2=80=9D

There are numerous problems with this line of thinking from a progressive = Christian perspective. 1. The lack of emphasis upon Jesus=E2= =80=99 30-33 years of life =E2=80=93 his way, teachings, and example= . 2. Reducing the faith to a cerebral matter of what individ= uals accept as accurate information. 3. The view that salvat= ion is largely a matter of where we=E2=80=99ll go when we die. 4. The idea that it is Jesus=E2=80=99 death on the cross that allows anyon= e to experience salvation. And 5. The notion that hell is ev= en a Christian concept =E2=80=93 it isn=E2=80=99t.

I addressed all of these matters in full and in depth in my book Kissing Fish. I=E2=80=99ve frankly avoided addressing th= ese matters as a blog as they are complicated and require, and are worthy of,= much back-story, nuance, and sophisticated discourse. However, it=E2=80=99s = become clear that there=E2=80=99s a need for a briefer synopsis. So the follo= wing is my attempt to put this all into a nutshell.

Here we go. Re: points 1 & 2, It=E2=80=99s a damn shame and traged= y that so many Christians focus on Jesus=E2=80=99 death and not on his life.<= /strong> Mel Gibson=E2=80=99s movie The Passion of the Christ is a k= een example of this distortion of authentic Christianity. The idea that simpl= y accepting X, Y, and Z about Jesus=E2=80=99 person, death, and resurrection = is what matters =E2=80=93 and not focusing on his teachings in the S= ermon on the Mount, and looking at his actual ways of practicing his= religion in interacting with and relating to people =E2=80=93 is mi= ssing the forest for the trees (and only a tiny number of trees at that). It= =E2=80=99s an epic adventure in missing the point. One can believ= e =E2=80=9Call the right things=E2=80=9D and not be able to love their w= ay out of a wet paper bag. It=E2=80=99s loving that matters. (1 Corinthians 13)

Re: 3 & 4, in Hebrew, salvation means healing, wholeness, and wel= l-being. To remind us, Jesus was a Jew who practiced Judaism. Yet conservativ= e Christians disregard (don=E2=80=99t even seem to know) that and instead dis= tort salvation to believing or accepting certain intellectual assertions. Jes= us saved (provided salvation to) numerous people long before he was killed = =E2=80=93 it=E2=80=99s right there in the Gospels, read them for gos= h sake. This reality clearly undermines the conservative premise that no-one = is saved but for Jesus=E2=80=99 blood shed on a cross. In the Gospels, salvat= ion is experienced when someone accepts God=E2=80=99s healing, grace and love= and responds in ways that show it. Jesus also referred to this state of bein= g as experiencing =E2=80=9Cabundant/eternal life=E2=80=9D and living in =E2= =80=9Cthe kingdom of God.=E2=80=9D

Conservative and fundamentalist Christians subscribe rigidly to the substitutionary or penal theories of the atonement =E2=80=93 that Jesus died as our proxy/substitute and took on a the violent= death that each of us should receive, and/or that Jesus received the punishm= ent that=E2=80=99s intended for each of us =E2=80=9Cwretched sinners.=E2=80= =9D First of all, there has never been a Church Council that has declared tha= t any one theory of the atonement is =E2=80=9Cthe one, true, right one.=E2=80= =9D Second, the theology that is associated with those theories of the atonem= ent posits an angry, judgmental, wrathful, blood thirsty God & understands hu= mans as incapable of anything but sin and evil. Put me on record as rejecting= that pagan god =E2=80=93 100% percent. Yes, I=E2=80=99m aware that there are= parts of the Bible that might suggest such a view of God. To which I=E2=80= =99d remind us that a) God didn=E2=80=99t write the Bible, b) it consists of = 66 books, written by many people over many years, and c) not a few of the ver= ses within some of those books contain bad theology that reflect pagan influe= nces of the cultures that surrounded those ancient peoples (e.g., Babylonian,= Egyptian, Greek, Roman).

Finally, there are numerous other theories of the atonement that are bibli= cally based and have been embraced by Christians since the very birth of the = faith. Most progressive Christians tend to embrace the Christus Victor or the= Moral Influence/Moral Exemplar theories of the =E2=80= =9Cat-one-ment.=E2=80=9D I prefer the latter, i.e., that Jesus is our model w= ho shows us how to truly live a Godly life and thus experience and know salva= tion wholeness and abundant/eternal life here and now =E2=80=93 and beyond. I= t is by loving others and receiving their love; forgiving others and receivin= g their forgiveness; by treating others justly and receiving their just treat= ment; and by being reconciled with others =E2=80=93 that we know and experien= ce salvation. Salvation is a Divine-human co-creation that we receive= and participate in.

What prompted today=E2=80=99s essay was coming across the following image/= meme on social media. It reads =E2=80=9CCONTRADICT They can=E2=80=99t all be = true. =E2=80=93 John 14:6 Jesus saith unto him, =E2=80=98I am the way, the tr= uth, and the life, no man cometh unto the Father but by me.=E2=80=99

3D"john

The person who posted that meme went on to add: =E2=80=9CAll the relig= ions of the world are true because they=E2=80=99re all basically the same.=E2= =80=9D This refrain, commonly repeated by people, reflects a fundamental igno= rance of the world=E2=80=99s religions. The religions are not the same becaus= e their core beliefs contradict each other. Here are a few examples: -most Hi= ndus believe in the existence of an atman (i.e. soul) that is reincarnated af= ter death; Buddhism denies this =E2=80=93 Islam teaches that Jesus Christ nev= er died on a cross; Christianity teaches that if Jesus never died and rose ag= ain, the whole Christian faith is worthless (1 Corinthians 15) -Hinduism affi= rms (or permits) the worship of many gods; Judaism strictly prohibits this an= d requires that only one God be worshiped. Given the contradictions in the wo= rld religions, all of them cannot be true. The most important question then b= ecomes which, if any of them, accurately describe the true nature of reality?= =E2=80=9D

That person runs an evangelical =E2=80=9Capologetics=E2=80=9D platform whi= ch seeks to defend and explain =E2=80=9Cthe Christian faith=E2=80=9D to non-b= elievers. The short description on their About page humbly states =E2=80=9CA = place to explore the ultimate questions of life from a Christian worldview.= =E2=80=9D Fair enough, it is *a* Christian worldview.

And yet, the page=E2=80=99s true colors come out in the General Descriptio= n =E2=80=9C=E2=80=A6defense of the Christian worldview.=E2=80=9D Yep, he thin= ks he=E2=80=99s championing THE Christian perspective. Not so humble =E2=80= =93 or accurate. Okay, let=E2=80=99s address the points made in his post. Yes= , there are some factual differences among and between the major world religi= ons. The points chosen to highlight are tellingly ones that reflect his ideal= ized Christo-centric priorities =E2=80=94 what various religions teach that p= ertains to Jesus=E2=80=99 death and resurrection. Sure, Muslims don=E2=80=99t= think Jesus was killed, and Buddhists and Hindus don=E2=80=99t believe in re= surrection. And Hindus have many gods to worship and Jews only one. So what? = Those are hardly what Jesus and his message are all about. In other words, the things that conservative Christians tend to think are the essential= foundations =E2=80=93 aren=E2=80=99t. Christians are called to follow the re= ligion of Jesus =E2=80=93 not the religion about him.

3D"coexist"

The graphic featured is one that is an obvious= play and attack on the many variations of the symbolic COEXIST slogan featur= ed on bumper-stickers across the land.

Such bumper-stickers are meant to convey a sense of appreciating the diver= sity of world religions and a deep valuing of all of them =E2=80=93 including= the common ground among them. They=E2=80=99re an invitation to remind us of = a higher calling to =E2=80=9Cpray well with others.=E2=80=9D

The meme at hand, however, seeks to convey that the members of the various= religions are at odds with each other and can=E2=80=99t play well in the san= dbox of life together. Indeed, he=E2=80=99s saying that they=E2=80=99re =E2= =80=9Ccontradictory and in opposition to the Truth.=E2=80=9D And yet, many of= us who live in the 21st century know full well that seemingly contradictory = things can both be true =E2=80=93 at the same time. It=E2=80=99s called paradox =E2=80=93 something that conservative and fundamentalist = Christianities can=E2=80=99t fathom due to their still operating via the mind= set of the modern era.

Light, for instance, can be understood as being a particle =E2=80=94 or as= a wave. Both perceptions are true =E2=80=93 at the same time =E2=80=93 even = if they seem contradictory. Similarly, one can see that each of the major wor= ld religions are true, and one can understand that famous/infamous passage wh= ere Jesus is presented as saying =E2=80=9CI am the way, and the truth= , and the life. No one comes to the Father except through me=E2=80=9D (John 14:6) as celebrating the uniqueness and distinctiveness of Jesus *and= * also celebrating the universal common ground that exists among many religio= ns.

Progressive Christianity is the post-modern-influenced evolution of histor= ic mainline Liberal Christianity. While not to be equated with postmodernism,= it honors contemporary people=E2=80=99s capacities to see and honor multiple= truths at the same time.

One might say that from a progressive Christian perspective, Jesus= is =E2=80=9Cthe way, the truth, and the life,=E2=80=9D and all who = follow Jesus=E2=80=99 way, teachings, and example =E2=80=94 the way of un= conditional love, of radical hospitality, of loving-kindness, of compassion, = of mercy, of prophetic speaking truth to power, the way of forgiveness, of re= conciliation, and the pursuit of restorative justice =E2=80=93 by whatev= er name, and even if they=E2=80=99ve never even heard of Jesus, are fellow br= others & sisters in Christ and his Way.

To the extent that other world religions are about instilling, fostering, = and nurturing those universal values =E2=80=93 we see Christ in them. This is= also true for secular NGOs. We might also say that on a surface = level, all of the major world religions are the same. On a deeper level, all = of those religions are very different. And on a still deeper level, all of th= ose religions are the same. That said, we=E2=80=99re rather ena= mored by the uniqueness of the Jesus story and we invite others to join us in= sharing in that specific life-giving journey =E2=80=94 even if we feel no di= re need to convert anyone. It is this non-exclusive approach to our faith tha= t many young adults find compelling. So progressive Christianity is e= vangelistic even as it=E2=80=99s not.

Evangelical platforms such as this one seem to be motivated by anxiety. Th= ey=E2=80=99re concerned about many of the people =E2=80=9Cgoing to hell=E2=80= =9D and they=E2=80=99re concerned about Christianity dying.

Progressive Christians, instead, invite us to simply be as faithful as we = can and not worry about =E2=80=9Cthe Church dying.=E2=80= =9D We have no fear of death for we follow a savior who gave it all up for th= e sake of others =E2=80=93 and who invites us to pick up our cross and follow= him =E2=80=93 and be willing to die. Indeed, if we do anything to =E2=80=9Ca= ttract=E2=80=9D people out of desperation on our part, it=E2=80=99ll be fruit= less. It=E2=80=99s like dating someone who is insecure and anxious =E2=80=94 = not attractive.

Let=E2=80=99s just boldly (and paradoxically) be who were are =E2=80=94 an= d maybe even more so =E2=80=94 yes, more so.

~ Rev. Roger Wolsey, Director, Wesley Foundation at University of= Colorado =E2=80=93 Boulder

p.s., In my book Kissing Fish, I stated that = =E2=80=9Ceach of the major world religions are like wells, and if you= go deep enough into any of them, you=E2=80=99ll hit the same aquifer and Sou= rce.=E2=80=9D I firmly believe that. However, I=E2=80=99m particular= ly drawn to the well of Christianity. I don=E2=80=99t literally think that al= l religions are *exactly* the same. German, English, Korean, or Swah= ili are all valid, effective, languages, but they aren=E2=80=99t exactly the = same. The same is true for the major world religions. There are differences t= o be sure among the religions =E2=80=93 but to the extent that they each seek= to foster increased love, compassion, justice, mercy, etc =E2=80=93 they=E2= =80=99re doing the same work and helping people connect with themselves, each= other, and beyond.

That said, IMO, those various religions have differing capacities and hist= ories in doing those particular things. Christianity, at its best, is a parti= cularly effective vehicle for helping people become more loving and just. One= of the key reasons that I=E2=80=99m a Christian is because of its long histo= ry of prophetically speaking truth to power and seeking to challenge and chan= ge unjust social systems. Many of the Asian religions (Hinduism, Buddhism, Ta= oism) have tended to avoid saying that there is right and wrong or good or ba= d. Such a philosophy can reduce personal suffering via letting go of certain = mindsets. That said, they also tend to result in moral quietude in the face o= f mass injustice and end up fostering increased social suffering. Case in poi= nt, the many centuries of the oppressive caste system in India.

However, Buddhism does have a strong vein of fostering compassion and, lik= e Thomas Merton before me, I=E2=80=99m a better Christian by seeking to weave= in the best of Buddhism into my practices. Christians would do well to humbl= y concede that Christianity doesn=E2=80=99t have a monopoly on compassion, lo= ving, truth, or justice =E2=80=93 and indeed, there are many, many places whe= re the Church as shown noted patterns of falling far short of our aspirations= .

The meme discussed here presents a polarized either/or perspective= . It=E2=80=99s the sort of non-spiritual, non-mystical, unrealistic, and dysf= unctional mindset that progressive Christianity seeks to help people place in= the dustbin of history.

Read the essay online here.
=20 =20

Question & Answer

Georgina of Leland, Lancashire, U.K. writes= :

Question:

"How can I help other people have the experience of a living relationship = with God?"

Answer: By Gretta Vosper

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3D"=Hi Georgina,

The most enduring challenge faced by those who want to help others have th= e experience of a living relationship with God is our utter refusal to come u= p with a succinct definition of god that everyone will agree upon. Further co= mplicating the challenge provided by the sheer number of ideas we are left wi= th about the god we call God, is our assumption that everyone else shares the= same idea we have. I think it was Peter Jennings, in a convocation address t= o Carleton University, who named our penchant for assuming that even people w= e know nothing about believe exactly the same way that we do, =E2=80=9Cthe Va= nna White Syndrome=E2=80=9D.

I don=E2=80=99t usually think in terms of a relationship with God; rather,= I would consider relationships to either increase the god in the world or de= stroy it. My beliefs about god are wrapped up in that which, by virtue of my = humanity, I am compelled to create in the world. It is the goodness that is m= ine to bring about, the delight that is mine to share, the healing that is mi= ne to commence, the justice that is mine to demand. When I do these things, I= create god in the world. The relationship aspect of it is what is built betw= een me and myself, another person, the planet, or a generation I will never l= ive to meet. When what we create in relationship with one another or ourselve= s is sacred, by which I mean something so crucial to the dignity of our human= ity that we cannot risk denigrating or losing it, then we have created god. R= elationships that honour the beauty and human dignity of the other are relati= onships that increase god. And, goodness knows, we need more of those relatio= nships.

It isn=E2=80=99t too hard to figure out what the opposite of those relatio= nships would be like. Any time we refuse to bring love, caring, compassion, w= e refuse to create god in those relationships. It may be that you cannot be c= ompassionate with someone else because being compassionate with yourself is t= he priority at that moment. Honour that. But when we choose to use someone fo= r our own purposes or put someone down because they are not like us, then, us= ing my definition, we reduce the god in the world. Or, in secular terms, we r= educe the good in the world. We can ill afford to diminish good in the world.=

Living beauty, goodness, and truth into all the relationships you possibly= can would, in my opinion and experience, be the perfect way to provide a liv= ing =E2=80=93 in a very real sense =E2=80=93 relationship with God for anothe= r. The strength of what you create together will provide lasting benefit to y= ou both in situations you may never realize. It is a win win situation for bo= th of you. And the world. A win, win, win!

I don=E2=80=99t use the word =E2=80=9Cgod=E2=80=9D with many people in my = life anymore. I=E2=80=99ve mostly added the extra =E2=80=9Co=E2=80=9D and mov= ed onto the use of =E2=80=9Cgood=E2=80=9D. It makes it easier to explore, esp= ecially when understandings of what constitutes good diverge. When they do, w= e are much less sensitive about exploring our different understandings than w= e are when those differences are couched in ideas about the god called God.

I would encourage you, Georgina, to continue to place goodness =E2=80=93 g= od, if you must =E2=80=93 in your relationships but carefully consider what t= he consequence of demanding that your family, friends, or acquaintances think= and speak and order their universes as do you. Have a vibrant conversation a= bout what good might be, but let that enrich your relationships without the r= equirement of language that discomforts many people. I think that, if you do,= you will not only witness the strengthening of =E2=80=9Cgo(o)d=E2=80=9D in y= our own world, you will witness it strengthening the lives of those around yo= u.

~ Gretta Vosper

Read and Share Online Here

About the Author

The Rev. Gretta Vosper is a United Church of Canada minister who is an ath= eist. Her best selling books include With or Without God:= Why The Way We Live is More Important Than What We Believe, and Amen: What Prayer Can Mean in a World Beyond Belief. She has also published three books of poetry and prayers.

_________________________________________________

Bishop John Shelby = Spong Revisited

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The Word of God?=

3D"Spong"

=E2=80=9CThis is the word of the Lord=E2=80=9D

That is the liturgical phrase used in Christian churches to mark the end o= f a reading from the Bible. It is a strange, even a misleading, phrase. Yet S= unday after Sunday it is repeated, reinforcing in the psyches of worshipers a= rather outdated attitude toward Holy Scripture.

In many of its details, the Bible is simply wrong! Epilepsy is not caused = by demon possession. David did not write the Psalms. The earth is not the cen= ter of the universe. On other issues of great public concern, the Bible is no= longer even regarded as moral. Its verses have been used to affirm war, slav= ery, segregation and apartheid. It defines women as inferior creatures and su= ggests that homosexual persons be put to death.

Church people try to ignore or suppress these biblical deficiencies, but w= hen the Scriptures are read to a listening congregation the response is incre= asing incredulity. Still they respond, =E2=80=9CThis is the word of the Lord.= =E2=80=9D

Outside the church, this presumed authority of Scripture is generally igno= red. Secular people live in a post-religious world where the idea that a lite= rary work, written between 1000 B.C.E. and 135 C.E., can be =E2=80=9Cthe Word= of God,=E2=80=9D is simply too far-fetched to believe. This obvious ecclesia= stical power play is no longer even passively accepted as benign. One has onl= y to chart the evil and pain that many people have endured in history because= someone regarded the Bible as the =E2=80=9CWord of God.=E2=80=9D That claim = is no longer regarded as valid.

In a series of essays that will appear periodically over the next few mont= hs in this column I will examine some of the more frightening examples of the= se tragedies. My purpose will be quite specific. I will be seeking to call th= e Christian Church in all of its forms to look closely at what it is, overtly= and covertly, teaching its people about the Bible and at the enormous gap th= at exists between what biblical scholars know and what the leaders of the chu= rches actually say to their congregations. If our clergy do not really believ= e what they are saying, and if our liturgies affirm things that the scholars = universally reject, then something is clearly amiss in contemporary Christian= ity that does not augur well for a Christian future.

First, we need to state some basic biblical facts.

The people who wrote the books in the Bible did not think they were writin= g =E2=80=9CThe Word of God.=E2=80=9D That is a quite elementary but singularl= y important place to begin.

In regard to the first five books of the Bible, called the Torah or the Bo= oks of Moses, scholars have known since the 19th century, that they are not t= he work of a single hand. They are rather a compilation of at least four stra= nds of Jewish writing that were composed over a period of some 500 years. Tho= se strands were first, the Yahwist document, written in the tenth century B.C= .E. and sometimes called the Hebrew Iliad, which reflects the national histor= y of the Southern Kingdom of Judah. The second was the Elohist document, writ= ten in the 9th century B.C.E. and sometimes called the Hebrew Odyssey, which = reflects the national history of the Northern Kingdom of Israel.

After the fall of the Northern Kingdom to the Assyrians in 721 B.C.E., the= se two national stories were woven together into a single narrative. The thir= d document was the product of one known as the Deuteronomic writer, composed = in the late 7th century B.C.E., and consisting of the book of Deuteronomy and= a general editing of the newly merged national Jewish story. The fourth sour= ce of the Torah was not so much a document as it was an expansive editorial c= ommentary applied to the entire faith story by those called the Priestly Writ= ers and written during the Babylonian Exile somewhere between 586 and 450 B.C= .E. That is the process, briefly described, that produced the oldest part of = the biblical story.

One can identify the places where these versions of the story were woven r= ather inexactly together, producing many of the conflicting details in the To= rah itself. The Sabbath day law, for example, developed during the Exile, is = read back into the manna in the wilderness story to make sure that the miracu= lous food was not gathered on the seventh day in violation of the Sabbath. Th= e ritualistic laws governing sacrifices were used to alter the Noah story so = that during the 150 days on the ark, Noah could offer the proper sacrifices w= ithout destroying that species.

Finally, there are three versions of the Ten Commandments in the Torah. Th= e oldest one, from the Yahwist document, is found in Exodus 34. The version w= ith which most of us are familiar, found in Exodus 20, comes from the Elohist= document but was significantly doctored by the Priestly Writers. The third v= ersion is in Deuteronomy 5 and though close to Exodus 20 has some revealing d= ifferences. The Deuteronomic version of the 4th Commandment makes the reason = for rest on the Sabbath, not that God rested from the work of creation and th= us hallowed that day, but that the Jews should remember that they were once s= laves and that even slaves need a day of rest. The seven-day creation story, = with which the Bible now opens, was written by the Priestly Writers well afte= r the Deuteronomic document had been completed.

The idea that the Bible came into being in some sort of miraculous way and= is either the literal dictation of God or even the =E2=80=9Cinspired message= of God=E2=80=9D is simply not supportable on its face. The Bible is a profou= ndly human, deeply flawed, tribal history that has created as much pain as bl= essing in our world.

Moving on to the Hebrew prophets, this analysis produces a similar difficu= lty. The prophets tended to explain every disaster that befell the chosen peo= ple as the direct result of their laxity in obeying God=E2=80=99s laws or in = their inability to worship God properly. God seemed to have little more to do= than to organize the whole universe so as to teach the chosen people how to = be faithful or to demonstrate the dreadful price that unfaithful ones would h= ave to pay.

When we turn to the first part of the New Testament to be written, we need= to register the fact that Paul=E2=80=99s letters were just that, letters. Th= ey are time bound and time specific. They express irritation at and praise fo= r the behavior of the actual recipients. They were composed in a dialogical m= anner in order to address real issues bothering real people in real time. Whe= n Paul wrote in anger, =E2=80=9CI hope those who bother you will mutilate the= mselves,=E2=80=9D was that the Word of God? Surely it was nothing more than t= he word of Paul!

Similarly, when Paul suggested that a woman=E2=80=99s head must be covered= in public worship, he was expressing a cultural norm not a universal princip= le. When Paul said, =E2=80=9CI forbid a woman to have authority over a man=E2= =80=9D or when he suggested that those who do not worship God properly would = have their sexual identities confused, does one really want to suggest that t= his badly dated bit of human ignorance is to be reverenced as the voice of Go= d?

Later the Gospel writers would violently twist out of context the writings= of the prophets to prove such things as the literal accuracy of the Virgin B= irth or to demonstrate that the ancient prophets supported the doctrinal and = creedal development of the 4th and 5th Centuries of the Common Era. Jerry Fal= well, in a published book, has suggested that the divine nature of Jesus is = =E2=80=9Cproved=E2=80=9D by the fact that he fulfilled in a very specific way= , the messianic expectations of the prophets. That attitude, however, has bee= n revealed by modern biblical scholarship to be nothing less than profound ig= norance. The idea that a God, living somewhere above the sky, would drop hint= s into the texts of writers, some 800 years before the birth of Christ, deter= mining exactly what Jesus would do in the 1st century, is fanciful enough. Bu= t when one adds that God would need to guard these divine hints through the c= enturies when these texts were copied by hand, protect them from destruction = in war and guide the minds of Jewish decision makers centuries later to inclu= de these prophetic works in the Jewish Canon of Scripture, the elements of mi= racle and magic become heightened to incredibly superstitious levels.

Next, one needs to understand, that contrary to the way Christian theology= has interpreted the Gospels from the 2nd century on, Jesus did not miraculou= sly live out these prophetic expectations. It was exactly the other way aroun= d. The story of Jesus was crafted some 40 =E2=80=93 70 years after that earth= ly life came to an end, to make it conform to the biblical expectations! Mica= h, for example, did not predict that the birth of Jesus would occur in Bethle= hem. That was the way that later Christians interpreted Micah. Jesus=E2=80=99= birth, which probably occurred in Galilee, was shifted to Bethlehem in order= to make the birth of Jesus fulfill this expectation.

The story of Jesus=E2=80=99 crucifixion was, likewise, deliberately and li= turgically shaped by their authors who had Psalm 22 and Isaiah 53 in front of= them as they wrote the passion narrative. We forget, conveniently I would su= ggest, that the earliest Gospel, Mark, says that when Jesus was arrested, all= of the disciples =E2=80=9Cforsook him and fled.=E2=80=9D Jesus died alone wi= th no eyewitnesses. The Gospel writers later wrote the story of his death to = =E2=80=9Creveal the fulfillment of Scripture.=E2=80=9D

A great part of the crisis in faith today derives from the fact that the a= uthority once claimed for the Bible cannot and should not be sustained in the= light of modern knowledge. How important then is this traditional view of th= e Bible to the future of Christianity. Can this view of Scripture be abandone= d without Christianity, as we have known it, not also collapsing? That questi= on remains to be answered but it will be the present in the background of man= y columns written during the coming year. Stay tuned!

~ John Shelby Spong Originally Published July 16, 2003
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Announcements

May 4 - 6, 2017 people from all over the world will gather = in Portland, Oregon to share knowledge and wisdom, learn from each other, cel= ebrate, be inspired, and find the tools needed to create and enliven local mo= vements within our communities. Together we will explore sacred oneness, Chri= st Consciousness, Buddha Nature, eco-spirituality, social justice and the way= of universal and personal transformation that honors the Divine in all.

3 Day In-cit= y Festival Event Including:

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Presentations by over 30 Leaders, Teachers, Authors= , Theologians, and Activists Live Art, Music and Performance Ceremony and Ritual Celebration, Dance, Entertainment Sacred Community Social Gathering Networking Learning/Workshops/Breakouts Yoga, Qi Gong, Meditation, Dance, Drum circles Village Marketplace with art, music, books, crafts, and more!
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