From elliestock@aol.com Thu Sep 28 08:43:40 2017 From: Ellie Stock To: dialogue@lists.wedgeblade.net Subject: [Dialogue] 9/28/17, Spong/Plumer:Have Our Mainline Churches Failed Us?; Spong revisited Date: Thu, 28 Sep 2017 11:43:37 -0400 Message-ID: <15ec9285673-c04-2fd59@webjas-vae159.srv.aolmail.net> In-Reply-To: =?utf-8?q?=3Cb51b9cf441b059bb232418480=2Edb34daa597=2E201709280?= =?utf-8?q?90018=2Eb7d21336ec=2E48402bcb=40mail84=2Esea61=2Ersgsv=2Enet=3E?= MIME-Version: 1.0 Content-Type: multipart/mixed; boundary="===============2563951013976344502==" --===============2563951013976344502== Content-Type: text/plain; charset="utf-8" Content-Transfer-Encoding: quoted-printable
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Have Our Mainline Ch= urches Failed Us?

By Fre= d C. Plumer

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I have been wondering lat= ely, if we are really missing the conscience of our mainline churches in our = country. Most of us are aware of the political, social and personal conflicts= that are going on in our country right now. And most of us are aware of the = sad numbers of our dying churches. I have been wondering if there is a connec= tion.

With some rare exceptions, churches all over the country are in serious de= cline or are actually closing. Many churches have merged with other churches = and those combined churches are still in decline. Although there is some deba= te about the actual numbers, we know that on any given Sunday less the 22% of= people in the country attend church. This is a national average taking into = consideration the much higher reported attendance in the Southern states. Mos= t of us are aware that in west coast and east coast cities, these statistics = are much lower, probably closer to 10% of the population attending church on = any Sunday.

Denominations are also in serious decline, including our beloved mainline = denominations. Although there are many false rumors, evangelical and conserva= tive and even mega-churches are slowly declining as well. And according to at= least three researchers and authors who have done extensive studies on the m= illennial generation-who could now be in their late thirties-the number could= fall to less than 7% as the older generation dies.(1) By and large, millenni= als have rejected going to church when they are free of parental control.

The reign of clergy, just for being clergy, is over. A few years ago I cam= e upon a survey that was done by a magazine in 1962. In this article the auth= ors explained they were reporting the outcome from the month before. They had= asked the readers to rank the most trusted people in jobs in the US. They ex= plained that this would include not only trust, but esteem. Clergy were ranke= d number 3, with an 84% approval rating after doctors and military. A recent = Pew Research poll (2014) found that the favorable view of clergy had declined= to 37 percent of those surveyed and had dropped to 6th position beating out = artists and lawyers.

Aside from these facts, almost anyone who attends church today can see tha= t it is an ageing population. And yet many of our mainline denominations are = still fighting over things that the country as a whole favors. I am referring= here, in part, to gay and lesbian marriage, gay and lesbian pastors and othe= r LGBTQ issues. We have just recently read about the negative fall-out from a= UCC minister talking positively about Black Lives Matter and wondering out l= oud with his congregation about =E2=80=9Cwhite privilege.=E2=80=9D This young= man resigned as pastor because of the reaction from his congregation. If not= in a church community, where are these subjects supposed to be discussed? It= makes me want to shout, =E2=80=9CIt is over folks.=E2=80=9D

The net result of this change in our society is a little scary for me. Whe= re are the voices of reason? Where are the clergy who have enough influence i= n our society to be invited to the White House to offer advice or input? Wher= e is the public conscience of people like a Gandhi or Reverend Martin Luther = King Jr.? I am not referring here to the Evangelical ministers who were recen= tly invited to the White House to praise and pray for President Trump. Nor am= I thinking about the prosperity preachers, like Joel Osteen, who reluctantly= opened the doors of his church in Houston after a firestorm of criticism for= keeping them locked during the first few days of the floods. I am talking he= re about the hard working, sincerely loving, real ministers who work in the t= renches. The ones who talk, preach and act from the position of: =E2=80=9CDo = on to others as you would like them to do to you;=E2=80=9D clergy who believe= in equitable treatment for all people, regardless of race, gender, sexual or= ientation, or income. Clergy who truly care about our environment, our animal= s, and our water supply, for example.

I believe it was 1992 when I heard the founder and former president of the= Alban Institute, Loren B. Mead, speak to a large group of clergy from Southe= rn California. We were meeting in the Southern California Conference office o= f the UCC denomination in Pasadena. We had all gathered to hear about the fut= ure of the church based on his research for his recently released book, T= he Once and Future Church (Alban Institute, 1991). He was an engaging sp= eaker, but most of us there were looking for answers, or at least ideas, abou= t ways to grow our struggling churches. Rev. Mead was clear that the public h= ad changed and old ways of doing church or attracting people to church no lon= ger worked. Certainly it would not work for the next generation. He spoke at = some length about clergy no longer being held in high esteem unless they had = done something worthy on their own. As an example, he talked about the fact t= hat clergy were seldom called to the White House to give advice to the Presid= ent or Cabinet members.

Well, it was just about that time that three uniformed officers came into = the church hall. We were all startled and most of us thought the building was= on fire, or there was a crazy person with a gun on the loose somewhere in th= e large building. Then one of the three officers came up to the podium and to= ld us in no uncertain terms we had 15 minutes to move our cars if we were par= ked in a particular city parking lot. Most of us had parked in this lot since= we had been informed by people sponsoring the conference that it was set asi= de for us. As it turns out, it was a city parking lot that the church had bee= n given permission to use on Sundays, but not, as it turned out, during the w= eek. Since this was the middle of the week, we did not have permission to par= k there. So off we trudged, in hopes we could find a place to park our vehicl= es in the busy city.

After we had gathered back together again, Rev. Mead looked out at the gro= up, most of us hot and sweaty, and said, =E2=80=9CThis was a perfect example = of what I have been talking about. This would not have happened 30 years ago.= =E2=80=9D Remember this was over twenty five years ago.

I do not mean to suggest that our churches are failing simply because cler= gy are no longer held in as high esteem as they were fifty years ago. It coul= d simply be the fact that fewer and fewer people have decided to attend churc= h. Our mainline churches have been losing members at an average rate of 1% a = year since the 1960=E2=80=99s. Do the math.

Nor am I certain the reasons our clergy are no longer held in high esteem = is our country=E2=80=99s focus on making money. It is a rare clergy person to= day who makes a lot of money. Many clergy I know are either part time, are tr= aveling clergy with two and even three churches, or are dependent on their sp= ouse to financially survive.

No, I am afraid the main reason our churches are declining and closing is = because we are usually telling the same story about Jesus that we have been t= elling for sixteen hundred years. And while we are doing that, the world has = changed around us. We change a little here and little there but basically we = are preaching the same platitudes, the same lessons and treating Jesus as if = he was indeed God. We are reading the Bible as if it held holy secrets, ignor= ing the parts that are clearly obscene.

And all the while, scholars are telling us a whole, different story. They = are telling us that Jesus was a peaceful, radical, and a revolutionary peasan= t. His birth signaled a new way of relating to others, through agape, that is= , through radical love and forgiveness.

Interestingly, our colleges and universities no longer teach religion and = western civ classes the same way they used to, at least in our public college= s. Any college student who has had a =E2=80=9Cwestern civ=E2=80=9D class or a= class on religion in America, in the last four or five decades, has probably= heard a challenge to the old way of interpreting the Jesus story. For these = students, listening to a preacher talk about Jesus as if he was a god who per= formed miracles, was killed on a cross, was buried in a tomb, and three days = later arose to meet his disciples again, will just not work.

If a college professor has done his homework, he can come up with over a d= ozen gods/saviors over the past four thousand years or so, who have much in c= ommon with what has become =E2=80=9Cour Christian story,=E2=80=9D some more t= han others. Here are a few examples:

Thulis, or Zulis, of Egypt, 1700 BCE, who died a violent death, was buried= , then arose, ascended to heaven to judge the dead and souls of the future. H= e then was resurrected to help the underprivileged.

Next is Tammuz of Mesopotamia. He was popular in Assyria, Samaria, and Bab= ylonia, around 1200 BCE he was killed but offered atonement out of his loins = as he arose from his grave.

Another one of interest is Indra of Tibet. He was nailed to a cross, with = four wounds on his hands and feet, and was pierced in his side. His mother wa= s a virgin. He had a life of celibacy, could walk on water and on air and was= a god who would exist through all eternity.

And finally, my last example is Mithras of Persia, popular sometime around= 600BCE. Mithras was crucified on a tree to atone for the sins of all =E2=80= =9Cmankind=E2=80=9D and to take away the sins of the world. He, along with ha= lf a dozen other examples, was born on December 25. These stories, and eight = or ten more are all available in books and yes, online. Feel free to look the= m up.

Now can you imagine trying to convince a young, college educated couple th= at Jesus died for our sins, was resurrected and if we believe this, not only = will we be saved from hell, but Jesus will return=E2=80=A6someday? What about= their friends, their relatives? People are getting smarter about how to appr= oach the Jesus of a new age.

Can clergy change the story in an existing church? It is hard work, full o= f pitfalls, but it can be done, especially if the clergy person is respected = as a teacher, among other things. What if the community agreed that the Jesus= story was full of myth and they began together, as a team, to figure out wha= t those myths were trying to tell us? What if the pastor held classes every w= eek and the community worked together to sort out what they felt was good for= the community and what was not? What if in another class the pastor allowed = us to decide what parts of the Bible the class felt were important and which = parts they could let go.

But it does not end there. Between the Jesus Seminar and other modern scho= lars today, there is a plethora of books that challenge the old Jesus story. = There is a very real possibility that if enough people do the work and come u= p with some new ideas about how to approach Christianity, we can discover new= and lasting ethical and moral guidelines based on the teachings of Jesus, th= at make sense in 2017. It is possible that working that way, a church communi= ty could come up with new standards of behavior that we could all live with. = And maybe we could have a combined voice that would have some impact in our r= elationships, our communities and our government.

Then I would not have to ask the question that I started with. Have our ma= inline churches failed us? Right now I would have to answer =E2=80=9Cyes.=E2= =80=9D

~ Fred C. Plumer, President ProgressiveChristianity.org

Footnote: (1) Millennials Rising, Neil Howe, William Strauss, Vin= tage Books, New York, N.Y, 2000, Millennial Momentum, Morley Winogra= d, Michael D. House, Rutgers University Press, 2011 The Millennials,= Tomas S. Rainer, Jess W. Rainer, B&H Publishing, 2011

Read the essay online here.
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Question & Answer

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Annie from Rhode Island, writes:

Question:

With the #TakeAKnee movement growing, what do you think the Church's role = in racism in the US is?

Answer: By Rev. Mark Sanlin =20

Dear Annie,

What it is and what it should be, unfortunately, aren't always one in the = same.

A recent analysis led by Wendy Wood, Provost Professor of Psychology and B= usiness at USC College and the USC Marshall School of Business, found a posit= ive correlation between religiosity and racial bias.

The analysis looked at data from 55 different studies on religion and raci= sm in America dating back to the Civil Rights Act. Combined, the studies incl= ude more than 22,000 participants, mostly white and Protestant. (And that's i= mportant: Protestant. Much of the current support for our racially biased gov= ernment comes from the more conservative Evangelical Christian movement, not = the Protestant).

As the study reports: "A meta-analytic review of past research evaluated t= he link between religiosity and racism in the United States since the Civil R= ights Act. Religious racism partly reflects intergroup dynamics. That is, a s= trong religious in-group identity was associated with derogation of racial ou= t-groups. Other races might be treated as out-groups because religion is prac= ticed largely within race, because training in a religious in-group identity = promotes general ethnocentrism, and because different others appear to be in = competition for resources. In addition, religious racism is tied to basic lif= e values of social conformity and respect for tradition.=E2=80=9D

Recognize here that the study did not find that religion causes racism. It= 's findings say that religion is fertile soil for those who have tendencies t= oward racism. Progressive, Christian, author Anne Lamott puts it this way, = =E2=80=9CYou can safely say that you've created God in your own image when it= turns out God hates all the same people you do.=E2=80=9D

Or as I've said, "If your religion doesn=E2=80=99t challenge you to care f= or people you might otherwise be dismissive of and, instead, reinforces your = negative feeling about them, you don=E2=80=99t have a religion =E2=80=93 you = have a formalized structure for institutionalizing your biases."

Basically, when it isn't practiced with intelligence and compassion, relig= ion can easily be used as an authoritative confirmation of our biases =E2=80= =93 without the humanist perspectives of critical thinking and the innate val= ue of individuals, perverting religious outlooks to suit personal prejudices = is far too easy. Add to it the dogmatic environment of most churches and it c= an be the perfect petri dish for growing cultures of racism.

Putting racism into the hands of God also makes life easier when you are c= onfronted with social injustices. If you can blame a group's oppression on th= e retribution of an angry god or some inherent deficiency, then you really no= t only have no responsibility in it but you'd be foolish to go against God. N= ot only that, you don't have to feel bad about the privileges that are given = to you when you choose not to extend those same privileges to people who've a= lready been judged by God.

The harsh reality of race and religion in America is that religion has bec= ome a cover for racism.

The reality is that racial discrimination is now being touted as "religiou= s freedom."

You can wrap the law around it any way you want. You can call it religious= freedom, freedom of speech... whatever you want. No matter what you call it,= it remains morally repugnant and devoid of any god that I ever care to worsh= ip. There is no space in a healthy spiritual community for racism, or for tha= t matter anything that pits one group of people over another.

That kind of thinking, that kind of acting, stands over and against everyt= hing that can grow a person or a community spiritually. That kind of thinking= plays to the lowest forms of human pettiness and uses religion as a weapon r= ather than as a balm. It is a bastardization of spirituality and must be acti= vely resisted at every turn and cast out like the demon that it is.

It does not mean that we stop seeking to care for those who practice it. T= hat would put us in a similar place of denying people for being different tha= n us, but it does mean not sitting silently by as it is being practiced. It d= oes mean actively resisting it in our churches and communities.

~ Rev. Mark Sandlin Read and share online here

About the Author

Mark Sandlin is an ordained minister in the Presbyterian Church (USA) from= the South. He currently serves at Presbyterian Church of the Covenant. He is= a co-founder of The Christian Left. His blog, RevMarkSandlin, has= been named as one of the =E2=80=9CTop Ten Christian Blogs.=E2=80=9D Mark rec= eived The Associated Church Press' Award of Excellence in 2012. His work has = been published on "The Huffington Post," "Sojourners," "Time," "Church World = Services," and even the "Richard Dawkins Foundation." He's been featured on P= BS's "Religion & Ethics NewsWeekly" and NPR's "The Story with Dick Gordon.=E2= =80=9D Follow Mark on Facebook and Twitter @marksan= dlin

____________________________________________= ______

Bishop John Shelby = Spong Revisited

The Ultimate Source of Anti-Semitism= - The Circumstances That Brought Judas Into the Jesus Story

3D"Spong"

I return today to a subject that I have covered before. It is essential ho= wever, to this series on the sources of anti-Semitism, so I ask my reader's i= ndulgence while I once again bring Judas into focus. My request to you is a s= imple one. Suspend for a moment your critical faculties, as well as your trad= itional presuppositions, and assume with me that the story of Judas Iscariot = was a late-developing, contrived story and not a remembered bit of objective = history. If this speculation is correct, as I think it is, then I must deal w= ith two additional questions. The first one is: where did the gospel writers = get the content that they wove into the Judas story? If it has all been borro= wed, as I think I can demonstrate, then is any part of that story history?

I find it fascinating that every detail that has been written into the sto= ry of Judas has been lifted almost directly out of other betrayal stories in = the Hebrew Scriptures. The very words "handed over," which we somewhat loosel= y translated "betrayed" when Paul first used it (I Cor. 11), was lifted out o= f the story of Joseph and his brothers (Gen. 37). Rather than kill Joseph, th= e brothers agreed to hand him over for money. Of particular note is the fact = that the brother who proposed that they secure this payment for their act of = treachery was Judah. If written in Greek, it would be Judas!

Second, a story in the book of Zechariah has the shepherd King of Israel b= eing betrayed for thirty pieces of silver. This money says Zechariah was thro= wn back into the Temple treasury, which is exactly what Matthew, who is the o= nly gospel writer to mention 'thirty pieces of silver,' says Judas did with h= is money when he repented (compare Zech. 11:12-13 with Mt. 27:5). This shephe= rd King in the book of Zechariah was betrayed, interestingly enough, to those= who bought and sold animals in the Temple (11:15)!

Third, there is a narrative in the David saga of stories in which a royal = advisor named Ahithophel, who even though he ate at the table of the King, no= netheless raised his hand in betrayal against "the Lord's anointed," as King = David was called. When this treachery backfired, he went out and hanged himse= lf. It is this episode, cited by the book of Psalms (41.9), that John quotes = to demonstrate that when Jesus identified Judas at the Last Supper as the tra= itor, the expectations of the prophets were being fulfilled.

Next we are told that Judas betrayed Jesus with a kiss. A similar act is a= lso found once again in the David cycle of stories. David, after putting down= a rebellion led by his son Absalom, felt he could no longer trust his former= military chief Joab, so he replaced him with a man named Amasa. Joab, under = the guise of wanting to congratulate his successor, sought out and found Amas= a. Drawing Amasa's face by the beard to his own, in order to extend to Amasa = the kiss of friendship, Joab disemboweled him with a dagger (II Sam. 20:5ff).= That was the content of the phrase 'the kiss of the traitor' before the stor= y of Judas entered the tradition. Perhaps this story about Joab and Amasa als= o colored Luke's account in the book of Acts in which it was suggested that J= udas died with all his bowels gushing out (Acts 1: 18).

My point in this first exercise is to show that every detail of the Judas = story has been lifted directly out of the Hebrew Scriptures, where it was ori= ginally part of a narrative about other traitors in Jewish history. This caus= es me to wonder if any part of the Judas story is history.

The second question I wish to raise is: What was going on at that time in = history that might have made it convenient or even necessary to create the Ju= das story? This leads me into an exploration of the world of the Middle East = after the year 70 C.E. when the gospels were being written. One of the more o= bvious themes in the earliest passion narratives is the shifting of the blame= for Jesus' death from the Romans to the Jews, for that is what the story of = Judas seems to accomplish. Let me set that stage for you.

From the time of Jesus on (30 C.E.), Jewish guerilla fighters had roamed t= he hills of Galilee doing hit and run attacks on the occupying Roman army. To= the Jews, these guerillas were heroic freedom fighters. To the Romans, they = were terrorists and killers. These guerillas were called Zealots. The fact th= at one of Jesus' disciples was known as Simon the Zealot (Lk.6: 15), may indi= cate a closer connection between these guerillas and Jesus than Christians ha= ve yet been willing to admit.

In the year 66 C.E., this guerilla activity escalated into a full scale Ga= lilean war between the Romans and the Jews that finally ended at Masada in 73= C.E. in total Jewish defeat. The climax of the war, however, occurred when t= he Romans decided they could not defeat the guerillas unless they destroyed J= erusalem and the Jewish state. Led first by a general named Vespasian, and la= ter by his son Titus, the Romans moved into siege positions around the Holy C= ity and pounded it until Jerusalem fell in 70 C.E. The Romans moved in, smash= ing its walls, razing its buildings and demolishing the Temple. The Jewish st= ate disappeared from the maps of history, and did not re-appear again until 1= 948 when the United Nations brought into being the State of Israel under the = authority of the Balfour Declaration.

In that war against Rome, the Jews lost everything they had: their nation,= their holy city, their temple, and their priesthood. Jewish identity thus ca= me to be attached to their sacred scriptures, which was all they had left. Th= ey invested these scriptures with both an absolute authority and a literal ac= curacy. The whole truth is in the Torah, they asserted. Nothing more is essen= tial, or necessary. The Jews thus became increasingly rigid, fundamentalist a= nd doctrinaire about their Bible. That always occurs when survival is at stak= e.

In that same tragedy the followers of Jesus, who were still predominantly = Jews, found themselves suffering the fate of all Jews at the hands of their R= oman conquerors. Seeking to separate themselves from the Orthodox Party of th= e Jews, whom they blamed for starting that destructive war, the followers of = Jesus sought to make the case that they should not be punished for the foolis= hness of the Jewish fanatics who constituted the Orthodox Party. It was a dif= ficult case for them to make, however, since Jesus, the one they followed, ha= d also been executed by the Romans.

But suppose, they said to the Roman authorities, that the Romans only cruc= ified Jesus at the behest of the Orthodox Party of the Jews, who sought to ge= t rid of his threatening teaching by portraying Jesus as a political revoluti= onary, who wanted to set up a rival Kingdom. Recall the sign that Pilate orde= red to be placed over the cross: 'This is Jesus the King of the Jews.' The Or= thodox Party had twisted his message, they contended to the Romans, since the= Kingdom of which Jesus spoke was not of this world. The same religious fanat= ics, they argued, who started the Roman war had earlier been instrumental in = the death of our leader. It was a skillful use of that old adage: 'we should = be friends since we have a common enemy.' Your wrath, they wanted the authori= ties representing Rome after that war to know, should not fall indiscriminate= ly on all Jews.

How better could they accomplish that purpose than to tell the Christ stor= y with the chief person responsible for the death of Jesus bearing the name o= f the entire Jewish nation?

How better could they seek Roman favor than by whitewashing the Roman Proc= urator Pontius Pilate, in their narrative of Jesus' final days, exonerating h= im of any blame in his death?

So Pilate, in the developing gospel story, was portrayed as washing his ha= nds, claiming his innocence and referring to Jesus as "this just man in whom = I find no fault." The Jewish crowd was portrayed as accepting the blame, by s= aying: "His blood be upon us and upon our children." The shift in blame was c= omplete. The Jews did it. Judah/Judas did it. They are the enemy. He is the e= nemy. Pilate and the Romans are our friends.

So the deed was done. That is the ultimate seed out of which this Christia= n prejudice of anti-Semitism has grown. That is the source out of which all t= he hostility toward the Jews has flowed. That is what allowed Christians to t= olerate and even to celebrate a violent, killing anti-Jewish undercurrent tha= t would emerge in chilling horror in the writings of the Church Fathers, in t= he Crusades, in the Inquisition, in the response to the Bubonic plague, in th= e writings of reformers like Luther and in the Holocaust. Judas is our clue. = Christians took the life of one disciple who bore the name of the entire Jewi= sh nation and made him the anti-Christ, thereby avoiding their own persecutio= n as Jews by the conquering Romans and in that act, anti-Semitism was transfo= rmed into a virtue in Christian history.

The only purpose in raising the sources of our prejudice into consciousnes= s is to enable us to expel them. The biblical texts that we Christians have u= sed for centuries to justify our hostility toward the Jews need to be banishe= d forever from the sacred writings of the Christian Church. The way to begin = I believe is to return to the Christ consciousness that caused the early Chri= stians to assert, as Luke does in the Pentecost story, that to be filled with= the Spirit is to transcend all tribal boundaries and to speak the universal = language of love (Acts 2). It is to recover the power in Paul's words to the = Galatians, that "in Christ there is neither Jew nor Greek but a New Creation"= (Gal 3:28).

To enter that new creation may well be what is required if the human race = is to survive.

~ John Shelby Spong Originally published June 9, 2004
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