October 2018 - OE - lists.wedgeblade.net

CALL TO ALL 10 25 2018
by Linda and Milan Hamilton 25 Oct '18

25 Oct '18

CALL TO ALL 10 25 2018 I have to catch up to myself today. Only 11 days to go and I am running out of progressive women candidates from my initial research who are in competitive races. Yesterday while in Virginia I missed one fantastic woman so I offer her up for your consideration. So far the House is looking good. But those “old guys with Senate seats” are going to be hard to dislodge I fear. VA. 10TH DISTRICT Competitive race Jennifer Wexton (D) State legislator Wexton beat five Democrats in the race to challenge Rep. Barbara Comstock (R) in what will be one of the most closely watched midterm elections in the nation. She won about 42 percent of the vote, besting her nearest rival by double-digits. She faces a female opponent in the general election. Sent from my iPad

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10/25/18, Progressing Spirit, Irene Monroe: Wrestling With the Bible; Spong revisited
by Ellie Stock 25 Oct '18

25 Oct '18

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.yiv6714918393mcnTextContent p{ font-size:14px !important;line-height:150% !important;} }@media screen and (max-width:480px){ #yiv6714918393 #yiv6714918393templatePreheader{ display:block;} }@media screen and (max-width:480px){ #yiv6714918393 #yiv6714918393templatePreheader .yiv6714918393mcnTextContent, #yiv6714918393 #yiv6714918393templatePreheader .yiv6714918393mcnTextContent p{ font-size:12px !important;line-height:150% !important;} }@media screen and (max-width:480px){ #yiv6714918393 #yiv6714918393templateHeader .yiv6714918393mcnTextContent, #yiv6714918393 #yiv6714918393templateHeader .yiv6714918393mcnTextContent p{ font-size:16px !important;line-height:150% !important;} }@media screen and (max-width:480px){ #yiv6714918393 #yiv6714918393templateBody .yiv6714918393mcnTextContent, #yiv6714918393 #yiv6714918393templateBody .yiv6714918393mcnTextContent p{ font-size:14px !important;line-height:150% !important;} }@media screen and (max-width:480px){ #yiv6714918393 #yiv6714918393templateFooter .yiv6714918393mcnTextContent, #yiv6714918393 #yiv6714918393templateFooter .yiv6714918393mcnTextContent p{ font-size:12px !important;line-height:150% !important;} } The Bible is central to the lives of many Christians. | | | | View this email in your browser | | | | | | | | | | | | | | | | Wrestling With the Bible Column by Rev. Irene Monroe October 25, 2018 One of my New Year’s resolutions for 2019 will be to encourage more conservative Christians to read their Bibles with a brand new set of eyes and a compassionate heart. However, to read the Bible with a brand new set of eyes and a compassionate heart Bishop Spong suggests we ‘”find the meaning to which the word ‘God’ points [to].”’ I interpret Spong to mean where we find God in the Biblical text embracing all of humanity with its radical diversity. The Bible is central to the lives of many Christians. Regrettably, it has played a salient role in discrimination against all people at different times in this country. Both religious intolerance and fundamentalist Trump-vangelicaism have fostered a climate of spiritual abuse that might leave many people in spiritual exile for the rest of their lives. At present, LGBTQ people are still one of the demographic groups where the Bible is used to discriminate against us. This past June, the Supreme Court ruled in “Masterpiece Cakeshop v. Colorado Civil Rights Commission” in favor of Jack Phillips, the baker who refused to make a wedding cake for a same-sex couple Dave Mullins and Charlie Craig on the grounds of religious freedom. While the Justices did not grant a license to discriminate against LGBTQ Americans blatantly, I, like so many in our community, was hoping the case would render once and for all a cease-and-desist order; thus, resolving the God versus Gay rights dispute for those who want to codify discrimination against us under the guise of religious freedom. And, while the Justices also did not say the decision will not influence opponents of same-sex marriages, like photographers, florists, wedding planners, wedding venues, honeymoon resorts, to name a few, the narrow ruling, no doubt, will keep this debate going. The Bible, regrettably, is the immediate go-to place where many anti-LGBTQ opponents mount their opposition. In 1998, for example, right-wing Christian groups – the Family Research Council, the Christian Coalition, and Americans for Truth About Homosexuality – ordered all its members to cease using the King James Version of the Bible because historians had proven that King James I of England, who was also known as James VI of Scotland, was indisputably gay. Should the King James Version of the Bible, which has been around since 1611 and used worldwide, be discarded solely on the basis of King James’ sexual orientation? Speaking at a press conference about this controversy, Gary Bauer of the Family Research Council said, “I feel uncomfortable that good Christians all over America, and indeed the world, are using a document commissioned by a homosexual. Anything that has been commissioned by a homosexual has obviously been tainted in some way.” Sadly, many have that sentiment in 2018. The justification for queer bashing stems from the belief of doing God’s will as purported in the Bible, and many Christians -both blacks as well as whites – believe only heterosexuals are elected to do so. For example, gospel singers Angie and Debbie Winans released a single in 1998 titled “Not Natural,” in which they self-righteously denounced LGBTQ people as children of God. When queried by then newscaster Travis Smiley on the cable show “ Black Entertainment Tonight (BET)“ about what compelled them to come forth and record this song, Debbie Winans stated, “ They don’t come as Angie and Debbie. We come as messengers of God doing His will.” However, ”doing God’s will” is a prodigious task and unmistakably a human enterprise. As a human enterprise, “doing God’s will” is invariably subject to error because it is fraught with both humble intent and righteous indignation. Its anchor and its impetus are found in the human act of interpreting the Word of God. Interpreting scripture as the “ ord of God” is always subjective and suspect in intent, whether it is being done in the ivy towers of seminaries or within the holy walls of sanctuaries. Interpreting scripture with menacing messages – and with litanies of dos and don’ts – is not about embracing and empowering all people, but about authority and power over certain groups of people. The authority of scripture does not lie in what God said. It lies in the hands of those in power who determine what God ought to say. The Bible is replete with contradictory and damning messages to all people. Determining which of these “ texts of terror” are discarded and which are upheld is not a battle about biblical inerrancy or God’s will. It is an unmitigated battle of human will. For example, there are two creationist myths in the Bible (Genesis 1:27 and Genesis 2:22). The first myth says that God made woman and man simultaneously. The second creation myth is our “rib story” in which Eve is born from a rib of Adam. Undoubtedly this story has ribbed and poked at Christian women throughout the centuries, since it is the authoritative text for substantiating gender inequity in society. The Curse of Ham (Genesis 9:18-27) and Apostle Paul’s edict to slaves (Ephesians 6:5-8) served as the scientific and Christian legitimization for the enslavement of people of African ancestry. The Sodom and Gomorrah narrative (Genesis 19:1-29) is one of the most quoted scriptures to argue for compulsory heterosexuality and queer bashing. The invention of sodomy is rooted in Christian theology. The anti-sodomitic theological tradition derives from a homophobic and misogynist reading of the Sodom and Gomorrah narrative in Genesis 19. As one of the most quoted scriptures to argue for compulsory heterosexuality, the Sodom and Gomorrah narrative has become authoritatively damaging not only to LGBTQ people, but to women as well, because women are the real victims we read about in the text, and LGBTQ people are the scapegoats who are read into the text. Functioning in this culture as one of the paradigmatic biblical texts of terror, the narrative is used to police the sexual behaviors of LGBTQ people and women, but the text is not used to police the sexual behaviors and sexual violence of men. The preferential treatment given to men in this text ironically carries over into our real lives today; thus, setting up unequal gender and sexual dynamics that set the stage for unequal power dynamics in our bedrooms that is not only unsettling for women and LGBTQ people, but also unsafe for them. How often have we heard of women being raped not by strangers on the street, but instead by male members of their own families? And how often have we heard of “The Gay Panic Defense,” an anti-gay strategy employed by attorneys to win an acquittal for a homophobic client who claims that an LGBT person came on to him – providing his “justification” for killing the person. Present-day feminist and queer biblical scholars who are in opposition to anti-sodomitic theological tradition contest that the narrative has nothing to do with homosexual sex, but instead the text is about inhospitality to male strangers and sexual violence toward women. In reference to the two uninvited male strangers/angels who come to the city of Sodom to inform Lot of the city’s impending destruction, for example, Lot says to the crowd of riotous men outside of his door (verses 7-8), “I beg you, my brothers, do not act so wickedly. Look, I have two daughters who have not known a man; let me bring them out to you, and do to them as you please; only do nothing to these men, for they have come under the shelter of my roof.” Therefore, one would argue that the sin of Sodom is not about the sexual acts between consenting LGBT people, but instead that the sin of Sodom is about the cultural acceptance of sexual violence toward women, and in Lot’s days women were the property of their fathers and husbands. Also, all later biblical references to the Sodom and Gomorrah narrative do not associate the story to homosexuality, but instead to wickedness, idolatry, desolation, and destruction. Religion has become a peculiar institution in the theater of human life. Although its Latin root “religio” means “to bind,” it has served as a legitimate power in binding people’s shared hatred. Regrettably, the Bible has been one tool used to do it. Unfortunately, many Christians do not make the connection between the struggle LGBTQ people face today and their own. If we Christians all knew our history, we would know that LGBTQ people stand firmly on the shoulders of the early Christians. Until 4th Century A.D. when the emperor Constantine converted to Christianity, Christians were despised as much in those days as LGBTQ people are today. As a matter of fact, to be called a Christian was considered a religious epithet, and it subjected Christians to ridicule, hate crimes and Christian-bashing in much of the same way as we LGBTQ people are today. Just as Matthew Shepard, a 21-year-old first year student at the University of Wyoming in October 1998 (twenty years ago this month) was bludgeoned and then nailed to wooden fence, like a hunting trophy, because he was gay, Stephen, a follower of Jesus was stoned to death in 35 A.D. because he was a Christian, becoming the first Christian martyr. And, Apostle Paul, before he saw the risen Christ on the road to Damascus, and stopped his Christian bashing, was one of the many approving bystanders at Stephen’s stoning. As LGBTQ people, many of us allow the power of God’s will to be interpreted and executed by heterosexuals by not knowing the Bible ourselves. Our ignorance about the Bible, whether we are practicing atheists or recovering Christians, perpetuates our oppression and makes us participants in this religious climate of homophobia. As more and more LGBTQ people unabashedly take back the Bible, new theological and ethical questions must be raised. As our society crawls toward diversity and inclusiveness, the moral imperative calls for the prophetic voices of LGBTQ people and our allies in the same manner that the civil rights movement in this country called for the prophetic voices of African Americans. Is it the will of God to devalue and to dehumanize the lives of women, people of color, people of different religions and belief systems and LGBTQ people, to name a few? On the question of race, religion, and gender, most Americans-both Christians and non-Christians-clearly see the answer as no. But on the subject of sexual orientation, many of our heterosexual brothers and sisters are biblically challenged. However, reading the Bible with a brand new set of eyes and a compassionate heart always points to where God is -embracing all of humanity with its radical diversity. ~ Rev. Irene Monroe Click here to read online and to share your thoughts About the Author The Reverend Monroe is an ordained minister. She does a weekly Monday segment, “All Revved Up!” on WGBH (89.7 FM), a Boston member station of National Public Radio (NPR), that is now a podcast, and a weekly Friday commentator on New England Channel NEWS (NECN). Monroe is the Boston voice for Detour’s African American Heritage Trail, Guided Walking Tour of Beacon Hill: Boston’s Black Women Abolitionists (Boston) – Detour Monroe’s a Huffington Post blogger and a syndicated religion columnist. Her columns appear in cities across the country and in the U.K, Ireland, Canada. Monroe writes a column in the Boston home LGBTQ newspaper Baywindows, Cambridge Chronicle, and Opinion pieces for the Boston Globe. Monroe stated that her “columns are an interdisciplinary approach drawing on critical race theory, African American, queer and religious studies. As an religion columnist I try to inform the public of the role religion plays in discrimination against lesbian, gay, bisexual, transgender and queer people. Because homophobia is both a hatred of the “other ” and it’s usually acted upon ‘in the name of religion,” by reporting religion in the news I aim to highlight how religious intolerance and fundamentalism not only shatters the goal of American democracy, but also aids in perpetuating other forms of oppression such as racism, sexism, classism and anti-Semitism.” Her papers are at the Schlesinger Library at Radcliffe College’s research library on the history of women in America. Click here to visit her website. | | | | | | | | | | Join our FB community today! Spread the word, share with friends. Thanks! | | | | | | | | Question & Answer Q: By A Reader Is there some hidden reason why you treat the issue of homosexuality so frequently? Are you gay? A: By Bishop John Shelby Spong Dear Reader, I am amazed that prejudice against homosexual persons is so deep that people like you think there must be some hidden agenda that would motivate a person to take up the battle for justice and full acceptance in both Church and society for gay and lesbian people. "He must have an angle," they say. "Perhaps he is a closeted homosexual." Actually, the surprising thing that we discover over and over is that some of the most vigorous religious opponents of homosexuality, including some who are bishops are in fact covering their own closeted homosexuality in their frequent attacks on homosexual persons. No David, my sexual orientation is heterosexual and is not my agenda. My agenda comes out of my understanding of the Gospel. If we take seriously the words attributed to Jesus in the 4th Gospel, "I have come that you might have life and have it abundantly," then the enhancement of life is at the center of Christian ministry. The reverse of that is true also. Anything that diminishes the life of any child of God is a violation of both the Gospel and its mission. When the Church discriminated against people of color, defining them as less than fully human and deserving of something less than equal opportunity, the Gospel was violated. So I joined in the civil rights movement and worked in my church to put an end to every vestige of racism in my church. I rejoice that today the Episcopal Diocese of North Carolina, where I grew up in a segregated church, has as its elected Diocesan Bishop, the Rt. Rev. Michael Curry, an African American. When the Church discriminated against women, defining them as lesser creatures, unworthy to serve the Church except in secondary roles, which specifically excluded being bishops, priests and deacons, I joined the crusade to rid the Church of its sexist and patriarchal sin. I rejoice today that my church now has 12 female bishops and, in the diocese I served for 24 years, women constitute more than 40% of its clergy. Some other parts of the Christian Church, including Roman Catholics, the Eastern Orthodox traditions and various branches of conservative Protestantism like the Southern Baptist Convention still wallow in this prejudice of the ages, but increasingly these bodies look like apparitions from another century. When the Church, out of its own lack of understanding of sexual orientation, expresses a profound ignorance about homosexuality, it is, in my opinion, not worthy of serious attention. When church leaders violate what we now know about the Bible to employ proof texts to bolster their prejudices, they violate what it means to be "the Body of Christ." Discrimination on the part of the Christian Church against any child of God on the basis of any external difference is not a matter of a simple disagreement about which we ought to be tolerant, it is rather a dagger aimed at the very heart of the Gospel. The Church tolerates that prejudice at the peril of its own soul. The battle that goes on today in the churches of the world over this enormous moral issue regarding justice and the full acceptance for homosexual persons in both the Church and the society is a battle for the future of Christianity. I would be derelict in response to my baptismal vows "to seek Christ in every person" if I did not engage this battle until the last vestiges of homophobia have been rooted out of the Christian faith. I intend to do just that. I commend this same course of action to you. ~ Bishop John Shelby Spong July 2, 2003 Click here to read and share online | | | | | | | | Bishop John Shelby Spong Revisited Free to Believe: A Voice from the United Reformed Church of England Essay by Bishop John Shelby Spong on July 19, 2006 Recently, while on a lecture tour of England, I was the keynote speaker at a national conference of the United Reformed Church of England. This body, the result of a merger within Protestantism during the last century between English Presbyterians and English Congregationalists, serves as leaven in the lump of English religious life. It has always been a small church, as the Free Churches are in the land of the established Church of England, claiming at its highest point, no more than 200,000 members. Today it is probably half that size. Yet it has produced great leaders like Donald Hylton, Roberta Rominger and David Grosch-Miller, to say nothing of Fred Kaan, who is probably the premier Christian hymn writer in the 20th century. This church has also spawned a vigorous movement within its liberal wing that is a sign of renewed vitality. Four years ago about twenty members of this church gathered together to form a group of seekers who were willing to explore the edges of the Christian faith. Today, this group numbers just under 500. They, like their counterparts in every branch of Christianity, are identified as the frontier walkers inside their part of the Christian faith. They are eager to engage their congregations in a study of contemporary biblical scholarship and its impact on traditional faith symbols. They are willing to debate the creeds, the core doctrines of their church and the various movements within the contemporary theological landscape. Yet they are still quite self-consciously Christian, demonstrating that the things they seek to do can be done with integrity inside a living religious system. These people are demanding of their Church the freedom to confront these ideas without fear. They are not concerned when traditional church voices accuse them of being faithless. Their commitment to Christ is so secure, they are willing to roam outside traditional boxes, take on the issues of public debate with the secular society and even to learn about the other faith traditions of the world. Generally speaking, these are the very things that most churches that are more interested in security than in truth have not been willing to do. This group, who adopted “Free to Believe” as their title, has now sponsored four national conferences. I have been privileged to be the keynote speaker at both the first and the fourth of these gatherings. Meeting this year at the large Hayes Conference Centre in Swanick, Derbyshire, near the literal center of England, the “Free to Believe” conference attracted the largest audience in its history. Because progressive Christians always tend to transcend denominational structures, this conference also had registrations from the Methodists, the Anglicans, the Baptists and the Roman Catholics in addition to the majority from the sponsoring United Reform Church. Many of these delegates were ordained clergy, the balance were active laypersons. All of them also tended to be involved in England’s Progressive Christian Network, chaired by the gifted Anglican priest, Hugh Dawes, and his equally able wife, Jill Sandham. The “Free to Believe” movement is part of a worldwide grass roots revolt against the narrow theological and political interests that so deeply shape the current religious scene, from the religious right in America through the fundamentalists of Africa to the Vatican itself. At this conference there was enormous energy as well as the sense of hope and encouragement for those who sometimes feel isolated, alone and occasionally even battered by “defenders of the faith” who come in both a Protestant and a Catholic form. The content of my lectures was drawn from my forthcoming book, Jesus for the Non-Religious scheduled for publication in March of 2007. Among the issues we discussed were: How can one separate the eternal and real God experience from the traditional and warped explanations of that experience that were shaped by a world view vastly different from our own? What is the place of the Bible in the contemporary church once one has been freed from thinking that this book is in any sense the literal, dictated words of God? What has happened to Christianity in our day that it is consumed with issues of human sexuality about which the Christian Church has no track record of either competence or expertise? When Christianity surrenders its claims to be the only doorway into God or heaven, what keeps it from sinking into a sea of total relativity? How can one be deeply committed to his or her own faith path and still be open to the insights of the other great religions of the world? I cannot imagine any of those topics taking up much time among church people just a generation ago. It was a packed three days with the people so deeply engaged that every meal around the tables of eight in the great dining hall turned into a seminar, and every tea break (an inevitable part of an English conference) into a time for animated conversation. Even the daily evening gathering in the Conference Center’s pub for the traditional English “pint” proved to be a time for continued discussion. The fact that this very evangelical conference center had its own fully stocked bar made me know that there are differences between English evangelicals and America’s neo-fundamentalists. There is a sense of urgency about the future of the Christian Church across the world, particularly among those who are not evangelicals, fundamentalists or traditionalists. It is created by the fact that these people see the conservative tide of religion rising and they know that they can never be part of that. If that is what Christianity is turning into being then they wonder if there will be a place for them in the Christianity of tomorrow. They shudder at the pronouncements by well-known evangelical spokespersons as well as by Benedict XVI, none of whom appear to inhabit the same world in which they live. They see the rise of what might be called ‘secular’ biblical scholars and theologians who, like so many in the Jesus Seminar, are academicians with little concern for what happens to institutional religion by which they feel both marginalized and/or rejected. They watch as churches become mere enclaves of a previous world that no longer exists in our increasingly secular society. Above all a conference like this one gives those attending a chance to embrace the fact that they are part of a new movement within the church that says no to yesterday’s understanding of Christianity but not to Christianity itself. Only time will tell whether we are witnessing in this movement the birth of a new reformation or just the bounce of the dead cat of organized religion. At the closing worship service of this conference, The Reverend Martin Camroux, current president of “Free to Believe” and a pastor in the United Reformed Church of England was the preacher. His words were so insightful and penetrating and summed up so well the experience of the conference that I conclude this column by quoting him: “The simple fact is that the churches today are falling apart. Harry Emerson Fosdick predicted in the 1920’s that we would lose generation after generation of the brightest and best young people if we could not preach a Christianity that was intellectually credible. Yet religion is not dying out. In the opinion polls 65% of English people still say they believe in God; 40% say they have had moments in which this God has been real. The large bookstores have spirituality sections that are filled with books on prayer, self-help and healing. Institutional religion might well be in trouble, but the spiritual search is real. Second, scholars know a great deal about the debates that raged in the early years of Christian history and the time at which they were solved. They also know how and when complex ecclesiastical structures were formed. So when a book of the Bible reveals a calmness where once there was a raging debate or when scholars see structures that were not present in early church history, these things become factors in the dating process. It is almost as if there is something about us that yearns for God, as if we are “wired” for religion and as if the empty space inside each of us can only be filled by God. St. Augustine was right, it seems, when he wrote 1,600 years ago, “You have made us for yourself alone and our hearts are restless until they find their rest in you.” Paul’s death is also a factor in defining which of the letters attributed to Paul, were actually written by him. The genuine letters have to have been composed between the years 50-64. I Thessalonians and Galatians are thought to be first and second in the Pauline corpus, along with I and II Corinthians which seem to be a compilation of at least four letters to the Corinthian church. Romans, dated in the late 50’s, is Paul’s most systematic letter, but even here there is a debate about the authenticity of Chapter 16. II Thessalonians, Philemon and Philippians also appear to be Pauline. However, none of this translates into healthy church life. A great many people are very suspicious of the Church. They find a significant number of our beliefs incredible or immoral. Twenty years ago, it was widely assumed that Christianity held the moral high ground. Today this is no longer the case and a significant number of spiritual people find the Christianity they have encountered to be wanting. They say: “religion keeps people immature,” or “God is a male despot,” or “Religion is divisive.” “Douglas John Hall, Canada’s foremost theologian, writes, “What happens to the churches when they are abandoned is hardly news.” They become collectors of a nebulous fellowship, random activism, undifferentiated spirituality, or simply become a group of “nice people” who don’t quite know why they are there but think they ought to be.” Christendom is over. Churches are going to be much more marginal to society. My own guess is that there will always be some who yearn for the safeties of fundamentalism, some for whom Tarot cards will seem irresistible, but many more will respond to an open liberal faith. If theologically open churches are going to grow, they need to produce a new kind of ‘liberal Christian.’ It’s not enough for liberalism to be a kind of fallback position for evangelicals who have lost their faith. We need a liberalism that offers spirituality, worship, a way into the numinous and the holy. Too often liberalism is lukewarm, lackluster, laid back, without the capacity to stand up and make its voice heard. They live in a liberal comfort zone often failing to say what they really believe. For liberal churches to thrive, revitalization and resurrection of genuine progressive religion must occur. There must be prophetic voices, prophetic witness and, yes, progressive politics. It’s time to raise up our voices again.” Well said, Martin! Well said! ~ John Shelby Spong | | | | | | | | Please continue to send us your feedback… we are listening. We aim to give voice to many different perspectives that are relevant and inspiring along this spiritually progressing path. We are not here to tell you what to believe or how to act. We are here to support your journey, to share and learn together.Thank you for being a part of this community! | | | | | | | | Announcements The Afterlife Conference Exploring the Science and Spirit of Death and Beyond Our 8th Year! November 1-4, 2018 – Orlando, FL. Since 2011, The Afterlife Conference has served as an educational, social and spiritual gathering place for those seeking evidence of life after death. Each year we unite the disciplines in exploring the survival of consciousness after death, working with hospice professionals, physicians, mediums, clergy, counselors and alternative healers to offer a deeper understanding of death and beyond. Click here for more information/registration. | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | |

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CALL TO ALL 10 4 2018
by Linda and Milan Hamilton 24 Oct '18

24 Oct '18

CALL TO ALL 10 24 2018 Yes I have travelled through the Blue Ridge Mountains of Virginia, from Richmond down to the farthest southeast corner. I remember conducting a Town Meeting in a small town in a county bordering Kentucky and Tennessee. The big issue facing the “town fathers” was how to get the black citizens involved (you wonder why?). Now we have a chance to get some congressional representatives who may be able to counteract the attitudes of our current administration and their minions in our House of Representatives. Vote them in! And vote them out! Your choice Virginians! VA. 5TH DISTRICT Competitive race Leslie Cockburn (D) Former journalist Cockburn is a former journalist who worked for “60 Minutes” and “Frontline.” Cockburn is a first-time candidate. She faces a male opponent in the general election. VA. 2ND DISTRICT Competitive race Elaine G. Luria (D) Served in the Navy and now owns Mermaid Factory Luria is one of several female military veterans running for Congress this year. Luria is a first-time candidate. She faces a male opponent in the general election. VA. 7TH DISTRICT Competitive race Abigail Spanberger (D) Former CIA operative Spanberger won her primary against a man with an uncannily similar background who told The Post that her gender would give her an advantage. She will now face Rep. Dave Brat (R), a member of the far-right Freedom Caucus. Spanberger is a first-time candidate. She faces a male opponent in the general election. Sent from my iPad

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CALL TO ALL 10 23 2018
by Milan Hamilton 23 Oct '18

23 Oct '18

CALL TO ALL 10 23 2018 I have nothing against New York liberals. Some of my best friends are New York liberals. Here are two young women who should be able to hold their own with those old guys in our House of Representatives. I just donated to their campaigns. I think they are going to win! N.Y. 14TH DISTRICT Favored to win Alexandria Ocasio-Cortez (D) Activist The 28-year-old activist who identifies as a socialist and ran on abolishing Immigration and Customs Enforcement and making Medicare a universal program defeated Rep. Joseph Crowley, the fourth-ranking House Democrat. Crowley was widely seen as a potential successor to Minority Leader Nancy Pelosi (D.Calif.). Ocasio-Cortez, who refused corporate PAC money in the primary, is likely to coast to victory in November, and become the first woman elected to Congress in her 20s from either party in American history. Ocasio-Cortez is a first-time candidate. She faces a male opponent in the general election N.Y. 24TH DISTRICT Competitive race Dana Balter (D) Academic Balter won an upset victory in the Democratic primary against a party-backed incumbent by relying on a grassroots strategy. Balter is a first-time candidate. She faces a male opponent in the general election. Sent from my iPad

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CALL TO ALL 10 22 2018
by Linda and Milan Hamilton 22 Oct '18

22 Oct '18

CALL TO ALL 10 22 2018 OK, it is getting down to the wire, 16 days to “put up or shut up” day for progressive citizens. I could not help myself when I went on FB this morning and had two candidates jump out at me. I know I am deviating from my ‘elect women campaign’ but I just could not pass up the thought of an indicted San Diego congressman being re-elected. And my friend from 6th grade in Minneapolis posted support for Angie Craig. So Here is my Yes vote for today! My name is Ammar Campa-Najjar, the people’s candidate. I was born in East County, the son of a Christian working-class mother who raised me with help from family and neighbors. From my first job as a church janitor to serving in the White House; I’ve devoted my life to service. I’m running to give back to my mother’s generation, and to all those seeking to live and retire with dignity. As a business owner, I know the burdens we face. As a Labor Department official, I served working families. Being your congressman isn’t about my personal politics — it’s about your personal health, safety, and economic dignity. My name is Angie Craig. I grew up in a family with lots of love, but also plenty of hardship. Raised by a single mother in a mobile home park, I watched her strive to complete her teaching degree and raise three kids. My grandmother helped at home and worked in a union shoe factory to contribute. At times, our family didn’t have health insurance, and I watched as my mom struggled to pay the bills that piled up on our kitchen table after my little sister needed hospital care. I’m running for Congress to build a Minnesota for all of us - where every member of every family gets a fair shot at an outstanding education, the career training or retraining for a good job, and a better life. I’m running because I’ve spent over 20 years working in healthcare and have the experience to contribute meaningfully to immediately fixing what’s wrong with healthcare today, lower the cost, and work to expand healthcare to every family. Sent from my iPad

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CALL TO ALL 10 21 2018
by Milan Hamilton 22 Oct '18

22 Oct '18

CALL TO ALL 10 21 2018 Spent enough time in Illinois to know that you could use a little more woman power in Congress. I’m making my donation to Betsy’s campaign. ILL. 13TH DISTRICT Competitive race Betsy Dirksen Londrigan (D) Lincoln Presidential Library fundraiser Londrigan, who spent time as a fundraiser for Sen. Richard J. Durbin (D-Ill.) and the Lincoln presidential library, is running against moderate Republican incumbent Rodney Davis. Londrigan is a first-time candidate. Sent from my iPad

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CALL TO ALL 10 19 2018
by Linda and Milan Hamilton 20 Oct '18

20 Oct '18

CALL TO ALL 10 19 2018 This past summer my wife and I took a three and a half week road trip back to the Midwest. When in the Twin Cities we saw a marvelous exhibit at the Minnesota Cultural Center of the contributions of Somali American citizens to my home city and state. One of them is running for Congress (see below). Another Muslim woman from Michigan could join her as the first women of Islamic faith in our House of Representatives. I made my donations to their campaigns and offer them for your consideration, Minnesotans and Michiganders. MINN. 5TH DISTRICT Favored to win Ilhan Omar (DFL) (D) Minnesota state legislator Omar has the opportunity to join Michigan's Rashida Tlaib as the first Muslim women in Congress. Omar previously broke barriers in 2016 when she became the first Somali American, Muslim legislator in the U.S.Read more » She faces a female opponent in the general election. MICH. 13TH DISTRICT Favored to win Rashida Tlaib (D) Former state representative Tlaib is vying for the seat vacated by Rep. John Conyers Jr. (D), who resigned amid allegations of sexual misconduct. No Republicans are running in this race. She will be the first Muslim woman in Congress, likely joined by Minnesota’s Ilhan Omar. She faces a female opponent in the general election. Sent from my iPad

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CALL TO ALL 10 20 2018
by Milan Hamilton 20 Oct '18

20 Oct '18

CALL TO ALL 10 20 2018 Inspired by her Facebook post about joining her in getting more women elected. I have travelled and worked all across California and love the area bounded by the 4th Congressional District. It will be great to know that someday or maybe SOON there will be someone like Jessica representing Californians in her district. MM Jessica Morse: A Daughter of the Foothills: A fifth generation northern Californian; A National Security Strategist; Experienced in Federal Budgets; A Fearless Humanitarian. Jessica spent over a year in Baghdad with USAID at the height of the war, serving side-by-side with our troops. She also worked in Ethiopia, Nepal, Myanmar, and India promoting global stability. Sent from my iPad

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CALL TO ALL 10 18 2018
by Milan Hamilton 19 Oct '18

19 Oct '18

CALL TO ALL 10 18 2018 Here are four women who can end Pennsylvania’s all male hold on their congressional delegation. I worked and travelled throughout the great state of Pennsylvania, conducted a town meeting in Snow Shoe in the middle of winter, and spent Christmas stranded in Harrisburg during the blizzard of 77-78, and got to know many hardy Pennsylvanians. These women will work hard for you. Send them to Congress. PA. 7TH DISTRICT Competitive race Susan Wild (D) Allentown solicitor A win by Wild or any of the seven other women on the ballot would break up Pennsylvania’s all-male delegation. Wild is a first-time candidate. She faces a male opponent in the general election. PA. 5TH DISTRICT Favored to win Mary Gay Scanlon (D) Pro-bono lawyer A longtime local school board member, Scanlon directs a national pro bono practice for a law firm, which includes work on pay equity for women, and assistance for those fleeing violence and persecution. A win by her or any of the seven other women on the ballot would break up Pennsylvania’s all-male delegation. She faces a female opponent in the general election. PA. 6TH DISTRICT Favored to win Chrissy Houlahan (D) Former teacher, Air Force veteran A former high school chemistry teacher and Air Force captain, Houlahan founded a sports apparel company and ran an early-childhood literacy program. A win by Houlahan or any of the seven other women on the ballot would break up Pennsylvania’s all-male delegation. Houlahan is a first-time candidate. She faces a male opponent in the general election. PA. 4TH DISTRICT Favored to win Madeleine Dean (D) State legislator A state legislator considered a rising star, Dean beat a former congressman in the primary. A win by Dean or any of the seven other women on the ballot would break up Pennsylvania’s all-male delegation. She faces a male opponent in the general election. Sent from my iPad

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10/18/18, Progressing Spirit: Fred C Plumer: These times, They Are A’Changing; Spong revisited
by Ellie Stock 18 Oct '18

18 Oct '18

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!important;} }@media screen and (max-width:480px){ #yiv7008341372 #yiv7008341372templateFooter .yiv7008341372mcnTextContent, #yiv7008341372 #yiv7008341372templateFooter .yiv7008341372mcnTextContent p{ font-size:12px !important;line-height:150% !important;} } These are truly changing times and we are doing our best to respond to Bishop Spong’s challenge. | | | | View this email in your browser | | | | | | | | | | | | | | | | These times, They Are A’Changing Column by Fred C. Plumer October 18, 2018 I recently received a couple of emails from Progressing Spirit subscribers who reminded me of a song Bob Dylan wrote in the early sixties. It was the title track song of the album, “These Times, They Are A’Changing”. Most people who have commented on this particular recording believe the title track was designed to support and maybe even influence the social change movement that clearly was happening in the 1960’s. Bob Dylan took a lot of criticism in those days, but fifty years later he was honored with the Noble Prize in literature. And I would argue, these times are truly “a’changing.”I want to be clear. Both of the writers are sincerely interested readers who have made well- received comments in the past. The first person who wrote suggested maybe our authors were getting “too far” away from the “Spong theology.” I know that several of our writers have quoted Spong and have tried to specifically meet the challenges Spong left us with his final book. This may have been too confining for them, but it really has not been our intent to necessarily follow the “Spong theology” for at least three reasons.First, none of us claim to be Bishop Spong. He is a unique man, at a unique time in history and creative and thoughtful. Secondly, our goal is to try and respond to his challenges not to rehash them. Most of our writers are attempting to do that but they are coming at that goal differently. And finally, Bishop Spong, especially in his last book, took us metaphorically speaking to the edge of some unknown. Our writers are trying to find the sweet spot in that unknown.I have read most of Bishop Spong’s books that go back almost thirty years. One of the things I have always appreciated about Bishop Spong is his willingness to change. He was, and still is, a voracious reader. As the times changed, some of Spong’s views have changed. Now I am not suggesting that he was all over the board in his beliefs, but as he saw things in the church or the theology he no longer believed, he studied, he read and if he saw things differently he would speak out calling for a change. He was never unnecessarily a radical but rather someone who was not afraid to evolve.What we are attempting to do with this publication is twofold. One, to introduce you to a wide range of modern thinkers who have studied, have written and have published about a new way of approaching Christianity. And two, we have tried to find writers who may have found another related path and have given them an opportunity to share their findings. We are not trying to institute a new theology. We are trying to give you, the reader, samples of other thoughts, other viewpoints so you can decide. Yes, we are trying to use some of the Spong challenges as a guiding perspective but we are not trying to create a “Spong theology.”Bishop Spong writes: “The Christianity of the future must also be willing and able to dialogue with the other great religious systems of the world without defining any of them as lacking or deficient. Our task is not to judge, but to accept them as they are, to call them to live fully, love wastefully, and to be all they can be in the infinite variety of our humanity….The reformation we chart is scary, but it is noble, compelling and freeing. Even more, however, it gives the Christian story a chance to live in a new time in history. I pray it will. I pray it can. I believe it must.” (Unbelievable, pg. 279)These are truly changing times and we are doing our best to respond to Bishop Spong’s challenge.The other writer has made helpful suggestions for several years. In his last email to me, he had one critique that struck me, however. He made the suggestion that we might want to follow the Deist movement.He writes in part; “It seems to me that the challenge of any new religious movement is the development of a source reference (e.g. Bible) deemed the belief system for spiritual guidance for mankind. The target audience for Progressive Spiritual stewardship is what Bishop Spong refers to as Christian alumna…I really believe a team of Deist oriented scholars found in Universities could develop a source document for spiritual guidance which blends science into the belief in a creator God.”I immediately went to my computer and looked up Deism. I learned again, that Deism was first developed in the early Eighteenth Century. It was heavily influenced by the writings of John Locke and Isaac Newton, although neither claimed to be Deist believers. The followers of Deism did not believe in an intervening God. In other words, they rejected the Trinity and claimed clergy were not needed. Deists believe human beings have free will and have a responsibility for choosing how they live in relation to natural laws that govern the world. However, deists believe that “free will” is a paradox. One that cannot be reconciled with a God’s omniscience. They did not believe true religious and ethical teachings came from Scriptures or from the church but instead are acquired through “God-given human reason.”As I plowed through the beliefs of Deism, I must admit it seemed to me the writer had an excellent point. I was impressed. I was also surprised. I was surprised in part because I realized sixty years ago, I was a political philosophy student at the University of California, Riverside and actually studied Deism along with several other disciplines during that very exciting time of history. I was really glad to reacquaint myself with some of these teachings.I was also taken by the fact that although I claim to be a so-called progressive Christian, there were so many things I agreed with as I read through the Deists’ comments. I do not believe in an intervening God nor do I believe in the Trinity. I was a little uncomfortable with the idea that ministers were not needed, as a retired UCC clergy person, but I do believe that ministers frequently cause more problems than they solve. I also believe if we take scriptures at face value, they teach us little about religion or ethical teachings. I wondered if I was a Deist.My first thought was why I didn’t I think about this back then. But of course, who was having those thoughts in the early sixties about religion?I am wondering, however, if we could actually find and use Deist oriented scholars found in Universities who could or would develop a “source document for spiritual guidance which blends science into the belief in a creator God.” It is an interesting thought, although I have no idea how we would go about it.Then it hit me, do I believe in an intervening God? How do they “know” this with such authority? How did they come to that conclusion? I seriously doubt if any of them have a book that definitely “proves” there is such a thing, no matter what other things they have to say. I noted their official website, deism.com, has several hundred articles on their site dismissing the whole idea of an intervening god (or God), and almost as many articles stating that Jesus was either never born or he was not special. I realized I was uncomfortable not so much what they were positing but with the way they writers did it.While I was struggling with some of these issues: am I a deist? Am I a Christian? Do I believe in an intervening God? Another subscriber and also a friend, sent me an email with a website attachment. He wrote, “You have to see this.” I opened it and sat there for the next six and a half minutes, basically in awe.The speaker was a young man, Jason Silva. He is recorded speaking in a huge auditorium filled with what appears to be mostly young people. I believe he was a philosopher with a scientific background. Frankly it does not matter. He knew what he was talking about. The title of his talk was, “We Are the Gods Now.” He was on a website called, “The Co-Evolution of Humans and Technology.” I will not try and explain his talk but the title tells the part of the story I was most concerned about. He posits for centuries human learning was linear, but today we are learning exponentially. He argues, quit effectively I believe, that science has brought us to the edge of a whole new world. When we can move atoms around at will, change our DNA, when we can create how we want to live without scarcity, we have become our own gods. And apparently it has happened. (If you are interested in hearing Jason Silva, click here.I suppose I should not be too surprised. I have recently read several books by new theologians who claim we all have God in us. This of course is not quite the same thing that young Silva is positing but it is very close.Bishop Spong himself wrote: “another turn in consciousness was about to be discovered and entertained. That is the door on which we are knocking today. Maybe human and divine are the same.” (Unbelievable pg. 74)So I ask myself. Why am I worried about whether I am a Deist or a Progressive Christian or something else? Why am I debating, with myself, whether there is an intervening god or not? Why would I fall in love with a tradition that has been around since the seventeenth century? And finally, why do I feel a little like I live in a world I no longer am part of?That is when it really hit me. These times are truly a’changing, and I am not certain I am comfortable with the changes.So today I will pet my beloved 17 year old, failing cat, as long as he wants me to. And then I will go play with my horses until I am too tired to ride. And maybe tonight I will get a good night sleep. And for now I will let my precious animals teach me about God.~ Fred C. Plumer Click here to read online and to share your thoughts About the Author In 1986 Rev. Plumer was called to the Irvine United Congregational Church in Irvine, CA to lead a UCC new start church, where he remained until he retired in 2004. The church became known throughout the denomination as one of the more exciting and progressive mid-size congregations in the nation. He served on the Board of Directors of the Southern California Conference of the United Church of Christ (UCC) for five years, and chaired the Commission for Church Development and Evangelism for three of those years.In 2006 Fred was elected President of ProgressiveChristianity.org (originally called The Center for Progressive Christianity – TCPC) when it’s founder Jim Adams retired. As a member of the Executive Council for TCPC he wrote The Study Guide for The 8 Points by which we define: Progressive Christianity. He has had several articles published on church development, building faith communities and redefining the purpose of the enlightened Christian Church. His book Drink from the Well is an anthology from speeches, articles in eBulletins, and numerous publications that define the progressive Christianity movement as it evolves to meet new challenges in a rapidly changing world. | | | | | | | | | | Join our FB community today! Spread the word, share with friends. Thanks! | | | | | | | | Question & Answer Q: By John I’m puzzled about prayer in the context of Progressive Christianity which has replaced the interventionist God “up-there” or “out-there” with the God-within. The typical (conventional) church service liturgy invariably includes an “Intercessions” segment. What meaning does this (segment) have in the context of “progressive” thinking? Should it be abandoned? A: By Rev. Mark Sandlin Dear John,I can't even begin to imagine how many books have been written about prayer. Undoubtedly, it's a tremendous amount. I suspect that even if someone could read them all, they'd still be left a bit mystified about prayer. That is to say, I do not know the answer to your question. As far as I'm concerned, no one really does. But I do have my own thoughts and opinions about the subject.I definitely don't see prayer as coins for the “great vending machine in the sky.” Theologically, that kind of belief leaves us with either a God whose will and actions can be influenced or even controlled, or it leaves us with a God who is unconcerned and flippant about responding to prayer. Pragmatically, it's demonstrably untrue and believing that it's true can lead to a lifetime of wounds and anger with God.Ultimately, it's a question of the providence of God. How does God interact with Creation? Personally, I see God interacting through us – reflections of God. So, even if prayer somehow influenced the will of God, I don't see God reaching down from the sky and mucking about with the world all haphazardly. Instead, I see God impacting the world through relationship with each of us and the actions we take in the world. That's both an internal and external God.For me, prayer is one of the ways we connect with that internal/external God. It is a chance to grow in that relationship – including speaking about the difficult places in life and in the world. It's an opportunity to commune with God and to be oriented toward God. Intersessions are still important in that perspective, but we must understand that it is not us asking God for a result from the great vending machine, but rather us being reminded that we are how God intercedes.~ Rev. Mark Sandlin Click here to read and share online About the Author Rev. 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, has been named as one of the “Top Ten Christian Blogs.” Mark received 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 PBS's "Religion & Ethics NewsWeekly" and NPR's "The Story with Dick Gordon.” Follow Mark on Facebook and Twitter @marksandlin | | | | | | | | Bishop John Shelby Spong Revisited On Dating the New Testament Essay by Bishop John Shelby Spong on July 12, 2006 A letter from one of my Internet readers, Max Rippeto, asked how New Testament scholars went about the task of dating the books of the New Testament. It was such a good question and touched so many issues that others among my readers raise, that I decided to base my entire column this week on Max’s letter. The Bible did not drop from heaven fully written. It was created over a period of about a thousand years. It was not originally divided into chapters and verses. Those were imposed on it relatively late in Christian history. It was not written in King James English. The Hebrew Scriptures were written in Hebrew; the Christian Scriptures in Greek. Yet in public discourse today, one hears a literal, dropped from heaven view of the Bible from a number of people, including television evangelists and other fundamentalists, all of whom seem blissfully unaware of the critical biblical scholarship that is now almost 200 years old We need to recognize that the repetition of ignorance does not turn it into truth.I recall, years ago while on a book tour, I made a guest appearance on a late night talk show hosted by Tom Snyder in Burbank, California. In this interview the dating of the books of the New Testament came up. In response to Tom’s question I stated that all of Paul’s works were written between 50 and 64 C.E. and that the gospels were written between 70 and 100 C. E. Tom had no problem with the dating of Paul, but about the dating of the gospels he was incredulous and said: “Wait a minute, Bishop. I just got out my short pencil and began to figure. The disciples of Jesus would have been too old to write these gospels at those dates.” I responded, “That’s right Tom, not a single one of the gospels was written by eyewitnesses.” Astonished, he went on to explain that in parochial school, the nuns had taught him that the disciples followed Jesus around, writing down everything he said. That was how, they said, we got the gospels.It had never occurred to him before to question this “authoritative” conclusion. “Tom,” I said, “did the nuns also tell you that the disciples used ball point pens and spiral notebooks!” He had never thought of that either. It is hard for modern people to realize that in the first century very few could either read or write. Parchment was very expensive and ink was a dye into which a quill pen had to be dipped. Individual people studied long to become scribes, available for hire, whenever a writing need came up. We meet these ‘scribes’ in the gospels.For Tom Snyder and many others, the first step in breaking out of a literal biblical mindset is to understand the dating of the New Testament. Here is substantially what Max Rippeto wrote. “I was in the conservative, evangelical “Bible Church” movement for 25 years. When I came out of it about seven years ago, needless to say, my spiritual security and my black and white answers to life’s questions left with me. I’ve been piecing my spirituality back together since. Your writing has been a major positive force on this journey.“It makes so much sense that the Gospel of Mark was written first, then Matthew and Luke copied and edited it for their versions of the gospels, and that all of Paul’s Epistles were written before the gospels. Many of your assertions, however, hinge on the order in which the letters were written. A Scofield Reference Bible states dates different from the dates I’ve seen in your writings. Can you comment on why your dates and their dates are not the same?”To his letter Max appended the list of dates that the Scofield Bible had assigned to the books of the New Testament. They were way off target especially on the gospels and the book of Acts. Beside the Scofield list I have placed the consensus advocated by most creditable New Testament scholars for your immediate comparison. The range represents the continuing debate. | Scofield List and dates | Contemporary Scholar’s List and dates | | Matthew 50 | Matthew 82-85 | | Mark 68 | Mark 70-75 | | Luke 60 | Luke 88-93 | | John 85-90 | John 95-100 | | Acts 60 | Acts 95-100 | | Romans 57-58 | Romans 56-58 | | I Corinthians 56 | I Corinthians 54-57 | | II Corinthians 57 | II Corinthians 54-57 | | Galatians 49 or 52 | Galatians 50-52 | | Ephesians 60 | Ephesians 65-70 | | Philippians 60 | Philippians 62 | | Colossians 60 | Colossians 64-68 | | I Thessalonians 51 | I Thessalonians 51-52 | | II Thessalonians 51 | II Thessalonians 53-54 | | 1 Timothy 64 | I Timothy 90-100 | | II Timothy 67 | II Timothy 90-100 | | Titus 65 | Titus 90-110 | | Philemon 60 | Philemon 60-62 | | Hebrews 68 | Hebrews 75-85 | | James 45-50 | James 80-90 | | 1 Peter 65 | I Peter 60-70 | | II Peter 66 | II Peter 100-135 | | I John 90-95 | I John 95-110 | | II John 90-95 | II John 95-110 | | III John 90-95 | III John 100-110 | | Jude 68 | Jude 90-100 | | Revelations 95 | Revelation 94-98 | Scholarship is a never-ending process. Medical knowledge today is quite different from what it was in 1910 when the Scofield Bible was first published. So is the knowledge of such things as the Internet, computers, telecommunications and a host of other things. Similarly biblical knowledge is mushrooming. I read the Scofield Bible when I was a child. It was popular in my evangelical church. Its commentaries are oriented toward a fundamentalist and literal interpretation of the scriptures. In the service of that agenda there is always a predisposition to prove that those scriptures you think are literal, had to be written by eyewitnesses. So the tendency was to date them as early as possible. The Scofield dates for the gospels assume the primacy of Matthew. In the days before critical biblical scholarship came of age, that theory was assumed solely on the fact that it was first in the New Testament. Mark was thought of as a kind of “Readers Digest” version of Matthew. No reputable scholar today thinks that Matthew was written prior to Mark. Matthew used Mark extensively in the composition of his gospel, sometimes copying it verbatim. Luke also copied Mark, but much more loosely. Some scholars also believe that Luke knew of Matthew’s work, but that is a still debated minority opinion. The dating of Luke well after Matthew, however, is generally agreed. Occasionally, you will get a person who tries to assert an early date for John. My great mentor, John A. T. Robinson, did that in a book entitled: The Primacy of John, published just prior to his death in 1983. No one in the academic world of New Testament scholars, however, saluted Robinson’s thesis and it won few disciples. I am amused when evangelicals and fundamentalists, who disagreed with everything John Robinson ever wrote other than this, cite him as their authority for the early dating of John.There are some datable events that scholars can and do use to locate the books of the New Testament in history.First, the city of Jerusalem was destroyed by the Romans in 70 C.E. For the Jews, this was a searing moment that changed Jewish consciousness in a way that 9/11 changed the consciousness of Americans. Wherever, therefore, we find a reference that seems to assume that event, we have to date that book after 70. There are references in all four gospels that appear to give evidence of that catastrophe, and most scholars today put Mark after 70. Since Matthew and Luke are both dependent on Mark, the dates for the second and third gospels must be even later, Matthew in the mid-eighties and Luke in the late eighties or early nineties.Second, scholars know a great deal about the debates that raged in the early years of Christian history and the time at which they were solved. They also know how and when complex ecclesiastical structures were formed. So when a book of the Bible reveals a calmness where once there was a raging debate or when scholars see structures that were not present in early church history, these things become factors in the dating process.The death of Paul is another datable event that we can set with confidence around the year 64 C.E, since he appears to have been executed by Nero in that year. The fact that Paul’s death is not mentioned in Acts, is the primary reason that fundamentalists cling to an early date for this book, an idea dismissed today in scholarly circles as profoundly wrong.Everything about the book of Acts, including its assumption that the early debates are settled and its highly organized church life, points to a date near the end of the first century. It also parallels the careers of Stephen, Peter and Paul with the gospel portrait of Jesus, again revealing that Acts was written well after at least the synoptic gospels. Professor Burton Mack of the Claremont Theological Seminary faculty actually proposed a date for Acts in the mid-second century.Paul’s death is also a factor in defining which of the letters attributed to Paul, were actually written by him. The genuine letters have to have been composed between the years 50-64. I Thessalonians and Galatians are thought to be first and second in the Pauline corpus, along with I and II Corinthians which seem to be a compilation of at least four letters to the Corinthian church. Romans, dated in the late 50’s, is Paul’s most systematic letter, but even here there is a debate about the authenticity of Chapter 16. II Thessalonians, Philemon and Philippians also appear to be Pauline.Scholars debate whether Paul wrote Colossians, but the majority now says no. Almost all scholars dismiss Ephesians as well as I and II Timothy and Titus as Pauline. It would probably be easier to prove that you or I wrote Hebrews than to prove that Paul wrote it. The Epistles attributed to Peter, John, James and Jude were not written by disciples. II Peter is dated as late as 135 C.E. The same person, or at least the same community, that wrote John’s gospel wrote the three Epistles of John and Revelation, which was written during a persecution in the mid 90’s.Dating the New Testament is an exciting process. The Christian story grew dramatically from Paul in the fifties to the end of the century when the New Testament was substantially complete. I hope this sweeping survey helps Max and others to read the Bible more intelligently.~ John Shelby Spong | | | | | | | | Please continue to send us your feedback… we are listening. We aim to give voice to many different perspectives that are relevant and inspiring along this spiritually progressing path. We are not here to tell you what to believe or how to act. We are here to support your journey, to share and learn together.Thank you for being a part of this community! | | | | | | | | Announcements What do we mean by “God” in today’s world? Do we even need “God” anymore? How many names for Divinity are there? Do the names for God change as we mature as individuals, evolve as a species, and face a critical “turning time” in human and planetary history?” Too often, notions of God have been used as a means to control and to promote a narrow worldview. In Naming the Unnameable, renowned theologian and author Matthew Fox ignites our imaginations by offering a colorful range of Divine Names gathered from scientists and poets and mystics past and present, inviting us to always begin where true spirituality begins: From experience. Ultimately, no name for God suffices. We are challenged to continue to probe the rich ecology of human spirituality to ask questions, embrace paradox, and listen silently to the deepest of life’s mysteries. “Matthew Fox elegantly offers a contemplative practice that transforms the names of God to the experience of God.” –Deepak Chopra MD Click here for more information/purchase. | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | |

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