March 2021 - OE - lists.wedgeblade.net

3/18/2021, Progressing Spirit: Rev. Gretta Vosper: If Not God, Then What?; Spong revisited
by Ellie Stock 19 Mar '21

19 Mar '21

| | | | View this email in your browser | | | | | | | | | | | | | | If Not God, Then What? | | | | | | | | | | Essay by Rev. Gretta Vosper March 18, 2021 My previous article, “Except for God”, challenges our habitual use of the word “god” in church because of its polymorphous tendencies, taking on a different shape and purpose for each unique individual. Using the word “god” to conjure an all-powerful deity with biblically-proportioned prejudices and condemnations is dramatically different from using the word “god” to call us to a “no matter what” sort of love. I talk about this a lot. About ditching archaic language. About reading more than just the Bible or not reading the Bible at all. About questioning the prevalence of organ and choral music. About pews, though in the time of COVID, we’re not so worried about pews. About how the non-churchy parts of church are the perhaps most important - the things that get you to fall in love with being together. But talking isn’t enough. We all know what air is and how essential it is to our survival. But how many of us would know how to put what elements together in a way that would really let us breathe, even let us thrive? Not many. Our time is short and the task at hand is crucial. The Essence of Church In my second book, Amen[1], I pull the essence of the four basic types of prayer out of their ecclesiastical functions and into the realm of real life. What does prayer strive to do? What deeply human challenges did it evolve to address? Do those challenges still exist or are we, through the course of our history and the advancement of social institutions and our knowledge of the natural world, no longer in need of it? Are its purposes still relevant or have we kept it around simply for its comfortable familiarity? After all, even Pope Francis has argued that the god called God isn’t a magician with a magic wand.[2] Turns out, each of the different functions of prayer meets a specific human need: awe and inspiration; acknowledgement of our own personal failings; realizing and expressing gratitude; finding hope whether from within our own selves or the community beyond us. But addressing those needs doesn’t need to be undertaken on one’s knees or in church, at all. We can do that same examination I exerted upon prayer to the whole of a Sunday service. And, in truth, we can do it with the whole business of church, not just the part that unfolds on Sunday mornings. The questions are the same: What is the essence of church? What does it strive to do? What deeply human challenges did it evolve to address? I think we’ll agree that church meets very human needs and that many of those needs are going unmet in contemporary society. We are herd animals. We gain strength from one another’s presence, even if that presence is only intermittently welcome. We thrive in positive, affirming, intergenerational relationships and we excel within a network of them. Our brains evolved because of them. Human connection is crucial to our development. Only a small fraction of the mirror neurons we need to develop empathy are present at our birth and we have about eight months to develop the rest of them, something that only happens if we’re being nurtured in an empathic environment. If we aren’t, and those neurons don’t develop, things are permanently compromised. We can’t catch up. Whatever our mirror neuron load, we can keep it in tip-top shape. That, however, requires regular, positive, emotionally engaged relationships that reflect our worth as human beings (not as “human whateverwedo”s). And where do we find those relationships? Well, for many of us, we’ve found them in church. That is where we have been nurtured in intergeneration settings as healthy, valued members of society. And because we are, society benefits through our voluntarism, philanthropy, service, political action, and community leadership. We engage in socially pro-active ways when we are valued ourselves. Which is, of course, why this whole endeavour we call church is so important. This is the essence we seek: Church supports and develops people who support and sustain community. And true community makes democracy possible. So church, when it is working well, is a crucible for democracy. I kid you not. Take note. Shifting Church Two years ago, I wrote the following list about what we’d need to lose to be able to open church up to millennials: Theological language, for one. The exclusive use of the Bible for inspiration, for two. The constant reiteration of ancient myths about who Jesus was and what he did… The words of your favorite hymns and choral pieces. All that traditional liturgy, its grandeur, pomp, and ceremony. Almost everything ever accompanied by a pipe organ. A few or a lot of those currently in the pews who are unable to transition the things they lose in the public church gathering to their private spiritual practice. The ease of pick-up and teach lectionary-based Sunday School curricula. And likely lot of other stuff.[3] It is a challenging list. But here’s the worst part: Making all those changes provides no guarantee that you will safely transition. Change one thing and half your community will be hurt and resentful; the other half will be champing at the bit, challenging you to move faster. There is no easy resting place on this journey. Additionally, the whole church endeavour is anathema to almost entire generations so our transition is invisible to them; they aren’t there to see it and you can’t explain it to them. Still, their need for the essence of church – supporting and developing people who support and develop community – is no less urgent than it has been for previous generations or for the concept of democracy. Filling that need will require something entirely new. And starting something that is not seen to be church but that creates the benefits of church is seriously challenging. Church from Scratch About fifteen years ago, just as West Hill began to stretch itself into what would become its future orientation, the Toronto United Church Council decided to “plant” a progressive congregation not far from us. They committed what, for us, seemed an obscenely large budget to getting it up and running and hired a very competent and enthusiastic minister to make the dream come true. Bishop Spong travelled to speak at their inaugural gathering. Some months into the project, the minister and I revealed our jealousies to one another. Mine was that she did not need to contend with the losses that our progressive direction was requiring of our members. Losing favourite hymns, dealing with changes to liturgies, giving up traditions – reread that list – each came with significant pain. Hers was revelatory. She had to create community, something I already had. In the end, creating community proved the harder project and the new congregation closed a few years later. West Hill, despite losing much-loved members who couldn’t bear the liturgical losses and found other churches where those traditions were maintained, continues to thrive. If you have community, you have the magic, if I can call it that. If you don’t, you have to create it. Seeding the Magic A few weeks before COVID arrived on our doorstep, I watched that magic come to life in a large room at a local community centre. Randell Adjei, a spoken word artist with a rough history, had created an organization called R.I.S.E. (Reaching Intelligent Souls Everywhere) Edutainment and is gathering a community together every Monday evening. On the night I attended, there were about two hundred and thirty people there, most of them Black and under thirty. Tables were set up to sell items to raise money for one thing or another. The Toronto Department of Mental Health was present; the day happened to be Black Mental Health Day. They were providing that evening’s meal for which the community would disperse part way through the program. A tall, thin man took the stage. He welcomed the crowd which welcomed him enthusiastically in return. Then he made reference to the special nature of the day – Black Mental Health. He said that he knew lots of those gathered had, or knew someone who had, struggled with mental health issues. And he asked them to share what they did that helped. Then, he handed his microphone into the crowd. I still well up when I think about what happened next. For almost half an hour, the microphone rode from one hand to another through the crowd. People shared what was going on in their lives and in the lives of people they love. Fingers snapped in waves of support as the audience resonated with stories of pain, loss, resilience. The magic flowed from story to story, person to person. When that part of the evening was over, spoken word, musical performances, and storytelling kept the fingers snapping, the heads nodding, the magic flowing. No one left that room without knowing they were significant, important, cherished. So, it me, it’s clear. We ask Randell or someone like him. And then we either make it happen or stand back so people like him, who know their communities and what they need, can make it happen. With our own congregational resources, of course, by which I mean dollars or buildings. Because, you know, saving humanity is going to cost something and I think churches should be honoured to get in on the ground floor. ~ Rev. Gretta Vosper Read online here About the Author The Rev. Gretta Vosper is a United Church of Canada minister who is an atheist. Her best-selling books include With or Without God: Why The Way We Live is More Important Than What We Believe, and Amen: What Prayer Can Mean in a World Beyond Belief. She has also published three books of poetry and prayers. Visit her website here. [1] Gretta Vosper, Amen: What Prayer Can Mean in a World beyond Belief, HarperCollins, 2012.[2] https://www.independent.co.uk/news/world/europe/pope-francis-declares-evolu…. Accessed, March 4, 2021,[3] Gretta Vosper, “The Future Church: Over to You” Progressing Spirit, June 6, 2019 | | | | | | | | Question & Answer Q: By Rev. Margaret Am I the only one out here who makes sure my people understand the Eucharist/Lord’s Supper/Communion service has its roots in the Passover story and that the words Jesus spoke would have been the motzi and the hagafen? I am part of a noncredal tradition so we don’t recite the Nicene creed anyway and we offer communion to everyone at every worship service, but why don’t we educate our people to understand our Jewish roots? A: By Rev. Roger Wolsey Dear Rev. Margaret, I hear your desire for helping contemporary Christians to feel close connection to the historical Jesus and his early followers. That’s a beautiful inclination. Along these lines, because Jesus and the first disciples washed each other’s feet before the last supper, certain Christian denominations always involve foot-washing as part of how they conduct the sacrament of Holy Communion. And yet most denominations do not do that, though I’m always moved by these opportunities. I’m not an advocate of Christians seeking to engage in Christian-led seder meals. “The first reason is historical. The Seder ritual, as it is practiced today, did not exist at the time of Jesus. It was only fully developed by the rabbis in the years following the destruction of the Temple in 70 C.E., in other words, at least two generations after Jesus. Many assume that Jesus, at the Last Supper, conducted what we now know of as a traditional Passover Seder with the Pesakh (pascal) offering of the lamb, matza, bitter herbs, the telling of the tale of the Exodus from Egypt, and other rituals as found in the Jewish Passover Hagada. This is incorrect. To put it bluntly, Jesus certainly celebrated Passover, but neither he nor his disciples ever attended a Seder, any more than they drove a car or used a cell phone.” Yet the reason that matters most is seeking to not be offensive to the overwhelming majority of our Jewish friends. Most Jews tend to experience gentile Christians “doing their own seders” as unwelcome cultural appropriation which tends to Christianize their sacred rituals and they experience it as outsiders “playing Jewish” and diminishing the Jewishness of a Jewish tradition. Moreover, the hamotzi prayer is used on a weekly basis by Jews as part of their weekly Shabbat rituals and many Jews feel that this “steals their thunder” – i.e., takes away the specialness of their weekly ritual which is integral to Jewish identity. See these 3 articles: Why Christians Shouldn’t Do Their Own Seder Meals; Say No to Christian Seders; Christians Shouldn’t Celebrate Seders. And, as the apostle Paul advised (with admitted loose exegesis and proof-texting), “If your brother/sister is distressed because of what you eat, you are no longer acting in love. …It is better not to eat meat or drink wine or to do anything else that will cause your brother or sister to fall” (Romans 14:15 & 21) and “Food will not bring us close to God. We are no worse off if we do not eat, and no better off if we do. But take care that this liberty of yours does not somehow become a stumbling block“ (1 Corinthians 8:8-9) That said, it is massively important for gentile Christians to be reminded of the Jewishness of Jesus. Too many western Christians think Jesus was a fellow Christian (though I can posit a case that he was a Christian, in that he attained Christ consciousness and was seeking to help others to experience their own Christ consciousness – but that’s an esoteric, outlier perspective). Consider these resources: 1) “The Jew Named Jesus” by Rebekah Simon-Peter; and 2) “The Misunderstood Jew: The Church and the Scandal of the Jewish Jesus” by Amy-Jill Levine. Interestingly, I have previously argued that “in some ways progressive Christianity is a re-Judaizing of the faith.” By this I mean, however, progressive Christianity embraces a fuller concept of salvation than what it’s been reduced to by evangelicalism (which is wedded to the American ethic of hyper-individualism). Instead of salvation as “believing X, Y, & Z in order to go to heaven when you die,” when Jesus was referring to salvation he was referring to the Hebraic concept of it – meaning “healing, wholeness, fullness, and well-being.” And not just for individual persons, but for the collective. Jewish salvation means well-being and healing of the nation(s), of the peoples. Progressive Christianity calls for a heightened emphasis upon the corporate and collective aspects of salvation which involves embracing the Jewish concept of tikkun olam- “world-repair” involving well-being for all beings which involves social justice and care for the planet. Moreover, progressive Christianity embraces the Jewish practices, traditions, and perspectives of: reading the Bible as story; not considering it inerrant; not interpreting it literally; allowing for paradox; and embracing midrash – wrestling with the text and on-going reinterpretation of it. ~ Rev. Roger Wolsey Read and share online here About the Author Rev. Roger Wolsey is a United Methodist pastor who resides in Grand Junction, CO. Roger is author of Kissing Fish: Christianity for people who don’t like Christianity and blogs for Patheos as The Holy Kiss and serves on the Board of Directors of ProgressiveChristianity.Org. Roger became “a Christian on purpose” during his college years and he experienced a call to ordained ministry two years after college. He values the Wesleyan approach to the faith and, as a certified spiritual director, he seeks to help others grow and mature. Roger enjoys yoga; playing trumpet; motorcycling; and camping with his son. He served as the Director of the Wesley Foundation campus ministry at the University of Colorado in Boulder for 14 years, and has served as pastor of churches in Minnesota, Iowa, and currently serves as the pastor of Fruita UMC in Colorado, and also serves as the "CRM" (Congregational Resource Minister/Church Consultant) for the Utah/Western Colorado District of the Mountain Sky Conference. | | | | | | | | 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 - join us on Facebook! | | | | | | | | | | | | | | As a non-profit ProgressiveChristianity.org relies heavily on the good will of donors. We want to continue to bring individuals and churches the messages of progressive Christians, along with many of the resources and tools needed to further the vision. In the brief time I've had the pleasure of serving as President and, even more recently, as Co-Executive Director at ProgressiveChristianity.org, a formula for why our spiritual community is so robust and enduring has made itself clear. While that formula includes our highly-skilled, dedicated, and caring staff, as well as our list of writers and resource providers, it is very clear to us that the constant that holds it all together is YOU. Every day we see in our communities and in the news, the misshapen mess that some folks have made of Christianity. When we see it, it further encourages us in the need and responsibility to provide the counterpoint of view of a more inclusive, connected, and loving understanding of God. That is certainly one of the main efforts here at ProgressiveChristianity.org. Given the formula that makes this community work, it is clear that YOU are a crucial part of our efforts to continue to do so. We could not be more grateful for the central part you have played in sustaining this spiritual community and source of progressive Christian resources. As a non-profit organization, our growth (both in terms of our offerings and in connecting with other spiritual seekers) is dependent, in large part, on the donations we receive from you. If you are able, we'd be honored if you could make a donation of $25 (or more, if you can) to help us continue our efforts in reaching and resourcing other spiritual seekers, as well as continuing to support you in your spiritual journey. Let me personally thank you in advance for whatever amount you decide you can give to support ProgressiveChristianity.org. PEACE! Rev. Mark Sandlin President and Co-Executive Director ProgressiveChristianity.org Progressing Spirit | | | | | | | | Bishop John Shelby Spong Revisited The Origins of The New Testament, Part XXXIII: The Gospel of John Essay by Bishop John Shelby Spong August 12, 2010 If I had to give my readers one clue and one clue only that would unlock the Fourth Gospel and allow its honesty and wonder to flow forth, it would be that in reading John one must always keep in mind that the author is not writing history or biography. Indeed, this author is constantly poking fun at anyone who would take his message literally, misunderstand his use of symbols or attempt to literalize the words he has attributed to Jesus. Can any of us imagine for one moment an itinerant prophet named John the Baptist literally saying the first time he meets Jesus, “Behold, the Lamb of God that takes away the sin of the world,” and then claiming for this Jesus the status of a pre-existent divine being? Yet that is what John the Baptist does in the first chapter of John. It is a text that sets a pattern that this gospel writer will follow. What does it mean to name Jesus the Lamb of God who takes away the sin of the world? What does it mean to claim for him a pre-existent status? What experience is this author seeking to communicate? That is the question with which one is confronted in the opening chapter of this book, and that is only the beginning. In the second chapter, we find equally enigmatic words. Here we are told that at a wedding party Jesus actually changes water into wine so that the party can go on! Can any of us imagine a set of circumstances in which that narrative would be taken literally? Medieval alchemists spent centuries trying to turn iron into gold and failed. Given the price of good wine today, perhaps they would have been more successful if they had followed Jesus’ example and tried to turn water into wine. Surely John did not think of this as a literal story and the suggestion later in the story that Jesus’ freshly fermented beverage was so superior to that which was served first that it violated the social norm of the day, which was to serve the “good stuff” first and then when the guests were well drunk to bring out the “screw top gallon bottles.” So we need to ask just what it was that John was seeking to communicate when he opens his second chapter with this story and calls it “the first sign” of Jesus’ public ministry that “manifested forth his glory.” Perhaps this author drops another clue that these words are not to be taken literally when he begins this particular narrative with the words, “On the third day,” since these words would be deeply fraught with meaning in the company of believers to whom these words were addressed. In the next episode described by John, Jesus is in Jerusalem and there he drives the money changers out of the Temple. In the earlier gospels, this story of the cleansing of the temple is the provocative final act that leads directly to the crucifixion. John, however, places it at the beginning of Jesus’ public ministry. Once again the Jewish audience that first reads John’s words would immediately identify this narrative with a reading from the book of Psalms (69:9), which stated that the Messiah would show zeal for the house of God — zeal indeed that would consume him. They also knew that John was using this episode not to describe something that happened, but to make a messianic claim. These readers would have been familiar with the account from the book of Zechariah, which said that when “the day of the Lord” came, “there would no longer be a trader in the house of the Lord of Hosts (14:21).” That was destined to be only the first of many references that John would take from the book of Zechariah, a book that shaped the Jesus story far more than most of us have imagined. Continuing the same theme in chapter three, John has Jesus say to a man named Nicodemus, “unless you are born anew, you cannot see the Kingdom of God. ” Nicodemus is baffled because he hears these words literally and wonders how it is possible for a grown man to be born anew when he is old, “Can I climb back into my mother’s womb and be born a second time?” Literalism makes no sense, but John is not writing a literal story. In the fourth chapter of John, the author has Jesus speaking to a Samaritan woman at Jacob’s well about water. The conversation began when he asked the woman to give him a drink from the well. When she demurred and retreated into the boundary that separates Jew from Samaritan, Jesus said to her, “If you knew who it was that is asking you for a drink, you would have asked him and he would have given you living water.” The woman looked at him with the blank stare of literalism and said, in effect, “Man, you don’t even have a bucket!” The Jesus of John’s gospel then says, “Whoever drinks of the water I give will never thirst again.” The woman still trapped in the prison of literalism responds, “That is great. Give me your water and I will never have to come again to this well. That would make my life easier.” As if that were not sufficient warning that this book is not to be read literally, John continues his theme when he relates the story of Jesus’ disciples returning and interrupting this private conversation. They then urge Jesus to eat. To this urging, however, John’s Jesus responds by saying, “I have food to eat of which you do not know.” The disciples, still blinded by the literalism through which they hear his words, say to one another: “Has anyone brought him food?” The theme of anti-literalism goes on. In the sixth chapter of John, Jesus is made to place his message into Eucharistic language and then to watch as his words are once again heard as if they are meant to be understood literally. Here he says: “he who eats my flesh and drinks my blood abides in me.” The literal-minded disciples are repelled by what seems to them to be a reference to cannibalism, and they begin to draw back and to cease following him. Time after time, the author of the Fourth Gospel displays the truth that this book is an interpretive book not a literal one. It is a symbolic book, not a historical book or a biographical story. No one can read the Fourth Gospel with literal eyes without missing the essence of his message. Yet, throughout Christian history, this book has been read with literal eyes and this literal misreading has been used to buttress the case for orthodoxy, binding creeds and such rationally incomprehensible ecclesiastical doctrines as the Incarnation and the Holy Trinity. One other unique aspect found in John alone is the fact that Jesus time and again is quoted as calling himself by the name, which, according to the book of Exodus, God revealed to Moses as God’s own at the burning bush. Tell them, God said to Moses on that occasion, that “I AM” sent you. So John now has Jesus say, “Before Abraham was, I AM!” When you see the Son of Man lifted up, then you will know I AM.” There is no “he” in that latter statement, despite the fact that the translators add one because they do not understand what this gospel writer is trying to say. At the time of Jesus’ arrest in the dark of night in the Valley of Kidron, John portrays Jesus as approaching the band of soldiers and Temple police led by Judas and asking, “Whom do you seek?” They respond, “Jesus of Nazareth.” Jesus says, “I AM.” Translators once again render that “I am he.” John’s context, however, renders that translation inoperative, for John goes on to state: “When he said I AM, they drew back and fell to the ground.” It was strange behavior for an armed guard confronting an unarmed political prisoner if he had said something as mundane as “I am he.” If, on the other hand John was portraying him as uttering and claiming the divine name as they were about to arrest him, then that would be quite another matter. “I AM” is a key concept in the Fourth Gospel repeated over and over again. John alone has Jesus say such things as: “I am the bread of life; I am the door; I am the way, the truth and the life; I am the vine; I am the good shepherd, and I am the resurrection.” Jesus even asserts through that “I AM” claim that he is the exclusive pathway to God, a statement that has been used throughout Christian history to justify the basest forms of religious imperialism and to fuel the most insensitive kind of missionary evangelism. John’s gospel must not be literalized if it is to be understood. It is a profound, even mystical, interpretation of the life of Jesus of Nazareth, written by a person deeply rooted in Palestinian Judaism and its words are designed to lead John’s readers beyond literal words into a life-giving relationship with God. History reveals what a high price has been paid because Christians have insisted on literalizing the words of this gospel. At the Council of Nicea, a literalized understanding of John was used to justify the new orthodoxy of a man named Athanasius, which was destined to cloak the Christian story in a hierarchical authority system in which it became oppressive, insensitive and anything but life-giving. When the shell of literalism is broken, however, the gospel of John enhances life, expands consciousness and calls us into a new relationship with the one whose deepest claim is to be a doorway into a new experience of that which is transcendent, holy and other. The call of John’s Jesus is not into an engagement with a supernatural being, created in our image, who somehow lives above the sky and who, in the person of Jesus, was thought to have masqueraded as a human being. This is, of course, a caricature but only a little one. John’s gospel is a work to be entered, a message to be breathed, and a doorway into a life to be lived. It was not written to enable us to play religion’s oldest game, “My God is better than your God and I control the doorway into true belief. No one can come to God except through my faith system” I once was repelled by the Fourth Gospel because I related to it as if it were a literal document. When I broke the bondage of that mindset, I found in this gospel a real understanding not just of God and of Jesus, but of life itself. Someday, I hope to spell out that thought in detail. For now, I must content myself to sketching a new vision of this gospel that all can see. ~ John Shelby Spong | | | | | | | | Announcements Wild Christ, Wild Earth, Wild Self: An Online Nature-based Weekend Intensive This experiential, nature-based, immersive weekend is designed to help you remember your primary participation in sacred Earth. This program is for those individuals who sense that their old ways of believing, being, and doing are inadequate for the tasks ahead. Online April 15th - 17th. READ ON ... | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | |

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Link to Miriam MacGillis NEW COSMOLOGY lecture
by Ellie Stock 18 Mar '21

18 Mar '21

Hi Folks, After I sent out the list of available resources, one of which was a DVD/CD of Miriam MacGillis' 2004 Bristol Schumacher lecture: NEW COSMOLOGY: Reveal the Soul of Nature, I learned from Miriam that the lecture is available online. It is a beautiful presentation and pulling together of the New Cosmology. Below is the link. https://cdn.closerconnect.com/dscape/revealing-the-soul-of-nature Miriam was Director of the Genesis Farm where she coordinated the Earth Literacy program based on the works of Teilhard and Thomas Berry and other New Cosmology thinkers. Ellie :)elliestock@aol.com

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Re: [Oe List ...] Happy New Year! I Guess!
by Vera M Barber 17 Mar '21

17 Mar '21

6 6

FW: Peru Newsletter - Shining God's Light
by Lynda C 17 Mar '21

17 Mar '21

Remembering all those who funded our travels and work around the world, I wanted to share this 2nd generation work going on in Peru and Bolivia, by Chenoa Stock and her husband Jose and son Leandro, working with the Presbyterian Church USA. A good opportunity to add our support. With care and gratitude, Lynda and John C. From: Stock Chenoa <chenoa.stock(a)pcusa.org> Reply-To: Stock Chenoa <chenoa.stock(a)pcusa.org> Date: Wednesday, March 17, 2021 at 8:59 AM To: Lynda Cock <lynda860(a)outlook.com> Subject: Peru Newsletter - Shining God's Light Greetings to you as we walk this Lenten journey together. With our Peruvian partners and the world on our hearts during these unknown and challenging times, we share our newsletter with you. View this email in your browser<https://mailchi.mp/f5ea59c654c3/peru-newsletter-shining-gods-light?e=943927…> [https://mcusercontent.com/6b2cf12fee5324d8a6278345e/images/5552501e-b14d-42…] Thank you for your continued support of our family ministry through your prayers, messages and financial gifts. We continue to serve because of you and your accompaniment. Support Chenoa's Ministry<https://presbyterianmission.us14.list-manage.com/track/click?u=6b2cf12fee53…> Shining God's Light A Letter from Chenoa Stock, serving in Peru Lent/Easter 2021 Dear friends, Today, I write to you at 8,400 feet, from Cochabamba, Bolivia, my husband, José’s hometown. Like Mary and Joseph, we were called to return home to complete bureaucratic responsibilities. For years, José has been in the green card application process. As with so many things, the pandemic delayed his reaching the final step of this process: “the interview.” In December, when we received an interview date from the U.S. Embassy in Bolivia, we packed our bags, put on our face shields, and traveled to Bolivia. Like Mary and Joseph, we did not know exactly where we would be resting our heads, nor how long our stay would be. Unfortunately, the estimated time of our stay has been extended, as José’s interview was canceled in early January due to rising COVID-19 case numbers in Bolivia. What was meant to be Christmas and a few weeks of ‘Ordinary Time’ here has become a journey into Lent. Our arrival was based on hope and joy, much like Jesus’ birth for the world; and yet, as a family, as a global village, and as God’s people, we know we must sometimes walk in the darkness, waiting patiently, searching for God’s Light to reveal true Hope’s new relationship with God and those around us. As our family’s bureaucratic visit intersects with our Lenten journey, we hold on to a deep longing and expectation for strength and change amidst so much uncertainty – for our family and the world. But, thankfully, we do not carry that heavy burden alone. We continue to accompany our Peruvian partners from Bolivia as they serve vulnerable communities currently facing a second wave of COVID-19. By government decree, certain regions of Peru returned to a limited lockdown in January, and oxygen and ICU rooms are again scarce. [https://mcusercontent.com/6b2cf12fee5324d8a6278345e/images/5bcc97e4-af8d-41…] Cecilia Ramirez Rivas, Director of CEDEMUNEP But this did not deter our partners and their commitment to their mission. We recently spoke with leaders of the Joining Hands Network partner, the Center for Development of Black Peruvian Woman (CEDEMUNEP), and learned about their work during the pandemic. CEDEMUNEP was founded 23 years ago and works to address issues of systemic racism and discrimination and to advocate at the local and international level for the empowerment of women, allowing them to find their voice and strengthen their role within society. Cecilia Ramirez, the Director of CEDEMUNEP, explains that CEDEMUNEP is a “great family,” a “network of trust, support, and advocacy.” The communities they serve would agree, as CEDEMUNEP has accompanied them throughout the pandemic by creating a COVID Committee with other institutions to facilitate outreach. They provide food baskets for vulnerable communities, as well as initiated a Biosecurity Campaign. With the support of the Peruvian Joining Hands Network, this campaign worked to offer the basic services of water and soap, as well as distribute masks, thermometers, and sanitizer. As many of these communities do not have access to the internet, smartphones, or government subsidies, they are isolated and seemingly forgotten. [https://mcusercontent.com/6b2cf12fee5324d8a6278345e/images/55ad7fb4-18cb-4f…] [https://mcusercontent.com/6b2cf12fee5324d8a6278345e/images/ad7c63bf-cfdd-46…] Left: CEDEMUNEP helped to deliver medical equipment to communities and hospitals in need. Right: Women of CEDEMUNEP deliver chicken to vulnerable communities in Comas, Perú. Although the way is dark, CEDEMUNEP has been able to shine God’s Light and Hope in corners where many have not ventured to go. They provide Solidarity Lunches for women, both to nourish their bodies and minds, offering emotional support, in addition to meals. Cecilia stated that CEDEMUNEP’s principle mission is focused on “teaching women to fish, not to give them the fish.” But, given these times of economic, social, and political crisis in Peru, they recognized that these communities need this direct giving for their survival. But CEDEMUNEP has not only given. Through their partnership with the Peruvian Joining Hands Network and their COVID Committee, they have learned more deeply how partnerships make a greater difference. CEDEMUNEP has worked with women to find their identities and to “re-invent” themselves. Cecilia proudly shared that, in their work, “faith is not lost.” Though many may begin without hope, they soon learn that they are loved and supported and are so much stronger than they knew. “We are a link for the women. We open a space for dialogue, but it is the women who speak. We only strengthen their gifts and abilities.” [https://mcusercontent.com/6b2cf12fee5324d8a6278345e/images/df01f181-f764-4d…] Preparing a meal for the Solidarity Lunch in Pisco, Perú. God’s Light continues to shine, even in the shadows of an ongoing global pandemic, vaccination corruption, climate crisis, and yes, even in awaiting a green card interview. We are thankful that our arrival took place around Christmas, as it provided our family a solid and celebratory foundation for which to set up our ‘home’ here. Our Christmas lights remain hung around the front window as they bring delight to our son, Leandro, every night he turns them on. They lead to the star, hung in the center. These lights are a daily reminder for us to continue to journey through the darkness, following God’s Light towards the Star that brings us hope and new relationships with ourselves, others, and with God. [https://mcusercontent.com/6b2cf12fee5324d8a6278345e/images/309162a2-bf6c-48…] Leandro enjoying the ever-present Light. Our partners’ endless efforts to shine and be that Light is an inspiration for me. Thank you for your support of and prayers for our ministry that allow us to accompany and learn from our partners, who shine God’s Light near and far. One way to continue your support for our partners and PC (USA) World Mission is to participate in the Matching Gift Opportunity<https://presbyterianmission.us14.list-manage.com/track/click?u=6b2cf12fee53…> that is being offered through Easter Sunday, April 4. Your gift will be doubled and support our ministry, as well as World Mission. You are a Light for all of us, as we know you are praying for us, sharing our stories and challenges, and shining God’s Light throughout this Lenten journey and beyond. If you would like to hear more stories or learn more about our ministry, you can sign up for my newsletters<https://presbyterianmission.us14.list-manage.com/track/click?u=6b2cf12fee53…>, and I am always available to share with your congregation, Bible Study groups, youth groups, etc., via pre-recorded videos or live discussions. Thank you for being our Light! Peace, Chenoa [https://mcusercontent.com/6b2cf12fee5324d8a6278345e/video_thumbnails_new/45…]<https://presbyterianmission.us14.list-manage.com/track/click?u=6b2cf12fee53…> Leandro shining his light. [https://mcusercontent.com/6b2cf12fee5324d8a6278345e/images/2171c408-229a-43…] Matching Gift Opportunity!! Please consider taking part in the Matching Gift Opportunity that will be available until Easter Sunday, April 4, 2021. When you support our ministry in Peru<https://presbyterianmission.us14.list-manage.com/track/click?u=6b2cf12fee53…>, your gift will be matched to support God's mission around the world. Clarification for Giving: Many have recently asked me to clarify the difference between the ECO and DMS accounts for supporting my ministry. The following is an attempt to do just that. DMS (Directed Mission Support) - This account is to support the mission co-worker and is typically the account that congregations and mid-councils use. Individuals cannot use this account because according to the IRS, no person can support another person and receive a tax deduction for it. ECO (Extra Commitment Opportunity) - This is the account for individuals to use. Suitable for individuals to give to and receive a tax deduction. Click here<https://presbyterianmission.us14.list-manage.com/track/click?u=6b2cf12fee53…> to read any of Chenoa's past newsletters! Support Chenoa's Ministry<https://presbyterianmission.us14.list-manage.com/track/click?u=6b2cf12fee53…> Chenoa Stock and José Luis Claure Av Antonio Miroquesada 702, Departamento 1401 Magdalena del Mar Lima 15076 PERU chenoa.stock(a)gmail.com Want to change how you receive these emails? You can update your preferences<https://presbyterianmission.us14.list-manage.com/profile?u=6b2cf12fee5324d8…> or unsubscribe from this list<https://presbyterianmission.us14.list-manage.com/unsubscribe?u=6b2cf12fee53…> This email was sent to lynda860(a)outlook.com<mailto:lynda860@outlook.com> why did I get this?<https://presbyterianmission.us14.list-manage.com/about?u=6b2cf12fee5324d8a6…> unsubscribe from this list<https://presbyterianmission.us14.list-manage.com/unsubscribe?u=6b2cf12fee53…> update subscription preferences<https://presbyterianmission.us14.list-manage.com/profile?u=6b2cf12fee5324d8…> PERUSA and Joining Hands Peru · Av Antonio Miroquesada, Dpto 1401 · Magdalena del Mar · Lima 15076 · Peru [Email Marketing Powered by Mailchimp]<http://www.mailchimp.com/email-referral/?utm_source=freemium_newsletter&utm…>

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Resources/materials available
by Ellie Stock 17 Mar '21

17 Mar '21

Hi Folks, I am clearing out some of our "library" from past studies. Attached is a list of available DVDs/CDs/books. Some of these materials are related to Cosmology/Cosmos/Understanding the Universe/Christianity and Evolution/Earth/The New Cosmology. The Great Courses DVDs/accompanying books are mostly new and come as sets and can't be broken up. Materials are free for the cost of mailing (materials rate). Email me if you are interested or have any questions. Ellie :)elliestock@aol.com

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3/11/2021, Progressing Spirit: The Rev. Roger Wolsey: The Soul of Progressive Christianity; Spong revisited
by Ellie Stock 12 Mar '21

12 Mar '21

| | | | | | | | | | | | The Soul of Progressive Christianity | | | | | | | | | | Essay by Rev. Roger Wolsey February 21, 2019Lent is a time where we’re invited to engage in deepened soul-searching. I’ve been feeling called to search the soul of progressive Christianity. Progressive Christianity is the post-modern influenced evolution of historic mainline liberal Christianity and is an heir to the Social Gospel movement. It takes the Bible too seriously to interpret much of it literally. It’s a focus on the religion of Jesus more than the religion about him. It embraces the insights of contemporary science; is committed to social justice including good stewardship of the Earth; celebrates the diversity of humanity including various sexes, genders, and sexualities; and doesn’t require belief in various historic doctrines of the Church. Progressive Christianity is in many ways an example of the late Dr. Phyllis Tickle’s observation that Christianity has had a major reform movement every 500 years to help it evolve and be relevant to new times and contexts. And, …progressive Christianity is very white. Before we get to the race issue, let’s remind ourselves of some backstory. Liberal Christianity and fundamentalist Christianity are two sides of the same modern era coin – both essentially arising in response to the relatively simultaneous rise of the historical-critical approach to scripture and to Darwin’s theory of the evolution of the species. In some ways liberal Christianity shared much in common with the so-called “Thomas Jefferson Bible” – his version of the New Testament with the miracles cut out, as well as portions that he felt were redundant, absurd and/or incredulous. Liberal Christianity’s concern with honoring science led it to try to explain the miracles in the Bible with appeals to science; e.g., “well the Red Sea is known to have a weather pattern that shows up occasionally where strong winds can push hard across the surface of the water, so that you could walk across it”, “Jesus could’ve used a special bag of known healing herbs and plant medicines to cure people,” etc. While progressive Christianity fully embraces the insights of science, it is less overly enamored with it and less willing to cede everything to it. Progressive Christianity is more willing to simply accept the Bible as received stories and as spiritual poetry that evokes new ways of understanding things – and not miss the forest for the trees. Moreover, progressive Christianity is less colonial and patriarchal than liberal Christianity was. Progressive Christianity is less modern and more post-modern – willing to accept that God’s fully at work in all other world religions. Progressive Christianity has more consensus that homosexuality isn’t a sin and it’s more willing to embrace paradox and mystery than liberal Christianity. Finally, it’s more eclectic and willing to draw insights, prayers, and practices from the entirety of the Christian – and even non-Christian – traditions. The term progressive Christianity was first coined by Rev. Jim Adams in 1994 upon the creation of The Center for Progressive Christianity (now ProgressiveChristianity.Org) and became more popularly used in the year 2000 upon its use in one of the late Dr. Marcus Borg’s books. Bishop John Shelby Spong was of course part of the rise and evolution of this movement. His 1991 book Rescuing the Bible from Fundamentalism threw a gauntlet down much in the way that the late Walter Rauschenbush’s “Christianity and the Social Crisis” did in 1907. Bishop Spong was a liberal Christian for most of his career and morphed toward and fully into progressive Christianity in the latter portion. Back to the racial matters. I’ve been engaged in shaping and advocating progressive Christianity overtly since 2007. I’ve attended and spoken at several of the Wild Goose Festivals; as well as the Embrace Festival; the Lion and the Lamb Festival; and Christianity21 conferences. I’ve blogged for Elephant Journal, Huffington Post, and Patheos and am aware of my colleagues and associates in this field – and … most all of them are white. One might be surprised that a movement that is concerned about social justice and expanding rights and liberties to more people isn’t more compelling and attractive to people of color. I’ve come to realize that such surprise and dismay on my part – comes from my place of privilege as a white person. It’s the same “dismay” that many mostly straight, white congregations have when they wonder “We don’t know why more gays, blacks, Hispanics, and young people don’t come here, …our doors are open to everyone!” Passive “openness” isn’t the same thing as intentional outreach, welcome, hospitality, inclusion, and celebration. >From my experience, I’d reckon that the vast majority of congregations that identify as embracing progressive Christianity are comprised of mostly straight, white people over 60 years of age. The same is likely true of the email list of those who subscribe to this Progressing Spirit newsletter. I’ve met many of the people who are part of such churches [and Spong’s so-called “Church Alumni Association”] and they are mostly warm, caring, intelligent, and well-read people. There’s clearly some sort of disconnect. It could be the term “progressive Christianity” is off-putting. It could also be that we’re seen as rejecting too many parts of the faith that many people are truly endeared to. Perhaps, but I suspect it primarily has to do with where many progressive Christian authors and churchgoers put the majority of our time, energy, dollars, presence, and attention. We tend to not reach out to people of color or historically black congregations when we send out our invitations to upcoming guest speaker events that our churches may host. It’s “not on our radars.” We tend to not invite people of color to be the guest speakers at our events. And we tend to not invite people to join us for worship - people of color, or really anyone for that matter. And, when it comes to worship, we tend to have great theology from our pulpits, but rather dry experiences in worship. And there’s a powerful resistance to incorporating contemporary music in many progressive Christian congregations. In fact, I’d hazard to suggest that it’s this lack of inviting and worshipful passion that we tend to convey that is what is most off-putting. We tend to be overly cerebral and less open to vigorous, palpable experiences of the Spirit in our lives or in the lives of others. As a mainline Protestant from Minnesota I can say that we’re fairly aptly considered “God’s frozen chosen.” (Yes, there are certain passionate, vivacious exceptions within our ranks, but I’m trying to make a point here ; ) Moreover, we seem to forget that some of the great innovators in shaping progressive Christianity – were black. I’d submit that the late Rev. Dr. Martin Luther King Jr. was in many ways the first progressive Christian (I’ve said that about John Wesley, Pierre Teilhard de Chardin, and Thomas Merton too ; ). If he hadn’t been assassinated in 1968, Dr. King would be 92 today. Our beloved Bishop Spong turns 90 this June. They were contemporaries. These essays in Progressing Spirit aren’t long enough to be academic papers, so I won’t put forth a formal argument to prove anything. Instead, I’m inviting us to engage in some soul-searching. I would like to offer some documents and resources for our consideration - and toward our collective education about how progressive Christianity came to be. As we peruse them, let’s consider how Dr. King’s ideas and writings align with three sets of progressive Christian guidelines and principles: 1. The 8 Points of Progressive Christianity (put forth by ProgressiveChristianity.Org) 2. The Phoenix Affirmations 3. The Working Definition in Kissing Fish: Progressive Christianity is an approach to the Christian faith that is influenced by post-liberalism and postmodernism and: proclaims Jesus of Nazareth as Christ, Savior, & Lord; [interpreted differently than mainstream Xty] emphasizes the Way and teachings of Jesus, not merely His person; emphasizes God's immanence not merely God's transcendence; leans toward panentheism rather than supernatural theism; emphasizes salvation here and now instead of primarily in heaven, later; emphasizes being saved for robust, abundant/eternal life over being saved from hell; emphasizes the social/communal aspects of salvation instead of merely the personal; stresses social justice as integral to Christian discipleship; takes the Bible seriously but not necessarily literally, embracing a more interpretive, metaphorical understanding; emphasizes orthopraxy more than orthodoxy (right actions over right beliefs); embraces reason as well as paradox and mystery — instead of blind allegiance to rigid doctrines and dogmas; does not consider homosexuality to be sinful; and does not claim that Christianity is the only valid or viable way to connect to God (is non-exclusive) Documents re: MLK’s Progressive Views, Ideas, & Values: A. 880 Inspiring quotes by MLK B. Tillich’s influence on MLK C. MLK’s Progressive Christian Faith D. MLK’s PhD Thesis re: Tillich & Weiman E. Love & Justice in MLK F. MLK’s Theology of Social Action G. MLK drawing from Hinduism And these short pieces written by conservative Christians who don’t care for MLK: H. Was MLK a Christian? I. King was a Liberal Christian Finally, Rev. Dr. King was one of the founding members of the Progressive National Baptist Convention. See also that denomination’s website. I think you may well agree with me that Dr. King was either way ahead of his time, or that he was a person of his time who was already living out an expression of the Christian faith that takes the Bible seriously but not literally – inviting people to read themselves into the great stories of liberation; embraces the prophetic call to social justice, recognizes the inter-sectionality of various issues and dynamics; offers a generous and universalizing orthodoxy that honors how the Divine is at work in many religious and spiritual traditions in order to amass a collaborative coalition of kindred spirits; and inspires masses of people to envision a better world, a beloved community, and live it into being. Sounds like progressive Christianity. It could be that if we progressive Christians were to take the writings of brother Martin (as well as Frederick Douglass, Howard Thurman, James Baldwin, Fred Shuttlesworth, Bayard Rustin, Ralph Abernathy, Joseph Lowery, and Vincent Harding) more seriously, and to center them as obvious stepping stones – and cornerstones - in our formation, it’d both do us, mostly white, progressive Christians some (a lot) of good - and help our black peers realize we’re doing our work and finally recognizing and celebrating black contributions in our movement. This is part of the reparations work that white folk need to be doing – and in this case, similar to the work of admitting how so many white blues and rock singers appropriated (stole) the songs from the creative genius of the black musicians who wrote them. Progressive Christians who are white would also do well to notice where we live, and why we live there. My hunch is that a sizeable preponderance (perhaps even the majority) of white people who identify as progressive Christians a) are over 50 years of age; b) have a higher than average income; c) live in predominantly white communities (or at least neighborhoods); d) attend largely white congregations; e) if they’re part of a congregation, it’s one that doesn’t significantly embrace contemporary music; f) have fewer black friends (someone who we call or visit with more than four times a year) than the fingers on one hand (if that many); and g) haven’t invited anyone to experience a worship service with them in years (including online). In the midst of the trial for the officer who killed George Floyd, and in the midst of the Black Lives Matter movement that necessarily continues – may we take to heart (not just to head) what faith in action really means and what orthopraxy really involves. May we engage in some needed soul-searching and experience ongoing metanoia - repentance and transformation - as we seek to help the cause of progressive Christianity be a blessing to the world. Not to survive as a movement known by that name that somehow works to ensure its own institutional longevity. But, rather, as a helpful ministry that seeks to truly help all of God’s people meaningfully, transformatively, and passionately embrace who and Whose they really are. ~ Rev. Roger Wolsey p.s. We would also do well to become aware of Rev. Carlton Pearson – a black mega-church preacher who expressed his doubts about the existence of hell, and came to embrace universal salvation (in 1994 & 2002 respectively). And also learning about the fine work of Rev. Irene Monroe; Rev. Dr. Velda Love; Rev. Dr. Jaqueline Lewis and Toni Reynolds. Read online here About the Author Rev. Roger Wolsey is a United Methodist pastor who resides in Grand Junction, CO. Roger is author of Kissing Fish: Christianity for people who don’t like Christianity and blogs for Patheos as The Holy Kiss and serves on the Board of Directors of ProgressiveChristianity.Org. Roger became “a Christian on purpose” during his college years and he experienced a call to ordained ministry two years after college. He values the Wesleyan approach to the faith and, as a certified spiritual director, he seeks to help others grow and mature. Roger enjoys yoga; playing trumpet; motorcycling; and camping with his son. He served as the Director of the Wesley Foundation campus ministry at the University of Colorado in Boulder for 14 years, and has served as pastor of churches in Minnesota, Iowa, and currently serves as the pastor of Fruita UMC in Colorado, and also serves as the "CRM" (Congregational Resource Minister/Church Consultant) for the Utah/Western Colorado District of the Mountain Sky Conference. | | | | | | | | Question & Answer Q: By Judy * In general, what is the Progressive Christian understanding of the word "grace"? * Specifically, what is the grace referred to in the 5th point of Progressive Christianity, which says that Progressive Christians "Find grace in the search for understanding and believe there is more value in questioning with an open mind and open heart, than in absolutes or dogma." A: By Rev. Mark Sandlin Dear Judy, When it comes to religion, “grace” is a bit of a loaded term. That is to say, it tends to come with a lot of baggage. Because of that, it is frequently difficult to tell precisely what any given person means by it when they use it. Are they speaking theologically, biblically, colloquially, or from some other point of view? Even then, each one comes with multiple, differing understandings. I actually became a minister, in part, because of how I heard a Presbyterian minister define “grace.” He said (to the best of my memory), “Grace is that thing that pulls you through the darkness to the other side.” To me, that sounded like a warm and fuzzy bit of hocus-pocus. I mean, it didn't really say much and it certainly didn't get me any closer to an understanding of grace. I liked the fact that it moved away from the roots of the word which are tied back to the concept of receiving a gift that is unearned and undeserved. In some ways, his new-to-me definition was kind of saying that grace is not that, but knowing what something is and what it isn't are far from the same thing. At that point in time I was the IT Director for a medium size retail company and, as luck would have it I had to travel alone for six hours that day to fix a networking issue at one of our stores. I spent the entire six hours thinking about what my definition of grace would be. I ended up with something like this: Grace is a gift from God not because of our deserving of it or right to it, but rather, in spite of either. Not perfect, but it got me hooked on thinking more theologically. The reality is, “grace” means a lot of things to a lot of people and there simply is no definitive Progressive Christian Dictionary for looking up what the general Progressive Christian understanding of it is. I can, though, tell you how I currently understand it. Grace is a gift. It is a gift that opens you up toward love and fulfillment. There is no deserving or not deserving it. It just happens. It just is. For me that's what it means in our 5th point of Progressive Christianity. Learning to live in the questions rather than clinging on to the dogma, is a gift that opens us up toward love and fulfillment. There is no deserving or not deserving it. It just happens. It just is.~ Rev. Mark Sandlin Read and share online here 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. Mark also serves as the President and Co-executive Director of ProgressiveChristianity.org. 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. Follow Mark on Facebook and Twitter @marksandlin. | | | | | | | | 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 - join us on Facebook! | | | | | | | | | | | | | | Have you ever noticed how often we, as progressive Christians, have to define ourselves in negative terms; in terms of what we don’t believe rather than what we do? We don’t believe that you have to check your brains at the door of the church. We don’t take the Bible literally. We don’t tell people they are going to hell. We don’t exclude LGBTQ+ people. We have unfortunately had to respond in this way to counter what many people assume to be true about Christianity. One of the things that I appreciate the most about ProgressiveChristianity.org is that it helps progressive Christians to define our faith in positive terms, particularly through the 8 Points of Progressive Christianity. As the pastor of a progressive congregation that strives to be truly inclusive and intellectually honest, I am constantly amazed at how many people have never experienced this type of Christianity. There are so many people who have left Christianity behind, simply because the loudest voices have defined the faith in a harmful way. ProgressiveChristianity.org enables congregations and progressive people of faith to articulate their faith boldly and to counter the dominant narrative of an exclusive and often hateful faith. When you support ProgressiveChristianity.org, you help to amplify our voice so that we can transform the way that people see Christianity, the Church, and faith. Thank you so much for your generosity. Rev. Dr. Caleb J. Lines, Co-Executive Director Progressing Spirit and ProgressiveChristianity.org Help keep ProgressiveChristianity.org/Progressing Spirit online and going strong - click here to donate today! * Another way to support us is to leave a bequest in your Will and/or Trust designating us a beneficiary. | | | | | | | | Bishop John Shelby Spong Revisited The Origins of the New Testament, Part XXXII: Introducing the Johannine Material Essay by Bishop John Shelby Spong August 5, 2010The last series of books that I will consider to complete our study of the Bible’s origins is referred to as “The Johannine Literature.” It consists of five books: the Gospel of John, the three epistles, I, II and III John, and the Revelation of John. There was a time when people generally assumed that these five books were the products of the same author. That point of view has long been abandoned in academic circles. There are connections that bind the Johannine material together to be sure. I John and the Gospel of John are quite similar in content, style and word usage, sufficient to cause some scholars to assume common authorship. Others suggest that the author of the first epistle of John was writing a treatise on the gospel from which he quoted liberally and that this accounts for the similarities. There are more questions about II and III John, the texts of which claim as their author one who was known as “The Elder.” Almost no one today believes that the Book of Revelation and the Gospel of John are products of the same person. There appears to have been a school of Christian thought near the end of the first century organized around a man known as John the Elder, who himself may have been a disciple of John Zebedee, which opens us to the possibility that these five books are the products of different members of that Johannine School. If that is so, it would account for the similarity found in these works as well as for the obvious differences. Although one can only be speculative about first century authors, this proposition makes more sense to me than anything else and I have adopted it until further study offers a better possibility. Without doubt the crown jewel of the Johannine literature in the Bible is the Gospel of John, frequently called the “Fourth Gospel” in academic circles. It is clearly the last of the gospels to be written. It is dramatically different from the first three, Mark, Matthew and Luke, which are known as the “synoptic gospels” and are deeply interdependent and bound together. John’s gospel, however, has exercised a disproportionate influence on the development of the Christian creeds and the doctrines that define “orthodoxy” in the western Christian Church. It is probably the favorite of most people who sit in the pews of our churches if they had to choose a favorite. It contains many passages with which church people are familiar. The Prologue, a hymn of praise to the “Logos,” translated as “word” in most English Bibles, has been the most frequently used part of the New Testament in Christian liturgies. Passages from John are the assigned reading in almost every Christian funeral — “In my Father’s house are many mansions” being the most familiar funeral line. The Fourth Gospel has created unforgettable characters that dot the landscape of the Christian imagination. One thinks of doubting Thomas, the Samaritan woman by the well, Lazarus who was raised from the dead, Mary Magdalene, alone and weeping at the tomb on Easter Day, Nicodemus who comes to Jesus by night, and the man born blind who is the hero of a long and detailed narrative. All of these figures are made vivid in our imaginations through the literary genius of the author of the Fourth Gospel. With the exception of Mary Magdalene, they are not mentioned in any other gospel, and she stands out in John in a way quite different from the synoptic accounts. Was the author of the Fourth Gospel familiar with the earlier gospels? Certainly there was a common body of tradition from which each of the gospel writers drew. We know that both Matthew and Luke incorporated great portions of Mark into their work. John certainly reveals a familiarity with the story line followed by the synoptics. All four gospels begin with the story of the adult Jesus in the presence of the figure of John the Baptist. In Mark, Matthew and Luke, John actually baptizes Jesus. John introduces John the Baptist in the proper place, but then only has him point to Jesus as the one who must increase as he decreases, but John never baptizes Jesus in the Fourth Gospel. All of the gospels conclude their narratives with a triumphal entry that we associate today with the Palm Sunday procession. The passion story of each has the account of a betrayal, arrest, crucifixion and resurrection. In Mark, Matthew and Luke, however, the only time Jesus journeyed from Galilee to Jerusalem was at the time of the crucifixion, while in John Jesus goes back and forth between Galilee and Jerusalem on several occasions. Mark, Matthew and Luke treat the public ministry of Jesus as something that is told over a one-year period. John suggests that the public ministry of Jesus was up to three years in duration. We can find references that appear to point to a rather specific connection between Mark and Luke and the Fourth Gospel that suggests a possible dependence on these two as sources for John’s writing, but that is harder to do with Matthew. Yet despite all these similarities and connections, there are some very real differences between John and the other three gospels. There is no story in John of Jesus’ miraculous or “virgin birth.” On two occasions, in chapters 1 and 5, John’s gospel refers to Jesus as “the son of Joseph.” Jesus delivers no parables in John. The teaching of Jesus in the Fourth Gospel comes in long, somewhat convoluted theological discourses. John records no agony in the Garden of Gethsemane, but rather has Jesus walk resolutely toward his crucifixion, which he expects to be his moment of glorification. The “High Priestly prayer” in John, chapter 17, appears to be John’s version of Jesus’ prayer “Let this cup pass from me” found in the synoptics. There is no account of the Last Supper in John; instead we read the story of Jesus washing the feet of his disciples. John denies that the Last Supper was the Passover, while the earlier three gospels claimed that it was. John is the only gospel writer who places the mother of Jesus at the foot of the cross to watch the crucifixion. She is simply not present in the other gospels, a fact that renders most of Mel Gibson’s motion picture, “The Passion of Christ,” to be almost biblically illiterate and that also calls into question the accuracy of most of the piety of the ages that revolve around the Virgin Mary. Miracles present in the three synoptic gospels are turned into “signs” in John. The resurrection of Jesus in John is quite physical, sufficient to have Thomas be invited to touch the print of the nails in Jesus’ hands and feet and to thrust his hand into the wound in Jesus’ side, a wound that only John describes. In these details John is closer to Luke, whose resurrected Jesus asked the disciples to handle him because ghosts do not have flesh. This put John, however, into opposition with Paul, Mark and possibly Matthew, all of whom suggest that the risen Christ represents a new dimension of life and even of consciousness that transcends the realm of the physical. Indeed, the differences between the Fourth Gospel and the earlier three are so significant that a harmonization of the gospel tradition into a single theology of Jesus is almost impossible. In common language, Mark presents us with a fully human Jesus upon whom God’s Spirit was poured at his baptism, making him a God-infused, but still human life, while John suggests that Jesus was the pre-existent word of God, enfleshed in the life of Jesus. The Jesus of Mark can cry from the cross, “My God, why have you forsaken me?” The Jesus of John ends his life with the pronouncement, “It is finished,” which replicates the original creation story and portrays Jesus as the author of the New Creation. For John, Jesus is never separated from God: “The Father and I are one,” John’s Jesus says. When the Fellows at the Jesus Seminar were doing their work aimed at determining the authenticity of the words of Jesus recorded in the four gospels, they came to and published their conclusion, that only 16% of the words attributed to Jesus in the entire gospel tradition were actually spoken by him, which of course means that 84% were not. It is of interest to note that none of the words attributed to Jesus by John were deemed to be in the 16% that they claimed represented the authentic words of the Jesus of history. Yet, even if that judgment is correct (and as one fellow in the Jesus Seminar, I find no reason to argue with that conclusion) I still concur in the opinion that John’s gospel captures the essence of the Jesus experience more profoundly than any other part of the New Testament. That experience, however, simply cannot be contained within the boundaries of literalized human words. So I think of John as the least literal, but the most profoundly true of the four canonical gospel writers. I will return to this claim in subsequent columns to put more flesh on its bare bones. I doubt if there is any biblical book about which we could say that we have in the present, surviving text of that book the exact words the original author actually wrote. Things hand copied over a number of centuries lend themselves to the probability of having words edited, added and even deleted. The Gospel of John is no different. There are three textual conclusions about John that have gained wide, almost universal support. One is that chapters five and six need to be reversed. In their present order, they make no contextual sense. The second is that the beautiful story in chapter eight of Jesus standing between the woman taken in the act of adultery and her accusers is not and never was part of the original text of John’s gospel. The third is that chapter 21 is an appendix, an epilogue that was added later to the gospel and was not part of the original. I assume the truth of these three textual insights. With this introduction, I will turn now to look at John’s gospel then I will move on to John’s epistles and finally I will close this study with a look at the book the Revelation of John So stay tuned. ~ John Shelby Spong | | | | | | | | Announcements Humanity 360: Environmental Concerns That Affect Us All – and What we can do with it. Start Date: March 15, 2021 - Cost: $30 - 4 weeks Our ultimate goal is to awaken each participant to a sense of agency and self-determination. An understanding of how each issue can be addressed through action and engagement and how this in turn leads to a greater inner sense of fulfillment and purpose. 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Tragic Investment
by Terry Bergdall 10 Mar '21

10 Mar '21

As many of you know, the ICA Global Research Network is offering numerous opportunities for participation in upcoming book studies, podcasts, and discussions, etc. I would like to call your attention in particular to the four part series on James Addington’s book, TRAGIC INVESTMENT, that will commence on April 6, 2021. The series will delve into many relevant questions like: • How do we repair the damage done to communities as a result of our racial history? • Is racial oppression related to our ability to respond to ecological challenges? Addington suggests that racism harms us all, and he pays particular attention to the subtle ways white people are damaged. He also suggests that race sabotages the nation’s capacity to negotiate the challenges the future poses. Explore how overcoming racism and shaping a sustainable, resilient society are bound together in Tragic Investment. To register, simply send an email to < inaRja(a)comcast.net <mailto:inaRja@comcast.net>>. For more information, see https://icaglobalarchives.org/social-research-center-events/ <https://icaglobalarchives.org/social-research-center-events/> Best wishes to all around the world, Terry Bergdall

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(no subject)
by ICA International 05 Mar '21

05 Mar '21

Enjoy catching up with what is happening in ICAs across the globe.... And please click the link below for the latest issue of the Global Buzz Global Buzz Report: March 2021 or copy and paste this URL into your browser's address bar http://globalbuzz.icai-archives.org/7dayreport-21/2021-03-01.php Read the latest ICAI Winds & Waves Magazine brought to you now on Medium.com See here: https://medium.com/winds-and-waves ICAI Communications

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CELEBRATE THE LAUNCH of the 2021 Global Schedule of Events
by Karen Snyder 05 Mar '21

05 Mar '21

The 2021 Global Schedule of Events four-month pilot (March-June) has officially begun. These events are led by or recommended by ICA colleagues. When you go to this website: icaglobalarchives.org/social-research-center-events <http://icaglobalarchives.org/social-research-center-events>. you will find event offerings in four categories. · Purple: Reflections on books, talks, movies, podcasts, YouTube presentations. · Green: Conversations on topics resulting in new perspectives and actions. · Gold: In depth learning, training programs, and methods creation · Blue: Global, national and local gatherings available online. Check out March’s calendar to see what events are of interest to you, and then sign up for them! If you are interested in hosting an event, recommending other events, or giving feedback to this experiment, email us at icaglobalschedule(a)gmail.com <mailto:icaglobalschedule@gmail.com>. Alan Gammel Virginia Kanyognya Karen Snyder Sunny Walker

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IMAGE Publication - Missing Issues No Dates
by Beret Griffith 02 Mar '21

02 Mar '21

*IMAGE An early journal of the Ecumenical Institute 1963-1983 *Journal of the Ecumenical Institute - A division of the Church Federation of Greater Chicago Three issues of* IMAGE *cannot be found in the archives. If anyone happens to still have a copy please let Karen and myself know. Beret ___________________________________________________ The following issues of IMAGE are not in the archive collection in Chicago. *IMAGE #03*: Educating the Imagination of Modern Youth (*Unavailable*) *IMAGE #04: *EI Mission, Programme, Fifth City Presuppositions, Order ( *Unavailable*) *IMAGE #05:* Declaration of the Spirit Movement of the People of God Century Twenty (*Unavailable*)

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