From oe@lists.wedgeblade.net Thu Jul 20 14:02:31 2017 From: Ellie Stock via OE To: oe@lists.wedgeblade.net Subject: [Oe List ...] 7/20/17: Forrester/Spong: What does it mean to speak of =?utf-8?q?God=E2=80=99s?= reign?; Spong revisited Date: Thu, 20 Jul 2017 17:02:28 -0400 Message-ID: <15d61cf1882-562f-19378@webprd-m80.mail.aol.com> In-Reply-To: <15d61cd98fb-562f-19364@webprd-m80.mail.aol.com> MIME-Version: 1.0 Content-Type: multipart/mixed; boundary="===============0368103319569028170==" --===============0368103319569028170== Content-Type: text/plain; charset="utf-8" Content-Transfer-Encoding: quoted-printable
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What does it mean to= speak of God=E2=80=99s reign?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

About the Author

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

NJ via FaceBook, writes:

Question:

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

Answer: By Rev. David M. Felten

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

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

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

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

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

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

~ Rev. David M. Felten

Read and share online here

About the Author

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

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

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

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Bishop John Shelby = Spong Revisited

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

3D"Spong"

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

~ John Shelby Spong Originally published March 3, 2004
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Re: [Dialogue] 7/20/17: Forrester/Spong: What does it mean to speak of =?utf-8?q?God?= =?utf-8?q?=E2=80=99s?= reign?; Spong revisited Date: Fri, 21 Jul 2017 11:21:56 -0300 Message-ID: In-Reply-To: <15d61cf1882-562f-19378@webprd-m80.mail.aol.com> MIME-Version: 1.0 Content-Type: multipart/mixed; boundary="===============9151327254909358946==" --===============9151327254909358946== Content-Type: text/plain; charset="utf-8" Content-Transfer-Encoding: quoted-printable THE BAREFOOT JESUS Today I am going to talk about the barefoot Jesus. When you talk of the shape= of the Church to come, you are talking much more deeply than just external s= tructures. You are finally talking about the depth understanding of the Peopl= e of God themselves. That means that you and I must not only sever ourselves = from Christian bigotry completely. We also have to understand how that bigotr= y came about. I am convinced that the Church of Jesus Christ in the early Hel= lenic period slipped into abstraction. She has struggled against =C2=AD that = abstractionism for the 2000 years of her history but never really conquered i= t until this moment. That is one of the reasons why I believe the hour at han= d will be seen in years to come as the Church's finest hour, since it was imp= elled into history by forces that cannot finally be located in temporality. The event is that the shocking happening which the church talked about as the= Christ happening turned into an idea about the Christ happening. The tendenc= y of the Church was to substitute a belief in that happening for the happenin= g itself. Now I have already indicated that I believe the Church has struggle= d against that throughout 2000 years. She never won until this hour. And when= I say won, I mean the fact that the Church universal has become to one degre= e or another, aware of this fact. That means the victory is at hand. Going th= rough this awareness for the Church at large still lies ahead before all of u= s. The key to what has happened in our day is that the Church has become slowly = aware that the meaning of Christian faith is rooted in profound empiricism an= d not in ideas about life. I wrote an article one time called "The Christ of = History". If I were going to write again, it would be "The Jesus of History".= I wouldn't really call it that, because modern theology stole that term and = ruined it. I would say that up to now I have thought mostly of the Christ hap= pening. These days I am thinking of the Jesus event. I still like to play, as I did in that paper, with the Jesus=C2=ADChrist and = then the Christ=C2=ADJesus. This time put the emphasis on the Jesus. This has= to do with a deepening awareness of the spirit journey in myself from that h= appening of profound awareness, which is something of a gateway into the Othe= r World that's in the midst of this world. The Jesus=C2=ADevent is maturation= within the Other World, or learning to be at one with the Other World right = in the midst of this world every day, every hour, every hour of your existenc= e. But I mean more than that relative to the reason why I am concerned with t= he Jesus=C2=ADfigure. I believe that herein lies the key to the multi=C2=ADfo= rm yin=C2=ADyang which we sometimes call the third campaign. The third campai= gn lies ahead. I have said many times before that our task here is to find th= e social vehicle for the nurture of those who care, who have become aware in = the Awakenment and engagement campaigns. But in order to build such a functio= nal vehicle one has the overwhelming task of working through his spiritual bo= wels the meaning of having recovered from the abstract doctrinal approach or = understanding of life to the understanding that's rooted and grounded in what= =C2=ADI call radicality or depth empiricism. To put that another way it means= , as we have said together many times, that each and all bodies of those who = care must find a way not simply to stick their fist through but to thrust the= ir being through the glorious, but reductionistic poetry that is ingrained in= them until they are consumed by universal humanness. This is behind the stat= ement that our colleague made that he no longer feels like an Aussie, but lik= e a human being; or the statement I made that I no longer feel like a man, bu= t I feel like a human being. Somebody later said, why didn't I go the rest of= the way. I felt with that audience that I dare not. But with this audience I= can. I no longer feel like a Christian, I feel like a human being. Now, mark= you, I say that I don't feel like an American. But I want you to understand = that I am an American, and I am extremely proud to be an American. I hope tha= t if our Australian colleague were up here he would admit what I know, that h= e is an Australian. I would hope that he would also admit that he is proud to= be an Australian. What I'm talking about is on the other side of that. I wan= t to bear testimony today that I am a Christian. In one sense, I was born a C= hristian and I intend to die a Christian. I am proud to be a Christian, to pa= rticipate in the glorious heritage that ministered to the whole wide world, d= irectly or indirectly. But I don't feel like a Christian; I feel like a human= being. Now to come at this, to get it articulated, we cannot go with the rub= ric of Christ unless we go through the rubric of Jesus. That's why I am inter= ested in the barefoot Jesus. Most of you know that we went to Israel this year in order to study their com= prehensive cooperative. There is no nation in the world that knows more about= that than Israel. We had a fine time. I had never been to Israel. I could ha= ve gone there before, but I have avoided going to Israel like the plague, for= I never felt that I was ready to put my feet in the Holy Land which is the s= ource of many memories which are like realities in my own life. I was relucta= nt to go to the Holy Land now, for I was not prepared to go. But I was there.= Being the Pharisee that I am, I tried to see nothing that was not a part of = the mission of why I was there. I do not recommend this kind of phariseism to= you. For instance, I passed within 10 kilometers of Bethlehem and never veer= ed off the road. But fortunately, powers beyond my moralistic control sent me= to a kibbutz that was at the foot of the Golan Heights. The Golan Heights ar= e on the west side of the Sea of Galilee. And so, of necessity we drove throu= gh the famous Jezreel Valley, or Jezreel Plain. What a wonderful experience. = For there across one way and then the other, the great armies of ancient hist= ory marched. The coastal plain is flat, and down the middle of Israel is a lo= ng rough mountain chain running north and south. But there is a break in that= chain up along the sea of Galilee that cuts through. So the armies of Mesopo= tamia would come down to Egypt and the Egyptian army would cut through that v= alley to get to Mesopotamia. Alexander the Great marched his armies back and = forth through this valley. On the south side of it is a famous Biblical town = and later mighty fortress built called Megiddo, from which the book of Revela= tion got the fantastic symbolism of Armageddon. On the far side of the valley= , high in the mountains and hard to reach, rests what in ancient days was the= little village of Nazareth where the barefoot Jesus grew up. Now the reason = that Nazareth was up high in the hills was the same reason that Termine is up= high in the hills. For that valley, until close to the last half of this cen= tury, was malaria-infested, and the only way anybody had any hope of living i= n that area was to get up high. Also, in a secondary sense, it was good prote= ction from those armies that moved back and forth through Israel's plain. The= plain to the south is very frequently filled with fog and mist, and billowin= g clouds cover over what is supposed to be the Mount of Transfiguration. It h= as the strangest mountain shape of any I know in the world save Fujiyama. It = looks just like a huge, man=C2=ADmade, evenly smooth, coal mining slag heap. = And oftimes I would judge that you see just the bare top of that mountain sti= cking out from the clouds. Never was I anyplace in the world where I felt the= kind of weirdness that I felt there. This even includes the moors of Scotlan= d which would run a close second for me. I went up to Nazareth on the way over to Galilee and stopped on top of the hi= ll. I began to reflect, and it seemed to me like the heavens opened and there= was a voice. And the term that was in my mind from then on was "barefoot Jes= us". I began to understand how, in the midst of this kind of terrain and envi= ronment, something like a twelve year old Jesus came to be. I believe that th= at story of his sitting with the scribes and priests and confounding them was= based on some kind of truth. That means that before he was twelve years old,= something radical happened to a barefoot boy. And he remained that barefoot = boy for twenty years before he did anything about what happened to him when p= erhaps he was ten years old. Twenty years is a long time to get into being so= me overwhelming profound awareness. I began to look back through my own being= and I began to look back through your own being. For not only are your creat= ive insights at my disposal, everybody's creative insights in this group are = at anyone's disposal who wishes to appropriate them. Not only are your mighty= deeds for you to rehearse this morning; they are for me to participate in if= I dare to. And they are there for everybody in the world to participate in. = But even more than that, I participate in the tremendous awareness of the pro= fundity of life which you possess. And as I stood there and thought and we talked together, two things came to t= he forefront of my mind. One thing that happened to that barefoot boy was tha= t he became aware there on the edge of the Jezreel valley, of the awesome mys= tery of life. The clouds became the external manifestation of the awe that he= experienced as he became aware of what for him, became the absolute finality= of reality. And the clouds enabled him to grasp the fact that this awe was n= ot something that came forth out of his subjectivity, but the awe itself had = great, compelling objectivity. I know not how it happened. But then this ten= =C2=ADyear=C2=ADold boy became aware of the fact that this mystery, which was= final reality, was his father. Now I do not mean he was drawing some kind of= a silly analogy that most of your Sunday School teachers talked about and to= o many of us grew up with. I mean, he became aware that he was the offspring = of final being, of this strange mystery that seemed closer to him than any te= mporal reality that he was able to experience. I am trying to say that this young boy literally came to believe that Joseph = was not in his father, but that which sired him was the Mystery itself. As a = matter of fact, Jesus talked very little about "our Father" but very frequent= ly about "my Father". Then something else happened to him. I am not so clear how this happened. But= I think that in those twenty years he found that you know the mystery in the= eyes of another person. That seems to me by far the most important thing abo= ut him. You don't intend that; it just happens. And you discover that you can= look through eyes, and when you look through eyes you become aware of myster= y. And out of this came the awareness that it was not only my Father, but it = was your Father. And perhaps, (and this depends on thinking later in his mini= stry) this became most clear to him as he beheld the hunk of humanity's eyes = in human suffering. I think he became particularly concerned with the eyes th= at have no eyes, the blind. Until he had the immediate experience, not some a= nological abstraction, that this which sired me, sired you, not only you, but= all, and not only all, but everything. Remember the story that happened late= r when somebody came to him and said, "your mother and brothers and sisters a= re outside" and he looked at the crowd and said "What do you mean? These are = my brothers and these are my sisters!?" I want to repeat that this wasn't dra= wing a conclusion from some abstraction called the fatherhood of God and the = brotherhood of man. For twenty years he lived simply in relationship to these= inseparable awarenesses. That is the barefoot Jesus.=20 Now the next picture I have is Jesus walking out of the desert and bumping in= to a man named John Baptist. They became friends. Maybe John was the closest = thing to a friend Jesus ever had. And he was baptized by John. There really w= asn't anything before that apart from the reflection the Church did later upo= n the story that had happened. John had a movement going, and Jesus submitted himself to that movement. Then= it is in the movie ("The Gospel According to St. Matthew") that you see the = picture that none of you can forget of Jesus starting his stride. He walked d= own the road flinging over his shoulder, "The Other World is at hand, turn yo= urselves around and believe this." And he never stopped. He didn't pause to s= ee whether anyone was impacted, and by no means whether there was some kind o= f follow=C2=ADup to it. He flung it over his shoulder and moved on for the re= st of his life, three very short years. Or were they very long years? And, as= another aspect of the drama, as he strode along he would fling over his shou= lder, "Come on, follow me." He never stopped. He could care less; if he cared= he was no longer about his Father's business. Now the interesting thing is t= hat he looked back and saw two or three, five or six. I don't know how many b= e asked, maybe a couple of hundred. All the details are not there. Did he exp= ect to get 100 out of a 1000, and then to lose all but 10 out of the 100, and= then to discover that only one out of the ten had guts enough to stand? I do= n't know how that happened. When he saw the little group behind him he began an exercise called the train= ing of the twelve. This is the next thing beyond the barefoot Jesus. Now take= a look at that training of the twelve. He always walked, and as he walked he= seemed to be talking always. He was throwing over his shoulder sayings, not = teachings, but sayings. What do I mean by that? Well, he had no code to trans= mit, no creed to transmit. What he was doing was jarring these people into th= e awareness of the Other World in the midst of this world, which these people= had always known about. He was jarring them into existential decisional awar= eness. That was his first job of training. It was not to prove that there is = another world in the midst of this one, but to jar them into the awareness th= at here was the deeps of life itself. The second aspect of his training of the twelve is more astounding to me. It'= s like he took each one of those men who walked along behind him and he stuck= their nose, literally, into the human suffering that had been around them al= l their lives, that they had taken for granted. I'm talking about myself, who= got far too old before I became being=C2=ADfilled aware of the suffering, th= e incredible suffering of humanity that I have lived with and in the midst of= all my life. Like it wasn't enough just to pass a blind man on the way. He h= alted the troops and stuck their noses into the suffering. It wasn't enough t= o walk by a lame man; he stopped and stuck their noses in it. It was by no me= ans enough that they walked by the leper's cave. No, he grabbed them all by t= he ear and dragged them down into the midst of that leprosy until they saw, w= ith their own eyes, with their whole being, the suffering of those who were s= ired by the same Father. And later he was to say in his wrathful "woe oration" upon the establishment = that not only would they not enter the Other World, but their woe lay in the = fact that they spent their lives preventing others from entering the Other Wo= rld. I remember when John wondered "Is he the one?" and sent his men to inqui= re. Jesus, with a kind of nonchalant and low-key style, just said, "I have no= answer. But you go back and tell my friend John exactly what you saw: the bl= ind see, the lame walk, and the good news being preached to the poor." No abs= traction. He merely indicated the reality of the moral issue that they knew. = And that was the training of the twelve. The next part that got played is what I call "the anointed one". It begins by= one of the most nauseating things that I can think of. I'm talking about the= absolutely ridiculous killing of John. I haven't found the right words to de= scribe the silliness of John's death. A kind of silly brutality, an insane de= ath. The picture of course is Herod's court. And he has some of his buddies i= n high places sitting down to lunch. Now, Herod was not just a mean old guy. = He had a daughter that was pretty and talented, and he was proud of her like = you yourself are proud of your children. And so he sat there trying to impres= s his relative peers. And he thought, "Now I will really give them something;= I will show off my daughter." So he asked his daughter to dance. And she was= like most daughters who you spend a lot of money on teaching them to play th= e piano and dancing lessons; when you ask them to perform, they invariably sa= y "no". So Herod, like most of us fathers, decided to bribe her. He said if s= he would dance he would give her anything she wanted. And I bet he had in min= d the prettiest thorobred Arabian stallion or a little villa set aside in the= countryside. But the last thing he had in mind was that this performance wou= ld demand the head of John the Baptist. I cannot tell you about the vicious o= ld lady who must have been extremely bright, far more intelligent than her hu= sband who sat on the throne. For she saw in John the Baptist, this innocent, = non=C2=ADpolitical, non=C2=ADrevolutionary figure who was just going up and d= own talking about religion, she saw in him a depth her husband never dreamed = of. She saw her own demise. And so she whispered in the ear of her daughter. = I hardly know how to account for the fact that her daughter was so enslaved b= y her mother, but there was something going on. And then the shock on Herod's= face. There=C2=ADwere his=C2=ADpeers. So with great reluctance, he gave the = sign, and John's head fell. The next scene of the movie shows Jesus. He heard. And he shed just one tear,= just one. At about that time, a man came by and said, "As soon as I bury my = father, I am going to come and join you." With a kind of anger that you would= not believe, Jesus threw back at him, "Let the dead, bury the dead." And he = marched on. And from that time on until the day he died he was an angry man. = Immediately, he took this little band of rovers who went with him up into the= hillside for the scene of the great transfiguration. He gets up there, and h= e walks away from them a little bit and he turns around and asks, "What do pe= ople say about me?" "Who do they say that I am?" And there is no super-natura= lness in this; they say, "Well, they think you are another Elijah." "Others t= hink you are one of the other great prophets." "And some others think you are= really the power behind John the Baptist's ministry." Then came the question= . He turned to them and said, "Who do you say I am?" I imagine there was a bi= t of stuttering. And then they said, "Well, you are the anointed one." And, i= f you will forgive this, he said, not out loud, but to himself, "Why isn't on= e of you the anointed one?" But he knew, when they killed John, where the con= tradiction was. He also knew that if he dared touch that contradiction, he wo= uld end up exactly where John did. And he also knew that if that breech were = not attacked, there wasn't any hope for the poor and the lame and the blind. = Anointed to do what? You are the one anointed to splash your being against th= at which deters the possibility of profound humanness for everyman, and parti= cularly the poorest of the poor. There is nothing mystical about the anointme= nt. And then if you remember, "He set his face like flint toward Jerusalem, w= hich was the citadel of the powers and the principalities standing in the way= of profound humanness. From that day on he was a doubly angry man. From that= moment on, I mean he really took on the scribes and the Pharisees and the sa= ducees. And he whipped them to pieces. And the prime act of his life was standing on the temple grounds and deliveri= ng his fantastic speech of "woe to you". And his attack was not on the religi= ous establishment as over against the secular establish meet. Such a dichotom= y did not exist in his day. And he wasn't against the establishment for the s= ake of being against the establishment but because it interfered with the est= ablishment doing what it is called to do. Jesus took upon himself the symbolism of the anointed one out of his traditio= n. He w=C2=ADas very clear that the reason he rode an ass into Jerusalem was = to coagulate the symbols unto himself, to amass the symbolic power that had t= o be amassed to in any way effectively throw his final life against the estab= lished powers. From that day on, he was like a broken record. He was interest= ed in only two things. The first is illustrated by the story of the fig tree. The fig tree was a pow= erful symbol. If you remember, he walked up to the tree and said, "You did no= t produce any fruit." And when you are called to be the People of God and pro= duce no fruit, you wither away and God raises up new vines in the most unsusp= ecting places. You who should have known about the Other World did not enter = into it. But more than that you stood in the way of the poor experiencing wha= t it means to be a human being. Who are you, who are the 15% of the world in = this room, who are you identifying with in this strange story? The second, and he was almost insane=C2=ADabout this, was being humble. He us= ed the children here. Occasionally, when someone would boast he would bring i= n the little children and say, "Save you are like one =C2=ADof these, you don= 't know anything about the Other World." The anointed one. Anointed for what? To lay down your life at the point of th= e moral issue of your moment in time. The interesting thing about the anointe= d one was that Jesus never once said that he was the anointed one. In fact, y= ou and you alone can say that you are the received one, that you are the one = loved of God. But you cannot ever say that you are the anointed one. It is fo= r a power far greater than you to say that.=20 It was all over in Jerusalem when he delivered his final great address, the g= reat "Woe" speech, and the soldiers appeared. Then came that strange scene be= fore the High Priest. "Are you the Christ?" he asks. And Jesus snaps back, "I= t is you that says it." It's like he said, "You said it; I didn't." The movie= really ends here. He's done. And now you can understand how the Church, in pointing out what life finally = is all about over against ultimate reality, said it is anointment. Schweitzer= , along about 1906 wrote The Quest for the Historical Jesus. In that his key = phrase is that Jesus tried to "force the kingdom". Now, we wouldn't use the w= ord "kingdom". We would use "the Other World". He tried to force the Other Wo= rld =C2=ADinto disclosing itself in his time in history. He tried to "force t= he kingdom" by throwing his own being against the stone wall. Finally, at every moment in history, I think that the kingdom has to be force= d by the anointed one. I have been trying for a long time to get my mind arou= nd the Hunter Warrior and The Saint and The Wise One and The General. Someone= drew a diagram with these names we've used and put the Jesus=C2=ADfigure in = the middle. For a long time I wondered what to rename that. Now I know. The a= nointed one. If you attempt to take the great historical religions of the wor= ld, I think you can organize them under the category of "the enlightened one"= or "the illuminated one", as in Buddhism or Hinduism. And then Taoism is a l= ittle harder, but it might be "the victorious one" or "the effective one". No= w, when you intensify aware ness and engagement, you have the third category = of being, the profound core of human being=C2=ADness which is the anointment,= to lay down your life on behalf of the mistreated of the time in which you l= ive. That is what the Christ is all about. That is what Jesus is all about. I= n the overall framework of the play, it all begins with the virgin birth. The= Church was trying to say that the way of Jesus is the way it is, period' The= drama ends with the resurrection. Here the Church was trying to say with the= resurrection of Jesus, that his resurrected life began with a ten year old b= oy who intensified his life to his 33rd year and that all may participate in = this resurrection. Now, finally, did Jesus after all, force the Other World? You just take a look at me. I am the answer. Unseemly as it may sound to you,= I was sired by the Mystery as a result of Jesus forcing the kingdom. What he= did broke loose something that vomited into being one of the most powerful s= piritual thrusts history has ever seen, the Christian movement. Christianity = is of course not the only spiritual thrust in history, time and time again th= e kingdom has been and still must be forced if men are to be human. But here = I am. And turn around and look at yourselves if you can. And there you are. W= e are the residue of the life and death of the barefoot Jesus. And, mark well= , hour is now come again when the kingdom is being forced across the world an= d the thing we have learned from the man of Galilee is that the kingdom is no= t forced with somebody's life. It's forced rather with somebody's death. You remember that like Jesus, Paul was struck down with an indescribable awar= eness. Immediately after that, Paul disappeared for three whole years. Nobody= knew where he was or whether he was still alive. He too, was three years out= in a desert all by himself, where whatever he was after happened to him. He = suddenly showed up again. And he had a word. For three years he stepped back = from this story of Jesus I have just told you and he looked at it and tried t= o stick his fist through the meaning of it all. And finally it dawned on him.= And he came back and built the Church. What he told them was this: "I've got= it, I've got it, I've got it. ~ In this happening God was reconciling the wo= rld unto himself. In the midst of all this, the Mystery decided to show himse= lf to all mankind so that there might be, once again, human beings." Now, I c= an also offer that statement of-Paul's. It was such a profoundly true stateme= nt, and it was the vulnerable point in Christendom which allowed abstractioni= sts to take over, so that we were asked to subscribe to an idea that God was = in Christ reconciling man unto himself, rather than looking through what Paul= said about what happened to a barefoot Jesus. RS=C2=AD1, God bless it well, = is the beginning place into the participation of the profound awareness of pr= ofound anointment of Jesus that we call our Lord. Could it be, could it be th= at what you were telling me this morning, what you were describing to us as a= body, was that there could be in our day, for the sake of all mankind, a cor= porate Jesus? Who do you say that we are? Who do you say that we are? All thi= s razzle=C2=ADdazzle about doing social demonstrations and town meetings has = no meaning unless we get said, in the profound deeps, what we are really abou= t.=20 Joseph W. Mathews Jim Wiegel 401 North Beverly Way, Tolleson, Arizona 85353 Tel. 011-623-936-8671 or 011-623-363-3277 jfwiegel@yahoo.com www.partnersinparticipation.com We are all apprentices in a craft where no one ever becomes a master.=20 Ernest Hemingway > On Jul 20, 2017, at 18:02, Ellie Stock via Dialogue wrote: >=20 >=20 >=20 >=20 >=20 >=20 > = =20 > HOMEPAGE MY PROFILE ESSAY ARCHIVE MESSAGE BOARDS = CALENDAR >=20 > What does it mean to speak of God=E2=80=99s reign? > By Kevin G. Thew Forrester, Ph.D. > =20 > One of the most characteristic features of Rabbi Jesus=E2=80=99 teaching is= his experience of the reign of God as present here and now. This manifestati= on of God=E2=80=99s reign is not a reality to be feared, but as we hear in th= e synoptic gospels, is to be received as =E2=80=9Cgood news.=E2=80=9D But why= ? What are some of the qualities of the reign of God that tell of its goodnes= s in our lives? And what does it even mean to speak of =E2=80=9CGod=E2=80=99s= reign=E2=80=9D in the 21st century within a culture in which kingdoms and mo= narchs do not exist, and resonate within our imagination and lives as antiqua= ted and oppressive? >=20 > Let=E2=80=99s begin by exploring a few of the essential qualities we can as= sociate with the reign of God. These qualities might then enable us to briefl= y reconsider what we mean when we invoke these biblical words. I am going to = draw from several early childhood experiences with my own father, because the= y are experiences, I now know, that introduced me to qualities of God. There = is not necessarily anything gender-specific about these experiences; what is = key is that a nurturing adult in my young life invited me to realize within m= y quotidian existence the presence of Being itself in all of its goodness. >=20 > When I was about 4 years old, I awoke early one summer weekend morning and = strolled quietly to my parents=E2=80=99 bedroom. My mother was already downst= airs with her coffee, but with the door slightly ajar, I could see my dad lyi= ng peacefully upon the bed, the covers pulled down to his waist to receive th= e cooling morning breeze through the open window. I tiptoed in, climbed up be= side him =E2=80=93 not knowing if he were sleeping =E2=80=93 and laid my wond= ering boy head upon the nest of curly hair on his belly. As I ran my little h= ands through his hair my head floated upon the undulating movement of his bel= ly, his breath gently coming and going. The sun ever so slowly continued its = morning climb, its warmth, like that of my dad=E2=80=99s body, melted any dis= tance there may have been between his heart and mine. A golden sense of Onene= ss arose, lying pleasurably upon the bed, our single being unencumbered by an= y edges, expanding endlessly like the azure sky of dawn. >=20 > This is one of my earliest experiences of realizing union of heart and soul= in all its golden wonder. My father was this tender, strong, inviting gate i= nto the endless expanse of the beauty of creation. I was tasting the gift of = being one with the ground of Being in and through the specific being of this = young man, my father. There is a basic and undeniable goodness in the melting= of hearts that invites us on the lifelong path of letting go and experience = the golden quality of merging with Being at the center of our own being.. Her= e is the taproot of Jesus=E2=80=99 realization that he and his Beloved are on= e. >=20 > About a year later, I was with my dad at a football game on a Friday evenin= g in southeastern Michigan. Standing beside him, we were engulfed in an arbor= eal sea of humanity. As I looked around, I felt as if I were deep inside a fo= rest of giant trees swaying vigorously from a strong wind. I sensed myself as= tiny, week, disoriented and vulnerable. I had no idea where to turn. The nex= t moment I was being scooped up and planted firmly upon my dad=E2=80=99s broa= d shoulders, like a small chickadee suddenly finding a secure perch on a stea= dy oak in a storm. Now, with my skinny little legs within the firm grasp of m= y dad=E2=80=99s hands I surveyed the scene. My heart relaxed and my eyes exci= tedly widened; I had embarked on an adventure. I wasn=E2=80=99t simply tolera= ting the crowd, I was enjoying, even relishing, the excitement. The vital str= ength of my father=E2=80=99s heart was coursing through my body. The strength= of his soul was now mine. I knew that =E2=80=9CI can do this.=E2=80=9D We st= rode together, as if he were one of Tolkien=E2=80=99s Ents bearing a hobbit, = with the swaying trees of humanity seeming to part as needed as we wandered a= bout. >=20 > Strength =E2=80=93 knowing that we can do what needs to be done =E2=80=93 i= s an essential quality of being a human being. Without it we withdraw and cow= er and feel we are without capacity to engage whatever is before us. Strength= is an essential quality of the reign of God, and it is critical that we have= caregivers in our lives who introduce us to our capacity to do what needs to= be done. Over again, Rabbi Jesus=E2=80=99 encounters with people results in = the astonishing realization of the strength of their being. Jesus mixes spitt= le and mud, applies it to the man=E2=80=99s blind eyes, and he discovers the = strength to see clearly. >=20 > One final vignette. The summer after I turned seven, my parents gifted my o= lder sister, brother and I with an unescorted train trip from Michigan to Ill= inois. Illinois may well have been China for me; it was a far away land that = we would reach by rail after many hours. Such pride: we had been deemed capab= le of making an exotic trip without our parents aboard. The evening before ou= r departure, neighbors joined us for a celebratory spaghetti dinner. As the e= ating and partying progressed I found myself feeling worse and worse; I quiet= ly stole away into a corner alone in what quiet could be found. It didn=E2=80= =99t take long before my mother discovered me curled up. My temperature had s= oared and my tummy had become exquisitely tender to the touch. Dad scooped me= up and drove me to the emergency room. There I sat upon the vinyl clad exami= nation table, covered by that crunchy white paper in place to ward off germs.= The room was cold and sterile. The doctor probed and prodded and muttered to= himself until finally he said to me, =E2=80=9Cson, you aren=E2=80=99t going = anywhere. Your appendix is infected and about to burst. You need to have surg= ery right away.=E2=80=9D I sat stunned and crushed, with tears rolling down m= y ashen cheeks. The adventure had vanished as if it had been a midnight dream= . My dad came and stood in front of me as I sat on the table. He held the gaz= e of my eyes gently but firmly and said, =E2=80=9CI think you should be the o= ne to call and tell your mom.=E2=80=9D Without question, my heart knew that h= e was right. But even more, I knew, even though I was in tears and heartbroke= n, that I could do it. There was a powerful peace in my dad=E2=80=99s gaze an= d it held me and touched me and assured me of my own power to be with what wa= s happening. Nothing was being denied =E2=80=93 not the pain, not the sorrow,= not the lost dream. It was all there and I hated much of it; but it was ther= e held within the power of my little being to endure. >=20 > Essential to the reign of God is the realization of the power to be the tru= th of who we are within the circumstances of where we are. In this most simpl= e and intimate exchange between my dad and I, he was inviting me to discover = the power that is woven into the very substance of my soul. This power was no= t reactive. This power was the response of Being as my being. It was the same= power that enabled Rabbi Jesus to accept the cup before him in the Garden of= Gethsemane. >=20 > Union. Strength. Power. These are essential qualities of the reign of God. = They do not come to us magically out of the blue, but are introduced to us th= rough the significant people in our lives who don=E2=80=99t miss the chance w= hen the chances arise. Nature is grace, but we often fail to perceive and res= pond. History is God manifest, but often unrecognized and unseen. On these th= ree occasions, my dad was graciously attuned to the present moment. He had no= conscious idea of the mystery he was inviting me to discover. But, because h= is own heart was soft and open, Love drew his heart and soul to mine in an ac= t of trust in its wisdom to guide us both. >=20 > What happens when we don=E2=80=99t have someone to introduce us to these qu= alities of the reign of God in our lives? We can become like ashes, without s= ubstance, and a victim to the forces that blow all about us and through us.. = Without a sense of union, strength, and power (and these are just a few of th= e qualities of God=E2=80=99s reign), we can feel unbearably thin and without = the capacity to engage life. Like Peter, when confronted with the unknown we = can seek the shadows or find ourselves sinking below the turbulent waves of l= ife. >=20 > In their book, Proverbs of Ashes, Brock and Parker describe such ashes in t= he lives of women who experience themselves with no strength or power to act = in order to relieve themselves from violently oppressive relationships. To ad= d insult to injury, they find in such language as =E2=80=9Cthe reign of God,= =E2=80=9D religious justification to remain powerless and seemingly disunited= from God. They believe they need to suffer the blows and indignities of abus= e, because that is what they think Jesus did =E2=80=93 the reign of God deman= ds acquiescence. If we suffer like Jesus, perhaps we will then be graced with= the chance to rest our heads in peace and know the union we long for. >=20 > Here is where we need to return to the matter of what we mean by the reign = of God, which is simply a poetic way of speaking about Divine Presence. Rabbi= Jesus is a wisdom teacher who invites us to discover that within our daily i= nteractions we can come to experience and know directly the living and abidin= g Presence of the Beloved; not apart from nature and history; not above natur= e and history; but as the very warp and woof of nature and history. There is = a depth to reality we tend to overlook in our habitual ways of skating along = on the surface. This depth is the Divine heart of this life. This Presence, J= esus teaches, can come to reign in our lives as our way of living, which mean= s we can come to know Being as our being, as the true nature of our own human= nature; as the sure and strong beat of our own powerful heart. >=20 > We each need living, breathing, human beings to introduce us to the essenti= al goodness of life. Jesus is such a human being in the lives of the disciple= s. There is nothing magical about his interactions, nor those of my father.. = But when those relationships don=E2=80=99t exist, tragedy arises in history a= s human ashes. Divine Presence, the reign of God, has many essential qualitie= s that enable us to experience the goodness of our own human fullness. Three = of these are union, strength, and power. >=20 > ~ Kevin G. Thew Forrester, Ph.D. >=20 > Read the essay online here. >=20 > About the Author >=20 > Kevin G. Thew Forrester is an Episcopal priest, a student of the Diamond Ap= proach for over a decade, as well as a certified teacher of the Enneagram in = the Narrative Tradition. He is the founder of the Healing Arts Center of St. = Paul=E2=80=99s Church in Marquette, Michigan, and the author of five books, i= ncluding =E2=80=9CI Have Called You Friends=E2=80=9C, =E2=80=9CHolding Beauty= in My Soul=E2=80=99s Arms=E2=80=9C, and =E2=80=9CMy Heart is a Raging Volcan= o of Love for You=E2=80=9D and =E2=80=9CBeyond my Wants, Beyond my Fears: The= Soul=E2=80=99s Journey into the Heartland=E2=80=9C. >=20 > Question & Answer >=20 > NJ via FaceBook, writes: >=20 >=20 > Question: > How is it that liberal-minded people who claim that they are open to allowi= ng people to believe what they want and live the way that they want attack pe= ople like me who stand on the Bible? That's real tolerant now isn't it? >=20 >=20 > Answer: By Rev. David M. Felten > =20 >=20 >=20 > Dear NJ, >=20 > First off, allowing people to believe what they want is just one characteri= stic of =E2=80=9Cliberal-minded people.=E2=80=9D But to characterize liberali= sm as some willy-nilly-believe-what-you-want perspective is a false claim. Tr= ue, liberals are OK with people believing what they want =E2=80=93 but only i= nsofar as those beliefs respect the basic dignity of other people and doesn't= do others harm. That's a big difference. I've also heard it said that libera= ls tolerate anything but intolerance. I think that's about right. >=20 > And let's be clear, you're probably not being "attacked" for being a person= who "stands on the Bible," but for being a person who's "stand" on the Bible= is not in keeping with other peoples' "stand" on the Bible. >=20 > Let me remind you that people "stood on the Bible" to defend slavery, they = "stood on the Bible" to keep women from having the vote, they "stood on the B= ible" to defend segregation. Without "liberals" who opposed those racist, mis= ogynist, and un-American practices, our world would be a very different place= indeed (and not for the better). Many of those appalling liberals, by the wa= y, were faithful Christians who appealed to the Bible to further the causes o= f freedom and basic human rights. I=E2=80=99m going to assume that, in these = areas, you agree with them and their =E2=80=9Cliberal=E2=80=9D interpretation= of the Bible. >=20 > Among today=E2=80=99s front line issues of defense on behalf of basic human= dignity and human rights are LGBTQ rights and reproductive choice. Bizarre B= iblical attitudes toward women and sexuality notwithstanding, neither of thes= e (as we currently understand them) are topics in the Bible (uh-oh, no place = to =E2=80=9Cstand=E2=80=9D!). Similarly, although there=E2=80=99s no mention = of cultural practices like female genital mutilation and sex-trafficking in t= he Bible, many conservatives =E2=80=9Cstand=E2=80=9D with liberals in opposit= ion to these sex-related challenges =E2=80=93 and do so on the grounds of tha= t eminently liberal notion of human rights. >=20 > Then, if you manage to filter out all the propaganda, cultural prejudices, = and superstitions from the Bible, there are plenty of examples of where scrip= ture is clearly aligned with what you would call today=E2=80=99s =E2=80=9Clib= eral agenda.=E2=80=9D Opposing racial injustice and the U.S.=E2=80=99s unjust= immigration policies are just two examples where liberals have all kinds of = Biblical precedent on which to =E2=80=9Cstand.=E2=80=9D >=20 > So, don't mistake the liberal tendency towards tolerance (which allows you = =E2=80=93 in broad strokes =E2=80=93 to believe what you want and do what you= please) to remain silent when what you believe and advocate fails to respect= the rights or freedom of others. You can claim that your =E2=80=9Cstand=E2= =80=9D is the definitive interpretation of what the Bible says, but so did th= e slave-owning, sexist, and racist Christians of the past =E2=80=93 and so do= the discriminatory, misogynistic dogmatists of today. >=20 > ~ Rev. David M. Felten >=20 > Read and share online here >=20 > About the Author >=20 > David Felten is a full-time pastor at The Fountains, a United Methodist Chu= rch in Fountain Hills, Arizona. David and fellow United Methodist Pastor, Jef= f Procter-Murphy, are the creators of the DVD-based discussion series for Pro= gressive Christians, =E2=80=9CLiving the Questions=E2=80=9D. >=20 > A co-founder of the Arizona Foundation for Contemporary Theology and also a= founding member of No Longer Silent: Clergy for Justice, David is an outspok= en voice for LGBTQ rights both in the church and in the community at large. D= avid is active in the Desert Southwest Conference of the United Methodist Chu= rch and tries to stay connected to his roots as a musician. You=E2=80=99ll fi= nd him playing saxophones in a variety of settings, including appearances wit= h the Fountain Hills Saxophone Quartet. >=20 > David and his wife Laura, an administrator for a large Arizona public schoo= l district, live in Phoenix with their three often adorable children. >=20 > ______________________________________________________ >=20 > =20 >=20 > Bishop John Shelby Spong Revisited > "The Passion of the Christ" > Mel Gibson's Film and Biblical Scholarship =E2=80=93 Part II >=20 > =20 >=20 >=20 >=20 > Mel Gibson claims that in his film, "The Passion of the Christ," he has "fo= llowed faithfully the texts of the Gospels." That is demonstrably not so, as = I sought to show in this column last week. Yet, what interests me about this = even more is that many religious people think that biblical accuracy is the o= nly criterion by which this film should be judged. If it is true to the Bible= , then it seems not to matter whether it increases the virulent cultural prej= udice against Jewish people. Upon viewing the film, no less a person than Joh= n Paul II, for example, stated approvingly, "It is as it was!" The Pope clear= ly bought the argument that the biblical account itself is accurate. These wo= rds reveal a failure to embrace some uncomfortable aspects of contemporary bi= blical scholarship on his part. It is not dissimilar with the other Christian= leaders. To make that clear, one has only to lift several facts of history i= nto the public awareness. >=20 > First, the most elementary study of the familiar material in the passion st= ory will reveal that it is not the work of eyewitnesses. Jesus' earthly life = came to an end around the year 30. The first account of the events in Jesus' = life from Palm Sunday to Easter was not written until Mark's Gospel came into= being between 70-75 or, at a minimum, forty years after the events being des= cribed. This means that these narratives were developed and passed on orally = in some context for at least forty years before they were written down for th= e first time. In that world there were no places to go to research events of = the past. >=20 > Second, this Passion story in Mark's Gospel was then, during the next ten t= o twenty years, incorporated into both Matthew and Luke, each of whom wrote a= n expanded version of Mark. Matthew, who copied some ninety percent of Mark i= nto his gospel, wrote probably between 80 and 85, and Luke, who copied some f= ifty percent of Mark into his Gospel, wrote probably between 88-92. Since we = can compare these narratives today, we recognize that both Matthew and Luke c= hanged the passion details dramatically, adding new things and omitting other= s. For example, Matthew develops the story of Judas Iscariot by placing into = the narrative such things as the 30 pieces of silver as the price of his trea= chery, the attempt to return the money, the refusal of the high priests to re= ceive it, Judas hurling it back into the Temple and his suicide by hanging, n= one of which were in Mark's original story. Matthew also introduces the story= of the Temple guard placed around Jesus' tomb, heightens Mark's messenger of= the resurrection into being an angel with the power to cause these guards to= faint and adds an earthquake to his story. Then he contradicts Mark on wheth= er the women, who came to the tomb at dawn on the first day of the week, actu= ally saw the Risen Christ. >=20 > Luke continues the development of Judas' story by finally giving the reason= for the betrayal and expanding the dialogue that Judas has with Jesus. Luke = also adds three of the familiar "last words of Jesus" from the cross, while o= mitting the cry of dereliction that, according to Mark, were the only words t= hat Jesus spoke there. Only in Luke do we find the sayings: "Father, forgive = them for they know not what they do," spoken to the soldiers; "Today you will= be with me in Paradise," spoken to the penitent thief; and "Father, into thy= hands I commit my spirit," spoken presumably to God. In the Resurrection nar= rative, Luke denies the Galilean tradition as the locus of any resurrection e= xperience for the disciples, which contradicts a major feature in both Mark a= nd Matthew. Luke expands Mark's resurrection messenger into not one but two s= upernatural angels. The story is certainly not static. >=20 > John, writing between 95 and 100, adds the words from the cross committing = Jesus' mother to the care of the beloved disciple, the cry "I thirst," that w= as related to a prophetic saying (Ps. 69:21) and the final words of triumph, = "It is finished." He introduces the story of the soldiers breaking the legs o= f the thieves to hasten their deaths, but not breaking Jesus' legs, relating = this to a prophetic saying (Ps. 34:20), the account of a soldier hurling the = spear into Jesus' side, which he suggests was foreordained by the writing of = the prophet Zechariah (12: 10) and the story of the soldiers rolling dice for= Jesus' clothes. John's resurrection narratives are also radically different = from the other gospels. John focuses on Mary Magdalene, a miraculous entry by= Jesus into a locked and barred home in Jerusalem, and the conversation with = the doubting Thomas. He then tells a Galilean story of a resurrection appeara= nce, together with the account of Peter's restoration, which was set months a= fter the crucifixion. None of these details are found anywhere else. It is qu= ite clear that between the first Gospel of Mark and the last Gospel of John, = the story of Jesus' passion and resurrection has grown considerably. The ques= tion that this brief sketch raises is simply this: "If the details grew that = much between 70-100 when the narratives were written, how much did the story = grow between 30 and 70 when there were no written narratives?" >=20 > The only things we find in those hidden years are scanty details in Paul's = writings during the mid-fifties (I Cor. 15:1-6). There is no narrative here a= bout Jesus' betrayal, his arrest or his torture. Paul says only that, "Christ= died." There is no crowd, no trial, no thieves, penitent or otherwise and no= words spoken from the cross. Then Paul says just as simply, "He was buried."= There is no tomb, no garden and no Joseph of Arimathea. Next Paul says still= sparingly, "He was raised on the third day." There are no women coming to th= e tomb. Indeed there is no tomb, empty or otherwise. There are also no angels= , no earthquakes, and no narration of an appearance to anyone. Paul provides = only a list of witnesses to whom, he says, Jesus appeared. >=20 > That list is fascinating in several details. Cephas or Peter is first. The = mention next of the number 'twelve' implies that Judas is still among them. P= aul does not seem to know the tradition that one of the twelve was the traito= r. The name James, third on this list, begs the question as to which James is= intended. Is it James the son of Alphaeus, James the son of Zebedee, or Jame= s the brother of Jesus? The phrase, "the apostles" placed fourth on this list= causes us to wonder who they are, since the 'twelve' have already been named= ! Then after mentioning 500 brethren, Paul lists himself as the last one to w= hom the raised Jesus appeared. The fact that Paul's experience was certainly = not that of a physically raised body suggests that Paul did not regard the re= surrection of Jesus as physical at all. Paul thus offers us no clues about th= e historicity of the passion narratives as the gospels describe them. Perhaps= the papal words about Gibson's film, "It is as it was," ought to be rendered= , "It is as gospel writers 40-70 years after the event suggested it was." Tha= t is not a very vigorous claim. >=20 > Another thing that causes scholars to question the historicity of the passi= on narratives, as they appear in the gospels, is the kind and sympathetic way= that Pilate is portrayed. He is exonerated from blame. In no way does this p= ortrait connect with the historical references from secular sources that we h= ave about this Roman Governor. >=20 > Pilate is introduced into the Christian story by Mark (15:1-44) who portray= s him as "wondering" at Jesus' lack of response when being interrogated, as t= rying to free him and being overwhelmed by the crowd's cry for his crucifixio= n, and as protesting Jesus' innocence by asking, "Why, what evil has he done?= " Finally, Pilate is pictured after the death of Christ as granting Joseph of= Arimathea permission to bury Jesus properly. Matthew follows Mark's story li= ne closely (Mt. 27:11-65), but adds a scene in which Pilate's wife sends him = word to "have nothing to do with that righteous man, for I have suffered much= over him this day in a dream." Then Matthew has Pilate wash his hands, claim= ing to be innocent "of this man's blood." >=20 > Luke introduces Pilate earlier by name when Jesus emerges to be baptized by= John (Lk. 3:1). He also refers to Pilate's atrocity of mingling the blood of= Galileans in pagan sacrifices (13:1). Luke then quotes Pilate in the crucifi= xion story (Lk. 23:1-53) as saying, "I find no crime in this man." Later, Luk= e says, Pilate tries to escape involvement with Jesus by sending him to Herod= since Jesus was a Galilean and thus not part of Pilate's responsibility. Nex= t, Pilate reiterates his belief in Jesus' innocence and tries to release him = after scourging him, hoping that whipping the prisoner will satisfy his enemi= es. Only then does he acquiesce to the crowd. >=20 > In John, Pilate is portrayed as seeking to save Jesus by ordering the Jewis= h accusers to try Jesus according to their law that did not provide for an ex= ecution; then as waxing philosophical by asking, "What is truth?" Finally, Jo= hn has Pilate repeat his belief in Jesus' innocence, seek again to release hi= m, and even to refer to him as the 'King of the Jews.' >=20 > The story line of the gospels read as if Pilate is simply trapped by events= over which he has no control, benign at worst, benevolent at best. Even Jesu= s is quoted in John's Gospel as establishing Pilate's innocence by saying, "H= e who delivered me to you has the greater sin (19:11)." This, it must be stat= ed, is a far cry from the portrait of Pilate that we meet in history. >=20 > Pilate appears, in the records of antiquity available to us, to have been a= murderer of unspeakable cruelty. A Jerusalem Post writer, after researching = his life, has referred to him as "the Saddam Hussein of his time." His contem= porary, King Agrippa, in a letter written to the Emperor Caligula, referred t= o Pilate's corruption, his murder of untried and presumably innocent people a= nd his ruthless inhumanity. Philo, a first century Jewish philosopher, called= Pilate an "unbending and recklessly hard character, famous for violence ----= ill treatment of the people --- and continuous executions without even the fo= rm of a trial." Roman records indicate that Pilate was recalled in the year 3= 7 for sadistic actions, among which was his slaughter of 4000 Galileans who h= ad gathered on their holy mountain, an act that made Pilate a political liabi= lity even to the Romans. At the same time, historical records abound in which= the Romans routinely crucified self-proclaimed messiahs and kings of the Jew= s: There was Judah in the year 6, Theudas in 44 and Benjamin in 60, just to n= ame the most famous. None of this negativity, however, appears in the New Tes= tament portrait of Pontius Pilate or of the Romans. >=20 > So, where is the truth? How trustworthy historically is the biblical accoun= t of the crucifixion of Jesus? Is there some other agenda operating at the pa= rticular time that the gospels were written that caused their authors to exon= erate Pilate and to shift the blame for Jesus' death from the Romans to the J= ews? Is it enough for Mel Gibson to claim that he is following faithfully a b= iblical text that becomes nothing but his pious rationalization for pumping e= normous amounts of anti-Semitism into the bloodstream of the western world? I= s it not time for Christian leaders including even John Paul II, to acknowled= ge that the way the gospels describe the death of Jesus may well not be the w= ay it was? >=20 > Next week, I will propose a different way to read the Passion story in the = New Testament, by placing it into the context of its own history, some 40 to = 70 years after the crucifixion. Perhaps that exercise will help us to underst= and why the annual reading of the story of Jesus' final days has continuously= created anti-Semitism which Mel Gibson in this film has now raised to an art= form that will be seen by millions and for which he apparently feels no sham= e. >=20 > ~ John Shelby Spong > Originally published March 3, 2004 >=20 > Announcements > =20 > ........ >=20 > Identity, Dignity and Compassionate Inclusivity Webinar Series > =20 > The purpose of this series is to provide accurate information and first-han= d accounts of the international refugee and immigration crisis. We intend to = offer this information in an attempt to empower individuals to make informed,= compassionate, and care-based decisions regarding the treatment of refugees = and immigrants.=20 >=20 > Online Series starts July 25th - 8:00am PST > Click here for more information/registration >=20 > Any questions or concerns, please contact us at support@progressivechristia= nity.org or 253-507-8678. >=20 > Copyright =C2=A9 2017 ProgressiveChristianity.org, All rights reserved.=20 > You are receiving this email because you have a membership at johnshelbyspo= ng.com.=20 > Our mailing address is: > ProgressiveChristianity.org > 4810 Pt. 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Fosdick Dr. NW =C2=B7 #80 =C2= =B7 Gig Harbor, WA 98335 =C2=B7 USA=20 >=20 >=20 > _______________________________________________ > Dialogue mailing list > Dialogue@lists.wedgeblade.net > http://lists.wedgeblade.net/listinfo.cgi/dialogue-wedgeblade.net --===============9151327254909358946== Content-Type: text/html Content-Transfer-Encoding: base64 Content-Disposition: attachment; filename="attachment.html" MIME-Version: 1.0 PGh0bWw+PGhlYWQ+PG1ldGEgaHR0cC1lcXVpdj0iY29udGVudC10eXBlIiBjb250ZW50PSJ0ZXh0 L2h0bWw7IGNoYXJzZXQ9dXRmLTgiPjwvaGVhZD48Ym9keSBkaXI9ImF1dG8iPjxkaXY+PGNlbnRl cj48ZGl2IHN0eWxlPSJ0ZXh0LWFsaWduOiBzdGFydDsiPjx1PjxiPjxmb250IHN0eWxlPSJiYWNr Z3JvdW5kLWNvbG9yOiByZ2JhKDI1NSwgMjU1LCAyNTUsIDApOyI+VEhFIEJBUkVGT09UIEpFU1VT PC9mb250PjwvYj48L3U+PC9kaXY+PGRpdiBzdHlsZT0idGV4dC1hbGlnbjogc3RhcnQ7Ij48Yj48 dSBzdHlsZT0iYmFja2dyb3VuZC1jb2xvcjogcmdiYSgyNTUsIDI1NSwgMjU1LCAwKTsiPjxicj48 L3U+PC9iPjwvZGl2PjwvY2VudGVyPjxwPjxzcGFuIHN0eWxlPSJiYWNrZ3JvdW5kLWNvbG9yOiBy 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Re: [Dialogue] 7/20/17: Forrester/Spong: What does it mean to speak of =?utf-8?q?God=E2=80=99s?= reign?; Spong revisited Date: Sat, 22 Jul 2017 08:59:09 -0500 Message-ID: <4033EEC0-D9A8-437D-A391-FFB8F512F01D@gmail.com> In-Reply-To: MIME-Version: 1.0 Content-Type: multipart/mixed; boundary="===============4222155801555893716==" --===============4222155801555893716== Content-Type: text/plain; charset="utf-8" Content-Transfer-Encoding: quoted-printable It's amazing to me how timely and timeless is this speech by Joe. Forty somet= hing years later contemporaries like Harvey Cox and Richard Rohr and others (= maybe even Spong and Forrester) are saying something very similar, in a nutsh= ell, that faith is far more about what we do, how we live, where we throw our= bodies into the breech, and on behalf of what than about "belief" as intelle= ctual ascription to some dogmatic ideology contained in a creed. Randy > On Jul 21, 2017, at 9:21 AM, James Wiegel via OE = wrote: >=20 > THE BAREFOOT JESUS >=20 > Today I am going to talk about the barefoot Jesus. When you talk of the sha= pe of the Church to come, you are talking much more deeply than just external= structures. You are finally talking about the depth understanding of the Peo= ple of God themselves. That means that you and I must not only sever ourselve= s from Christian bigotry completely. We also have to understand how that bigo= try came about. I am convinced that the Church of Jesus Christ in the early H= ellenic period slipped into abstraction. She has struggled against =C2=AD tha= t abstractionism for the 2000 years of her history but never really conquered= it until this moment. That is one of the reasons why I believe the hour at h= and will be seen in years to come as the Church's finest hour, since it was i= mpelled into history by forces that cannot finally be located in temporality. >=20 > The event is that the shocking happening which the church talked about as t= he Christ happening turned into an idea about the Christ happening. The tende= ncy of the Church was to substitute a belief in that happening for the happen= ing itself. Now I have already indicated that I believe the Church has strugg= led against that throughout 2000 years. She never won until this hour. And wh= en I say won, I mean the fact that the Church universal has become to one deg= ree or another, aware of this fact. That means the victory is at hand. Going = through this awareness for the Church at large still lies ahead before all of= us. >=20 > The key to what has happened in our day is that the Church has become slowl= y aware that the meaning of Christian faith is rooted in profound empiricism = and not in ideas about life. I wrote an article one time called "The Christ o= f History". If I were going to write again, it would be "The Jesus of History= ". I wouldn't really call it that, because modern theology stole that term an= d ruined it. I would say that up to now I have thought mostly of the Christ h= appening. These days I am thinking of the Jesus event. >=20 > I still like to play, as I did in that paper, with the Jesus=C2=ADChrist an= d then the Christ=C2=ADJesus. This time put the emphasis on the Jesus. This h= as to do with a deepening awareness of the spirit journey in myself from that= happening of profound awareness, which is something of a gateway into the Ot= her World that's in the midst of this world. The Jesus=C2=ADevent is maturati= on within the Other World, or learning to be at one with the Other World righ= t in the midst of this world every day, every hour, every hour of your existe= nce. But I mean more than that relative to the reason why I am concerned with= the Jesus=C2=ADfigure. I believe that herein lies the key to the multi=C2=AD= form yin=C2=ADyang which we sometimes call the third campaign. The third camp= aign lies ahead. I have said many times before that our task here is to find = the social vehicle for the nurture of those who care, who have become aware i= n the Awakenment and engagement campaigns. But in order to build such a funct= ional vehicle one has the overwhelming task of working through his spiritual = bowels the meaning of having recovered from the abstract doctrinal approach o= r understanding of life to the understanding that's rooted and grounded in wh= at=C2=ADI call radicality or depth empiricism. To put that another way it mea= ns, as we have said together many times, that each and all bodies of those wh= o care must find a way not simply to stick their fist through but to thrust t= heir being through the glorious, but reductionistic poetry that is ingrained = in them until they are consumed by universal humanness. This is behind the st= atement that our colleague made that he no longer feels like an Aussie, but l= ike a human being; or the statement I made that I no longer feel like a man, = but I feel like a human being. Somebody later said, why didn't I go the rest = of the way. I felt with that audience that I dare not. But with this audience= I can. I no longer feel like a Christian, I feel like a human being. Now, ma= rk you, I say that I don't feel like an American. But I want you to understan= d that I am an American, and I am extremely proud to be an American. I hope t= hat if our Australian colleague were up here he would admit what I know, that= he is an Australian. I would hope that he would also admit that he is proud = to be an Australian. What I'm talking about is on the other side of that. I w= ant to bear testimony today that I am a Christian. In one sense, I was born a= Christian and I intend to die a Christian. I am proud to be a Christian, to = participate in the glorious heritage that ministered to the whole wide world,= directly or indirectly. But I don't feel like a Christian; I feel like a hum= an being. Now to come at this, to get it articulated, we cannot go with the r= ubric of Christ unless we go through the rubric of Jesus. That's why I am int= erested in the barefoot Jesus. >=20 > Most of you know that we went to Israel this year in order to study their c= omprehensive cooperative. There is no nation in the world that knows more abo= ut that than Israel. We had a fine time. I had never been to Israel. I could = have gone there before, but I have avoided going to Israel like the plague, f= or I never felt that I was ready to put my feet in the Holy Land which is the= source of many memories which are like realities in my own life. I was reluc= tant to go to the Holy Land now, for I was not prepared to go. But I was ther= e. Being the Pharisee that I am, I tried to see nothing that was not a part o= f the mission of why I was there. I do not recommend this kind of phariseism = to you. For instance, I passed within 10 kilometers of Bethlehem and never ve= ered off the road. But fortunately, powers beyond my moralistic control sent = me to a kibbutz that was at the foot of the Golan Heights. The Golan Heights = are on the west side of the Sea of Galilee. And so, of necessity we drove thr= ough the famous Jezreel Valley, or Jezreel Plain. What a wonderful experience= . For there across one way and then the other, the great armies of ancient hi= story marched. The coastal plain is flat, and down the middle of Israel is a = long rough mountain chain running north and south. But there is a break in th= at chain up along the sea of Galilee that cuts through. So the armies of Meso= potamia would come down to Egypt and the Egyptian army would cut through that= valley to get to Mesopotamia. Alexander the Great marched his armies back an= d forth through this valley. On the south side of it is a famous Biblical tow= n and later mighty fortress built called Megiddo, from which the book of Reve= lation got the fantastic symbolism of Armageddon. On the far side of the vall= ey, high in the mountains and hard to reach, rests what in ancient days was t= he little village of Nazareth where the barefoot Jesus grew up. Now the reaso= n that Nazareth was up high in the hills was the same reason that Termine is = up high in the hills. For that valley, until close to the last half of this c= entury, was malaria-infested, and the only way anybody had any hope of living= in that area was to get up high. Also, in a secondary sense, it was good pro= tection from those armies that moved back and forth through Israel's plain. T= he plain to the south is very frequently filled with fog and mist, and billow= ing clouds cover over what is supposed to be the Mount of Transfiguration. It= has the strangest mountain shape of any I know in the world save Fujiyama. I= t looks just like a huge, man=C2=ADmade, evenly smooth, coal mining slag heap= . And oftimes I would judge that you see just the bare top of that mountain s= ticking out from the clouds. Never was I anyplace in the world where I felt t= he kind of weirdness that I felt there. This even includes the moors of Scotl= and which would run a close second for me. >=20 > I went up to Nazareth on the way over to Galilee and stopped on top of the = hill. I began to reflect, and it seemed to me like the heavens opened and the= re was a voice. And the term that was in my mind from then on was "barefoot J= esus". I began to understand how, in the midst of this kind of terrain and en= vironment, something like a twelve year old Jesus came to be. I believe that = that story of his sitting with the scribes and priests and confounding them w= as based on some kind of truth. That means that before he was twelve years ol= d, something radical happened to a barefoot boy. And he remained that barefoo= t boy for twenty years before he did anything about what happened to him when= perhaps he was ten years old. Twenty years is a long time to get into being = some overwhelming profound awareness. I began to look back through my own bei= ng and I began to look back through your own being. For not only are your cre= ative insights at my disposal, everybody's creative insights in this group ar= e at anyone's disposal who wishes to appropriate them. Not only are your migh= ty deeds for you to rehearse this morning; they are for me to participate in = if I dare to. And they are there for everybody in the world to participate in= . But even more than that, I participate in the tremendous awareness of the p= rofundity of life which you possess. >=20 > And as I stood there and thought and we talked together, two things came to= the forefront of my mind. One thing that happened to that barefoot boy was t= hat he became aware there on the edge of the Jezreel valley, of the awesome m= ystery of life. The clouds became the external manifestation of the awe that = he experienced as he became aware of what for him, became the absolute finali= ty of reality. And the clouds enabled him to grasp the fact that this awe was= not something that came forth out of his subjectivity, but the awe itself ha= d great, compelling objectivity. I know not how it happened. But then this te= n=C2=ADyear=C2=ADold boy became aware of the fact that this mystery, which wa= s final reality, was his father. Now I do not mean he was drawing some kind o= f a silly analogy that most of your Sunday School teachers talked about and t= oo many of us grew up with. I mean, he became aware that he was the offspring= of final being, of this strange mystery that seemed closer to him than any t= emporal reality that he was able to experience. >=20 > I am trying to say that this young boy literally came to believe that Josep= h was not in his father, but that which sired him was the Mystery itself. As = a matter of fact, Jesus talked very little about "our Father" but very freque= ntly about "my Father". >=20 > Then something else happened to him. I am not so clear how this happened. B= ut I think that in those twenty years he found that you know the mystery in t= he eyes of another person. That seems to me by far the most important thing a= bout him. You don't intend that; it just happens. And you discover that you c= an look through eyes, and when you look through eyes you become aware of myst= ery. And out of this came the awareness that it was not only my Father, but i= t was your Father. And perhaps, (and this depends on thinking later in his mi= nistry) this became most clear to him as he beheld the hunk of humanity's eye= s in human suffering. I think he became particularly concerned with the eyes = that have no eyes, the blind. Until he had the immediate experience, not some= anological abstraction, that this which sired me, sired you, not only you, b= ut all, and not only all, but everything. Remember the story that happened la= ter when somebody came to him and said, "your mother and brothers and sisters= are outside" and he looked at the crowd and said "What do you mean? These ar= e my brothers and these are my sisters!?" I want to repeat that this wasn't d= rawing a conclusion from some abstraction called the fatherhood of God and th= e brotherhood of man. For twenty years he lived simply in relationship to the= se inseparable awarenesses. That is the barefoot Jesus.=20 >=20 > Now the next picture I have is Jesus walking out of the desert and bumping = into a man named John Baptist. They became friends. Maybe John was the closes= t thing to a friend Jesus ever had. And he was baptized by John. There really= wasn't anything before that apart from the reflection the Church did later u= pon the story that had happened. >=20 > John had a movement going, and Jesus submitted himself to that movement. Th= en it is in the movie ("The Gospel According to St. Matthew") that you see th= e picture that none of you can forget of Jesus starting his stride. He walked= down the road flinging over his shoulder, "The Other World is at hand, turn = yourselves around and believe this." And he never stopped. He didn't pause to= see whether anyone was impacted, and by no means whether there was some kind= of follow=C2=ADup to it. He flung it over his shoulder and moved on for the = rest of his life, three very short years. Or were they very long years? And, = as another aspect of the drama, as he strode along he would fling over his sh= oulder, "Come on, follow me." He never stopped. He could care less; if he car= ed he was no longer about his Father's business. Now the interesting thing is= that he looked back and saw two or three, five or six. I don't know how many= be asked, maybe a couple of hundred. All the details are not there. Did he e= xpect to get 100 out of a 1000, and then to lose all but 10 out of the 100, a= nd then to discover that only one out of the ten had guts enough to stand? I = don't know how that happened. >=20 > When he saw the little group behind him he began an exercise called the tra= ining of the twelve. This is the next thing beyond the barefoot Jesus. Now ta= ke a look at that training of the twelve. He always walked, and as he walked = he seemed to be talking always. He was throwing over his shoulder sayings, no= t teachings, but sayings. What do I mean by that? Well, he had no code to tra= nsmit, no creed to transmit. What he was doing was jarring these people into = the awareness of the Other World in the midst of this world, which these peop= le had always known about. He was jarring them into existential decisional aw= areness. That was his first job of training. It was not to prove that there i= s another world in the midst of this one, but to jar them into the awareness = that here was the deeps of life itself. >=20 > The second aspect of his training of the twelve is more astounding to me. I= t's like he took each one of those men who walked along behind him and he stu= ck their nose, literally, into the human suffering that had been around them = all their lives, that they had taken for granted. I'm talking about myself, w= ho got far too old before I became being=C2=ADfilled aware of the suffering, = the incredible suffering of humanity that I have lived with and in the midst = of all my life. Like it wasn't enough just to pass a blind man on the way. He= halted the troops and stuck their noses into the suffering. It wasn't enough= to walk by a lame man; he stopped and stuck their noses in it. It was by no = means enough that they walked by the leper's cave. No, he grabbed them all by= the ear and dragged them down into the midst of that leprosy until they saw,= with their own eyes, with their whole being, the suffering of those who were= sired by the same Father. >=20 > And later he was to say in his wrathful "woe oration" upon the establishmen= t that not only would they not enter the Other World, but their woe lay in th= e fact that they spent their lives preventing others from entering the Other = World. I remember when John wondered "Is he the one?" and sent his men to inq= uire. Jesus, with a kind of nonchalant and low-key style, just said, "I have = no answer. But you go back and tell my friend John exactly what you saw: the = blind see, the lame walk, and the good news being preached to the poor." No a= bstraction. He merely indicated the reality of the moral issue that they knew= . And that was the training of the twelve. >=20 > The next part that got played is what I call "the anointed one". It begins = by one of the most nauseating things that I can think of. I'm talking about t= he absolutely ridiculous killing of John. I haven't found the right words to = describe the silliness of John's death. A kind of silly brutality, an insane = death. The picture of course is Herod's court. And he has some of his buddies= in high places sitting down to lunch. Now, Herod was not just a mean old guy= . He had a daughter that was pretty and talented, and he was proud of her lik= e you yourself are proud of your children. And so he sat there trying to impr= ess his relative peers. And he thought, "Now I will really give them somethin= g; I will show off my daughter." So he asked his daughter to dance. And she w= as like most daughters who you spend a lot of money on teaching them to play = the piano and dancing lessons; when you ask them to perform, they invariably = say "no". So Herod, like most of us fathers, decided to bribe her. He said if= she would dance he would give her anything she wanted. And I bet he had in m= ind the prettiest thorobred Arabian stallion or a little villa set aside in t= he countryside. But the last thing he had in mind was that this performance w= ould demand the head of John the Baptist. I cannot tell you about the vicious= old lady who must have been extremely bright, far more intelligent than her = husband who sat on the throne. For she saw in John the Baptist, this innocent= , non=C2=ADpolitical, non=C2=ADrevolutionary figure who was just going up and= down talking about religion, she saw in him a depth her husband never dreame= d of. She saw her own demise. And so she whispered in the ear of her daughter= . I hardly know how to account for the fact that her daughter was so enslaved= by her mother, but there was something going on. And then the shock on Herod= 's face. There=C2=ADwere his=C2=ADpeers. So with great reluctance, he gave th= e sign, and John's head fell. >=20 > The next scene of the movie shows Jesus. He heard. And he shed just one tea= r, just one. At about that time, a man came by and said, "As soon as I bury m= y father, I am going to come and join you." With a kind of anger that you wou= ld not believe, Jesus threw back at him, "Let the dead, bury the dead." And h= e marched on. And from that time on until the day he died he was an angry man= . Immediately, he took this little band of rovers who went with him up into t= he hillside for the scene of the great transfiguration. He gets up there, and= he walks away from them a little bit and he turns around and asks, "What do = people say about me?" "Who do they say that I am?" And there is no super-natu= ralness in this; they say, "Well, they think you are another Elijah." "Others= think you are one of the other great prophets." "And some others think you a= re really the power behind John the Baptist's ministry." Then came the questi= on. He turned to them and said, "Who do you say I am?" I imagine there was a = bit of stuttering. And then they said, "Well, you are the anointed one." And,= if you will forgive this, he said, not out loud, but to himself, "Why isn't = one of you the anointed one?" But he knew, when they killed John, where the c= ontradiction was. He also knew that if he dared touch that contradiction, he = would end up exactly where John did. And he also knew that if that breech wer= e not attacked, there wasn't any hope for the poor and the lame and the blind= . Anointed to do what? You are the one anointed to splash your being against = that which deters the possibility of profound humanness for everyman, and par= ticularly the poorest of the poor. There is nothing mystical about the anoint= ment. And then if you remember, "He set his face like flint toward Jerusalem,= which was the citadel of the powers and the principalities standing in the w= ay of profound humanness. From that day on he was a doubly angry man. From th= at moment on, I mean he really took on the scribes and the Pharisees and the = saducees. And he whipped them to pieces. >=20 > And the prime act of his life was standing on the temple grounds and delive= ring his fantastic speech of "woe to you". And his attack was not on the reli= gious establishment as over against the secular establish meet. Such a dichot= omy did not exist in his day. And he wasn't against the establishment for the= sake of being against the establishment but because it interfered with the e= stablishment doing what it is called to do. >=20 > Jesus took upon himself the symbolism of the anointed one out of his tradit= ion. He w=C2=ADas very clear that the reason he rode an ass into Jerusalem wa= s to coagulate the symbols unto himself, to amass the symbolic power that had= to be amassed to in any way effectively throw his final life against the est= ablished powers. From that day on, he was like a broken record. He was intere= sted in only two things. >=20 > The first is illustrated by the story of the fig tree. The fig tree was a p= owerful symbol. If you remember, he walked up to the tree and said, "You did = not produce any fruit." And when you are called to be the People of God and p= roduce no fruit, you wither away and God raises up new vines in the most unsu= specting places. You who should have known about the Other World did not ente= r into it. But more than that you stood in the way of the poor experiencing w= hat it means to be a human being. Who are you, who are the 15% of the world i= n this room, who are you identifying with in this strange story? >=20 > The second, and he was almost insane=C2=ADabout this, was being humble. He = used the children here. Occasionally, when someone would boast he would bring= in the little children and say, "Save you are like one =C2=ADof these, you d= on't know anything about the Other World." >=20 > The anointed one. Anointed for what? To lay down your life at the point of = the moral issue of your moment in time. The interesting thing about the anoin= ted one was that Jesus never once said that he was the anointed one. In fact,= you and you alone can say that you are the received one, that you are the on= e loved of God. But you cannot ever say that you are the anointed one. It is = for a power far greater than you to say that.=20 >=20 > It was all over in Jerusalem when he delivered his final great address, the= great "Woe" speech, and the soldiers appeared. Then came that strange scene = before the High Priest. "Are you the Christ?" he asks. And Jesus snaps back, = "It is you that says it." It's like he said, "You said it; I didn't." The mov= ie really ends here. He's done. >=20 > And now you can understand how the Church, in pointing out what life finall= y is all about over against ultimate reality, said it is anointment. Schweitz= er, along about 1906 wrote The Quest for the Historical Jesus. In that his ke= y phrase is that Jesus tried to "force the kingdom". Now, we wouldn't use the= word "kingdom". We would use "the Other World". He tried to force the Other = World =C2=ADinto disclosing itself in his time in history. He tried to "force= the kingdom" by throwing his own being against the stone wall. >=20 > Finally, at every moment in history, I think that the kingdom has to be for= ced by the anointed one. I have been trying for a long time to get my mind ar= ound the Hunter Warrior and The Saint and The Wise One and The General. Someo= ne drew a diagram with these names we've used and put the Jesus=C2=ADfigure i= n the middle. For a long time I wondered what to rename that. Now I know. The= anointed one. If you attempt to take the great historical religions of the w= orld, I think you can organize them under the category of "the enlightened on= e" or "the illuminated one", as in Buddhism or Hinduism. And then Taoism is a= little harder, but it might be "the victorious one" or "the effective one". = Now, when you intensify aware ness and engagement, you have the third categor= y of being, the profound core of human being=C2=ADness which is the anointmen= t, to lay down your life on behalf of the mistreated of the time in which you= live. That is what the Christ is all about. That is what Jesus is all about.= In the overall framework of the play, it all begins with the virgin birth. T= he Church was trying to say that the way of Jesus is the way it is, period' T= he drama ends with the resurrection. Here the Church was trying to say with t= he resurrection of Jesus, that his resurrected life began with a ten year old= boy who intensified his life to his 33rd year and that all may participate i= n this resurrection. Now, finally, did Jesus after all, force the Other World? >=20 > You just take a look at me. I am the answer. Unseemly as it may sound to yo= u, I was sired by the Mystery as a result of Jesus forcing the kingdom. What = he did broke loose something that vomited into being one of the most powerful= spiritual thrusts history has ever seen, the Christian movement. Christianit= y is of course not the only spiritual thrust in history, time and time again = the kingdom has been and still must be forced if men are to be human. But her= e I am. And turn around and look at yourselves if you can. And there you are.= We are the residue of the life and death of the barefoot Jesus. And, mark we= ll, hour is now come again when the kingdom is being forced across the world = and the thing we have learned from the man of Galilee is that the kingdom is = not forced with somebody's life. It's forced rather with somebody's death. >=20 > You remember that like Jesus, Paul was struck down with an indescribable aw= areness. Immediately after that, Paul disappeared for three whole years. Nobo= dy knew where he was or whether he was still alive. He too, was three years o= ut in a desert all by himself, where whatever he was after happened to him. H= e suddenly showed up again. And he had a word. For three years he stepped bac= k from this story of Jesus I have just told you and he looked at it and tried= to stick his fist through the meaning of it all. And finally it dawned on hi= m. And he came back and built the Church. What he told them was this: "I've g= ot it, I've got it, I've got it. ~ In this happening God was reconciling the = world unto himself. In the midst of all this, the Mystery decided to show him= self to all mankind so that there might be, once again, human beings." Now, I= can also offer that statement of-Paul's. It was such a profoundly true state= ment, and it was the vulnerable point in Christendom which allowed abstractio= nists to take over, so that we were asked to subscribe to an idea that God wa= s in Christ reconciling man unto himself, rather than looking through what Pa= ul said about what happened to a barefoot Jesus. RS=C2=AD1, God bless it well= , is the beginning place into the participation of the profound awareness of = profound anointment of Jesus that we call our Lord. Could it be, could it be = that what you were telling me this morning, what you were describing to us as= a body, was that there could be in our day, for the sake of all mankind, a c= orporate Jesus? Who do you say that we are? Who do you say that we are? All t= his razzle=C2=ADdazzle about doing social demonstrations and town meetings ha= s no meaning unless we get said, in the profound deeps, what we are really ab= out.=20 >=20 > Joseph W. Mathews >=20 >=20 > Jim Wiegel > 401 North Beverly Way, Tolleson, Arizona 85353 > Tel. 011-623-936-8671 or 011-623-363-3277 > jfwiegel@yahoo.com > www.partnersinparticipation.com >=20 > We are all apprentices in a craft where no one ever becomes a master.=20 > Ernest Hemingway >=20 >> On Jul 20, 2017, at 18:02, Ellie Stock via Dialogue wrote: >>=20 >>=20 >>=20 >>=20 >>=20 >>=20 >> = =20 >> HOMEPAGE MY PROFILE ESSAY ARCHIVE MESSAGE BOARDS = CALENDAR >>=20 >> What does it mean to speak of God=E2=80=99s reign? >> By Kevin G. Thew Forrester, Ph.D. >> =20 >> One of the most characteristic features of Rabbi Jesus=E2=80=99 teaching i= s his experience of the reign of God as present here and now. This manifestat= ion of God=E2=80=99s reign is not a reality to be feared, but as we hear in t= he synoptic gospels, is to be received as =E2=80=9Cgood news.=E2=80=9D But wh= y? What are some of the qualities of the reign of God that tell of its goodne= ss in our lives? And what does it even mean to speak of =E2=80=9CGod=E2=80=99= s reign=E2=80=9D in the 21st century within a culture in which kingdoms and m= onarchs do not exist, and resonate within our imagination and lives as antiqu= ated and oppressive? >>=20 >> Let=E2=80=99s begin by exploring a few of the essential qualities we can a= ssociate with the reign of God. These qualities might then enable us to brief= ly reconsider what we mean when we invoke these biblical words. I am going to= draw from several early childhood experiences with my own father, because th= ey are experiences, I now know, that introduced me to qualities of God. There= is not necessarily anything gender-specific about these experiences; what is= key is that a nurturing adult in my young life invited me to realize within = my quotidian existence the presence of Being itself in all of its goodness. >>=20 >> When I was about 4 years old, I awoke early one summer weekend morning and= strolled quietly to my parents=E2=80=99 bedroom. My mother was already downs= tairs with her coffee, but with the door slightly ajar, I could see my dad ly= ing peacefully upon the bed, the covers pulled down to his waist to receive t= he cooling morning breeze through the open window. I tiptoed in, climbed up b= eside him =E2=80=93 not knowing if he were sleeping =E2=80=93 and laid my won= dering boy head upon the nest of curly hair on his belly. As I ran my little = hands through his hair my head floated upon the undulating movement of his be= lly, his breath gently coming and going. The sun ever so slowly continued its= morning climb, its warmth, like that of my dad=E2=80=99s body, melted any di= stance there may have been between his heart and mine. A golden sense of Onen= ess arose, lying pleasurably upon the bed, our single being unencumbered by a= ny edges, expanding endlessly like the azure sky of dawn. >>=20 >> This is one of my earliest experiences of realizing union of heart and sou= l in all its golden wonder. My father was this tender, strong, inviting gate = into the endless expanse of the beauty of creation. I was tasting the gift of= being one with the ground of Being in and through the specific being of this= young man, my father. There is a basic and undeniable goodness in the meltin= g of hearts that invites us on the lifelong path of letting go and experience= the golden quality of merging with Being at the center of our own being. Her= e is the taproot of Jesus=E2=80=99 realization that he and his Beloved are on= e. >>=20 >> About a year later, I was with my dad at a football game on a Friday eveni= ng in southeastern Michigan. Standing beside him, we were engulfed in an arbo= real sea of humanity. As I looked around, I felt as if I were deep inside a f= orest of giant trees swaying vigorously from a strong wind. I sensed myself a= s tiny, week, disoriented and vulnerable. I had no idea where to turn. The ne= xt moment I was being scooped up and planted firmly upon my dad=E2=80=99s bro= ad shoulders, like a small chickadee suddenly finding a secure perch on a ste= ady oak in a storm. Now, with my skinny little legs within the firm grasp of = my dad=E2=80=99s hands I surveyed the scene. My heart relaxed and my eyes exc= itedly widened; I had embarked on an adventure. I wasn=E2=80=99t simply toler= ating the crowd, I was enjoying, even relishing, the excitement. The vital st= rength of my father=E2=80=99s heart was coursing through my body. The strengt= h of his soul was now mine. I knew that =E2=80=9CI can do this.=E2=80=9D We s= trode together, as if he were one of Tolkien=E2=80=99s Ents bearing a hobbit,= with the swaying trees of humanity seeming to part as needed as we wandered = about. >>=20 >> Strength =E2=80=93 knowing that we can do what needs to be done =E2=80=93 = is an essential quality of being a human being. Without it we withdraw and co= wer and feel we are without capacity to engage whatever is before us. Strengt= h is an essential quality of the reign of God, and it is critical that we hav= e caregivers in our lives who introduce us to our capacity to do what needs t= o be done. Over again, Rabbi Jesus=E2=80=99 encounters with people results in= the astonishing realization of the strength of their being. Jesus mixes spit= tle and mud, applies it to the man=E2=80=99s blind eyes, and he discovers the= strength to see clearly. >>=20 >> One final vignette. The summer after I turned seven, my parents gifted my = older sister, brother and I with an unescorted train trip from Michigan to Il= linois. Illinois may well have been China for me; it was a far away land that= we would reach by rail after many hours. Such pride: we had been deemed capa= ble of making an exotic trip without our parents aboard. The evening before o= ur departure, neighbors joined us for a celebratory spaghetti dinner. As the = eating and partying progressed I found myself feeling worse and worse; I quie= tly stole away into a corner alone in what quiet could be found. It didn=E2= =80=99t take long before my mother discovered me curled up. My temperature ha= d soared and my tummy had become exquisitely tender to the touch. Dad scooped= me up and drove me to the emergency room. There I sat upon the vinyl clad ex= amination table, covered by that crunchy white paper in place to ward off ger= ms. The room was cold and sterile. The doctor probed and prodded and muttered= to himself until finally he said to me, =E2=80=9Cson, you aren=E2=80=99t goi= ng anywhere. Your appendix is infected and about to burst. You need to have s= urgery right away.=E2=80=9D I sat stunned and crushed, with tears rolling dow= n my ashen cheeks. The adventure had vanished as if it had been a midnight dr= eam. My dad came and stood in front of me as I sat on the table. He held the = gaze of my eyes gently but firmly and said, =E2=80=9CI think you should be th= e one to call and tell your mom.=E2=80=9D Without question, my heart knew tha= t he was right. But even more, I knew, even though I was in tears and heartbr= oken, that I could do it. There was a powerful peace in my dad=E2=80=99s gaze= and it held me and touched me and assured me of my own power to be with what= was happening. Nothing was being denied =E2=80=93 not the pain, not the sorr= ow, not the lost dream. It was all there and I hated much of it; but it was t= here held within the power of my little being to endure. >>=20 >> Essential to the reign of God is the realization of the power to be the tr= uth of who we are within the circumstances of where we are. In this most simp= le and intimate exchange between my dad and I, he was inviting me to discover= the power that is woven into the very substance of my soul. This power was n= ot reactive. This power was the response of Being as my being. It was the sam= e power that enabled Rabbi Jesus to accept the cup before him in the Garden o= f Gethsemane. >>=20 >> Union. Strength. Power. These are essential qualities of the reign of God.= . They do not come to us magically out of the blue, but are introduced to us = through the significant people in our lives who don=E2=80=99t miss the chance= when the chances arise. Nature is grace, but we often fail to perceive and r= espond. History is God manifest, but often unrecognized and unseen. On these = three occasions, my dad was graciously attuned to the present moment. He had = no conscious idea of the mystery he was inviting me to discover. But, because= his own heart was soft and open, Love drew his heart and soul to mine in an = act of trust in its wisdom to guide us both. >>=20 >> What happens when we don=E2=80=99t have someone to introduce us to these q= ualities of the reign of God in our lives? We can become like ashes, without = substance, and a victim to the forces that blow all about us and through us..= Without a sense of union, strength, and power (and these are just a few of t= he qualities of God=E2=80=99s reign), we can feel unbearably thin and without= the capacity to engage life. Like Peter, when confronted with the unknown we= can seek the shadows or find ourselves sinking below the turbulent waves of = life. >>=20 >> In their book, Proverbs of Ashes, Brock and Parker describe such ashes in = the lives of women who experience themselves with no strength or power to act= in order to relieve themselves from violently oppressive relationships. To a= dd insult to injury, they find in such language as =E2=80=9Cthe reign of God,= =E2=80=9D religious justification to remain powerless and seemingly disunited= from God. They believe they need to suffer the blows and indignities of abus= e, because that is what they think Jesus did =E2=80=93 the reign of God deman= ds acquiescence. If we suffer like Jesus, perhaps we will then be graced with= the chance to rest our heads in peace and know the union we long for. >>=20 >> Here is where we need to return to the matter of what we mean by the reign= of God, which is simply a poetic way of speaking about Divine Presence. Rabb= i Jesus is a wisdom teacher who invites us to discover that within our daily = interactions we can come to experience and know directly the living and abidi= ng Presence of the Beloved; not apart from nature and history; not above natu= re and history; but as the very warp and woof of nature and history. There is= a depth to reality we tend to overlook in our habitual ways of skating along= on the surface. This depth is the Divine heart of this life. This Presence, = Jesus teaches, can come to reign in our lives as our way of living, which mea= ns we can come to know Being as our being, as the true nature of our own huma= n nature; as the sure and strong beat of our own powerful heart. >>=20 >> We each need living, breathing, human beings to introduce us to the essent= ial goodness of life. Jesus is such a human being in the lives of the discipl= es. There is nothing magical about his interactions, nor those of my father. = But when those relationships don=E2=80=99t exist, tragedy arises in history a= s human ashes. Divine Presence, the reign of God, has many essential qualitie= s that enable us to experience the goodness of our own human fullness. Three = of these are union, strength, and power. >>=20 >> ~ Kevin G. Thew Forrester, Ph.D. >>=20 >> Read the essay online here. >>=20 >> About the Author >>=20 >> Kevin G. Thew Forrester is an Episcopal priest, a student of the Diamond A= pproach for over a decade, as well as a certified teacher of the Enneagram in= the Narrative Tradition. He is the founder of the Healing Arts Center of St.= Paul=E2=80=99s Church in Marquette, Michigan, and the author of five books, = including =E2=80=9CI Have Called You Friends=E2=80=9C, =E2=80=9CHolding Beaut= y in My Soul=E2=80=99s Arms=E2=80=9C, and =E2=80=9CMy Heart is a Raging Volca= no of Love for You=E2=80=9D and =E2=80=9CBeyond my Wants, Beyond my Fears: Th= e Soul=E2=80=99s Journey into the Heartland=E2=80=9C. >>=20 >> Question & Answer >>=20 >> NJ via FaceBook, writes: >>=20 >>=20 >> Question: >> How is it that liberal-minded people who claim that they are open to allow= ing people to believe what they want and live the way that they want attack p= eople like me who stand on the Bible? That's real tolerant now isn't it? >>=20 >>=20 >> Answer: By Rev. David M. Felten >> =20 >>=20 >>=20 >> Dear NJ, >>=20 >> First off, allowing people to believe what they want is just one character= istic of =E2=80=9Cliberal-minded people.=E2=80=9D But to characterize liberal= ism as some willy-nilly-believe-what-you-want perspective is a false claim. T= rue, liberals are OK with people believing what they want =E2=80=93 but only = insofar as those beliefs respect the basic dignity of other people and doesn'= t do others harm. That's a big difference. I've also heard it said that liber= als tolerate anything but intolerance. I think that's about right. >>=20 >> And let's be clear, you're probably not being "attacked" for being a perso= n who "stands on the Bible," but for being a person who's "stand" on the Bibl= e is not in keeping with other peoples' "stand" on the Bible. >>=20 >> Let me remind you that people "stood on the Bible" to defend slavery, they= "stood on the Bible" to keep women from having the vote, they "stood on the = Bible" to defend segregation. Without "liberals" who opposed those racist, mi= sogynist, and un-American practices, our world would be a very different plac= e indeed (and not for the better). Many of those appalling liberals, by the w= ay, were faithful Christians who appealed to the Bible to further the causes = of freedom and basic human rights. I=E2=80=99m going to assume that, in these= areas, you agree with them and their =E2=80=9Cliberal=E2=80=9D interpretatio= n of the Bible. >>=20 >> Among today=E2=80=99s front line issues of defense on behalf of basic huma= n dignity and human rights are LGBTQ rights and reproductive choice. Bizarre = Biblical attitudes toward women and sexuality notwithstanding, neither of the= se (as we currently understand them) are topics in the Bible (uh-oh, no place= to =E2=80=9Cstand=E2=80=9D!). Similarly, although there=E2=80=99s no mention= of cultural practices like female genital mutilation and sex-trafficking in = the Bible, many conservatives =E2=80=9Cstand=E2=80=9D with liberals in opposi= tion to these sex-related challenges =E2=80=93 and do so on the grounds of th= at eminently liberal notion of human rights. >>=20 >> Then, if you manage to filter out all the propaganda, cultural prejudices,= and superstitions from the Bible, there are plenty of examples of where scri= pture is clearly aligned with what you would call today=E2=80=99s =E2=80=9Cli= beral agenda.=E2=80=9D Opposing racial injustice and the U.S.=E2=80=99s unjus= t immigration policies are just two examples where liberals have all kinds of= Biblical precedent on which to =E2=80=9Cstand.=E2=80=9D >>=20 >> So, don't mistake the liberal tendency towards tolerance (which allows you= =E2=80=93 in broad strokes =E2=80=93 to believe what you want and do what yo= u please) to remain silent when what you believe and advocate fails to respec= t the rights or freedom of others. You can claim that your =E2=80=9Cstand=E2= =80=9D is the definitive interpretation of what the Bible says, but so did th= e slave-owning, sexist, and racist Christians of the past =E2=80=93 and so do= the discriminatory, misogynistic dogmatists of today. >>=20 >> ~ Rev. David M. Felten >>=20 >> Read and share online here >>=20 >> About the Author >>=20 >> David Felten is a full-time pastor at The Fountains, a United Methodist Ch= urch in Fountain Hills, Arizona. David and fellow United Methodist Pastor, Je= ff Procter-Murphy, are the creators of the DVD-based discussion series for Pr= ogressive Christians, =E2=80=9CLiving the Questions=E2=80=9D. >>=20 >> A co-founder of the Arizona Foundation for Contemporary Theology and also = a founding member of No Longer Silent: Clergy for Justice, David is an outspo= ken voice for LGBTQ rights both in the church and in the community at large. = David is active in the Desert Southwest Conference of the United Methodist Ch= urch and tries to stay connected to his roots as a musician. You=E2=80=99ll f= ind him playing saxophones in a variety of settings, including appearances wi= th the Fountain Hills Saxophone Quartet. >>=20 >> David and his wife Laura, an administrator for a large Arizona public scho= ol district, live in Phoenix with their three often adorable children. >>=20 >> ______________________________________________________ >>=20 >> =20 >>=20 >> Bishop John Shelby Spong Revisited >> "The Passion of the Christ" >> Mel Gibson's Film and Biblical Scholarship =E2=80=93 Part II >>=20 >> =20 >>=20 >>=20 >>=20 >> Mel Gibson claims that in his film, "The Passion of the Christ," he has "f= ollowed faithfully the texts of the Gospels." That is demonstrably not so, as= I sought to show in this column last week. Yet, what interests me about this= even more is that many religious people think that biblical accuracy is the = only criterion by which this film should be judged. If it is true to the Bibl= e, then it seems not to matter whether it increases the virulent cultural pre= judice against Jewish people. Upon viewing the film, no less a person than Jo= hn Paul II, for example, stated approvingly, "It is as it was!" The Pope clea= rly bought the argument that the biblical account itself is accurate. These w= ords reveal a failure to embrace some uncomfortable aspects of contemporary b= iblical scholarship on his part. It is not dissimilar with the other Christia= n leaders. To make that clear, one has only to lift several facts of history = into the public awareness. >>=20 >> First, the most elementary study of the familiar material in the passion s= tory will reveal that it is not the work of eyewitnesses. Jesus' earthly life= came to an end around the year 30. The first account of the events in Jesus'= life from Palm Sunday to Easter was not written until Mark's Gospel came int= o being between 70-75 or, at a minimum, forty years after the events being de= scribed. This means that these narratives were developed and passed on orally= in some context for at least forty years before they were written down for t= he first time. In that world there were no places to go to research events of= the past. >>=20 >> Second, this Passion story in Mark's Gospel was then, during the next ten = to twenty years, incorporated into both Matthew and Luke, each of whom wrote = an expanded version of Mark. Matthew, who copied some ninety percent of Mark = into his gospel, wrote probably between 80 and 85, and Luke, who copied some = fifty percent of Mark into his Gospel, wrote probably between 88-92. Since we= can compare these narratives today, we recognize that both Matthew and Luke = changed the passion details dramatically, adding new things and omitting othe= rs. For example, Matthew develops the story of Judas Iscariot by placing into= the narrative such things as the 30 pieces of silver as the price of his tre= achery, the attempt to return the money, the refusal of the high priests to r= eceive it, Judas hurling it back into the Temple and his suicide by hanging, = none of which were in Mark's original story. Matthew also introduces the stor= y of the Temple guard placed around Jesus' tomb, heightens Mark's messenger o= f the resurrection into being an angel with the power to cause these guards t= o faint and adds an earthquake to his story. Then he contradicts Mark on whet= her the women, who came to the tomb at dawn on the first day of the week, act= ually saw the Risen Christ. >>=20 >> Luke continues the development of Judas' story by finally giving the reaso= n for the betrayal and expanding the dialogue that Judas has with Jesus. Luke= also adds three of the familiar "last words of Jesus" from the cross, while = omitting the cry of dereliction that, according to Mark, were the only words = that Jesus spoke there. Only in Luke do we find the sayings: "Father, forgive= them for they know not what they do," spoken to the soldiers; "Today you wil= l be with me in Paradise," spoken to the penitent thief; and "Father, into th= y hands I commit my spirit," spoken presumably to God. In the Resurrection na= rrative, Luke denies the Galilean tradition as the locus of any resurrection = experience for the disciples, which contradicts a major feature in both Mark = and Matthew. Luke expands Mark's resurrection messenger into not one but two = supernatural angels. The story is certainly not static. >>=20 >> John, writing between 95 and 100, adds the words from the cross committing= Jesus' mother to the care of the beloved disciple, the cry "I thirst," that = was related to a prophetic saying (Ps. 69:21) and the final words of triumph,= "It is finished." He introduces the story of the soldiers breaking the legs = of the thieves to hasten their deaths, but not breaking Jesus' legs, relating= this to a prophetic saying (Ps. 34:20), the account of a soldier hurling the= spear into Jesus' side, which he suggests was foreordained by the writing of= the prophet Zechariah (12: 10) and the story of the soldiers rolling dice fo= r Jesus' clothes. John's resurrection narratives are also radically different= from the other gospels. John focuses on Mary Magdalene, a miraculous entry b= y Jesus into a locked and barred home in Jerusalem, and the conversation with= the doubting Thomas. He then tells a Galilean story of a resurrection appear= ance, together with the account of Peter's restoration, which was set months = after the crucifixion. None of these details are found anywhere else. It is q= uite clear that between the first Gospel of Mark and the last Gospel of John,= the story of Jesus' passion and resurrection has grown considerably. The que= stion that this brief sketch raises is simply this: "If the details grew that= much between 70-100 when the narratives were written, how much did the story= grow between 30 and 70 when there were no written narratives?" >>=20 >> The only things we find in those hidden years are scanty details in Paul's= writings during the mid-fifties (I Cor. 15:1-6). There is no narrative here = about Jesus' betrayal, his arrest or his torture. Paul says only that, "Chris= t died." There is no crowd, no trial, no thieves, penitent or otherwise and n= o words spoken from the cross. Then Paul says just as simply, "He was buried.= " There is no tomb, no garden and no Joseph of Arimathea. Next Paul says stil= l sparingly, "He was raised on the third day." There are no women coming to t= he tomb. Indeed there is no tomb, empty or otherwise. There are also no angel= s, no earthquakes, and no narration of an appearance to anyone. Paul provides= only a list of witnesses to whom, he says, Jesus appeared. >>=20 >> That list is fascinating in several details. Cephas or Peter is first. The= mention next of the number 'twelve' implies that Judas is still among them..= Paul does not seem to know the tradition that one of the twelve was the trai= tor. The name James, third on this list, begs the question as to which James = is intended. Is it James the son of Alphaeus, James the son of Zebedee, or Ja= mes the brother of Jesus? The phrase, "the apostles" placed fourth on this li= st causes us to wonder who they are, since the 'twelve' have already been nam= ed! Then after mentioning 500 brethren, Paul lists himself as the last one to= whom the raised Jesus appeared. The fact that Paul's experience was certainl= y not that of a physically raised body suggests that Paul did not regard the = resurrection of Jesus as physical at all. Paul thus offers us no clues about = the historicity of the passion narratives as the gospels describe them. Perha= ps the papal words about Gibson's film, "It is as it was," ought to be render= ed, "It is as gospel writers 40-70 years after the event suggested it was." T= hat is not a very vigorous claim. >>=20 >> Another thing that causes scholars to question the historicity of the pass= ion narratives, as they appear in the gospels, is the kind and sympathetic wa= y that Pilate is portrayed. He is exonerated from blame. In no way does this = portrait connect with the historical references from secular sources that we = have about this Roman Governor. >>=20 >> Pilate is introduced into the Christian story by Mark (15:1-44) who portra= ys him as "wondering" at Jesus' lack of response when being interrogated, as = trying to free him and being overwhelmed by the crowd's cry for his crucifixi= on, and as protesting Jesus' innocence by asking, "Why, what evil has he done= ?" Finally, Pilate is pictured after the death of Christ as granting Joseph o= f Arimathea permission to bury Jesus properly. Matthew follows Mark's story l= ine closely (Mt. 27:11-65), but adds a scene in which Pilate's wife sends him= word to "have nothing to do with that righteous man, for I have suffered muc= h over him this day in a dream." Then Matthew has Pilate wash his hands, clai= ming to be innocent "of this man's blood." >>=20 >> Luke introduces Pilate earlier by name when Jesus emerges to be baptized b= y John (Lk. 3:1). He also refers to Pilate's atrocity of mingling the blood o= f Galileans in pagan sacrifices (13:1). Luke then quotes Pilate in the crucif= ixion story (Lk. 23:1-53) as saying, "I find no crime in this man." Later, Lu= ke says, Pilate tries to escape involvement with Jesus by sending him to Hero= d since Jesus was a Galilean and thus not part of Pilate's responsibility. Ne= xt, Pilate reiterates his belief in Jesus' innocence and tries to release him= after scourging him, hoping that whipping the prisoner will satisfy his enem= ies. Only then does he acquiesce to the crowd. >>=20 >> In John, Pilate is portrayed as seeking to save Jesus by ordering the Jewi= sh accusers to try Jesus according to their law that did not provide for an e= xecution; then as waxing philosophical by asking, "What is truth?" Finally, J= ohn has Pilate repeat his belief in Jesus' innocence, seek again to release h= im, and even to refer to him as the 'King of the Jews.' >>=20 >> The story line of the gospels read as if Pilate is simply trapped by event= s over which he has no control, benign at worst, benevolent at best. Even Jes= us is quoted in John's Gospel as establishing Pilate's innocence by saying, "= He who delivered me to you has the greater sin (19:11)." This, it must be sta= ted, is a far cry from the portrait of Pilate that we meet in history. >>=20 >> Pilate appears, in the records of antiquity available to us, to have been = a murderer of unspeakable cruelty. A Jerusalem Post writer, after researching= his life, has referred to him as "the Saddam Hussein of his time." His conte= mporary, King Agrippa, in a letter written to the Emperor Caligula, referred = to Pilate's corruption, his murder of untried and presumably innocent people = and his ruthless inhumanity. Philo, a first century Jewish philosopher, calle= d Pilate an "unbending and recklessly hard character, famous for violence ---= -ill treatment of the people --- and continuous executions without even the f= orm of a trial." Roman records indicate that Pilate was recalled in the year = 37 for sadistic actions, among which was his slaughter of 4000 Galileans who = had gathered on their holy mountain, an act that made Pilate a political liab= ility even to the Romans. At the same time, historical records abound in whic= h the Romans routinely crucified self-proclaimed messiahs and kings of the Je= ws: There was Judah in the year 6, Theudas in 44 and Benjamin in 60, just to = name the most famous. None of this negativity, however, appears in the New Te= stament portrait of Pontius Pilate or of the Romans. >>=20 >> So, where is the truth? How trustworthy historically is the biblical accou= nt of the crucifixion of Jesus? Is there some other agenda operating at the p= articular time that the gospels were written that caused their authors to exo= nerate Pilate and to shift the blame for Jesus' death from the Romans to the = Jews? Is it enough for Mel Gibson to claim that he is following faithfully a = biblical text that becomes nothing but his pious rationalization for pumping = enormous amounts of anti-Semitism into the bloodstream of the western world? = Is it not time for Christian leaders including even John Paul II, to acknowle= dge that the way the gospels describe the death of Jesus may well not be the = way it was? >>=20 >> Next week, I will propose a different way to read the Passion story in the= New Testament, by placing it into the context of its own history, some 40 to= 70 years after the crucifixion. Perhaps that exercise will help us to unders= tand why the annual reading of the story of Jesus' final days has continuousl= y created anti-Semitism which Mel Gibson in this film has now raised to an ar= t form that will be seen by millions and for which he apparently feels no sha= me. >>=20 >> ~ John Shelby Spong >> Originally published March 3, 2004 >>=20 >> Announcements >> =20 >> ........ >>=20 >> Identity, Dignity and Compassionate Inclusivity Webinar Series >> =20 >> The purpose of this series is to provide accurate information and first-ha= nd accounts of the international refugee and immigration crisis. We intend to= offer this information in an attempt to empower individuals to make informed= , compassionate, and care-based decisions regarding the treatment of refugees= and immigrants.=20 >>=20 >> Online Series starts July 25th - 8:00am PST >> Click here for more information/registration >>=20 >> Any questions or concerns, please contact us at support@progressivechristi= anity.org or 253-507-8678. >>=20 >> Copyright =C2=A9 2017 ProgressiveChristianity.org, All rights reserved.=20 >> You are receiving this email because you have a membership at johnshelbysp= ong.com.=20 >> Our mailing address is: >> ProgressiveChristianity.org >> 4810 Pt. 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Fosdick Dr. NW =C2=B7 #80 =C2= =B7 Gig Harbor, WA 98335 =C2=B7 USA=20 >>=20 >>=20 >> _______________________________________________ >> Dialogue mailing list >> Dialogue@lists.wedgeblade.net >> http://lists.wedgeblade.net/listinfo.cgi/dialogue-wedgeblade.net > _______________________________________________ > OE mailing list > OE@lists.wedgeblade.net > http://lists.wedgeblade.net/listinfo.cgi/oe-wedgeblade.net --===============4222155801555893716== Content-Type: text/html Content-Transfer-Encoding: base64 Content-Disposition: attachment; filename="attachment.html" MIME-Version: 1.0 PGh0bWw+PGhlYWQ+PG1ldGEgaHR0cC1lcXVpdj0iY29udGVudC10eXBlIiBjb250ZW50PSJ0ZXh0 L2h0bWw7IGNoYXJzZXQ9dXRmLTgiPjwvaGVhZD48Ym9keSBkaXI9ImF1dG8iPjxkaXY+PHNwYW4+ PC9zcGFuPjwvZGl2PjxkaXY+PG1ldGEgaHR0cC1lcXVpdj0iY29udGVudC10eXBlIiBjb250ZW50 PSJ0ZXh0L2h0bWw7IGNoYXJzZXQ9dXRmLTgiPjxkaXY+PC9kaXY+PGRpdj5JdCdzIGFtYXppbmcg dG8gbWUgaG93IHRpbWVseSBhbmQgdGltZWxlc3MgaXMgdGhpcyBzcGVlY2ggYnkgSm9lLiBGb3J0 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