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Fw: A Journey of Beginnings published on Amazon
by W. J. 01 Sep '19

01 Sep '19

Subject: A Journey of Beginnings published on Amazon I am very pleased to announce that Jim Campbell's new memoir,A Journey of Beginnings: The Making of a Lifehas just been published on Amazon.com. And that Jim has generously offered his friends and colleagues in the ICA, the Ecumenical Institute, the Order:Ecumenical, and the IAF a time-limited introductory price of just $7.50 for his 300-page book. Frankly, at this price Jim is making a profit of just a nickel per copy. Or, if you prefer, you can download the book on Kindle here for just $3.99. Or for free after your $5 Kindle credit! Or when you buy the paperback, get your Kindle edition for just $.99 and share it with others. Buy multiple copies now to share with family members as Christmas gifts! Or pay full price ($14.98) after the introductory discount disappears. This is Jim's intimate story of his personal Journey to the East. It's a story that many of us shared in our common Life Together. Woven throughout with the poetry of Kazantzakis, Tillich, Hesse, Bonhoeffer, Niebuhr, Joe Mathews, Joseph Campbell, D.H. Lawrence, Robert Frost, and St. Teresa of Avila. And it's the story of Jim's profound gratitude and appreciation for his life in the Order:Ecumenical and all that led him up to that fateful moment when he first showed up in Chicago. He frankly shares his profound distress and grief over the dissolution of the Order, as well as the new life he forged in its aftermath. Whether we trekked with Jim through snowstorms in 5th City, or slogged with him through the mud of Kawangware, or slashed our way through the jungle around Bananeiras with him, or enjoyed his hospitality at ICA:Brussels' wayside inn, Jim's story is in so many ways our story as a people with a common vocation. And this story is compelling--particularly for those who were actually there! Not to mention hilarious at times! Jim tells of "trying to help my colleague over a very high snow drift in the middle of 5th Avenue.... I managed to flip her over the top, and she rolled down the other side. Since she was a very formable lady, I was more than a little intimidated by her, but aside from some slightly damaged dignity and snow in the wrong places, no harm was done." You'll just have to guess who she was, since Jim's not telling! One of my favorite stories is about the nuns on the bus to The Other World in Avila. (Yes, that Avila, the home of St. Teresa.) Jim's book is about the Magic of New Beginnings. To quote Herman Hesse, A magic dwells in each beginning and protecting us it tells us how to live. Or, to quote Chief Dan George in Little Big Man, Sometimes the magic works, and sometimes it doesn't. (Or, as Sigmund Freud would suggest, "Sometimes a lighthouse is just a lighthouse.") Jim's memoir is more about being transformed by the people he worked with across four continents than it is about transforming those communities. There is evidence of that in his chapter on "My Communion of Saints" where he reflects on what he learned about profound humanness from his Meditative Council. You may READ Jim's Introduction in the .pdf attachment below! And then order the book here on Amazon.com. To find out more, you'll just have to get the book! And then write your own memoir of your life's journey of new beginnings. In gratitude for our life together,Wayne Marshall Jones, editor*****Beginning with his childhood in the hills of rural western Pennsylvania, master process facilitator and author James M. Campbell shares his life experiences to discover how his personal history has shaped his relationships with others and his care for the world. Nothing about Jim’s life has been ordinary, from his birth in 1940 to his retirement in 2013 in Colombia. Over and over again he found himself setting out into a new chapter with new demands and new challenges. Jim shares what he has learned about the world and himself through this journey of beginning again and again. In his introduction to A Journey of Beginnings, Jim writes: “I believe that everyone has a vocation.” And so Jim takes us on the journey of his life fulfilling his vocational vision: caring for the innocent human suffering of this world. As Jim shares the making of his life, four great themes emerge that reveal the depth and power of what Jim was able to create. The first is simply that making a life requires profound trust in life. Jim writes, “If we don’t trust, what is the basis of our relation to our life—suspicion and distrust? How can you affirm your life if you relate to it with distrust?” The second is that making a life requires moving beyond the familiar and deeply trusting in new beginnings. It is only as we dare to leave our familiar ground behind us that life opens before us and new vistas emerge; and in these new vistas we find new power and possibility. The third is that making a life happens when we engage with others who share our vision. The power of our passion is released when it is harnessed with that of others in a community that dares to act out their lives in service to the disinherited of this earth. And finally, making a life means trusting that all life is open to transformation and that, in surrendering ourselves and risking all, we can truly bring about a new day. Making a life of service means creating hope where it did not exist before. Jim discovered his vocation on a train in Southern Chile in 1962. All human beings have a vocation; Jim considers himself fortunate to have found his as a young adult and to have found the community that gave him the knowledge and skills to truly BE his vocation. In the conclusion, Jim reminds us of William Ernest Henley’s words: It matters not how strait the gate, How charged with punishments the scroll, I am the master of my fate, I am the captain of my soul. This book tells us of one man’s living of those words.

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Global Buzz reminder
by ICA International 29 Aug '19

29 Aug '19

Reminder for entries This reminder is for the Global Buzz that will be published September 5th. 2019 (Please send your entries at least a day or more ahead) Please send all your entries by regular e-mail to: inform(a)ica-international.org with your entry as an attatchment. Send details of news items, training programmes, your peer to peer connections with other ICAs, any concerns you may have and of any events that are coming up at your location. Your report can be long or short, but remember that all other ICAs would really like to know about the things that matter where you are, and what you are doing as an ICA. Peter, for ICAI Communications Pour les entrées de rappel Ce rappel est à la Global Buzz qui sera publié le 5 septembre 2019 (Veuillez envoyer vos entrées au moins une journée à l'avance) Veuillez envoyer toutes vos entrées maintenant par courriel ordinaire à : inform(a)ica-international.org avec votre entrée comme un attatchment. Envoyer les détails des articles de nouvelles, des programmes de formation, vos connexions peer to peer avec d'autres CIAS, de toute préoccupation que vous pourriez avoir et de tous les événements qui sont à venir à votre emplacement. Votre rapport peut être longue ou courte, mais rappelez-vous que toutes les autres CIAS aimerait vraiment savoir à propos de choses qui importe où vous êtes et ce que vous faites comme une ICA. Recordatorio de las entradas Este aviso es para el Global Buzz que se publicarán 5 septiembre 2019 (Favor de enviar sus entradas al menos con un día de antelación) Por favor envíe todos sus entradas ahora por correo electrónico a: inform(a)ica-international.org con su entrada como un archivo adjunto. Enviar detalles de noticias, programas de capacitación, el peer to peer las conexiones con otros convenios o acuerdos internacionales, las preocupaciones que usted pueda tener y de los eventos que se aproximan en su ubicación. El informe puede ser a corto o largo, pero hay que recordar que todos los demás convenios quisiera saber realmente sobre lo que realmente importa, y lo que están haciendo una ICA.

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8/29/19, Progressing Spirit: Mark Sandlin: Rugged Individuality and the Hermeneutic of Love; Spong revisited Matthew Fox event
by Ellie Stock 29 Aug '19

29 Aug '19

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!important;line-height:150% !important;} }@media screen and (max-width:480px){ #yiv1508517611 #yiv1508517611templateBody .yiv1508517611mcnTextContent, #yiv1508517611 #yiv1508517611templateBody .yiv1508517611mcnTextContent p{ font-size:14px !important;line-height:150% !important;} }@media screen and (max-width:480px){ #yiv1508517611 #yiv1508517611templateFooter .yiv1508517611mcnTextContent, #yiv1508517611 #yiv1508517611templateFooter .yiv1508517611mcnTextContent p{ font-size:12px !important;line-height:150% !important;} } Healthy spiritualism recognizes the connectedness of us all | | | | View this email in your browser | | | | | | | | | | | | | | Rugged Individuality and the Hermeneutic of Love | | | | | | | | | | Essay by Rev. Mark Sandlin August 29, 2019It seems to me that people who have a well developed and healthy spirituality will resist the concept of tribalism. While it is true that tribalism was once an evolutionary necessity for survival, I have to believe that in modern times we should recognize that it is actually quite ridiculous as it is so rooted rooted in the illusion that some people are more valuable than others. I guess that's more than ridiculous, it is down right dangerous. It's not just dangerous, it is unnecessarily dangerous. You see, the origins of tribalism (and likewise the very closely related nationalism) are very real, and there was certainly a time when it was very necessary; but in the modern world belonging to a tribe is no longer an essential life ingredient for staying alive. As a matter of fact, in modern times, tribalism\nationalism frequently have the opposite impact on life. From gangs to hate crimes and even including politically motivated anti-Muslim movements, tribalism and nationalism are costing the world lives. In my understanding of spirituality, there are few things (if any) more sacred than life itself. Healthy spiritualism recognizes the connectedness of us all and it frequently comes with a set of standards, a set of measurements, by which we can assess if we are treating the world and others in a way that fully recognizes their value and our mutual connectedness in life. The good news is, with the appropriate education, awareness, and tools, we are all more than capable of eliminating negative tribalism\nationalism identities in our lives and moving to what is a healthier modern outlook – a more global identity. One of the things that can help us in trying to nurture a more global identity is a hermeneutic of love. Now, if the concept of a “hermeneutic of love” seems a blurry to you, don't worry, we will get to that. First, however, let's do a bit of sociological reflection on the society we live in. In many ways, the United States was founded on rugged individualism. One of the leading 19th century political scientist and historians, particularly when it comes to democracy in America, was a gentleman by the name of Alexis de Tocqueville. One of his primary observations of America was the primacy of rugged individualism within our culture. He believed this individualism was both the U.S.'s greatest strength, as well as its greatest weakness. It was his belief that this rugged individualism would ultimately be the undoing of our culture and society, as well as our experiment in democratic governance. Reading modern headlines, I can't help but wonder if he might just be exactly correct. Just one example would be Ken Cuccinelli, the Trump administration’s acting head of U.S. Citizenship and Immigration Services, who reworded the Emma Lazarus poem “The New Colossus,” saying: “Give me your tired and your poor who can stand on their own two feet, and who will not become a public charge.” His loveless rewording plants its feet solidly in the concept of rugged individualism, and intentionally distances itself from the original spirit of the poem which pointed to our collective responsibility toward caring for each other, particularly those who struggle. Ultimately, society is made up of multiple communities. Communities aren't unlike tribes. They are a group of people who form a bond around a central idea. There was a time when that idea might have been simply to stay alive. Now that idea might be something as simple as believing a particular area is one of the best to live in. There are, of course, typically multiple ideas within any community which the the collective bond is formed around. The point I'm getting to is that for most of humanity's long history, we have been a people of community. We not only are pulled towards it as a people, but we have a tendency to thrive in healthy communities. That is why I brought up America's malady of rugged individualism. It would seem that as a society, we are becoming increasing adverse to the idea of needing to be a part of a healthy community. When Hillary Clinton released her book, It Takes a Village, she actually became a bit of a target for late night comedians, politicians, and pundits who made fun of the perspective suggested by the book's title. You also may remember that Barack Obama's suggestion that there are no self-made businesses or leaders did not go over very well and he was attacked for not valuing the individualistic nature of American capitalism. Just from those examples you can begin to see that as a society those of us in the U.S. tend not to like hearing that we need the help and support of others in order to be successful. It would seem that we want to believe that we can solve our own problems without the assistance of others. The rugged individualism that the nation was partly founded upon has come head to head with the long-time reality that humans are drawn to and need community. The thing is, for a community to to be healthy, it needs compassion. If you wish for your community to be cohesive and durable, it frequently requires an awareness and placing of the needs and concerns of others ahead of our own. And I'm here to tell you, compassion is hard work, to some degree it requires the sacrifice of an individual’s wants and desires. Few of us revel in giving those up. Of course, the problem then is that the rugged individualism so prevalent in our society runs counter to the compassion needed for a cohesive and durable community. As I just mentioned, it seems like we “tend not to like hearing that we need the help and support of others in order to be successful. It would seem that we want to believe that we can solve our own problems without the assistance of others.” To continue that thought, we also seem to have reversed that way of thinking so far that many of us expect others to also not want help from other people – even when they are struggling. I've even heard those who do ask for help being called “un-American.” Can you believe that? Sadly, so can I. Not only that, but those who do expect for people in difficult places to stop asking for “handouts” tend to do so without regard to the systemic issues that can make it a nearly impossible task to do. That kind of rugged individualism lays a fertile foundation for the growth of narcissism. Such an approach to life and community feeds the growing phenomenon of “us against them,” and increases the sense of isolation that many people experience today. Whether the issue is health care, gun ownership, taxes, religious beliefs, military tactics, or changing cultural values, our growing narcissism and rugged individualism are ripping our society apart. That kind of narcissism feeds an anger and sense of disenfranchisement among many of us, and in turn, it allows compassion to be painted as an act of weakness – the opposite of rugged individualism. The reality is that communities can still be healthy even with the presence of rugged individualism. The problem is that the only way that can happen is with the presence of compassion. Without compassion, without the recognition of other people's basic human rights and dignity, you get folks who will fight to protect what they perceive to be their own personal rights, without any regard to the impact, the cost, that doing so will have on others. That? That is a formula for anarchy. What we need is to develop a hermeneutic of love. In her book entitled Borne Forward Ceaselessly Into Love: A Theory of the Hermeneutics of Love Exemplified by Martin Luther King Jr., Jennifer Selig uses the teachings of Dr. Martin Luther King Jr. to show what a hermeneutic of love looks like in practice and to describe the theory of a hermeneutic of love. This is her loose definition of a hermeneutic of love, “a way of interpreting experiences and people… with love, through love, and for love.” She goes on to talk about how King interprets with, through, and for love utilizing the definition of agape love as used by the Greeks. King actually talked about that form of love in his sermon entitled “Loving Your Enemies.” He said: “The Greek language comes out with another word for love. It is the word agape. And agape is more than eros; agape is more than philia; agape is something of the understanding, creative, redemptive goodwill for all men. It is a love that seeks nothing in return. It is an overflowing love; it’s what theologians would call the love of God working in the lives of men. And when you rise to love on this level, you begin to love men, not because they are likable, but because God loves them. You look at every man, and you love him, because you know God loves him. And he might be the worst person you’ve ever seen.” The reality is God doesn't need to be in the picture to make it work. As one of my friend's bumpersticker says, “People can be good without God.” Agape love can be entirely about a humanistic outlook on life. A valuing of all people, a recognition of the need for basic human dignity and rights. A hermeneutic of love, understanding what you experience in life through the constant filter of agape love, may seem like an overly-simplistic, pie in the sky idea, but I'm here to tell you, there is nothing simple about it. It takes hard work, dedication, and constant vigilance, but I hope that our earlier consideration of the difficulty of having only rugged individualism within communities points to why it is so important that we try. The good news is that practicing a hermeneutic of love necessarily open us up to having a more global identity as we recognize the basic human dignity and rights of people around the world. And if there's one thing the world needs right now – well, in my opinion – it's exactly that. ~ Rev. Mark Sandlin Read online here About the Author Rev. Mark Sandlin is an ordained minister in the Presbyterian Church (USA) from the South. He currently serves at Presbyterian Church of the Covenant. He is a co-founder of The Christian Left. His blog, has been named as one of the “Top Ten Christian Blogs.” Mark received The Associated Church Press’ Award of Excellence in 2012. His work has been published on “The Huffington Post,” “Sojourners,” “Time,” “Church World Services,” and even the “Richard Dawkins Foundation.” He’s been featured on PBS’s “Religion & Ethics NewsWeekly” and NPR’s “The Story with Dick Gordon.” Follow Mark on Facebook and Twitter @marksandlin. | | | | | | | | Question & Answer Q: By Leyton I was wondering what the Progressive Christian attitude to the spiritual/philosophical text “A Course in Miracles” is? A: By Rev. Dr. Matthew Fox Dear Leyton,Thank you for your question. Just a few weeks ago I was lecturing at the Aspen Chapel in Aspen, Colorado where they are celebrating their 50th anniversary and this exact question arose. I am happy to address it, but I don’t pretend to speak in the name of all “progressive Christians.” I recognize A Course of Miracles (COM) as very much a mystical work. Ted Roszak said that “the Enlightenment held mysticism up for ridicule as the worst offense against science and reason.” So that is the first thing I would say about COM—that for a religious era that is famished for mysticism, because modern consciousness killed it and modern seminaries (both Jewish and Christian) ignored it, the Course of Miracles has provided real nourishment for many. The killing of the mystical has no small part to play in the cosmic loneliness of our culture, the insipidness of contemporary religion, and the destruction of the planet. For without the Via Positiva of the mystics we will not save the planet. SO, the course of Miracles has touched and awakened many people to that missing mystical dimension of our souls and consciousness. That is its plus. HOWEVER, mysticism is meant to lead to justice-making. Otherwise, it is just another idol on our growing piles of idols in our time where race, nation, militarism, patriarchy, consumerism, ecocide, homophobia, extractive and consumer capitalism reign. Authentic mysticism (love) is meant to feed prophetic action (prophecy and justice-making). The prophet is the “mystic in action” and we must ask if the COM leads to prophetic action and justice-making and dethroning of idols. (Just as we must ask that of any spiritual experience.) My observation suggests that the COM does not deal well with anger or moral outrage or the shadow; therefore it cannot deal well with justice making. Being spiritual does not mean ignoring anger. Non-violent movements do not ignore anger but convert it to something healthy. Thomas Aquinas says that “nothing great happens without anger” and that virtue is to be found in our passions not in spite of them. To suppress anger feeds the status quo and sucks the energy out of people rendering them depressed and passive couch potatoes instead of engaged adult citizens. There is a danger in COM of undervaluing the reality of evil—a kind of Cosmic Christ without the wounds, all light. I see that as its weakness. Our third chakra is where we feel kicked in the gut from injustice and where compassion is first awakened (the Greek word for “compassion” in the gospels used often of Jesus means literally, ‘his bowels turned over.’) Jesus tapped into his moral outrage, the turning over of the merchant tables in the Temple is one example, as are many verbal confrontations he delivered against religious pooh-bahs whom he called “hypocrites, whitened sepulchers” and more. I met recently a COM devotee who said Buddhists and Christians are wrong to talk about “redemptive suffering”, and she is living her life as if there is no suffering. Yikes! Really? How fully does one have to withdraw from reality to do that? To me it seems more wise to say with the Buddhists that “all beings suffer”, and with a healthy interpretation of the cross, that Jesus and innocents suffer. What is compassion about if not to recognize suffering and try to relieve it? Or, as Gandhi said, if you are to be a leader “prepare yourself for mountains of suffering.” When push comes to shove, therefore, I prefer Jesus, Gandhi and the Buddha to COM. ~ Rev. Dr. Matthew Fox Read and share online here About the Author You can find Matthew Fox in Daily Meditations With Matthew Fox, where he offers meditations like these for Free and is currently treating the topic of developing our mystical and prophetic consciousness. | | | | | | | | Please continue to send us your feedback… we are listening. We aim to give voice to many different perspectives that are relevant and inspiring along this spiritually progressing path. We are not here to tell you what to believe or how to act. We are here to support your journey, to share and learn together. Thank you for being a part of this community! | | | | | | | | Bishop John Shelby Spong Revisited The Origins of the Bible, Part IV The Story of the Yahwist Document Essay by Bishop John Shelby Spong April 9, 2008Thus far in this series on the origins of the Bible, my efforts have been directed toward how the Torah, which contains the oldest material found in the Bible, came into being. The Torah, also called “The Law” and “The Books of Moses,” is the Jewish name for the first five books of the Bible: Genesis, Exodus, Leviticus, Numbers and Deuteronomy. Their creation in the world of literature did not happen the way many people today seem to think. No one, including Moses, simply sat down and started writing. In fact, the Torah was written over a period of about 500 years by a series of authors. Many of the stories told in this part of the Bible were a combination of myths, folk tales and political propaganda with only the slightest bit, if any, of actual historical memory. The opening biblical stories from Adam and Eve through the flood have absolutely no connection with history, despite the fact that some of the world’s more foolish people still try to locate the Noah’s ark on Mt Ararat. The first shred of history appears in the Abraham story and it is slight indeed. If a person named Abraham lived at all it would have been about 900 years or 45 generations prior to the writing of the Abraham story in the book of Genesis. Moses, the greatest hero in the Jewish story, lived about 300 years or 15 generations before the Moses narratives in were written in Exodus and as many as 700 years before the Moses stories that appear in Deuteronomy. This means that most of these biblical accounts are not history at all, at least not in any technical sense, but are rather interpretive folk lore. That needs to be said again and again. Even after constant repetition it is hard to make this truth heard, since most people have grown up in the power of 2000 years of literalizations that continues to affect our reasoning today. In this column, I want to trace in more detail the beginning of what is called “The Yahwist Document” that scholars today designate as the oldest part of the Torah and thus the oldest part of the biblical story. Writing history, which is what the Torah purported to be, is an activity that normally starts only when a nation has become established and secure enough to begin to look at itself with some objectivity. While the Jews were fleeing Egypt, journeying through the wilderness, or invading and conquering the land of the Canaanites, there was little time or interest in transforming its experienced history into a written narrative. It is also important to note that in the ancient world, one who could write was first of all rare, a skill possessed in the tenth century BCE in the Middle East by less than one tenth of one percent of the entire population. Thus the one who wrote this first part of the Torah can be accurately presumed to have been high in either government or ecclesiastical circles. Writing also required considerable wealth, or at least access to wealth, since both parchment and ink were very expensive. We can assume, therefore, that both education and wealth were the marks of this original author of biblical material. Inevitably, such a person would reflect the attitudes and biases of the ruling classes which he represented. I use the word “he” not to be insensitive, but to recognize the fact that in this period of history the privileges of education and status had simply not yet been conferred upon women. The Yahwist Document got its name from the fact that this narrative referred to God by the name Yahweh (YHWH), the name it claimed had been revealed to Moses at the “burning bush.” Those letters in Hebrew were in some way identified with the verb “to be” and it was translated in the book of Exodus to mean, “I am that I am.” Since the verb “to be” is the foundation verb of any language, it seemed to be a fitting name for the deity who was regarded as the foundation of the tribe’s identity. When this strand of material is lifted out of the Torah and separated from the later strands, its historical setting becomes immediately visible. The Jewish nation has been established. Saul, the first king, a member of the tribe of Benjamin, had been unable to secure his throne. The narrative describes Saul as a melancholy, depressed man, who could not unite the various tribes of Israel. When all of Saul’s sons, save for a crippled child, were killed along with the King in a battle against the Philistines at Mt. Giboa, his throne was claimed by his military captain, a man named David. It is David who is the clear hero of this Yahwist writer. David was portrayed as chosen by God and anointed by the prophet Samuel to be king of the Jews at a very early age, indeed while still a shepherd boy keeping the flocks of his father Jesse. Heroictales had obviously gathered around him in the memory of the people as tends to happen to a popular leader. It was said of the young David that he had killed a lion, a bear and finally that he had killed Goliath, a Philistine. When David moved to claim the throne for himself, the Yahwist writer suggests that he immediately instituted a series of political moves to solidify that claim and to win popular support. He ordered a national time for mourning the deaths of King Saul and his sons, punished anyone who appeared to take pleasure in Saul’s demise and made plans to conquer the city of the Jebusites, called Jerusalem, to make it his new capital. If he was going to unite the disparate tribes of Israel into a single political entity he needed a neutral city as a symbol of that new unity into which he intended to call the people of his nation. These tactics appeared to work. With his power at home firmly established, David began to expand his realm with a series of military victories. In the final test for a monarch, David completed a forty year reign and then was able to pass his throne on to his son Solomon, thus establishing the continuity of his nation in a continuing royal family. Among his last acts according to this narrative was to delegate to his son Solomon the task of building the Temple in Jerusalem, which would make that city not just the political, but also the spiritual capital of the Jewish people. With these three institutions now established, the throne of David, the city of Jerusalem and the Temple of Solomon that was finished in the first decade of King Solomon’s rule, the time was right for someone to set this nation into the stream of history by telling their national story. That was the setting in which a court historian, perhaps a member of the royal family, perhaps a priest associated with the Temple, or perhaps someone who was both, was commissioned, probably by the king, to write the history of this Hebrew nation. This is how the first strand of that material, which would later be called “Sacred Scripture,” came into being. The date was some time around the year 950 BCE. Solomon had been on the throne for about a decade. The Jewish people had become wealthy because tribute money from David’s conquests was now flowing into Jerusalem. This part of the Middle East was at peace. The Temple, thought to be God’s earthly dwelling place, was complete and the life of the nation was widely believed to be resting safely in the arms of its two protectors, God and the King. This was the time to write the story of their origins. So the work of the Yahwist writer was begun. When his story was complete, the image of Israel as God’s chosen people was secure. It was buttressed by the claims made in this narrative. They were basically three: God had chosen the House of David, and thus the tribe of Judah, to rule over the chosen people, the will of God was expressed through the Temple in which God lived as a protective presence, and the high priest specifically and the Temple priesthood in general were alone designated to order the religious life of the nation as the sign of God’s continuous blessing. As soon as this narrative was complete, it began to be read as part of the liturgy of the people gathered in the Temple for worship, as is the destiny of all sacred scripture. In that process this narrative with its power claims achieved the status of being “God’s revealed truth.” This idea was certainly encouraged by the priesthood, who were well served as the aura of sanctity began to grow around these words. It also served the interests of the royal family since what came to be called “God’s Word” affirmed their divine right to rule. The role of Jerusalem in the national life of the Jews as a symbol of the people’s unity was established. In this manner the vested interests of each of Jerusalem’s power centers were solidified. The Jewish people, so recently a loose knit confederation ruled by local judges and worshiping at shrines located in Hebron, Beersheba and Bethel, now found unity in a new federation that was being imposed on them as nothing less than an expression of the will of God. In a world in which there was no division between Church and State (i.e. religion and politics), this first text to become part of the scriptures of the people was in fact a very political document. By tracing the Jewish story from creation to the call of Abraham, this narrative had gone from the universal beginning of human history to the dawn of their own national history. By relating the stories of Abraham, Isaac, Jacob and Joseph this narrative established, as both legitimate and moral, the Jewish claim to the land that they had in fact conquered. By incorporating the ancient shrines of Hebron, Beersheba and Bethel into their story they identified the religious traditions of the past with a new center in Jerusalem, which was their ultimate and grander successor. By telling the story of the noble history of the Jews prior to falling into slavery in Egypt, this narrative rebuilt their national reputation. It was political propaganda at its best, a powerful and effective attempt to define what it meant to be a Jew, a member of the “Chosen People.” What would happen, however, if and when the Jewish nation was ever to be divided in civil war? Such a rebellion would have to be against the scriptures as well as against the Temple and the King. That was destined to occur sometime after 920 and the death of Solomon. That was when the second strand of material that composes the Torah today came into being. To that story, I will turn when this series continues.~ John Shelby Spong | | | | | | | | Announcements Would you like to tap into the wisdom and power of the great mystics and prophets? … to more easily bridge the distance between you and the sacred within and around you? … and helping you shift your mind, open your heart, and inspire change in the world, while also creating an unshakeable connection to the Divine? Bestselling author, theologian, and spiritual pioneer Matthew Fox will introduce you to four of the most beloved mystics of our time in a free online event, Awaken Modern Mystics & Prophets. Click here for more information/registration open til September 4th. | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | |

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Re: [Oe List ...] [Dialogue] Spirit of the 20's
by Ellie Stock 29 Aug '19

29 Aug '19

Thanks, Rob. So well said. Ellieelliestock(a)aol.com -----Original Message----- From: Robertson Work via OE <oe(a)lists.wedgeblade.net> To: dialogue(a)lists.wedgeblade.net <dialogue(a)lists.wedgeblade.net>; Order Ecumenical Community <oe(a)lists.wedgeblade.net> Cc: Robertson Work <warkers(a)msn.com> Sent: Wed, Aug 28, 2019 08:54 PM Subject: Re: [Oe List ...] [Dialogue] Spirit of the 20's #yiv2236722470 P {margin-top:0;margin-bottom:0;}Dear colleagues, Good to see these concerns being shared. This is my brief summary of what humanity is facing, from page 3 of A Compassionate Civilization: "We are living in the most critical time in all of human history, a time to do what is needful or face the direst of consequences. Why do I say that? Never before in the past five thousand years have we faced such colossal dangers and such exhilarating possibilities. The very future of life on Earth is at stake. We face multiple, interlocking crises, any one of which could be decisive—climate chaos, misogyny, systemic poverty, oligarchy, prejudice, and a culture of violence. A whole system transformation is underway, and we are at the brink of either mass extinction or a whole new way of being human on planet Earth. Which it will be depends on what you and I do with our lives." And this is my summary concerning what we need to do at this moment in history: "Let us dare to dream and realize a new civilization of compassion. Let us take the necessary actions for environmental sustainability, gender equality, socioeconomic justice, participatory governance, cultural tolerance, and nonviolence and peace. Let us work together to do all of this as a movement of movements (MOM.) Let us do this as mindful activists using methods of innovative leadership including participatory facilitation, integral frameworks, and social artistry. Let us do this as global-local citizens. And let us do this while cultivating understanding and compassion, realizing happiness, celebrating gratitude, living lifelong commitment, choosing courage, dancing with time, and embracing sadness, sickness, old age, and death." Look forward to further thoughts on this ListServe. Best wishes, Rob Work................................................................................................ Recent book: A Compassionate Civilization: The Urgency of Sustainable Development and Mindful Activism - Reflections and Recommendations https://www.amazon.com/dp/1546972617 Blog: https://compassionatecivilization.blogspot.com/ LinkedIn: https://www.linkedin.com/in/robertsonwork/ Facebook: https://www.facebook.com/compassionatecivilization/ From: Dialogue <dialogue-bounces(a)lists.wedgeblade.net> on behalf of Carleton Stock via Dialogue <dialogue(a)lists.wedgeblade.net> Sent: Wednesday, August 28, 2019 9:08 PM To: dialogue(a)lists.wedgeblade.net <dialogue(a)lists.wedgeblade.net> Cc: Carleton Stock <carletonstock(a)aol.com> Subject: Re: [Dialogue] [Oe List ...] Spirit of the 20's Thanks John for your reflection on the times, insightful and disturbing! I'd sum it all up with what we used to say fairly frequently to one another and the world: "Trust the Mystery and Build the Earth!". Trust the overall evolution of life and work like Hell till your dying day!Grace and peace,Carl(eton) StockSt. Louis, MO -----Original Message----- From: John C via Dialogue <dialogue(a)lists.wedgeblade.net> To: Colleague Dialogue <dialogue(a)lists.wedgeblade.net> Cc: John C <jpc2025(a)outlook.com> Sent: Wed, Aug 28, 2019 6:50 pm Subject: Re: [Dialogue] [Oe List ...] Spirit of the 20's Thanks, Ellie. John and Lynda Cock From: Dialogue <dialogue-bounces(a)lists.wedgeblade.net> on behalf of Ellie Stock via Dialogue <dialogue(a)lists.wedgeblade.net> Reply-To: Colleague Dialogue <dialogue(a)lists.wedgeblade.net> Date: Wednesday, August 28, 2019 at 6:09 PM To: "oe(a)lists.wedgeblade.net" <oe(a)lists.wedgeblade.net>, "oe(a)wedgeblade.net" <oe(a)wedgeblade.net>, "dialogue(a)lists.wedgeblade.net" <dialogue(a)lists.wedgeblade.net> Cc: "Elliestock(a)aol.com" <elliestock(a)aol.com> Subject: Re: [Dialogue] [Oe List ...] Spirit of the 20's Hi John, Thanks for this thoughtful piece--still pondering... We continue to work with many others at the local level in our communities, and local, regional, national, and global levels through the church and other NGOS, specifically on issues related to the environment, racial justice/white privilege, immigration, root causes of poverty/hunger, indigenous rights--trying connect as many dots/movements as possible--hoping and trusting that all such work from every corner of the globe will eventually create a groundswell of action and change. Sometimes, it is just overwhelming. My mantra is to work toward the vision of what needs to be, rather than focusing on being against whatever/whomever we don't like. Not always easy. It just may take millions of people to take to the streets to change the tide, before it is too late--for us, our grandchildren or to the seventh generation. Looking forward to reading responses from folks. Ellie Stock :)elliestock@aol.com -----Original Message----- From: John Epps via OE <oe(a)lists.wedgeblade.net> To: Order Ecumenical Community <oe(a)wedgeblade.net> Cc: John Epps <jlepps39(a)gmail.com> Sent: Wed, Aug 28, 2019 4:36 pm Subject: [Oe List ...] Spirit of the 20'sThe Spirit of the 20’s John Epps, August 2019The categories for determining the spirit of a decade supposedly come from Kierkegaard: An External Situation creates an Internal Crisis which raises an Existential Question from which we try to Escape. I’ve used them in trying to assess the situation since the 60’s. Here we go again:The Prevailing Spirit: Our External Situation is best characterized as one of THREAT. Economically, health care costs are rising astronomically, the move away from fossil fuels and the trade war with China have put markets in turmoil and talk of recession is in the air. Politically, we have cut off alliances and find Russia, N. Korea, and Iran all upgrading their nuclear capabilities. USA Congress seems unable to act. Culturally, we are besieged with increased numbers of immigrants and mass shootings now appear commonplace. And encompassing all this chaos is the Earth’s environment which appears to be undergoing dangerous changes due to global warming.All this has generated or contributed to an Internal Crisis ofFEAR. We increasingly fear those who differ from us, whether by race, gender identification, nationality, or ideology. Everything different seems a threat, and we fear the changes already in progress. Compromise seems weak, and we’re increasingly in a black or white situation: agree or fight. The Existential Question in this situation isHOW CAN WE SURVIVE? With the environment collapsing and threats at every turn, what can we do? Problems seem too big to tackle, and local action, while effective, remains local while the issues are larger. Institutions we developed to address larger issues appear paralyzed: CONGRESS, UN, NATO, NAFTA, ASEAN, Treaties with Iran and the Paris Accords for Climate all appear ineffective in providing remedies. Attempts to inact gun control legislation, despite agreement from both parties, cannot move through Congress. We Escape through BLAMESTORMING; we look for scapegoats for each issue, then cast them as enemies toward which hatred is the only suitable relation. We demonize NRA, GOP, “Moscow Mitch,” Trump, Kim, Putin, Refugees, Democrats, Immigrants, Socialists, and many others. Extreme hostility takes the guise of radical nationalism attempting to band “us” against “them” or in too many cases, mass shootings aimed at eliminating “them.”Towards an Authentic Response: This is where we meet the question of God today: wrestling with the question of responding to threats to our existence.Local action may be the most we can do, and since that makes a difference, should be pursued with vigor. Maybe, over time, the mass changes needed can come from local people.The threats are real. The status quo cannot and will not survive. The future is really open and unpredictable. We can, however, have a hand in inventing it.Your comments, additions, corrections, and insights are most welcome. _______________________________________________ OE mailing list OE(a)lists.wedgeblade.net http://lists.wedgeblade.net/listinfo.cgi/oe-wedgeblade.net_________________… Dialogue mailing list Dialogue(a)lists.wedgeblade.net http://lists.wedgeblade.net/listinfo.cgi/dialogue-wedgeblade.net _______________________________________________ OE mailing list OE(a)lists.wedgeblade.net http://lists.wedgeblade.net/listinfo.cgi/oe-wedgeblade.net

2 1

Re: [Oe List ...] [Dialogue] Spirit of the 20's
by Robertson Work 29 Aug '19

29 Aug '19

Dear colleagues, Good to see these concerns being shared. This is my brief summary of what humanity is facing, from page 3 of A Compassionate Civilization: "We are living in the most critical time in all of human history, a time to do what is needful or face the direst of consequences. Why do I say that? Never before in the past five thousand years have we faced such colossal dangers and such exhilarating possibilities. The very future of life on Earth is at stake. We face multiple, interlocking crises, any one of which could be decisive—climate chaos, misogyny, systemic poverty, oligarchy, prejudice, and a culture of violence. A whole system transformation is underway, and we are at the brink of either mass extinction or a whole new way of being human on planet Earth. Which it will be depends on what you and I do with our lives." And this is my summary concerning what we need to do at this moment in history: "Let us dare to dream and realize a new civilization of compassion. Let us take the necessary actions for environmental sustainability, gender equality, socioeconomic justice, participatory governance, cultural tolerance, and nonviolence and peace. Let us work together to do all of this as a movement of movements (MOM.) Let us do this as mindful activists using methods of innovative leadership including participatory facilitation, integral frameworks, and social artistry. Let us do this as global-local citizens. And let us do this while cultivating understanding and compassion, realizing happiness, celebrating gratitude, living lifelong commitment, choosing courage, dancing with time, and embracing sadness, sickness, old age, and death." Look forward to further thoughts on this ListServe. Best wishes, Rob Work ................................................................................................ Recent book: A Compassionate Civilization: The Urgency of Sustainable Development and Mindful Activism - Reflections and Recommendations https://www.amazon.com/dp/1546972617 Blog: https://compassionatecivilization.blogspot.com/<https://compassionatecivilization.blogspot.com/><https://compassionatecivilization.blogspot.com/> LinkedIn: https://www.linkedin.com/in/robertsonwork/ Facebook: https://www.facebook.com/compassionatecivilization/ ________________________________ From: Dialogue <dialogue-bounces(a)lists.wedgeblade.net> on behalf of Carleton Stock via Dialogue <dialogue(a)lists.wedgeblade.net> Sent: Wednesday, August 28, 2019 9:08 PM To: dialogue(a)lists.wedgeblade.net <dialogue(a)lists.wedgeblade.net> Cc: Carleton Stock <carletonstock(a)aol.com> Subject: Re: [Dialogue] [Oe List ...] Spirit of the 20's Thanks John for your reflection on the times, insightful and disturbing! I'd sum it all up with what we used to say fairly frequently to one another and the world: "Trust the Mystery and Build the Earth!". Trust the overall evolution of life and work like Hell till your dying day! Grace and peace, Carl(eton) Stock St. Louis, MO -----Original Message----- From: John C via Dialogue <dialogue(a)lists.wedgeblade.net> To: Colleague Dialogue <dialogue(a)lists.wedgeblade.net> Cc: John C <jpc2025(a)outlook.com> Sent: Wed, Aug 28, 2019 6:50 pm Subject: Re: [Dialogue] [Oe List ...] Spirit of the 20's Thanks, Ellie. John and Lynda Cock From: Dialogue <dialogue-bounces(a)lists.wedgeblade.net> on behalf of Ellie Stock via Dialogue <dialogue(a)lists.wedgeblade.net> Reply-To: Colleague Dialogue <dialogue(a)lists.wedgeblade.net> Date: Wednesday, August 28, 2019 at 6:09 PM To: "oe(a)lists.wedgeblade.net" <oe(a)lists.wedgeblade.net>, "oe(a)wedgeblade.net" <oe(a)wedgeblade.net>, "dialogue(a)lists.wedgeblade.net" <dialogue(a)lists.wedgeblade.net> Cc: "Elliestock(a)aol.com" <elliestock(a)aol.com> Subject: Re: [Dialogue] [Oe List ...] Spirit of the 20's Hi John, Thanks for this thoughtful piece--still pondering... We continue to work with many others at the local level in our communities, and local, regional, national, and global levels through the church and other NGOS, specifically on issues related to the environment, racial justice/white privilege, immigration, root causes of poverty/hunger, indigenous rights--trying connect as many dots/movements as possible--hoping and trusting that all such work from every corner of the globe will eventually create a groundswell of action and change. Sometimes, it is just overwhelming. My mantra is to work toward the vision of what needs to be, rather than focusing on being against whatever/whomever we don't like. Not always easy. It just may take millions of people to take to the streets to change the tide, before it is too late--for us, our grandchildren or to the seventh generation. Looking forward to reading responses from folks. Ellie Stock :) elliestock(a)aol.com -----Original Message----- From: John Epps via OE <oe(a)lists.wedgeblade.net> To: Order Ecumenical Community <oe(a)wedgeblade.net> Cc: John Epps <jlepps39(a)gmail.com> Sent: Wed, Aug 28, 2019 4:36 pm Subject: [Oe List ...] Spirit of the 20's The Spirit of the 20’s John Epps, August 2019 The categories for determining the spirit of a decade supposedly come from Kierkegaard: An External Situation creates an Internal Crisis which raises an Existential Question from which we try to Escape. I’ve used them in trying to assess the situation since the 60’s. Here we go again: The Prevailing Spirit: Our External Situation is best characterized as one of THREAT. Economically, health care costs are rising astronomically, the move away from fossil fuels and the trade war with China have put markets in turmoil and talk of recession is in the air. Politically, we have cut off alliances and find Russia, N. Korea, and Iran all upgrading their nuclear capabilities. USA Congress seems unable to act. Culturally, we are besieged with increased numbers of immigrants and mass shootings now appear commonplace. And encompassing all this chaos is the Earth’s environment which appears to be undergoing dangerous changes due to global warming. All this has generated or contributed to an Internal Crisis of FEAR. We increasingly fear those who differ from us, whether by race, gender identification, nationality, or ideology. Everything different seems a threat, and we fear the changes already in progress. Compromise seems weak, and we’re increasingly in a black or white situation: agree or fight. The Existential Question in this situation is HOW CAN WE SURVIVE? With the environment collapsing and threats at every turn, what can we do? Problems seem too big to tackle, and local action, while effective, remains local while the issues are larger. Institutions we developed to address larger issues appear paralyzed: CONGRESS, UN, NATO, NAFTA, ASEAN, Treaties with Iran and the Paris Accords for Climate all appear ineffective in providing remedies. Attempts to inact gun control legislation, despite agreement from both parties, cannot move through Congress. We Escape through BLAMESTORMING; we look for scapegoats for each issue, then cast them as enemies toward which hatred is the only suitable relation. We demonize NRA, GOP, “Moscow Mitch,” Trump, Kim, Putin, Refugees, Democrats, Immigrants, Socialists, and many others. Extreme hostility takes the guise of radical nationalism attempting to band “us” against “them” or in too many cases, mass shootings aimed at eliminating “them.” Towards an Authentic Response: This is where we meet the question of God today: wrestling with the question of responding to threats to our existence. Local action may be the most we can do, and since that makes a difference, should be pursued with vigor. Maybe, over time, the mass changes needed can come from local people. The threats are real. The status quo cannot and will not survive. The future is really open and unpredictable. We can, however, have a hand in inventing it. Your comments, additions, corrections, and insights are most welcome. _______________________________________________ OE mailing list OE(a)lists.wedgeblade.net<mailto:OE@lists.wedgeblade.net> http://lists.wedgeblade.net/listinfo.cgi/oe-wedgeblade.net<https://nam10.safelinks.protection.outlook.com/?url=http%3A%2F%2Flists.wedg…> _______________________________________________ Dialogue mailing list Dialogue(a)lists.wedgeblade.net<mailto:Dialogue@lists.wedgeblade.net> http://lists.wedgeblade.net/listinfo.cgi/dialogue-wedgeblade.net<https://nam10.safelinks.protection.outlook.com/?url=http%3A%2F%2Flists.wedg…>

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Re: [Oe List ...] "Us"
by Zoe Barley 20 Aug '19

20 Aug '19

Sent using myEarthLink On Fri Aug 16 19:15:44 MDT 2019 Janet Sanders via OE wrote: Lovely Sent from my iPhone > > On Aug 16, 2019, at 3:24 PM, Sunny Walker via OE < > > > (mailto:oe@lists.wedgeblade.net)> oe(a)lists.wedgeblade.net (mailto:oe@lists.wedgeblade.net)> wrote: > > > > I'd not seen this Steve Jobs quote before: > > “We’re here to put a dent in the universe.” ~ > > Yes, bend history! > > Now, what am I doing with my one precious life, or what's left of it? A daily meditation, contemplation and prayer task. > > Sunny Walker > Home with my little Husky, wondering, pondering, loving and living. > > Sent from Xfinity Connect Application > _______________________________________________ > OE mailing list > > > > (mailto:OE@lists.wedgeblade.net)> OE(a)lists.wedgeblade.net (mailto:OE@lists.wedgeblade.net) > > > > > > (https://nam02.safelinks.protection.outlook.com/?url=http%3A%2F%2Flists.wedg…)> https://nam02.safelinks.protection.outlook.com/?url=http%3A%2F%2Flists.wedg… (https://nam02.safelinks.protection.outlook.com/?url=http%3A%2F%2Flists.wedg…) > > _______________________________________________ OE mailing list OE(a)lists.wedgeblade.net (mailto:OE@lists.wedgeblade.net) http://lists.wedgeblade.net/listinfo.cgi/oe-wedgeblade.net

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"Us"
by Sunny Walker 17 Aug '19

17 Aug '19

I'd not seen this Steve Jobs quote before: “We’re here to put a dent in the universe.” ~ Yes, bend history! Now, what am I doing with my one precious life, or what's left of it? A daily meditation, contemplation and prayer task. Sunny Walker Home with my little Husky, wondering, pondering, loving and living. Sent from Xfinity Connect Application

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Thinking of you
by Nancy Lanphear 16 Aug '19

16 Aug '19

Dear Friends, Here I am on a lovely, cool Sunday morning after 30 minutes in a very weedy patch of garden. My energy following surgery 13 days ago is limited so 30 minutes was enough. The surgery went well, the tumor was encapsulated and removed along with the kidney and ureter. No pain and little discomfort which was minimal with ibuprofen, no heavy drugs after the surgery. So I'm on a healing path with no chemo or radiation, only observation. every 6 months for a while. My elder son Bob is with me taking his special "Mom Care" time, each of my 3 adult children have been great caregivers, times to share old an new stories. Of course, my community neighbors step in to fill the gaps til now when I can do most of the own personal care. Pacing is a hard thing to learn? " I could just do this one thing more" is easy to say, right? The Rite of Passage Journeys programs are in full swing for the summer. You might be interested in their new website to be found at "Rite of Passage Journeys.Org". We welcomed back the first program of the season, the Leadership Intensive that is training youth mentors from across the country. The experiences of the trainers are always wonder-filled and deep, so good to sit in circle with them as they shared the wonder and the difficult challenges they've faced and continue to face in an uncharted future. Working with youth brought them together and created a 2 week community, one they will hold forever. As they came together in a community hug, I could tell none of them were ready to let go. Of course, by evening, the group had already dispersed as reality presented itself. Being held as an significant elder in this group and others makes my aging heart soar! Showing up with an open heart and mind along with hugs is what they ask of me. What more could I ask for? I having a great time connecting with John Burbidge, reading chapters of a possible book. His experiences are phenomenal, his writing terrific! I'm reminded again what a common name John seems to be when born in Australia. I met only 5 Johns my first week there back in 2014. And such sweet gentle, kind souls! My grand son Noah and fiance Carla will be here soon. I'll close by hoping you are finding joy 🦋 in each day as well as the challenges that life brings. Remember you are loved! ❤️ Nancy

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8/15/19, Progressing Spirit: Jesus: A Mutation of Consciousness - Part 1; Spong revisited
by Ellie Stock 15 Aug '19

15 Aug '19

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!important;line-height:150% !important;} }@media screen and (max-width:480px){ #yiv8618906758 #yiv8618906758templateBody .yiv8618906758mcnTextContent, #yiv8618906758 #yiv8618906758templateBody .yiv8618906758mcnTextContent p{ font-size:14px !important;line-height:150% !important;} }@media screen and (max-width:480px){ #yiv8618906758 #yiv8618906758templateFooter .yiv8618906758mcnTextContent, #yiv8618906758 #yiv8618906758templateFooter .yiv8618906758mcnTextContent p{ font-size:12px !important;line-height:150% !important;} } Can we strip Jesus of his supernatural powers and still achieve salvation through Christ? | | | | View this email in your browser | | | | | | | | | | | | | | Jesus: A Mutation of Consciousness (Part 1) Essay by Joran Slane Oppelt August 15, 2019 | | | | | | WHAT DO WE KNOW? We’ve always known well enough. We know enough about politics to know when an idea’s time has come. We know enough about the principles that move and motivate people. They are the same today as they were 2,000 years ago. They are those universal principles found in Abraham Maslow’s hierarchy of needs: fear, safety, community, belonging, status, esteem and actualization (another word for “becoming” or, possibly, “salvation”). Ideas are played out by the people who live them. Empires are built around ideas. People resist, rise up and rebel against ideas that don’t fit their worldview. New ways of governance (or idea-generation) are born. We have been transcending ideas for as long as we’ve had the ability to communicate. These ideas, social forces and methods of leadership either work or they don’t work. It’s that simple. It’s people who birth and bear these ideas out and have to live together inside them. We call this politics, but we’ve known how to move and stir people since the dawn of storytelling and the first human migration. We know enough about archaeology to understand that what the Bible says about Noah’s fantastic ark and the great flood is not empirically “true.” While a localized flood may have taken place, the story about the ark (and the fable woven around it) is a myth we’ve been given in order to find a deeper, more personal, meaning. It’s a story about creatures in relationship to Creation – their importance to the planet and to one another. Perhaps most importantly, for the writers or re-tellers of that myth, the story is about our relationship to those creatures and about our sense of dominion or responsibility for creation. From the Inuit tribe (North America) to the Shatapatha Brahmana (India, 700–300 BCE), the warning of floodwaters sent by a god (or gods) to cleanse or punish – and the human command to gather plants and animals in a boat, elevating our species as preserver and protector of life – is quite common. It is the first baptism, a world submerged and reborn. The appearance of this myth around the world doesn’t mean it was a historic event that happened on a global scale. It means the archetype of submersion (death) and rebirth (resurrection) – and the duality of human powerlessness in the face of the Creator and power over all of creation – is a global idea. We know enough about earth science and cosmology to know that if things are happening on the surface of the world today, they most likely happened the same way 3,000 years ago. The earth's basic components (elements and minerals) do not respond differently today to radiation or pressure. The tectonic plates shift as they have always shifted. Volcanoes don’t sleep or awaken differently now than they did 2,000 years ago. Ice doesn’t melt differently than it did 5,000 years ago. Stars are born (and die) the same as they did a billion years ago. In fact, some of that light, or what we perceive as a star, is just now reaching us billions of years later. There’s a consistency to the way the planet, and our world, works. That’s why we call them “laws” of nature. We know enough about human psychology to know that when Jesus was casting out demons and cleansing people of evil spirits, he was dealing with sick or highly traumatized and potentially psychotic people. Healing them – and the families that surrounded and supported them – through touch, faith or the power of positive thinking is no less miraculous today. But metaphysics doesn’t require the supernatural. It doesn’t require any outside influence, it simply requires that all things are fundamentally connected. This kind of healing requires that we reconcile the inner with the outer and the individual with the community. We know enough about matter and time and the nature of the Cosmos to know that it hasn’t changed since the origin of the Universe (or what we call the Big Bang). Molecules, quarks and electrons didn’t recently learn how to behave. We have just recently learned how to observe them – and learned the limitations of our own observation. Though we might be hurtling toward the singularity, “Omega Point” (de Chardin) or the “achronon” (Jean Gebser) where time ceases to be linear, our perception (understanding) of time remains infinitely different than the nature of time, or the way it has always worked. Which brings us to the idea that in the first century – a mere 2,000 years ago in the vast 13 billion year timeline since the Big Bang (or the 3.5 billion years that life has existed on Earth) – something happened in which the finite and infinite were mashed together and one person on earth (for roughly 30 years) channeled the God-like powers of the Universe to give life and resurrect the dead, to heal the sick and psychotic with a word or touch, to give sight to the blind, to cure conditions like schizophrenia and diseases like leprosy. This idea – that one person’s birth and death meant salvation (or actualization) for the entire human species, or that there was a single generation (at least in one ZIP Code) responsible for killing this person – is unimaginable. Think of the power and responsibility. Think of the generational guilt. Think of the drama. The idea that the moral and existential stakes were somehow higher for all beings 2,000 years ago than they are today is unthinkable. With the advent of nuclear fission and widespread environmental destruction and continued war and violence, the stakes are just as high (if not higher) today. We know enough now to say this idea is far-fetched. Or, rather, it’s unbelievable. THE JESUS MUTATION If matter, time, mind and soul function the same way now as they did 2,000 years ago — and if Jesus was what some would have us believe (God-made-flesh, the first alien superhero) — then we would have seen an accelerated rate of mutation after Jesus’s appearance on Earth. Before 1954, something as simple as running a mile in less than four minutes was thought to be an “unattainable goal.” Yet, on the morning of Thursday, May 6, 1954 (after working a shift at the local hospital and catching a train to Oxford University) Roger Bannister ran a mile in just 3 minutes and 59.4 seconds. Just 46 days later, someone broke Bannister’s record. Today there are high-school students who can do it. Inevitably, the Jesus “mutation” would lead to other “mutations.” Today, YouTube would be full of people healing themselves and each other in the streets. We would see people walking on water. People would be coming back from the dead. People would be multiplying food stores in order to solve the problem of world hunger. Miracles would be all around us. And while we do see “miraculous“ things happening every day — “superhuman” feats of strength and agility, the healing of bodies, the large-scale manufacturing of food, restoration of sight (both literally and figuratively) — they are largely explainable by science. We simply do not see unexplainable “miracles” (or inexplicable magic) happening today. Occam’s Razor states that “all things being equal, the simplest explanation must be true.” If this is so, the stories we tell and have been told about Jesus are a vital part of our mythology that don’t always need to be grounded in science or fact. He was no doubt a prophet, healer, metaphysician and rabbi — a man who led an uprising and a rebellion. Was he able to perform magic? Did he have supernatural, God-like powers? Probably not. It was a mutation on another fundamentally interior dimension – a mutation of consciousness. Or, better yet, Jesus’s teaching was not a mutation at all, but a virus of the mind. We know enough about sociology to know that one charismatic leader can influence the masses and potentially shift the hearts and minds of an entire nation. One person with the power of presence, patience, empathy, vision and the ability to tell stories can change the world. One Gandhi. One Rev. Dr. Martin Luther King, Jr. Mutations are a leap forward. If we’re not seeing mutants running through the streets – if we’re not seeing “real” magic – then what was the evolutionary leap that happened at year zero, the threshold “Before Christ” and “Anno Domini?” First, it was something that was aching to spring from the collective unconscious of the first century – a leap in theology from a monotheism that implied Caesar (like emperors before him) was Zeus, and that he, as Lord, held the world in his hands. This is clearly depicted in the statue of Caesar (“Augustus as Jupiter”) and its similarities to the statue at Olympia. With the birth of Christ, this avatar-based monotheism was being rejected. You didn’t need a ruler or Caesar or priest to connect with God. The Divine was in us all. You could have a relationship with Abba (the father) or Creator right here and now with no need for a rabbi. In Arabic, the word is a’bwoon (meaning father/mother, divine parent, birther of the Cosmos). That was the radical evolutionary leap in theology that Christ represents. As John Dominic Crossan points out, the titles “Lord,” “Savior of the World,” “Redeemer from Sin,” “Divine,” “Son of God,” were all names given to “Caesar the Augustus” and transferred by his followers to “Jesus the Christ” in his time. This is what was at the heart of the political conflict of Jesus‘s day and what is so important to the vision represented by his resurrection. It was a conflict between two versions of the world. “On one hand,” Crossan says, “religion leads us to war, then to victory and finally to peace. On the other hand, religion leads us to non-violence, then to justice, then peace. Peace through victory or peace through justice.” This is the real battle for the vision and fulfillment of the Kingdom of God. A world where the crown rests on the head of a man sitting on a throne who claims to be God or a world where we give the celestial crown to the creator of the cosmos – a Holy Spirit that moves in us all. Another leap that the masses were ready for was the breaking of chains – a transcendence of the political power systems of the enslaved and oppressed. Jesus encouraged all of us to make that radical leap and “see” ourselves as freed. As Bob Marley sang the words of Marcus Garvey, “Emancipate yourself from mental slavery, none but ourselves can free our minds.” It’s this journey from slavery to freedom that we continue to celebrate during Passover. Yet a third “superhuman” shift in paradigm brought by Jesus is that you can heal yourself with the power of the mind, human touch and connection. You can reconnect directly with God (Source) through prayer and meditation. You can heal your mind (and sometimes your body) simply by affirming that in your DNA, at your core, you are an inseparable part of this beautiful Creation – the greenest shoot at the tip of the spiral fractal that is unfolding through space and time. Music and cosmology and biology, light and sound, history and mythology – they are all connected through sound and vibration, harmony and refraction, movement and process. This evolutionary leap was theological, political and metaphysical. There are no superheroes running around the streets of New York City, though we continue to tell stories and write books about them. There are no God-man mutations post-Jesus (unless we consider prophets such as Muhammad and Baha’u’llah), but his work – his movement, his attempt to liberate – lives on. ~ Joran Slane Oppelt Read online here About the Author Joran Slane Oppelt is an international speaker, author, interfaith minister and award-winning producer and singer/songwriter. He is the owner and founder of the Metta Center of St. Petersburg and Integral Church – an interfaith and interspiritual organization in Tampa Bay. Joran is the author of Integral Church: A Handbook for New Spiritual Communities, Sentences, The Mountain and the Snow and co-author of Order of the Sacred Earth (with Matthew Fox) and Transform Your Life: Expert Advice, Practical Tools, and Personal Stories. He currently serves on the board of Creation Spirituality Communities and has spoken around the world about spirituality and the innovation of religion. | | | | | | | | Question & Answer Q: By Brian As a Buddhist (40 years), I would practice an oral meditation every morning and evening. It was, as one writer mentioned, a kind of physical workout – using the voice while sitting bolt upright facing a mandala. Although I’m now trying to be a Christian, I would like to be able to do something to bring myself closer to our Lord, other than sitting still while trying to keep invasive thoughts from disturbing my prayer session. What could you suggest? I’m a case requiring a lot of work (a long story) – if you understand what I mean. I just want to have God’s mercy and feel him with me in my struggle to express that mercy in all what I do. A: By Lauren Van Ham Dear Brian, Your question touches me for many reasons. In just the short summary you have shared about your dedicated practice and your desire to feel close to God, I recognize the part in all of us that is looking for “home.” First, I want to commend you for giving yourself fully, in your lifetime, to the richness of study and practice in multiple religions. A 40 year Buddhist meditation practice demonstrates great devotion and commitment. Now you feel called to the teachings of Jesus. Jesus and the Buddha taught from a source of similar knowing; and while the practices may be expressed differently, the intended outcome for living a joyful, just and good life, is the same. It is in this spirit, that I encourage you to hold the wisdom of what you are learning from both these traditions, with a willingness for them to co-exist, to inform one another, and to be at peace within you as your spiritual path continues to unfold, expand and nourish you. Second, you describe yourself as, “a case requiring work.” What does Jesus or the Buddha say about this? To say, “I am not perfect and am committed to grow and learn in this lifetime,” is to be a follower of Christianity, Buddhism, and other religious paths, as well. One way to deepen your practice is to see your story reflected in the stories around you. Keep reading Progressing Spirit and other resources like this one. They are filled with the discoveries and teachings of others who, just like you, are wanting to be in a felt and meaningful relationship with God, Source, Spirit, that which holds us in this moment, and that which is larger and more ancient than our minds can comprehend. Third - and maybe this is the most adventuresome - how about giving some of the time that you have been meditating, to a cause you care about? Jesus taught the importance of daily prayer; he also embodied again and again, the importance of praying with one’s hands and feet. In other words, just like the Buddha taught mindfulness in every action, Jesus invites us to be Christian in the lifestyle choices we make, the conversations we have with the people we meet, and the ways we spend our time. Maybe there is a charitable organization rooted in Christianity where you would like to serve. Or maybe there is another need showing up in your town that has been causing you heart-break, or guilt, or a longing for change and healing. How might your experience of God’s mercy flow in you and through you by giving the gift of your time, your heart and your presence every week or month? Acts of service often help us gain understanding about what’s actually happening, what form of support truly helps. This experience of being vulnerable and being ready to serve, is a spiritual practice that can’t happen on the prayer cushion. The prayer cushion is essential, don’t get me wrong. But the cushion needs action and action needs the cushion. I wish you very, VERY well, Brian. May you feel God’s mercy in you and all around you in the life you are living and sharing with the world. ~ Lauren Van Ham Read and share online here About the Author Lauren Van Ham was born and raised beneath the big sky of the Midwest, Lauren holds degrees from Carnegie Mellon University, Naropa University and The Chaplaincy Institute. Following her ordination in 1999, Lauren served as an interfaith chaplain in both healthcare (adolescent psychiatry and palliative care), and corporate settings (organizational development and employee wellness). Her passion and training in the fine arts, spirituality and Earth's teachings has supported her specialization in eco-ministry, grief & loss, and sacred activism. Lauren's work with Green Sangha (a Bay Area-based non-profit) is featured in Renewal, a documentary celebrating the efforts of environmental activism taking place in religious America. Her essay, "Way of the Eco-Chaplain," appears in the collection, Ways of the Spirit: Voices of Women. Lauren tends a private spiritual direction practice and serves as Dean for The Chaplaincy Institute in Berkeley, CA. | | | | | | | | Please continue to send us your feedback… we are listening. We aim to give voice to many different perspectives that are relevant and inspiring along this spiritually progressing path. We are not here to tell you what to believe or how to act. We are here to support your journey, to share and learn together.Thank you for being a part of this community! | | | | | | Join our FB community today! Spread the word, share with friends. Thanks! | | | | | | | | Bishop John Shelby Spong Revisited The Origins of the Bible, Part II: Biblical Contradictions, Discredited Attitudes and Horror Stories Essay by Bishop John Shelby Spong March 19, 2008 The aura of holiness, the defense shield that endows the Bible with an unchallengeable authority, can exist only so long as people do not bother to read its content very closely. That is, of course, what has happened during most of Christian history. Few people in medieval history other than the clergy could read and even if they could the Bible was available only in the Latin language that most did not understand. Prior to the invention of the printing press in the 15th century, books were scarce because they were prohibitively expensive. Books had to be hand copied, which meant that they tended to be community property not individual possessions. This meant that it was only at Sunday worship services that the words of scriptures were actually heard by the people, and even there the leaders of the church were quite judicious in their selectivity, so that none of the Bible’s contradictions, discredited ideas or horror stories were ever read on public occasions in worship services. Lectionaries can be quite effective in controlling access to content. Biblical contradictions begin, however, in the creation stories found on page one. In the opening verses of Genesis (1:1-2:4a), God first creates the fish of the sea, then the birds of the air and then the beasts of the field. Finally, in the crowning achievement of divine creativity, God makes the man and the woman. They are created together and instantaneously, this narrative suggests, and both in God’s image. In the second creation story beginning in chapter two (2:4b-24), God creates first the man, who alone is in God’s image, and God places him into a garden uninhabited by any other living creatures. The loneliness of that garden, however, becomes quite unbearable for Adam. Then the Bible tells us that God decided that “it is not good for man to dwell alone,” so God fashioned all the animals of the world in an attempt to make an appropriate companion for Adam. When none of these creatures satisfied the man, God “took a rib from Adam’s side and made Miss Eve to be his bride.” The woman, therefore, was not assumed to have been made in God’s image. She was rather fashioned out of the male for the primary purpose of being the male’s “helpmeet.” Her second class status was both signified and guaranteed when Adam named her, as he had named all the animals, as a sign of his authority over all living things. The two stories are immediately contradictory. We need to inquire as to which version should be called “The Word of God.” There are also the contradictions found in the three versions of the Ten Commandments contained in the Bible (Exodus 34:1-28, Exodus 20:1-17, Deuteronomy 5:1-21). How can all three versions be true if they are not the same? The oldest version (Exodus 34) is from the pen of the “J” or Jahwist writer and is not one of which many have ever heard. The final commandment in this earliest version reads “You shall not boil a kid in its mother’s milk.” Why, we are led to wonder, was this original set of Ten Commandments rejected or replaced? The second version (Exodus 20) was from the pen of the “E” or Elohist writer, but was greatly expanded about four centuries later by a group of people called the “P” or priestly writers. Did these writers, who added so much to the entire body of the Jewish Scriptures, do so because they judged the original version to be so woefully inadequate that it required major additions and editing? Does one alter or tamper with what one believes to be “The Word of God?” The third version (Deuteronomy 5) was from the pen of the “D” or Deuteronomic writers composed somewhere between the original writing of Exodus 20 and the expansion done on that same text some 400 or so years later. For example, the version in Deuteronomy did not offer as the reason the Sabbath must be observed the fact that God rested on the Sabbath, for the version of that seven day creation story had not yet been written. So this author states that the Sabbath is to be observed because the people of Israel must remember that they were once slaves in Egypt and even slaves must have a day of rest. Which of these versions of the Ten Commandments, we might ask, can qualify as “The Word of God?” There are also many pre-modern and outdated concepts in the pages of this supposedly divinely inspired book. Divine inspiration does not appear to overcome God’s apparent lack of knowledge. “The Word of God” assumed that the earth was the center of a three-tiered universe and that God lived above the sky. According to the Book of Genesis (Chapter 11) that is why people wanted to build a tower so tall that it could reach beyond the sky into heaven where they could commune on a one-to-one basis with God. That is why Moses met God on a mountain top, since the top of a mountain was as close to heaven as a human being could climb. That is why the story of Jesus” ascension into heaven (Acts 1) proclaimed that Jesus simply rose into the sky and traveled beyond the roof of the earth to the abode of God above the sky. The authors of the Bible also knew nothing about weather fronts, low pressure systems or why rain and wind, hurricanes and tsunamis happen, so they treated weather patterns as acts of divine manipulation designed by God, the judge, to reward good people or to punish evil people. Knowing nothing about germs or viruses, tumors or coronary occlusions, these writers also assumed that sickness was divinely sent punishment for sin and therefore the way to treat it was with prayers and sacrifices. It is hard to regard these narratives as “The Word of God” since the presuppositions on which these stories rest are believed by no one today. Why, we must wonder, was God so badly informed when the Bible was written, if this book is “The Word of God?” The most difficult revelation, however, that challenges the traditional belief comes in those passages, which in the light of modern sensitivities, are brutal, wrong, insensitive and even immoral. The Bible, for example, calls for capital punishment for a willfully disobedient child who talks back to his or her parents, for worshipping a false god, for being homosexual, for committing adultery and even for having sex with one’s mother-in- law! Would anyone today salute these laws as moral norms? Then there is that strange story about the concubine in the book of Judges who is first gang raped and then thrown on the porch of her master’s house, barely breathing, but presumably still alive. Her master then proceeds to cut her into twelve portions, sending one to each of the twelve tribes of Israel as a call to war (Judges 19). If that is not sufficiently grotesque, there is the story of Jepthah murdering his daughter to keep a vow to God (Judges 11). No one can read these stories in church and say, “This is the Word of the Lord.” The Bible contains stories that reek with vengeance, like the account in the book of Psalms (139:9), where the psalmist fantasizes about the desire to dash the heads of Babylonian children against the rocks, or the story in which the prophet Elisha is portrayed in the Book of Kings (II Kings 2) as greeting the taunts of some little boys making fun of his bald head by calling some she bears out of the woods to tear these boys apart and to eat them. Can anyone claim that these narratives are “The Word of the Lord?” In chapter one of Romans, Paul argues that homosexuality is God’s punishment on those who do not worship God properly. When talking about women, Paul and/or his surrogates condemn allowing any woman to have authority over a man. This means, if taken literally, that no woman could ever walk the path that leads to economic, political or ecclesiastical power. I have four daughters. One is the managing director of a major southern financial institution, one is a lawyer working in the office of the Virginia attorney general, one has a PhD in Physics and is the Chief Information Officer of a west coast high-tech startup company, and one is a veteran of a nine year tour of duty in the United States Marine Corps, with 21 months of active duty in the second Iraqi war to her credit. Will these women or countless others like them ever be able or willing to call the Bible the inerrant “Word of God” so long as these grossly discriminating verses are in that book? Both the Old and the New Testaments endorse slavery as a morally acceptable institution. The Torah prohibits slavery, but only among fellow Jews. “You are to take your slaves from neighboring countries,” is its exhortation. I suppose that if citizens of the United States were to call these verses “The Word of God,” it would put Canadians and Mexicans at risk. In Paul’s epistles to Philemon and Colossians (if he actually wrote Colossians), this apostle seems to think that slavery is quite legitimate, but that Christians have a duty to make slavery “kinder and gentler.” There is no doubt that a kinder and gentler slavery is better than a cruel and hostile slavery, but does anyone today really argue that slavery in any form is not demeaning, life destroying and evil? Yet of a book that contains these directives, there are many who still say, “This is the Word of the Lord!” Once people could read the Bible for themselves, the claims that the church has made for these scriptures over the centuries became tempered by reality. Many things in the Bible are clearly not “The Word of God.” They are immoral, unjust, uninspired and evil. No religious institution or individual believer can today deny these facts. No one should want to and the convoluted reasoning employed by trapped and exposed fundamentalists is no longer a sufficient cover for profound ignorance. A literally understood Bible is fated to be abandoned by all educated, thinking people. Does that mean there is no value that can still be attached to this ancient text? No, but it does mean that literalism must be exposed and expelled. What then? We continue next week. ~ John Shelby Spong | | | | | | | | Announcements Parenting Forward: An Online Conference for the Intersection of Parenting and Progressive Faith ** Early Bird Special Pricing of $20 through August 31st** It used to be that faith, a certain set of propositions and practices were passed down generation to generation, new parents following the lead of their predecessors without questioning the tenets of those doctrines. Today, we find ourselves at a time when church attendance is falling, the number of nones and dones are rising, and an increasing population of people becoming new parents who are at a loss for how to nurture their children’s spirituality and well-being when the foundations of their own faith are shaky. This conference will be of interest to those who are: • Post Evangelical or Exvangelical • Progressive people of all faiths • Parents • Children’s Ministers (Sunday School teachers/Youth Group leaders) • Educators • Activists for intersectional justice with particular concern for child advocacy Read On ... | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | |

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Re: [Oe List ...] Fwd: Watched both nights of the Democratic debates. And a question came up for me
by Del Morrill 12 Aug '19

12 Aug '19

I like the quote, Frank. Del Facebook.com/del.morrill.85 Location: USA, Pacific Northwest, Washington State, Tacoma <http://www.hypnocenter.com/> www.hypnocenter.com “The cave you fear to enter holds the treasure you seek.” From: OE <oe-bounces(a)lists.wedgeblade.net> On Behalf Of Frank Knutson via OE Sent: Thursday, August 1, 2019 8:25 AM To: ORDER ECUMENICAL <oe(a)lists.wedgeblade.net> Cc: Frank Knutson <frankknutson2(a)gmail.com> Subject: Re: [Oe List ...] Fwd: Watched both nights of the Democratic debates. And a question came up for me The G-O-D lecture. Reminds us that history goes in cycles. Comes into being—goes out of being. It’s helpful to look at the long picture. "He who trims himself to suit everyone will soon whittle himself away.” ~Raymond Hull ❤ Frank On Jul 31, 2019, at 8:40 PM, James Wiegel via OE <oe(a)lists.wedgeblade.net <mailto:oe@lists.wedgeblade.net> > wrote: Suppose you are caught up in what is going on now in our broader society (I just watched the last 2 nights of the CNN debates among the Democratic hopefuls) And you were seeking guidance and wisdom to make sense of what is going on and to engage creatively — What would you find in our collective archive of experience that would be helpful? Here is the link to the Archives Website if browsing around might help: https://icaglobalarchives.org/ With Respect, thanks . . . Jim Wiegel _______________________________________________ OE mailing list <mailto:OE@lists.wedgeblade.net> OE(a)lists.wedgeblade.net <http://lists.wedgeblade.net/listinfo.cgi/oe-wedgeblade.net> http://lists.wedgeblade.net/listinfo.cgi/oe-wedgeblade.net

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