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Fwd: GMCA June 4
by David Zahrt via OE 09 Jun '14

09 Jun '14

*Wed JUN 4*—CB has a sign on the back of his truck that reads ASK ME ABOUT JESUS. I’ve seen it since Santa Fe, NM, and had a chance to ask about the sign last evening before dinner. Michael Dowd was a visitor to the March Rest Day in Santa Fe. Michael spoke at the Adult Study Group and preached at the 11 o’clock service that I attended. He’s written a book entitled *Thank God for Evolution*. CB said he wasn’t familiar with Michael. I inquired how long it would take if I asked about Jesus. He explained that he keeps company with a lot of campers and likes camping out, but he didn’t answer my question. One earlier evening around the campfire a conversation started about bumper stickers. There was a heated discussion about the kind of feedback and damage you can get from bumper stickers. Someone indicated that you shouldn’t have a sticker that said anything about NRA—positive or negative—because you would likely suffer a personal confrontation, or damage to your vehicle. Another piece of advice given was to have a bumper sticker that reads ASK ME ABOUT JESUS because you’ll likely find that no one responds to the sticker. Once we had breakfast and packed up this morning, we used the shop at CS Woods to check the air pressure in all the tires of our vehicles. We also were able to fill the water tanks in the Food truck. We’re scheduled to continue taking some dirt roads north through the valley. The directions are complex. I wouldn’t have any trouble if we were in the Loess Hills! But I’m not ready to go by myself. Since Sarah’s scouted the route, she knows exactly where to go. Once we were packed up and ready to go Sarah decided she wanted to stay and use the Internet. Since I am driving the Gear truck I was stuck at the campsite until 10. Earlier Kat asked if she could ride my recumbent. I said, “OK” and she left with the Marchers at 8 AM. Sarah left so late that we arrived at the first rest/snack stop. The commode was parked next to a creek that went under the gravel road. Some of the younger members of the March jumped in the creek, skinny-dipping in front of all the rest of us. The water must have been very cold. Then, Sarah led me on to the campsite, which was a mile off Hwy 69 at mm 42. It was a farm that raised chickens, horses, and cattle. The animals were kept out of our campsite, but the manure odor was evidence that it had been used for pasture. I set the solar trailer up as usual and Sarah shuttled me back down 8 miles. It was a steady uphill walk. On the way Kat drove the Sag Wagon by me and stopped. She asked me if I wanted a ride. I said “No”, but asked her where the recumbent was. She said she couldn’t ride up the hill and left it in the Commode at the last rest stop. Brian and Anita, from Taos, NM, have joined the March. They will be with us to Omaha, NE. Anita seems to be driving their car. Brian is Marching and making a photographic story of the March. During supper we reviewed the next day’s route. And, Izzy announced that the Climate March Gypsy band has a Gig on Thursday eve in Westcliffe, CO. -- Peace, David

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Fwd: GMCA June 3
by David Zahrt via OE 07 Jun '14

07 Jun '14

*Tue JUN 3* I got the solar trailer hooked up and luckily the Gear truck started. CB drove the pick-up with the commode trailer. We left Trinchera Ranch and drove a steady climb 5.5 miles northeast on Hwy 160. At that point we took a dirt road north, which was a steep climb. Then it was ‘down’ a dirt road 13 mi. The campsite was at Collectors Specialty Woods. The postal address is Gardner, CO, but we were in the countryside in a mountain valley. I unhooked the solar trailer, set it up, parked the truck and got a ride back up the hill 11 miles to the Commode truck. Originally I had planned to March the 11 miles back. There was a little, collapsible bicycle stored in the commode. I have never ridden one of them so I got on it and started down the dirt road. I had to peddle several times! I’m guessing that it was at least 1000 ft. of drop. I got back to camp in an hour and ate my lunch. The bike’s top speed pedaling would be 5 mph. Getting back in an hour means I averaged 11 mph! At dinner Ed responded to his unannounced reorganizing the Gear truck yesterday. He indicated that there was an obvious need to organize it and there was agreement. Since Specialty Woods cuts many big trees into wood for designs they had plenty of sawdust. We got permission to empty the commode and replenish our supply of sawdust. We were warned to put the food away and lock the back door of the Kitchen truck. In addition to bears we should watch out for elk, deer, and coyotes. We went to bed wondering what would happen. Since there were many sheds for the lumber, and there was a strong evening wind, many marchers found a place in one of the sheds to put their mat and sleeping bag. I did and Izzy had a film of Pete Seeger that we watched. -- Peace, David

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Fwd: GMCA June 1 and 2
by David Zahrt via OE 07 Jun '14

07 Jun '14

*Sunday, June 1*, we had a Rest Day. One of the Marchers has joked that its time to get arrested. Who knows? It may happen when we get to NE and demonstrate against the Keystone Pipeline. We were hosted in the Museum mess hall for an introduction to the Colorado trek. As I understand it we’ll go through mountains to get to Colorado Springs. Then we’ll be on the east side of the mountains to Denver. And then we begin Marching in the Plains. We were offered pizza, lemonade, and brownies for lunch. The afternoon was dedicated to rest. We had a delicious vegetarian supper and spent the evening getting ready for the March on Monday. I joined Izzy a second night in the motel. *Monday, June 2*—On Sunday a number of the Marchers departed, so there were 18 around the breakfast circle. It would be nice if we had a table for breakfast and dinner. All of the tables are used for food prep and serving. So we have to eat, sitting (or standing) with our food—plate or bowl—in our lap. We’re going north and east from Ft Garland on Hwy 160. Ethan and I had been trading off the responsibility to drive the gear truck. But he was one who departed on Sun. Now it seems to be my major responsibility, although there are 2 others who can drive it. When we hooked up the solar trailer there was a broken connection on the taillight plug. John J. fixed and plugged it in, then he departed with his pickup and trailer. When I made an attempt to start the truck, the battery was dead so I immediately disconnected the trailer. Sarah had gone off to get some coffee, so I phoned her to tell her what happened. She indicated she would get CB to help start the truck. About 2 hours later he arrived and jumped the truck and it started. I disconnected the lights to the solar trailer and drove 13 ½ miles north to our campsite, which is on an open space at Trinchera Ranch. There were several creeks running past the campsite. Ed Fallon and Steve set off Marching every day immediately after breakfast. So they’re always ahead of the rest of the Marchers. When they got to camp they started unloading and re-organizing the gear truck. The Lost and Found box continues to grow—shoes; water bottles; jackets; sweaters; T-shirts; pants; raincoats, etc. And none of the items has any identification. Ed and Steve were hoping to straighten up the gear truck. Later on during the afternoon, some people, who seem to keep their equipment in the Lost and Found box, registered their dissent - the issue is yet to be resolved. We had Colorado visitors arrive, bringing some cherry pie, and eat dinner with us. We had informal conversations with our guests about joining us. One of them is bringing 2 dogs along on the March. Ed got out his accordion and started playing. I joined him and suggested we sing *The Iowa Waltz*. We sang 2 verses but couldn’t remember Cindy’s 3rd verse about the Prairie. Then Ed suggested that I sing *Don’t Fence Me In*. Needless to say, I complied! At dusk the camp went to bed. Peace, David

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Fwd: GMCA May 30-31
by David Zahrt via OE 06 Jun '14

06 Jun '14

*Friday, May 30* We continued north on Hwy 522 a mile to the New Mexico/Colorado border. We took pictures and symbolized our journey with a rite. We stood and pointed west and shouted out each state we’ve passed through—California, Arizona, New Mexico. And then we pointed east and shouted Colorado. Some of the group had to return to camp to finish packing up. I chose to ride my bike, so after the crossing-the-state line I continued to San Luis, CO. The sign at the entrance to the town indicates that it was the first city to be incorporated in CO. Today was a 20-mile March so I biked the 20 miles. The bike lane in CO narrowed to 2 1/2 feet. It was up a river valley. The elevation in San Luis is 7950 ft. Our campsite is in a churchyard that has become a Shrine. Izzy talked the local Café into staying open so we could come to the porch with our instruments and play/sing some songs. Not everyone went to the café, but that concluded the evening. *Saturday, May 31* We continued north into CO. After having ridden 33 mi. in the last 2 days, I wasn’t prepared to make the 15.6 mi. March to Ft. Garland, so I drove the Gear truck. The campsite was next to the town’s Museum. I rode back 1 mi. at lunchtime to be with the rest of the Marchers when a representative of Ft. Garland came to take a picture of the Marchers but they weren’t there. I met Kathy on the little green bike. She said they would be another 2 hours. So I rode back to Ft. Garland and searched for Izzy and found him coming back from a motel. He had reserved it for 2 nights. I decided to join him—a bathtub, laundry, and an inside bed. It was at least ¾ of a mile to the campsite, which took several trips on my bike to get my laundry, computer, notebook, etc. A woman from Colorado Springs visited us at dinnertime. She conducted a meeting with most of the women. We acknowledged that Ethan was departing the March to raise his money for the March. He might join us again when we reach Denver. At dusk I rode up to the Motel, got ready for bed and went to sleep. Izzy planned a formal send-out party at the Motel. At 11 PM Izzy and the send-out crowd arrived in our room. They set up a video player and watched videos for an hour, then went back to camp. I watched the videos from my place in the bed! -- Peace, David

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Jaime for Monday ST
by via OE 06 Jun '14

06 Jun '14

Whit Monday recalls Ascension in Calgary Am not interested inacquainting readers to old English, nor running a catechetical lesson onPentecost Monday, fifty days after Easter and ten days after Ascension Sunday,but Lola Andang still beads her rosary in earnest and in case the renegadeChristians in our readership wonder, this is the first day the mighty friendlyghost Casper appears solo in the liturgical calendar! Christian traditionsobserve the day of the a sanctified Casper(the Holy Spirit in the old lingo)being given to the followers of Jesus at Pentecost. If Jesus Christ ascended into heaven, thethird party in the triune godhead descended on Pentecost. Whit Monday is the day after, usually a timeto baptize new congregants to a Christian covenant. OK. To the infidel unschooled in the finer pointsof the triune godhead, Father, Son, and Holy Ghost are not three separatepersons. “Persona” is “face” in Chinese,“mask” in Greek, so all three are the same dynamic, process, and substance,though experienced differently. Thus, inreligious parlance, it is not the godheads’ nature that is at stake but ratherthe story of our experience. Father ascreator is affirmed to be trustworthy. The Way-Life-Is, all of it, is good. Son is the acceptance of one’s uniqueness and unrepeatability, bestlived not in the anxiety of being saved but by being expended to the hilt, evenunto death. Holy Spirit is the futurewidely open and free. One only has todecide. Alleluia! We will leave LolaAndang with her beads and her devotion to Mary full of grace. Our concern is the experience of awe and theawesome, enough to join a covenant of the awed ones. This is the instinct, intuition, intellectand intention of the ones who don the “white” (thus, the “whit”) shirt orblouse at Pentecost to fellowship under the aegis of the Son (ze child, male orfemale, capable of playing the Christ-role), the one who confronts us with ourpropensity to wait for a Messiah to extricate us from any predicament we areafraid to be in – whether it be a broken heart or an empty pocket book – anddeclares that no Messiah is coming. Zebrings that as good news now and evermore! When I wrote that 2031is my metaphor of “completed life”, one of our readers replied that she did notworry about her death since God will take her away when he (sic) pleases, and Ishould not worry about mine, either. Weobviously did not make our point clear. The issue is the living of one’s life, not having a “bahala na/bathala na” stance favored by many of my Malaycompatriots who would rather leave the deciding to the fickle finger of fate. Aye, there’s therub. My Bathala says, “Yo, why don’t you just take that life of yours, andwalk! You are free!” Some calling themselves disciples, decide tokeep a wake, a solemn but despair laden one, on the waiting. Sometimes, some walk their glory into theannals of human history! My 2031-year metaphoris a statistical probability number. Itdoes not mean that by 12.15.2031, the aorta will cease supplying oxygenatedblood into my circulatory system. Itcould very well do that before then. Or,still do a few laps on the left ventricle of the heart down to the backbonepast the appointed hour. To be a white shirt onWhit Monday is to understand that life as it is given can be received in itsentirety as trustworthy and know so it in one’s bones! The self we see reflected in the mirror isexactly the significant person sufficient to intrude on others who have yet tofind courage to be, and just keep doing it! And the unknown tomorrow, often the cause of foreboding and fear, isactually open, neither determined nor encumbered. One can decide to just be exactly the way oneis, just be it! I attended amulticultural party at the Ascension parish in Calgary, Canada the day beforeAscension Sunday. Fr. Abbie from Goa inIndia (tried my Portuguese “tudo bem” Ipicked up in Brazil after the Mass but it did not register) was a live wirefrom the opening of the program until he had to leave for a funeral, and then,to the 5 pm Mass. He acknowledged thepresence of a Methodist and Presbyterian in his audience, and we cruised alongas he webbed his way from Christian metaphors to the reality of his diverselymulticultural audience. Whit Monday celebrantsknow the covenant group they joined. Majorancient religions have so many splinter groups but the Sunni/Shia divide inIslam is a walk in the park compared to the various combatants in Christianity’sinterior castle. My point ofaccountability is in the metaphor of the “Holy Spirit”. Does my covenant group see life as open andfree, urging us to be innovative and creative all we want in the expenditure ofour lives? The voices thatsurround us are many, and the lifestyles they recommend are varied. To be pentecostal is more than being tongue-quickwith “Praise the Lord”, or sincere in raising one’s arms upward to urge theHoly Spirit to come. To be pentecostalis to be fearless and free. Period. One already has cosmic permission from theHoliest of Holy TO BE. For the new whiteshirts of Whit Monday, live well! j'aime la vie pinoypanda2031(a)aol.com yesterday, appreciate; tomorrow, anticipate; today. participate. In all, celebrate!

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6/5/14, Spong: Part XX Matthew - Introducing Yom Kippur and the Jewish Concept of Atonement
by Ellie Stock via OE 05 Jun '14

05 Jun '14

HOMEPAGE MY PROFILE ESSAY ARCHIVE MESSAGE BOARDS CALENDAR Part XX Matthew - Introducing Yom Kippur and the Jewish Concept of Atonement We return this week to our ongoing study of the gospel of Matthew after a six week hiatus in which we examined, first the use of the concept of a “lamb” in Hebrew worship, after which I wrote on such diverse figures as Barbara Walters, Professor James H. Cone and Pope John XXIII. Since I never know when people enter or exit from the community that this column creates, I hope all will forgive the necessary repetition that will serve both to get newcomers on board and to refresh the memories of long time subscribers. In this study of Matthew I have sought to demonstrate that this gospel is not organized on the basis of the remembered life of Jesus, as most people have traditionally assumed. It is rather written using the template of the liturgical year of the synagogue. That means that we must read this gospel, not as a biography, but as a liturgical document. The reason Matthew portrays the public ministry of Jesus as lasting only one year, for example, has nothing to do with the length of that ministry; it has to do with the fact that Matthew is relating his story of Jesus on the basis of the Sabbaths of a single year of synagogue worship. He was leaning overtly on the work of Mark, the first gospel writer, upon whom Matthew depended significantly. Mark began his gospel with a Jesus story appropriate to Rosh Hashanah, a festival celebrating the Jewish New Year, which comes in the early fall. It was the story of John the Baptist announcing the dawn of the Kingdom of God and calling people to repentance, prior to his baptizing Jesus, who, John was proclaiming, embodied that Kingdom. Then Mark ended his gospel with a Jesus story appropriate to the synagogue celebration that we call Passover, which comes in the early spring. This was his narrative of the crucifixion of Jesus, who was now identified with the paschal lamb of Passover. So Mark’s gospel begins and ends with these two Jewish holidays. The time between Rosh Hashanah and Passover, however, is only six and a half month of the annual calendar. The reason Matthew felt the need to expand Mark and the reason that Matthew’s gospel is 40% longer than Mark’s, is that Matthew wanted to create a book of Jesus stories that would carry the Jews, who were the original followers of Jesus, through the entire annual cycle of the synagogue worshipping year. Consequently, Matthew’s gospel then proceeds to relate the life and message of Jesus to each of the major holy days in the annual Jewish liturgical year. He also followed those holidays in their exact and correct order. This fact would have been very clear to the original Jewish audience for which Matthew’s gospel was so obviously written. The Christian faith, however, was destined to become a Gentile movement, and so by 150 CE, there was hardly a Jew left in Christianity. That was the moment when Matthew’s deeply Jewish gospel began to be read, studied and to have commentaries written on it almost exclusively by Gentile people. These Gentiles were not only ignorant of the Jewish symbols and meanings that permeated this book, but they were also deeply prejudiced against all things Jewish and thus they never sought to understand the Jewish liturgical year that organized Matthew’s gospel. Instead, they began to read this gospel as if it were a literal story about a person of history named Jesus of Nazareth. Biblical fundamentalism, I contend, was born in Gentile ignorance and Gentile misunderstanding of the gospels, which were essentially Jewish scriptures. Our hope in this study is to recapture the original Jewish meaning in Matthew’s portrait of Jesus, a meaning that is stunningly different, I would argue, from the naive fundamentalism that still dominates much of Christian thinking today. It is almost impossible for anyone to see how the holy days of the Jewish liturgical year shaped Matthew’s telling of the Jesus story so long as they are unfamiliar with the Jewish calendar. That is why we have spent so much time in this series pulling the background of the liturgical year of the Jews out of the content of Matthew’s gospel. So let me once again review that calendar. This Jewish liturgical calendar, at least as it is reflected in the book of Leviticus, began with the month of Nisan. Passover was celebrated on the 14th and 15th days of Nisan, or between the second and third Sabbaths of that month, and was thus the first major holy day of the Jewish year. Nisan came roughly in late March of our year, just as life and light were breaking forth after the darkness and death of winter. It thus suited the message of Easter, which the Christians saw as the culminating reality of the crucifixion. Matthew, still following the lead of Mark, has placed the crucifixion, the climax of his story of the life of Jesus, into the season of Passover, a liturgical, not a historical placement. Then Matthew proceeded to tell two Easter stories, one about the women coming to the tomb in Jerusalem on Easter morning, and the other about the disciples meeting Jesus on a mountain in Galilee. These stories served to fill the third and fourth Sabbaths of Nisan. So Matthew was destined to begin his Jesus story on the fifth Sabbath of the Jewish year. The gospel lesson in Matthew for that fifth Sabbath would be the genealogy of Jesus, which would link Jesus to his Jewish past by showing him as the descendant of Abraham, David and the time of the Exile. For centuries this lagging of the start of the Jewish calendar by five Sabbaths served to hide the connection between Matthew’s story and the liturgical year of the synagogue. This also means that when this five Sabbath lag is finally grasped, the first Jewish holy day that Matthew would confront in his chronology would be Pentecost or Shavuot, which comes seven weeks and one day after Passover. Shavuot marked the time in Jewish history when Moses was said to have received the Torah from God on Mt. Sinai. Matthew filled the weeks between his Easter story and Shavuot with the genealogy, the story of Jesus’ birth, the baptism and the temptations, which were, as we have seen earlier, thinly veiled Moses stories. When Shavuot arrived, he was ready to portray Jesus as the New Moses on a new mountain giving not a new law, but a new interpretation of the Torah. It was a Shavuot story, but one clearly related to Jesus and not to Moses. Matthew, as we also noted earlier in this series, built the Sermon on the Mount on the form of Psalm 119, the psalm used in the synagogue observance of Shavuot, a twenty-four hour vigil. Matthew began the Sermon on the Mount with eight beatitudes, followed by eight commentaries on each of these eight beatitudes in reverse order. He is writing a Christian liturgy. This liturgy, which we call “The Sermon on the Mount,” consumes chapters 5, 6 and 7 of Matthew’s gospel. Matthew then proceeded to fill the Sabbaths between Shavuot, in late May to early June, and Rosh Hashanah, in late September to early October, with narratives that prepared his readers for the message of the Jewish New Year. We have already noted how Matthew created a flashback to bring John the Baptist once more into his narrative in chapter 11, so that John could again be the Rosh Hashanah figure in his gospel as he had been in Mark. Mark made the appearance of John and his baptism of Jesus his Rosh Hashanah story. Matthew could not hold the baptism of Jesus for four and a half months until he caught up with Mark, so the flashback technique was used to re-introduce John when Matthew had finally arrived at the Festival of Rosh Hashanah. Quoting Isaiah 35, the lesson from the latter prophets, normally read in the synagogue for Rosh Hashanah, Matthew noted that Isaiah spoke of the signs that would accompany the arrival of the Kingdom of God into human history: “The blind will see and the deaf hear, the mute will sing and the lame leap,” said the prophet. On the Sabbaths that were covered in his chapters 8, 9 and 10, Matthew told about how Jesus had acted to fulfill Isaiah’s expectations. He had Jesus heal people in each of Isaiah’s categories so that in his flashback, when the messengers came from John, who was in prison, asking whether Jesus was in fact the messiah who would inaugurate the messianic Kingdom, Jesus could point to these messianic acts as evidence. This was, we suggested, how stories of Jesus as a miracle worker first entered the tradition. They were messianic stories being wrapped around Jesus, not supernatural acts that happened in time and space. Matthew’s Jewish readers would have understood that and would not have been tempted to think of these signs as literal events. Matthew had now provided Jesus stories appropriate to the celebration of Rosh Hashanah. In the Jewish year, Rosh Hashanah was celebrated on the first day of Tishri, the seventh month of the year. Following Rosh Hashanah on Tishri 1, came Yom Kippur on Tishri 10 and then the Jewish festival of the harvest, called by several names, among them Sukkoth, Tabernacles and Booths, which began on Tishri 15 and lasted for eight days until Tishri 22. The first two of these celebrations, coming so closely together, came to be known as the “High Holy Days,” while Sukkoth was probably the most joyous celebration of the whole year. So, if Matthew’s gospel is to be understood as relating Jesus stories to the liturgical year of the synagogue, we should expect Yom Kippur stories to follow Rosh Hashanah stories and then for Sukkoth stories to follow shortly thereafter. So our study of Matthew’s gospel now continues and we will discover that his next stories are all appropriate to Yom Kippur, the Day of Atonement. In that study we will begin to understand how the concept of “atonement” not only entered Christianity, but also came to dominate it. In time “atonement theology” presented us with the appalling mantra “Jesus died for my sins,” which is still widely used today. It is one more striking example of a Gentile misunderstanding of the Jewish worship symbols, but it is probably the most important one, because nothing has distorted Christianity more than that concept of “atonement.” To that story we will return. ~John Shelby Spong Read the essay online here. Question & Answer Edward R. Dick, via the Internet, writes: Question: Recently I had to renew my credit card, which I used to subscribe to your weekly Newsletter and thereby I lost my subscription to the Newsletter come bill-paying time. Fortunately, I received an email from the company that handles your Newsletter and was thereby able to provide the data on my new credit card and am now receiving your emails. The first thing I can remember reading from the newsletters when my service was restored was that you had completed your work on the book of John and your book entitled, The Fourth Gospel: Tales of a Jewish Mystic so I bought it and have now finished reading it. I can remember from books of yours that I read several years ago that you were bemoaning the fact that you could find no defining books on the Gospel of John. Well, now we have one. Yours! Thank you, this book is a very good read and I am glad that you wrote it, but I am afraid that I missed something. It left me to question why the empty tomb was so important to the gospel writers, including John and how does one avoid reading the open tomb stories literally? Can you elaborate a bit on these questions? Answer: Dear Edward, Thank you for your letter and your comments. Many people have the experience you had when their credit cards are renewed. Our company has developed a means of assisting when this arises. One other thing about our billing process that I think people should know is that all of the profits, after expenses from this column are paid, go to support the work of the non-profit organization and publishers of this newsletter- ProgressiveChristianity.org. You ask about the empty tomb. First some facts: 1. There is no reference to an empty tomb in the writings of Paul. 2. The empty tomb makes its first appearance in Mark written about 72 CE, but Jesus does not appear to the women at the tomb, rather a messenger appears who directs the women to tell the disciples that they are to return to Galilee and that they will see Jesus there. 3. Matthew, written about the year 85 CE, changes Mark so that the women do see Jesus at the tomb that is located in or near Jerusalem. Then Matthew goes on to describe the Galilean appearance to which Mark had only alluded. It occurred, said Matthew on the top of a mountain. In it Jesus gave what we call the Great Commission: “Go into all the world.” 4. Luke, written around the years 89-93 CE says the women do not see the raised Christ at the tomb, thus agreeing with Mark and opposing Matthew. Luke, however, denies any Galilean resurrection experience to anyone at any time. 5. John reduces the number women who came to the tomb on Easter morning to one, Mary Magdalene, and she is the only one in this gospel to see Jesus before he ascends. All other Johannine appearances are of the already ascended and transformed Jesus. Next we need to notice that the tomb stories are all located Jerusalem. It is thus part of the Jerusalem tradition. The Galilean tradition is more vague, more mystical and visionary. The Jerusalem tradition is more specific, physical and suggests historicity. Most scholars believe the Galilean tradition is the earliest and the most authentic, so all the stories about the empty tomb are regarded as a later development. In my book, Resurrection: Myth or Reality - A Bishop Re-Thinks the Meaning of Easter, I covered the reasons for reaching this conclusion about both Galilee and Jerusalem. I suspect that whatever the resurrection was originally, it was simply proclaimed ecstatically. A proclamation always precedes an explanation. I suspect the original proclamation had two parts. First, the ecstatic cry, “He has risen! We have seen the Lord!” Second came the implicit realization: “Death could not contain him,” or in Paul’s words, “O Grave, where is your victory?” Explanations, however, come inevitably when one seeks to pass the experience on verbally. In time, “He has risen! We have seen the Lord” gave way to stories of visions and apparitions that people said they actually saw. The women at the tomb, the disciples on the mountain top in Galilee, Cleopas at the evening meal in the village of Emmaus and the disciples in the locked room in Jerusalem are a few of these narratives. In time, the ecstatic cries that “death cannot contain him” or “O Grave where is your victory?” were turned into narratives of a tomb that was empty, that is, a tomb that could not contain or capture his living reality. Resurrection then ceased to be a symbol of breaking the final limit on our humanity, but came to mean instead the return of a deceased body back into time, space and history. That is a rather crass literalization of the meaning of Easter, but it is the tendency of human beings always to literalize mysteries. I think the truth of the resurrection is real. I don’t think it has anything to do with physical resuscitation. It is a tragedy that many people think that if there is no physical body, then there is no reality to the meaning of Easter. Those who shared in the original experience of Easter would, I believe, view that understanding of resurrection with incredulity. I hope that helps. John Shelby Spong Announcements Emerging Spirituality and Awareness with Ian Lawton and expert Bishop John Spong June 30 - July 4, 2014 Join Ian Lawton, founder of Soulseeds.com, for transformative conversations with renowned spiritual leaders from many traditions as we explore awareness. Beyond all the things that divide us, both from ourselves and each other, awareness brings up back to our essential oneness. Through this conference, you will come to a deeper understanding of your own wholeness and your connection to all else. Together, we can increase the peace, both within and in the world. Sign Up Today! . Copyright © 2014 ProgressiveChristianity.org, All rights reserved. You are receiving this email because you have a membership at johnshelbyspong.com.

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Global Buzz
by ICA International via OE 05 Jun '14

05 Jun '14

Enjoy catching up with what is happening in ICAs across the globe.....If you wish to SEND a report...send to your ICA contact person OR...go to the members section on the ICA International website Please click the link below for the May issue of the Global Buzz Global Buzz Report: June 2014 or copy and paste this URL into your browser's address bar http://ica-international.org/buzz/7dayreport-14/2014-06-01.php ICAI Communications

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Fwd: GMCA May 28-29
by David Zahrt via OE 05 Jun '14

05 Jun '14

Dear Climate March Friends, *Wednesday, May 28* We continued north on Hwy 522 to our next campsite—Kagya Mila Guru Stupa. There was no community in residence. The campsites were numbered and spread out up the slope from the Stupa through the juniper forest. There was an afternoon meeting on Communication that focused on the policy and criteria for elected officials within the March. The results were shared at the evening meal, consensed upon, and nominations for the next 3-month term were taken from the group. The offices are Mayor, 3 Councilmen/women, and 3 Advisory delegates. Elections will be taken in the coming days before June 1, when the next term begins. The evening concluded when the meal was finished. *Thursday, May 29* We continued north on Hwy 522 to Costilla, NM. Our next campsite was in a House-for-Sale lot just off 522. The elevation was 7750 ft. I drove the Gear truck to the site, unhooked the solar trailer and set it up as usual. Izzy and I decided it was time to start riding bikes. We must be going up a river valley—its fairly flat. The bike lane is at least 5 ft wide. Izzy caught a shuttle back to the Commode trailer (he stores his bike in the Commode trailer) where it was stopped for a lunch break. I got my bike out of the Gear truck and rode down to the lunch break. Izzy and I arrived before the Marchers arrived so when they arrived, we had lunch with them. There were rain showers to the west across the valley. So right after we had lunch we rode back to camp that made a 13 mile round trip ride for me. At camp we unloaded the Gear truck and I did some journaling. The sun went behind the clouds, the wind came up and we had a thundershower. The people cooking dinner were working in the shower. By dinner time the rain quit and we had a cool breeze the rest of the evening. But it showered on and off all night. -- Peace, David

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Fwd: GMCA Update May 26
by David Zahrt via OE 04 Jun '14

04 Jun '14

*Monday, May 26*, Bob and I had an early B&B breakfast. Prudy served us before the standard breakfast time. We then packed our gear in the truck and went up to the Temple. Sarah was not in camp so we had to follow the texted directions. She met us along the road and directed us into the campsite. She left us and went out scouting for our next campsite. She came back and took us to the Midtown Lodge on Highway 522. We walked 2 miles from there to New Buffalo, an interfaith residence/community. There were people who were giving foot massages. They handed out a sheet of paper that described the Reflexology points on the bottom of the foot, and I got a massage. I realized that the early Aboriginals got their massage every day all day long because they wore no shoes. We gathered in what appeared to be the sanctuary of their building. A woman gave us, one by one, a Native American welcome/blessing with some incense and the wing of an eagle. As we received the blessing we were directed outside to the potluck meal we had with the community. Back at our campsite our NM Route coordinator gave a presentation on Non-Violent Communication. It made me wonder how we present the kind of front needed to remove the government subsidies from the fossil fuel industry and agri-business so we can rely on renewable energy and restore family farming. Peace, David

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Judi White-update
by Lynda Cock via OE 03 Jun '14

03 Jun '14

Colleagues, Judi came through her surgery well. They have had her up walking for several days. We visited briefly on the phone tonight. She is so grateful for the support and care she has received. Dick was admitted to the hospital today in the downstairs units, and a niece is in active labor. They are keeping the staff busy. Continue to hold these folks in your prayers and care. Lynda

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