Dear friends:During the last week of Jesus' earthly life, which is generally called the Passion Week [from Palm Sunday to Holy Saturday], having gone to Jerusalem to celebrate the traditional Jewish festival of Unleavened Bread and the Passover Meal; from Palm Sunday to the day before Holy Thursday [four days], Jesus preached in the Temple precincts, as recorded particularly in the Gospel of Luke 21:37-38:"Every day he was teaching in the temple, and at night he would go out and spend the night on the Mount of Olives, as it was called. And all the people would get up early in the morning to listen to him in the temple.
"These narratives of Jesus' last days in Jerusalem comprise some lengthy sections in the synoptic gospels: Matthew 21-25, Mark 11-13, and Luke 19:28-21:38.It was during the Wednesday of that Passion Week, that Jesus had numerous discourses and conversations with "all the people" who came to hear him speak in the temple precincts -- particularly a very important discussion which occurred between a scribe of the Pharisees [who was also a lawyer] and Jesus. The topic of this discussion is known as The Great Commandmant: it is recorded in Matthew 22:34-40, Mark 12:28-34, and Luke 10:25-28.
Let us review this event:Matthew 22:34-40 ...When the Pharisees heard that he had silenced the Sadducees, they gathered together, and one of them, a lawyer, asked him a question to test him. "Teacher, which commandment in the law is the greatest?" He said to him, " 'You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.' This is the greatest and first commandment. And a second is like it: 'You shall love your neighbor as yourself.' On these two commandments hang all the law and the prophets."Mark 12:28-34 ...One of the scribes came near and heard them disputing with one another, and seeing that he answered them well, he asked him: "Which commandment is the first of all?" Jesus answered: "This is the first: 'Hear, O Israel: the Lord our God, the Lord is one: you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.' The second is this, 'You shall love your neighbor as yourself.' There is no other commandment greater than these. Then the scribe said to him, "You are right, Teacher; you have truly said that 'he is one, and besides him there is no other'; and 'and to love him with all the heart, and with all the understanding, and with all the strength,' and 'to love one's neighbor as oneself,' -- this is much more important than all whole burnt offerings and sacrifices." When Jesus saw that he answered wisely, he said to him, "You are not far from the kingdom of God."
After that no one dared to ask him any question.Luke 10:25-28 ...Just then a lawyer stood up to test Jesus. "Teacher," he said, "what must I do to inherit eternal life?" He said to him, "What is written in the law? What do you read there?" He answered, "You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself." And he said to him, "You have given the right answer; do this, and you will live."These are several versions of this Pharisee lawyer / Jesus dialogue, and the synoptic gospel writers take different perspectives on it. However, immensely important is that all three of these evangelists sandwich this Great Commandment dialogue -- between the previous dialogue that Jesus had with the Sadducees about the RESURRECTION [and the Sadducees did not believe in eternal life, being the hereditary elite priestly class that interacted between the Roman rulers and the lower Jewish classes] -- and the subsequent dialogue that Jesus initiates about the MESSIAH as DAVID'S SON.
Sunday, September 21, 2008
Saturday, September 6, 2008
Today hasn't been my lucky day
Today hasn't been my lucky day. I took my laptop with me to Starbucks in the Safeway to learn how to change the wi-fi settings.
I spent some time in learning mode, and finely managed to figure it out. Feeling proud of myself I turned off the computer and got a shopping cart to began my rounds of shopping.
Remembering that it was important to keep my eyes on the cart with my cell phone and computer on board I was diligent in that effort until I got to the wine shelves. I parked my cart and turned my back on the cart for less than a few seconds, when I turned around my laptop and cell phone were gone.
I looked around and went to the manager where I got less than a cordial answer when I explained my problem. I reported my loss to the Phoenix Police and the young lady officer said to be sure and call Safeway's corporate office and let them know how you were treated.
The managers lack of concern was almost as hurt full as the loss of my computer and cell phone.
I spent some time in learning mode, and finely managed to figure it out. Feeling proud of myself I turned off the computer and got a shopping cart to began my rounds of shopping.
Remembering that it was important to keep my eyes on the cart with my cell phone and computer on board I was diligent in that effort until I got to the wine shelves. I parked my cart and turned my back on the cart for less than a few seconds, when I turned around my laptop and cell phone were gone.
I looked around and went to the manager where I got less than a cordial answer when I explained my problem. I reported my loss to the Phoenix Police and the young lady officer said to be sure and call Safeway's corporate office and let them know how you were treated.
The managers lack of concern was almost as hurt full as the loss of my computer and cell phone.
Friday, September 5, 2008
True Conservatives and how they believe
I haven't posted to my Blog for some time because I was completely upset by the out come of the Lambeth Conference.
I do Spiritual Direction and met with one of my directies last Wednesday. We talked about his experience this summer with one of Arizona's premier Anglo Catholic parishes. Chuck attends on a regular basis a more middle of the road Parrish. I'm big on Justice and being inclusive so the discussion got around to that subject before our time was up. I was quite surprised when he related the following post form the Saint Mary's Parrish newsletter.
I hastened to look it up on the web and was impressed with Fr. Bill's take on Conservatism. I sent out an e asking for permission to post it here and he said yes ... so here it is.
The Angelus September 2008 Volume 52 No.11
The Angelus is the News Letter published monthly by the Episcopal Parish of Saint Mary’s Phoenix, Arizona.
Following all the posturing of the prelates throughout the world before, during and after the Lambeth Conference this summer, it seemed timely and wise to declare again, and perhaps even more directly, the vision of this beloved parish for the People of God, all the People of God. Without exception or exclusion.
We are thought of, and rightly, as a conservative parish. This is due to the fact that we hold the faith entire and full without dissembling our presentation or diluting our catholic and apostolic witness. But a reputation for conservative values in faith and worship is increasingly assumed to mean a narrow and mean-spirited attitude. This travesty is due to the shenanigans (personally I would say “sins”—but I aim for a semblance of charity) of cold hearted, judgmental, and yes, Pharisaical Episcopalians, largely in Africa and Asia, with a smattering of snide Americans. This unhappy, and possibly unholy, group has hijacked the excellent name and glorious reputation of true conservatism, which seeks only to conserve the best and finest of the ages past, that faith “once delivered to the saints.” And to do this in stumbling but dogged fidelity to the words of Christ and the example he set before us.
“Come unto me, all ye that travail and are heavy laden.” All ye, we, the true conservatives, recall that he said. “Judge not, lest ye be judged.” Judge not, period, we, the true conservatives recall that he said. “Let him who is without sin cast the first stone” is an admonition only real, genuine, actual conservatives try to live by.
True conservatives, like so many of us here, champion without compromise the full inclusion and equal incorporation of all people in Episcopal parish life and worship—all people. We do this as best we can, because we, so conservative in our catholic, apostolic and Biblical faith, discern this to be the will and requirement of Jesus—to accept, to serve, to love, to include, to respect, to embrace all people, and rejoice with them and because of them. And to do this without regard to color or ethnic richness, or varied national origin, or marvelously differing sex, gender, and sexual orientations.
We do this without drawing distinctions between that person who maintains a careful, caring commitment to another person, and that other person who may not, or no longer, have such a bond. We always refuse to marginalize people who have issues of physical challenge, or mental or emotional or developmental characteristics that differ. We will never patronize anyone because of far different intellectual achievements or abilities, or varying language abilities or personal histories. All of this because we know it is what Jesus would do, so clearly did do, as those of us who actually read the Bible, rather than wave it, know full well.
Toleration, inclusion, acceptance of all, without distinction, is far too important a Christian virtue to allow anyone to confuse it with indifference or to allow any to dismiss it as moral relativity or laxity. Indeed, it is more than a crucial Christian virtue, it is a commandment of Christ himself: “Love one another as I have loved you. By this all will know that you are my disciples, if you have love for one another.” All are redeemed by Christ and so all, all, all are welcome at his Table. Some, as Christ noted, who regard themselves as first will be last, and some who assume they will be the most welcome at his table, will discover in sorrow and shame that they are not seated at all, but thrust out, as they tried to do to others, while those deemed unacceptable by the self-righteous, will come streaming in from “north and south and east and west” the least of his children crowding around the happy banquet Table in his perfect Kingdom in Heaven and his imperfect kingdom in every parish church.
By our Lord’s will and command all sorts and conditions of men and women, the full entire, whole, and grand beloved community, treasured by God and saved by his Son will gather in love, without exception. This is the true faith, this is real religion, this is literal fidelity to Scripture, this is uncompromising witness to traditional catholic moral order. This approach, which is the unshakable commitment of this dear parish, this, and this alone is conservative.
Thanks be to God!
Fr. Bill
I do Spiritual Direction and met with one of my directies last Wednesday. We talked about his experience this summer with one of Arizona's premier Anglo Catholic parishes. Chuck attends on a regular basis a more middle of the road Parrish. I'm big on Justice and being inclusive so the discussion got around to that subject before our time was up. I was quite surprised when he related the following post form the Saint Mary's Parrish newsletter.
I hastened to look it up on the web and was impressed with Fr. Bill's take on Conservatism. I sent out an e asking for permission to post it here and he said yes ... so here it is.
The Angelus September 2008 Volume 52 No.11
The Angelus is the News Letter published monthly by the Episcopal Parish of Saint Mary’s Phoenix, Arizona.
Following all the posturing of the prelates throughout the world before, during and after the Lambeth Conference this summer, it seemed timely and wise to declare again, and perhaps even more directly, the vision of this beloved parish for the People of God, all the People of God. Without exception or exclusion.
We are thought of, and rightly, as a conservative parish. This is due to the fact that we hold the faith entire and full without dissembling our presentation or diluting our catholic and apostolic witness. But a reputation for conservative values in faith and worship is increasingly assumed to mean a narrow and mean-spirited attitude. This travesty is due to the shenanigans (personally I would say “sins”—but I aim for a semblance of charity) of cold hearted, judgmental, and yes, Pharisaical Episcopalians, largely in Africa and Asia, with a smattering of snide Americans. This unhappy, and possibly unholy, group has hijacked the excellent name and glorious reputation of true conservatism, which seeks only to conserve the best and finest of the ages past, that faith “once delivered to the saints.” And to do this in stumbling but dogged fidelity to the words of Christ and the example he set before us.
“Come unto me, all ye that travail and are heavy laden.” All ye, we, the true conservatives, recall that he said. “Judge not, lest ye be judged.” Judge not, period, we, the true conservatives recall that he said. “Let him who is without sin cast the first stone” is an admonition only real, genuine, actual conservatives try to live by.
True conservatives, like so many of us here, champion without compromise the full inclusion and equal incorporation of all people in Episcopal parish life and worship—all people. We do this as best we can, because we, so conservative in our catholic, apostolic and Biblical faith, discern this to be the will and requirement of Jesus—to accept, to serve, to love, to include, to respect, to embrace all people, and rejoice with them and because of them. And to do this without regard to color or ethnic richness, or varied national origin, or marvelously differing sex, gender, and sexual orientations.
We do this without drawing distinctions between that person who maintains a careful, caring commitment to another person, and that other person who may not, or no longer, have such a bond. We always refuse to marginalize people who have issues of physical challenge, or mental or emotional or developmental characteristics that differ. We will never patronize anyone because of far different intellectual achievements or abilities, or varying language abilities or personal histories. All of this because we know it is what Jesus would do, so clearly did do, as those of us who actually read the Bible, rather than wave it, know full well.
Toleration, inclusion, acceptance of all, without distinction, is far too important a Christian virtue to allow anyone to confuse it with indifference or to allow any to dismiss it as moral relativity or laxity. Indeed, it is more than a crucial Christian virtue, it is a commandment of Christ himself: “Love one another as I have loved you. By this all will know that you are my disciples, if you have love for one another.” All are redeemed by Christ and so all, all, all are welcome at his Table. Some, as Christ noted, who regard themselves as first will be last, and some who assume they will be the most welcome at his table, will discover in sorrow and shame that they are not seated at all, but thrust out, as they tried to do to others, while those deemed unacceptable by the self-righteous, will come streaming in from “north and south and east and west” the least of his children crowding around the happy banquet Table in his perfect Kingdom in Heaven and his imperfect kingdom in every parish church.
By our Lord’s will and command all sorts and conditions of men and women, the full entire, whole, and grand beloved community, treasured by God and saved by his Son will gather in love, without exception. This is the true faith, this is real religion, this is literal fidelity to Scripture, this is uncompromising witness to traditional catholic moral order. This approach, which is the unshakable commitment of this dear parish, this, and this alone is conservative.
Thanks be to God!
Fr. Bill
Wednesday, July 16, 2008
Maybe I could have been more open
The posting by Rosemary has inspired me to write being slightly older at 63 wondering about adolescents who are in conflict between church teaching and their sexuality and how the current debate on homosexuality could affect their lives.
In a previous life, when I was a teenager at 16, a David Palmer was little older than me at 18 who regularly attended Evensong. David was slightly effeminate and would attend after church fellowship but no one would engage with him in conversation so always stood alone holding his cup of tea. One Sunday he attended, at usual, Evensong and the very next morning was found murdered in a local park. Would David still be alive today if he were welcomed by church members where he needed to seek illicit sexual encounters to overcome his isolation? I personally still feel guilty over this because I was just as guilty as other church members but also the incident opened a can of worms as everyone in the gay community were naming names and I was 'outed' by the police to my parents who visited my home checking whether I had blood on my clothes.
There was Kevin also in conflict who, as a teenager, committed suicide. Is this happening with adolescents today who are confused by this condemnation of homosexuals. As a mental health professional who has undertaken many mental health assessment on adolescents at Accident and Emergency units who have either self harmed or made very serious suicide attempts on their lives the question of sexuality and religious influence never arises during the assessment particularly if drug or alcohol induced psychosis is involved. I doubt colleagues would explore this area but do feel it perhaps could be one area that should be given serious thought where they may also feel they are not 'welcomed'.
Just a thought.
Derick
In a previous life, when I was a teenager at 16, a David Palmer was little older than me at 18 who regularly attended Evensong. David was slightly effeminate and would attend after church fellowship but no one would engage with him in conversation so always stood alone holding his cup of tea. One Sunday he attended, at usual, Evensong and the very next morning was found murdered in a local park. Would David still be alive today if he were welcomed by church members where he needed to seek illicit sexual encounters to overcome his isolation? I personally still feel guilty over this because I was just as guilty as other church members but also the incident opened a can of worms as everyone in the gay community were naming names and I was 'outed' by the police to my parents who visited my home checking whether I had blood on my clothes.
There was Kevin also in conflict who, as a teenager, committed suicide. Is this happening with adolescents today who are confused by this condemnation of homosexuals. As a mental health professional who has undertaken many mental health assessment on adolescents at Accident and Emergency units who have either self harmed or made very serious suicide attempts on their lives the question of sexuality and religious influence never arises during the assessment particularly if drug or alcohol induced psychosis is involved. I doubt colleagues would explore this area but do feel it perhaps could be one area that should be given serious thought where they may also feel they are not 'welcomed'.
Just a thought.
Derick
Tuesday, July 15, 2008
Bishop Gene Robenson at the screening of "For the Bible Tells Me So"
A note posted to one of the Yahoo Groups I belong to ... an excouent review.
This was a great occasion and I really enjoyed it. Thank you, Colin, for your faithful account. Actually Bp Gene came in to all you said (laughter, applause) but a standing ovation as well. He is a breath of fresh air and a vital part of our remit to changing attitudes. The film was very, very moving and gave me the courage as a married bisexual Christian to stick up for myself and all LGBT folks (especially those in church) a bit more. It showed very well the danger of "don't ask, don't tell".
Even well into my fifties I still feel inhibited by the social conditioning of the traditional bible teaching. I would commend the film to anyone and hope I can get it shown in our church (evangelical) one day, which is inclusive in many ways (one of the pioneers of a multi-racial and multi-cultural church) but not, alas in LGBT. I am working on it. Best wishes
Rosemary Rowett
*For the Bible tells me so - London premiere*
Tonight the London Literature Festival at the Southbank Centre featured the UK premier of For The Bible Tells Me So, “a provocative > documentary about the chasm that separates gay life and Christianity today,” produced by Dan Karslake. It was followed by a conversation and Q&A with the Rt. Rev. Gene Robinson and Sir Ian McKellen, Shakespearean actor and star of /The Lord of the Rings./
The evening started with a beautiful bass voice giving the standard instructions for everyone to turn off their cell phones and pagers. Turns out it was Sir Ian, who arrived on stage a few minutes later.
He introduced the movie, saying he had seen it in Minneapolis when he was touring with /Lear/. He then retired to the audience to watch it. The full house was clearly engrossed in the film, laughing, applauding, sighing, and wiping away tears as it progressed. When it was finished, they applauded enthusiastically for well over a minute.
Sir Ian returned to the stage to introduce Bishop Robinson, comparing him to the “heroes” who helped overturn the ban on gays in the military in the UK. Then he introduced Bp. Robinson as “a man of hope, but so much more than, all the way from New Hampshire, all the way from Sodom and Gomorrah, but not all the way from the Lambeth Conference.”
Bp. Robinson entered to laughter and wild applause. He began by introducing producer Karslake and then introducing the audience “to the person who makes my life possible and the love of my life, my partner, Mark Andrew.”
Sir Ian began by asking why the bishop agreed to participate in this film – wasn’t taking care of his diocese enough without getting involved in something larger?
Bp. Robinson told how after all the death threats that followed his consecration, Karslake managed to get past all his security and appear in his office to tell him about his idea for the film. Karslake impressed him with his passion. But more than that, the bishop felt he could trust Karslake with his parents. “As for the diocese, they are so wonderful – I love these people and they love me back. It’s been hard for people in my diocese to share me with the world. . . They hear about me sharing the stage with Sir Ian McKellan but the press is never there in the church basement with potluck with macaroni and cheese and the Jello molded salads, doing the things a bishop does on a day in, day out basis,” he said. “I turn down a lot of offers. I tell them I have this day job. You know, my call was to ministry and my personal call has been to the marginalized, to those told for so long by the church, by the culture, by parents, by who knows that they are less worthy of God’s love. And my own life and experience, by God working in my life, I know what resurrection is about because not only have I seen it, I’ve lived it.”
He went on to talk lovingly about the people in his diocese, praising their Christian outreach to the world.
“You know, I say to people if you want to see what the church is going to be like after we stop obsessing about sex, come to New Hampshire. Oddly enough, ours may be the diocese out of the entire worldwide communion dealing the least with this. Everybody else seems to be having to work on this all the time and we’re just getting on with the Gospel,” he said.
Bp. Robinson said he thought one of the reasons the discussion in the Episcopal Church was getting so much attention was that all the mainline Protestant denominations in America are having to deal with the issue of full inclusion of GLBT people. They are watching very closely to see if the Episcopal Church splits apart, or starts hating each other, or pulls this off. They are waiting to see if “we are going to make a statement about the expansiveness of God’s love in a way that will bring people in,” he said.
“My sense is that we have a lot of people who have stopped hating us and they are happy to join us to work against hate crimes and so on, but they’re not ready to celebrate us either. These people in the vast movable middle are the people we can reach, the people that Dan made this film for, who want to be in the right place. . . but this Bible thing keeps hanging over them and the minute someone pulls scripture on them, they crumble. What I love about this film is I think it gives people a firm piece of ground to stand on to say, ‘No, actually I don’t think that’s what the Bible says.’ “It’s time for us to take back the Bible from people who have been using it as a bludgeon against some of the most vulnerable people in society.”
The audience responded with loud applause. Then Sir Ian called for questions from the audience.
The first question was from a man who said he understood that after excluding him from the Lambeth Conference, the archbishop of Canterbury sent a letter to the Diocese of New Hampshire asking him to donate $4000 to help support the Lambeth Conference. Bishop Robinson replied that that was not true – the request was for $7000.
The next question was asked by a transgender person who wanted to know what he thought was the origin of the neglect of the transgender community not only by society and the church, but also by the gay and lesbian community, some members of which “can hardly bear to use the T in LGBT.” The questioner related the story of a trans woman who was forced by security guards to use the men’s room where she was sexually abused.
Bp. Robinson said he could not speak to the situation in England, but he could talk about what he thought the situation is in America. He said, “This is big concern in the LGBT community in the United States> and I think in some ways the gay and lesbian community has been insensitive and non-inclusive and needs to be called to account for that. I think there is work that needs to be done in the bisexual community and in the transgender community that for whatever reason we’ve done more work on in the gay and lesbian community, and that is for people to come out and really to tell their stories.
"Oddly enough, I would put bisexual people at the bottom of that list in America. We get more information and get exposed to more stories of real people in the transgender community than we do from bisexuals and I would say that most people in the church are more undone by bisexuality because they assume that means a person is by definition being promiscuous, having sexual relationships with people of both sexes at the same time. I guess what I would hope for both the bisexual and the transgender communities is that you continue telling your stories, because like this movie – it’s knowing people, having faces to put with the issues that has brought about this change. If people get to know us as people, then when we talk about the issue, a face comes up with the issue, and that irrevocably changes people.
“You’re absolutely right, we’ve got a long way to go -- even with the gay and lesbian community -- we have been careless with bisexual and transgender people and with their inclusion and with showing them the respect that should be there. We are on this remarkable journey and we’re living in this difficult transition time. It’s not up to me to ask, but I would both ask for your patience in teaching us and leading us and calling us to account, just the way you have done now. And you and others are in my prayers,” he said.
The next questioner asked about same sex couples adopting children. Bp. Robinson said that research – which is usually ignored – shows that there is only one difference in children raised by parents of opposite sexes and parents of the same sex, and that is that children of same sex partners are invariably more tolerant. He said his kids had four parents, three men and one woman. Both his daughters, unbeknownst to him, wrote their college entrance essays on what they had learned by having two gay dads. An older gentleman then related his experience of sitting with his partner of many years behind the man who had heckled Bp. Robinson the previous night at St. Mary’s Putney. Prior to verbally attacking the bishop, the man said, he had vented his venom on this man’s partner. He said he and his partner had given up on the Anglican community for many years because they had been effectively ostracized and persecuted and excluded by the Anglican community in this country.
Bp. Robinson replied, “First of all, thank you for coming last night. Given your experience, that’s an act of faith in and of itself. What I say to people whose experience has been like yours is remember that God and the church are not the same thing. The church is our feeble attempt to discern God’s will and to live it out in our lives individually and in community. We get it wrong and history is full of times despicable times when the church has gotten it wrong. But God doesn’t ever get it wrong.
“Second of all, the church that many gay and lesbian people, bisexual and transgender people have left is not the church that’s there now. So I say to people go back and give it another try. Maybe the church you rightfully left because of abuse at the hands of religious people -- maybe that community isn’t what it used to be.”
He said that just because laws changed about racial discrimination doesn’t mean racism has gone away, nor have laws against discrimination against women ended sexism. He said there are two parts to the work. The first is getting the laws changed so that the system of heterosexism is not enforced by power. The other half is “changing people’s hearts, and like racism and sexism, homophobia will take a long time to disappear.”
He told of a sculpture at the Civil Rights Museum in Memphis at the Lorraine Hotel where Martin Luther King was shot. It is a relief showing a spiral of African Americans moving upward, and every one of them is standing on someone else’s shoulders. He said he is only where he is because he is standing on the shoulders of the gay men at the Stonewall Bar in New York who stood up against police harassment thirty or forty years ago, and of other gays and lesbians who stood up against injustice.
“There are people who will need or want to stand on yours and my shoulders, and there are things you can do to change your world and the world, and I think that’s exactly what we’re doing,” he said.
When asked by another man how he, Bp.Robinson, and the people of New Hampshire and people of good will could support the Archbishop of Canterbury as he tries to mend the communion in the face of those bent on splitting it, Bp. Robinson said that as a bishop, he benefits from the critiques of the people he serves, and that people can best help Archbishop Rowan Williams by offering loving critiques.
“I am coming to Lambeth Conference not to storm into the pulpit and rip the microphone from his hands or to protest in any way. I’m simply wanting to be there both to tell the story of God’s astounding work in my own life that enables me to be who I am, and to tell people that God is available and wants a relationship.
“I’m not willing to have them leave and not be reminded on a daily basis not just by my presence but by many people from around the Communion who are both faithfully and unabashedly Christian and unashamedly gay, and we’re going to be there to remind them that we are here too and we’re not going anywhere. They took vows to serve all their flock, not just some of their flock, so I made that witness in respectful critique in hopes that in their conversations they will remember that all of them, no matter what country they come from, no matter what the legal or religious stance about homosexuality is, we are members of their churches and they have vowed to serve us all. I pray for the archbishop of Canterbury every day,” he said.
He said it’s very odd for Americans to think about an established church, because we are so intent on separation of church and state. How can a state church go against laws that affect every other part of the state? He said it’s hard to get his head around that.
He said he is for separating the civil rights of LGBT people from the religious rites, that he believes a lot of religious people would support civil rights for them if they were separated from religion. He suggested that people might get married in a civil ceremony and then the religious people would go to church to have the union blessed, as people in France already do.
A man said that given that Archbishop Akinola was not going to change his views, and Archbishop Jensen was not, why would the Anglican Communion not benefit by splitting into different churches.
“The strongest argument that can be made for the Anglican Communion, and I make it all the time, is that we actually need each other. We need it for our own salvation, because if our brothers and sisters in Africa and Asia and other parts of the world aren’t there to tell us what we need to hear, those of us in the West and especially in America, we need to hear the ramifications of America’s waltzing around the world acting like a drunken cowboy, having our way, what we’ve done through colonialism, in terms of racism. We need to have a Communion so we can have those conversations."
He said American, British and Canadian bishops at Lambeth are going to hear what life is like in Mozambique, in Kenya and in other places.
“I long for those kinds of discussions. And you know, the world needs a model like that. Right? If we don’t figure out how to live together as the world gets smaller and smaller, even though we disagree about things, it’s not going to be pretty. And wouldn’t it be nice if the Anglican Communion could offer a model that the world might learn from?"
He went on to say, “You see in the movie deeply religious people who have a world view, don’t they? And that world view seems to explain pretty much everything that’s happening. And then they have an experience for which that world view is insufficient to explain. And in the film the families are caught between what they’ve been taught and love for their child. And then inevitably that throws one into chaos and confusion and anger and denial and all kinds of things. And at the end of that process comes hopefully a new worldview that takes into account that new experience.
“I think those of us in the Anglican Communion need one another to have that kind of transformational experience on a variety of topics, including this one. So let’s put it this way. I am not optimistic, but I am hopeful. Optimism seems to me to depend only upon what I’m able to do, and that’s not very trustworthy. Hope depends on what God is able to do.”
The last question was from a young woman who said there was a Christianity before there was a Bible. Could he imagine a Christianity without a Bible or is it integral to the faith as we perceive it now? He said he did not think he could imagine such a thing.
“The central tenet of Christian belief is that for a reason we can only imagine is self-giving love, God makes this astounding decision to reveal God’s self to us. For Christians, that happened in the person of Jesus Christ. And the most we know about that is in those sacred texts. Now what we do with those sacred texts is very important here. You know the four Gospels are not unlike four people who witnessed an accident and each noticed different things, remembered different things that the others didn’t. So we have to use our brains here. God doesn’t ask us to check our brains at the door. We are to use the intellect we have been given to make sensible and reasonable and right choices about those interpretations. So I can’t imagine out doing that without the Bible.
“Let me say this about the Bible, and this is something I’m ashamed to say I only grasped in the last year or so even though I must have read it a thousand times. In John’s Gospel, on the night before Jesus dies, he says this remarkable thing to his disciples. He says, there is much more that I will teach you that you cannot bear right now, so I will send the Holy Spirit who will lead you into all truth.
“I take from that that Jesus is saying I’ve done just about all I can do with you bunch of fishermen and workman but you know what, God isn’t finished with you and God’s self. That’s why I say I don’t worship a God that’s locked up in the scripture two thousand years ago. The God I know in my life is alive and well and interacting with us all the time. And I believe that Holy Spirit – God -- is leading us closer and closer to a better and better understanding of God’s truth. It’s not that God’s changing, but our ability to apprehend and comprehend God is changing. Thank goodness for that. Look how we used scripture to justify slavery or the subjugation of women and now LGBT people.
“I am hopeful that Spirit will lead us forward into an ever better picture of God’s truth.”
This was a great occasion and I really enjoyed it. Thank you, Colin, for your faithful account. Actually Bp Gene came in to all you said (laughter, applause) but a standing ovation as well. He is a breath of fresh air and a vital part of our remit to changing attitudes. The film was very, very moving and gave me the courage as a married bisexual Christian to stick up for myself and all LGBT folks (especially those in church) a bit more. It showed very well the danger of "don't ask, don't tell".
Even well into my fifties I still feel inhibited by the social conditioning of the traditional bible teaching. I would commend the film to anyone and hope I can get it shown in our church (evangelical) one day, which is inclusive in many ways (one of the pioneers of a multi-racial and multi-cultural church) but not, alas in LGBT. I am working on it. Best wishes
Rosemary Rowett
*For the Bible tells me so - London premiere*
Tonight the London Literature Festival at the Southbank Centre featured the UK premier of For The Bible Tells Me So, “a provocative > documentary about the chasm that separates gay life and Christianity today,” produced by Dan Karslake. It was followed by a conversation and Q&A with the Rt. Rev. Gene Robinson and Sir Ian McKellen, Shakespearean actor and star of /The Lord of the Rings./
The evening started with a beautiful bass voice giving the standard instructions for everyone to turn off their cell phones and pagers. Turns out it was Sir Ian, who arrived on stage a few minutes later.
He introduced the movie, saying he had seen it in Minneapolis when he was touring with /Lear/. He then retired to the audience to watch it. The full house was clearly engrossed in the film, laughing, applauding, sighing, and wiping away tears as it progressed. When it was finished, they applauded enthusiastically for well over a minute.
Sir Ian returned to the stage to introduce Bishop Robinson, comparing him to the “heroes” who helped overturn the ban on gays in the military in the UK. Then he introduced Bp. Robinson as “a man of hope, but so much more than, all the way from New Hampshire, all the way from Sodom and Gomorrah, but not all the way from the Lambeth Conference.”
Bp. Robinson entered to laughter and wild applause. He began by introducing producer Karslake and then introducing the audience “to the person who makes my life possible and the love of my life, my partner, Mark Andrew.”
Sir Ian began by asking why the bishop agreed to participate in this film – wasn’t taking care of his diocese enough without getting involved in something larger?
Bp. Robinson told how after all the death threats that followed his consecration, Karslake managed to get past all his security and appear in his office to tell him about his idea for the film. Karslake impressed him with his passion. But more than that, the bishop felt he could trust Karslake with his parents. “As for the diocese, they are so wonderful – I love these people and they love me back. It’s been hard for people in my diocese to share me with the world. . . They hear about me sharing the stage with Sir Ian McKellan but the press is never there in the church basement with potluck with macaroni and cheese and the Jello molded salads, doing the things a bishop does on a day in, day out basis,” he said. “I turn down a lot of offers. I tell them I have this day job. You know, my call was to ministry and my personal call has been to the marginalized, to those told for so long by the church, by the culture, by parents, by who knows that they are less worthy of God’s love. And my own life and experience, by God working in my life, I know what resurrection is about because not only have I seen it, I’ve lived it.”
He went on to talk lovingly about the people in his diocese, praising their Christian outreach to the world.
“You know, I say to people if you want to see what the church is going to be like after we stop obsessing about sex, come to New Hampshire. Oddly enough, ours may be the diocese out of the entire worldwide communion dealing the least with this. Everybody else seems to be having to work on this all the time and we’re just getting on with the Gospel,” he said.
Bp. Robinson said he thought one of the reasons the discussion in the Episcopal Church was getting so much attention was that all the mainline Protestant denominations in America are having to deal with the issue of full inclusion of GLBT people. They are watching very closely to see if the Episcopal Church splits apart, or starts hating each other, or pulls this off. They are waiting to see if “we are going to make a statement about the expansiveness of God’s love in a way that will bring people in,” he said.
“My sense is that we have a lot of people who have stopped hating us and they are happy to join us to work against hate crimes and so on, but they’re not ready to celebrate us either. These people in the vast movable middle are the people we can reach, the people that Dan made this film for, who want to be in the right place. . . but this Bible thing keeps hanging over them and the minute someone pulls scripture on them, they crumble. What I love about this film is I think it gives people a firm piece of ground to stand on to say, ‘No, actually I don’t think that’s what the Bible says.’ “It’s time for us to take back the Bible from people who have been using it as a bludgeon against some of the most vulnerable people in society.”
The audience responded with loud applause. Then Sir Ian called for questions from the audience.
The first question was from a man who said he understood that after excluding him from the Lambeth Conference, the archbishop of Canterbury sent a letter to the Diocese of New Hampshire asking him to donate $4000 to help support the Lambeth Conference. Bishop Robinson replied that that was not true – the request was for $7000.
The next question was asked by a transgender person who wanted to know what he thought was the origin of the neglect of the transgender community not only by society and the church, but also by the gay and lesbian community, some members of which “can hardly bear to use the T in LGBT.” The questioner related the story of a trans woman who was forced by security guards to use the men’s room where she was sexually abused.
Bp. Robinson said he could not speak to the situation in England, but he could talk about what he thought the situation is in America. He said, “This is big concern in the LGBT community in the United States> and I think in some ways the gay and lesbian community has been insensitive and non-inclusive and needs to be called to account for that. I think there is work that needs to be done in the bisexual community and in the transgender community that for whatever reason we’ve done more work on in the gay and lesbian community, and that is for people to come out and really to tell their stories.
"Oddly enough, I would put bisexual people at the bottom of that list in America. We get more information and get exposed to more stories of real people in the transgender community than we do from bisexuals and I would say that most people in the church are more undone by bisexuality because they assume that means a person is by definition being promiscuous, having sexual relationships with people of both sexes at the same time. I guess what I would hope for both the bisexual and the transgender communities is that you continue telling your stories, because like this movie – it’s knowing people, having faces to put with the issues that has brought about this change. If people get to know us as people, then when we talk about the issue, a face comes up with the issue, and that irrevocably changes people.
“You’re absolutely right, we’ve got a long way to go -- even with the gay and lesbian community -- we have been careless with bisexual and transgender people and with their inclusion and with showing them the respect that should be there. We are on this remarkable journey and we’re living in this difficult transition time. It’s not up to me to ask, but I would both ask for your patience in teaching us and leading us and calling us to account, just the way you have done now. And you and others are in my prayers,” he said.
The next questioner asked about same sex couples adopting children. Bp. Robinson said that research – which is usually ignored – shows that there is only one difference in children raised by parents of opposite sexes and parents of the same sex, and that is that children of same sex partners are invariably more tolerant. He said his kids had four parents, three men and one woman. Both his daughters, unbeknownst to him, wrote their college entrance essays on what they had learned by having two gay dads. An older gentleman then related his experience of sitting with his partner of many years behind the man who had heckled Bp. Robinson the previous night at St. Mary’s Putney. Prior to verbally attacking the bishop, the man said, he had vented his venom on this man’s partner. He said he and his partner had given up on the Anglican community for many years because they had been effectively ostracized and persecuted and excluded by the Anglican community in this country.
Bp. Robinson replied, “First of all, thank you for coming last night. Given your experience, that’s an act of faith in and of itself. What I say to people whose experience has been like yours is remember that God and the church are not the same thing. The church is our feeble attempt to discern God’s will and to live it out in our lives individually and in community. We get it wrong and history is full of times despicable times when the church has gotten it wrong. But God doesn’t ever get it wrong.
“Second of all, the church that many gay and lesbian people, bisexual and transgender people have left is not the church that’s there now. So I say to people go back and give it another try. Maybe the church you rightfully left because of abuse at the hands of religious people -- maybe that community isn’t what it used to be.”
He said that just because laws changed about racial discrimination doesn’t mean racism has gone away, nor have laws against discrimination against women ended sexism. He said there are two parts to the work. The first is getting the laws changed so that the system of heterosexism is not enforced by power. The other half is “changing people’s hearts, and like racism and sexism, homophobia will take a long time to disappear.”
He told of a sculpture at the Civil Rights Museum in Memphis at the Lorraine Hotel where Martin Luther King was shot. It is a relief showing a spiral of African Americans moving upward, and every one of them is standing on someone else’s shoulders. He said he is only where he is because he is standing on the shoulders of the gay men at the Stonewall Bar in New York who stood up against police harassment thirty or forty years ago, and of other gays and lesbians who stood up against injustice.
“There are people who will need or want to stand on yours and my shoulders, and there are things you can do to change your world and the world, and I think that’s exactly what we’re doing,” he said.
When asked by another man how he, Bp.Robinson, and the people of New Hampshire and people of good will could support the Archbishop of Canterbury as he tries to mend the communion in the face of those bent on splitting it, Bp. Robinson said that as a bishop, he benefits from the critiques of the people he serves, and that people can best help Archbishop Rowan Williams by offering loving critiques.
“I am coming to Lambeth Conference not to storm into the pulpit and rip the microphone from his hands or to protest in any way. I’m simply wanting to be there both to tell the story of God’s astounding work in my own life that enables me to be who I am, and to tell people that God is available and wants a relationship.
“I’m not willing to have them leave and not be reminded on a daily basis not just by my presence but by many people from around the Communion who are both faithfully and unabashedly Christian and unashamedly gay, and we’re going to be there to remind them that we are here too and we’re not going anywhere. They took vows to serve all their flock, not just some of their flock, so I made that witness in respectful critique in hopes that in their conversations they will remember that all of them, no matter what country they come from, no matter what the legal or religious stance about homosexuality is, we are members of their churches and they have vowed to serve us all. I pray for the archbishop of Canterbury every day,” he said.
He said it’s very odd for Americans to think about an established church, because we are so intent on separation of church and state. How can a state church go against laws that affect every other part of the state? He said it’s hard to get his head around that.
He said he is for separating the civil rights of LGBT people from the religious rites, that he believes a lot of religious people would support civil rights for them if they were separated from religion. He suggested that people might get married in a civil ceremony and then the religious people would go to church to have the union blessed, as people in France already do.
A man said that given that Archbishop Akinola was not going to change his views, and Archbishop Jensen was not, why would the Anglican Communion not benefit by splitting into different churches.
“The strongest argument that can be made for the Anglican Communion, and I make it all the time, is that we actually need each other. We need it for our own salvation, because if our brothers and sisters in Africa and Asia and other parts of the world aren’t there to tell us what we need to hear, those of us in the West and especially in America, we need to hear the ramifications of America’s waltzing around the world acting like a drunken cowboy, having our way, what we’ve done through colonialism, in terms of racism. We need to have a Communion so we can have those conversations."
He said American, British and Canadian bishops at Lambeth are going to hear what life is like in Mozambique, in Kenya and in other places.
“I long for those kinds of discussions. And you know, the world needs a model like that. Right? If we don’t figure out how to live together as the world gets smaller and smaller, even though we disagree about things, it’s not going to be pretty. And wouldn’t it be nice if the Anglican Communion could offer a model that the world might learn from?"
He went on to say, “You see in the movie deeply religious people who have a world view, don’t they? And that world view seems to explain pretty much everything that’s happening. And then they have an experience for which that world view is insufficient to explain. And in the film the families are caught between what they’ve been taught and love for their child. And then inevitably that throws one into chaos and confusion and anger and denial and all kinds of things. And at the end of that process comes hopefully a new worldview that takes into account that new experience.
“I think those of us in the Anglican Communion need one another to have that kind of transformational experience on a variety of topics, including this one. So let’s put it this way. I am not optimistic, but I am hopeful. Optimism seems to me to depend only upon what I’m able to do, and that’s not very trustworthy. Hope depends on what God is able to do.”
The last question was from a young woman who said there was a Christianity before there was a Bible. Could he imagine a Christianity without a Bible or is it integral to the faith as we perceive it now? He said he did not think he could imagine such a thing.
“The central tenet of Christian belief is that for a reason we can only imagine is self-giving love, God makes this astounding decision to reveal God’s self to us. For Christians, that happened in the person of Jesus Christ. And the most we know about that is in those sacred texts. Now what we do with those sacred texts is very important here. You know the four Gospels are not unlike four people who witnessed an accident and each noticed different things, remembered different things that the others didn’t. So we have to use our brains here. God doesn’t ask us to check our brains at the door. We are to use the intellect we have been given to make sensible and reasonable and right choices about those interpretations. So I can’t imagine out doing that without the Bible.
“Let me say this about the Bible, and this is something I’m ashamed to say I only grasped in the last year or so even though I must have read it a thousand times. In John’s Gospel, on the night before Jesus dies, he says this remarkable thing to his disciples. He says, there is much more that I will teach you that you cannot bear right now, so I will send the Holy Spirit who will lead you into all truth.
“I take from that that Jesus is saying I’ve done just about all I can do with you bunch of fishermen and workman but you know what, God isn’t finished with you and God’s self. That’s why I say I don’t worship a God that’s locked up in the scripture two thousand years ago. The God I know in my life is alive and well and interacting with us all the time. And I believe that Holy Spirit – God -- is leading us closer and closer to a better and better understanding of God’s truth. It’s not that God’s changing, but our ability to apprehend and comprehend God is changing. Thank goodness for that. Look how we used scripture to justify slavery or the subjugation of women and now LGBT people.
“I am hopeful that Spirit will lead us forward into an ever better picture of God’s truth.”
Christian the Lion
I have a couple of posts today but this one is so important I have to stop and plug it in to the Blog right now. Hav not tryed this before, hope it works.
Friday, July 11, 2008
Bishop Trevor Mwamba, MCU Confrence 2008
Homosexuality debate is not main agenda
Modern Churchpeople’s UnionNews Release July 9, 2008Homosexuality debate is not main agenda for African churches -Bishop of BotswanaThe debate over homosexuality is diverting attention away from the real challenges the church in Africa faces.That is the message of the Bishop of Botswana, the Rt Rev Musonda Trevor Selwyn Mwamba.He was addressing delegates at the Modern Churchpeople’s Union conference today. In his lecture, titled, Saving the Soul of Anglicanism, Blessing or Curse, the African Experience, he dismissed the perception that all African churches were concerned about homosexuality and that they saw it as an issue likely to divide the Anglican Communion.He said, “Looking at the future of the Anglican Communion from an African context, my contention is that it will continue renewed in faith and mission inspired by appropriate structures and instruments of unity."“I dismiss the doomsday predictions of those who glimpse the breakup of the Anglican Communion at a drop of a hat. The simple reality is that the majority of African Anglicans, about 37 million of them, are frankly not bothered with the debate on sexuality. A bishop from the Democratic Republic of the Congo, told me that the people in his diocese were not in the least interested in the issue. This is just the tip of the iceberg because in my own Province of Central Africa contrary to what the renegade ex-bishop of Harare, Dr. Nolbert Kunonga, and David Virtue have said the debate on sexuality is not also an issue. We can multilply these examples across Africa."The Windsor Commission was right in recognizing the existence within the Anglican Communion of a large constituency of faithful members who are bemused and bewildered by the intensity of the opposing views on issues of sexuality. This group embraces worshippers who yearn for expressions of communion which will provide stability and encouragement for their pilgrimage. Their voices have been eclipsed by the intensity of sounds on opposing sides of the debate.“Africa has over the centuries suffered much and been manipulated to serve foreign interests. As in politics so in religion with American Episcopalians dissidents caught in an internal power struggle, they seek with all they have at their means to influence some African bishops in reshaping Anglicanism. GAFCON and its new creation Fellowship of Confessing Anglicans (FOCA) can have its space and place in the Communion but the spirit of African Anglicans is not inclined to schism but reconciliation."Anglicans now need to speak out on issues that unite, not divide them, said Bishop Trevor, and come together to talk around the same table.“It is time we focused our energies in doing God’s mission in the world and strengthening the many things we have in common rather than on those on which we differ." “Let us then straight, gay, liberal, conservative, moderate, Anglo – Catholic , Evangelical, tradionalist, Africans and Americans, Asians, Europeans get into each other’s worlds and be enriched in the discovery of our oneness in Christ and together enlarge God’s kingdom of love where everybody has a seat at the table."“Let’s beware of excommunicating each other here on earth. For we shall find in heaven we are still bound together at the table of Christ’s love. Archbishop Akinola sitting next to Bishop Gene Robinson for such is the kingdom of God.”
Posted by MCU at 18:12
Labels: Bishop Trevor Mwamba, MCU Conference 2008
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Thursday, July 10, 2008
Ancient Tablet Ignites Debate on Messiah and Resurrection
I have taken the liberty to edit this piece so don't set on Ethan. I have changed the article to eliminate some of the unnecessary documentations.
I for one have a very strong suspicion that most of the New Testament contains information particularly meant for the community to which it was directed and has suffered numerous re dactions in it's journey to when it became the cannon.
The following article may hold information concerning the Christian Eucharist which was re dacted for the purpose we now see in it. This finding make the Eucharist no less meaningful to us today. It is still the central sacroments of the Church.
July 6, 2008
Ancient Tablet Ignites Debate on Messiah and Resurrection
By ETHAN BRONNER
JERUSALEM — A three-foot-tall tablet with 87 lines of Hebrew that scholars believe dates from the decades just before the birth of Jesus is causing a quiet stir in biblical and archaeological circles, especially because it may speak of a messiah who will rise from the dead after three days.
If such a messianic desc
ription really is there, it will contribute to a developing re-evaluation of both popular and scholarly views of Jesus, since it suggests that the story of his death and resurrection was not unique but part of a recognized Jewish tradition at the time.
It is written, not engraved, across two neat columns, similar to columns in a Torah. But the stone is broken, and some of the text is faded, meaning that much of what it says is open to debate.
Still, its authenticity has so far faced no challenge, so its role in helping to understand the roots of Christianity in the devastating political crisis faced by the Jews of the time seems likely to increase.
Daniel Boyarin, a professor of Talmudic culture at the University of California at Berkeley, said that the stone was part of a growing body of evidence suggesting that Jesus could be best understood through a close reading of the Jewish history of his day.
“Some Christians will find it shocking — a challenge to the uniqueness of their theology — while others will be comforted by the idea of it being a traditional part of Judaism,” Mr. Boyarin said.
Much of the text, a vision of the apocalypse transmitted by the angel Gabriel, draws on the Old Testament, especially the prophets Daniel, Zechariah and Haggai.
When he read “Gabriel’s Revelation,” he said, he believed he saw what he needed to solidify his thesis, and he has published his argument in the latest issue of The Journal of Religion.
Mr. Knohl is part of a larger scholarly movement that focuses on the political atmosphere in Jesus’ day as an important explanation of that era’s messianic spirit. As he notes, after the death of Herod, Jewish rebels sought to throw off the yoke of the Rome-supported monarchy, so the rise of a major Jewish independence fighter could take on messianic overtones.
In Mr. Knohl’s interpretation, the specific messianic figure embodied on the stone could be a man named Simon who was slain by a commander in the Herodian army, according to the first-century historian Josephus. The writers of the stone’s passages were probably Simon’s followers, Mr. Knohl contends.
The slaying of Simon, or any case of the suffering messiah, is seen as a necessary step toward national salvation, he says, pointing to lines 19 through 21 of the tablet — “In three days you will know that evil will be defeated by justice” — and other lines that speak of blood and slaughter as pathways to justice.
To make his case about the importance of the stone, Mr. Knohl focuses especially on line 80, which begins clearly with the words “L’shloshet yamin,” meaning “in three days.” The next word of the line was deemed partially illegible by Ms. Yardeni and Mr. Elitzur, but Mr. Knohl, who is an expert on the language of the Bible and Talmud, says the word is “hayeh,” or “live” in the imperative. It has an unusual spelling, but it is one in keeping with the era.
Two more hard-to-read words come later, and Mr. Knohl said he believed that he had deciphered them as well, so that the line reads, “In three days you shall live, I, Gabriel, command you.”
To whom is the archangel speaking? The next line says “Sar hasarin,” or prince of princes. Since the Book of Daniel, one of the primary sources for the Gabriel text, speaks of Gabriel and of “a prince of princes,” Mr. Knohl contends that the stone’s writings are about the death of a leader of the Jews who will be resurrected in three days.
He says further that such a suffering messiah is very different from the traditional Jewish image of the messiah as a triumphal, powerful descendant of King David.
“This should shake our basic view of Christianity,” he said as he sat in his office of the Shalom Hartman Institute in Jerusalem where he is a senior fellow in addition to being the Yehezkel Kaufman Professor of Biblical Studies at Hebrew University. “Resurrection after three days becomes a motif developed before Jesus, which runs contrary to nearly all scholarship. What happens in the New Testament was adopted by Jesus and his followers based on an earlier messiah story.”
Mr. Knohl said that it was less important whether Simon was the messiah of the stone than the fact that it strongly suggested that a savior who died and rose after three days was an established concept at the time of Jesus. He notes that in the Gospels, Jesus makes numerous predictions of his suffering and New Testament scholars say such predictions must have been written in by later followers because there was no such idea present in his day.
But there was, he said, and “Gabriel’s Revelation” shows it.
“His mission is that he has to be put to death by the Romans to suffer so his blood will be the sign for redemption to come.” “This is the sign of the son of Joseph. This is the conscious view of Jesus himself. This gives the Last Supper an absolutely different meaning. To shed blood is not for the sins of people but to bring redemption to Israel.”
Copyright 2008 The New York Times Company
I for one have a very strong suspicion that most of the New Testament contains information particularly meant for the community to which it was directed and has suffered numerous re dactions in it's journey to when it became the cannon.
The following article may hold information concerning the Christian Eucharist which was re dacted for the purpose we now see in it. This finding make the Eucharist no less meaningful to us today. It is still the central sacroments of the Church.
July 6, 2008
Ancient Tablet Ignites Debate on Messiah and Resurrection
By ETHAN BRONNER
JERUSALEM — A three-foot-tall tablet with 87 lines of Hebrew that scholars believe dates from the decades just before the birth of Jesus is causing a quiet stir in biblical and archaeological circles, especially because it may speak of a messiah who will rise from the dead after three days.
If such a messianic desc
ription really is there, it will contribute to a developing re-evaluation of both popular and scholarly views of Jesus, since it suggests that the story of his death and resurrection was not unique but part of a recognized Jewish tradition at the time.
It is written, not engraved, across two neat columns, similar to columns in a Torah. But the stone is broken, and some of the text is faded, meaning that much of what it says is open to debate.
Still, its authenticity has so far faced no challenge, so its role in helping to understand the roots of Christianity in the devastating political crisis faced by the Jews of the time seems likely to increase.
Daniel Boyarin, a professor of Talmudic culture at the University of California at Berkeley, said that the stone was part of a growing body of evidence suggesting that Jesus could be best understood through a close reading of the Jewish history of his day.
“Some Christians will find it shocking — a challenge to the uniqueness of their theology — while others will be comforted by the idea of it being a traditional part of Judaism,” Mr. Boyarin said.
Much of the text, a vision of the apocalypse transmitted by the angel Gabriel, draws on the Old Testament, especially the prophets Daniel, Zechariah and Haggai.
When he read “Gabriel’s Revelation,” he said, he believed he saw what he needed to solidify his thesis, and he has published his argument in the latest issue of The Journal of Religion.
Mr. Knohl is part of a larger scholarly movement that focuses on the political atmosphere in Jesus’ day as an important explanation of that era’s messianic spirit. As he notes, after the death of Herod, Jewish rebels sought to throw off the yoke of the Rome-supported monarchy, so the rise of a major Jewish independence fighter could take on messianic overtones.
In Mr. Knohl’s interpretation, the specific messianic figure embodied on the stone could be a man named Simon who was slain by a commander in the Herodian army, according to the first-century historian Josephus. The writers of the stone’s passages were probably Simon’s followers, Mr. Knohl contends.
The slaying of Simon, or any case of the suffering messiah, is seen as a necessary step toward national salvation, he says, pointing to lines 19 through 21 of the tablet — “In three days you will know that evil will be defeated by justice” — and other lines that speak of blood and slaughter as pathways to justice.
To make his case about the importance of the stone, Mr. Knohl focuses especially on line 80, which begins clearly with the words “L’shloshet yamin,” meaning “in three days.” The next word of the line was deemed partially illegible by Ms. Yardeni and Mr. Elitzur, but Mr. Knohl, who is an expert on the language of the Bible and Talmud, says the word is “hayeh,” or “live” in the imperative. It has an unusual spelling, but it is one in keeping with the era.
Two more hard-to-read words come later, and Mr. Knohl said he believed that he had deciphered them as well, so that the line reads, “In three days you shall live, I, Gabriel, command you.”
To whom is the archangel speaking? The next line says “Sar hasarin,” or prince of princes. Since the Book of Daniel, one of the primary sources for the Gabriel text, speaks of Gabriel and of “a prince of princes,” Mr. Knohl contends that the stone’s writings are about the death of a leader of the Jews who will be resurrected in three days.
He says further that such a suffering messiah is very different from the traditional Jewish image of the messiah as a triumphal, powerful descendant of King David.
“This should shake our basic view of Christianity,” he said as he sat in his office of the Shalom Hartman Institute in Jerusalem where he is a senior fellow in addition to being the Yehezkel Kaufman Professor of Biblical Studies at Hebrew University. “Resurrection after three days becomes a motif developed before Jesus, which runs contrary to nearly all scholarship. What happens in the New Testament was adopted by Jesus and his followers based on an earlier messiah story.”
Mr. Knohl said that it was less important whether Simon was the messiah of the stone than the fact that it strongly suggested that a savior who died and rose after three days was an established concept at the time of Jesus. He notes that in the Gospels, Jesus makes numerous predictions of his suffering and New Testament scholars say such predictions must have been written in by later followers because there was no such idea present in his day.
But there was, he said, and “Gabriel’s Revelation” shows it.
“His mission is that he has to be put to death by the Romans to suffer so his blood will be the sign for redemption to come.” “This is the sign of the son of Joseph. This is the conscious view of Jesus himself. This gives the Last Supper an absolutely different meaning. To shed blood is not for the sins of people but to bring redemption to Israel.”
Copyright 2008 The New York Times Company
Friday, June 27, 2008
Religion and Society article from Ekklesia
Church arguments miss the global challenge, says think tank
Religion and Society
Anglican wrangling about sexuality and authority in the church is missing the big picture about how the relationship between religion and society is changing, says a new book from the think tank Ekklesia to be published next week.
Christians need to be beacons of hope, not signs of decay, it argues, suggesting that the 'conservative versus liberal' stereotype disguises a deeper tension between establishment religion and the Christian message of radical transformation.
With a preface by Archbishop Emeritus Desmond Tutu, who declares, "in God's family, there are no outsiders, no enemies", Fear or Freedom? Why a warring church must change, is edited by Ekklesia co- director Simon Barrow.
The book contains essays by clergy, a peace activist, an equalities adviser and two New Testament professors. It is aimed at substantially challenging the argument that will take place at the Lambeth Conference of Anglican bishops in July.
"Many Christians and other onlookers are completely baffled by the nasty arguments within Anglicanism right now", explains Simon Barrow. "These rows are missing four key ingredients - an understanding that 'top-down' models of the church are dying, that the world needs examples of reconciliation and peacemaking rather than animosity, that many want to affirm gay Christians on deeply traditional grounds, and that disagreement without courtesy and love is destroying the credibility of the church's message."
"Even the most cursory glance at the historical engagement of churches in public life shows that the love of enemies, forgiveness, hospitality, repentance, social equality and 'turning the other cheek' urged by the founder of the Christian faith has often been embarrassingly conspicuous by its absence", says Ekklesia co-director Jonathan Bartley in his chapter.
Ekklesia says that the attempt by some Anglican leaders to exclude women, gay people and those they disagree with from church life disguises two larger crises. First, the end of the Christendom era, where Christianity could expect a privileged position in society, and which has been 'exported' around the world. Second, a global challenge to the use of religion to sanction oppression - which leaves many people feeling that Christians behave less morally than others.
'Fear or Freedom?' will be on sale at the Lambeth Conference and is available online from Metanoia Books. The authors include Deirdre Good (Professor of New Testament, General Theological Seminary, New York), Savi Hensman (equalities adviser and writer, UK and Sri Lanka), Tim Nafziger (Christian peacemaker, USA), Christopher Rowland (Dean Ireland Professor of the Exegesis of Holy Scripture, University of Oxford), Glynn Cardy (St Matthew's-in-the- City, Auckland, New Zealand) and David Wood (parish priest and university chaplain, Western Australia).
Simon Barrow (ed.), Fear or Freedom? Why a warring church must change. ISBN: 9781905565146, 139pp, £12.95 (Shoving Leopard / Ekklesia, 2008).
Religion and Society
Anglican wrangling about sexuality and authority in the church is missing the big picture about how the relationship between religion and society is changing, says a new book from the think tank Ekklesia to be published next week.
Christians need to be beacons of hope, not signs of decay, it argues, suggesting that the 'conservative versus liberal' stereotype disguises a deeper tension between establishment religion and the Christian message of radical transformation.
With a preface by Archbishop Emeritus Desmond Tutu, who declares, "in God's family, there are no outsiders, no enemies", Fear or Freedom? Why a warring church must change, is edited by Ekklesia co- director Simon Barrow.
The book contains essays by clergy, a peace activist, an equalities adviser and two New Testament professors. It is aimed at substantially challenging the argument that will take place at the Lambeth Conference of Anglican bishops in July.
"Many Christians and other onlookers are completely baffled by the nasty arguments within Anglicanism right now", explains Simon Barrow. "These rows are missing four key ingredients - an understanding that 'top-down' models of the church are dying, that the world needs examples of reconciliation and peacemaking rather than animosity, that many want to affirm gay Christians on deeply traditional grounds, and that disagreement without courtesy and love is destroying the credibility of the church's message."
"Even the most cursory glance at the historical engagement of churches in public life shows that the love of enemies, forgiveness, hospitality, repentance, social equality and 'turning the other cheek' urged by the founder of the Christian faith has often been embarrassingly conspicuous by its absence", says Ekklesia co-director Jonathan Bartley in his chapter.
Ekklesia says that the attempt by some Anglican leaders to exclude women, gay people and those they disagree with from church life disguises two larger crises. First, the end of the Christendom era, where Christianity could expect a privileged position in society, and which has been 'exported' around the world. Second, a global challenge to the use of religion to sanction oppression - which leaves many people feeling that Christians behave less morally than others.
'Fear or Freedom?' will be on sale at the Lambeth Conference and is available online from Metanoia Books. The authors include Deirdre Good (Professor of New Testament, General Theological Seminary, New York), Savi Hensman (equalities adviser and writer, UK and Sri Lanka), Tim Nafziger (Christian peacemaker, USA), Christopher Rowland (Dean Ireland Professor of the Exegesis of Holy Scripture, University of Oxford), Glynn Cardy (St Matthew's-in-the- City, Auckland, New Zealand) and David Wood (parish priest and university chaplain, Western Australia).
Simon Barrow (ed.), Fear or Freedom? Why a warring church must change. ISBN: 9781905565146, 139pp, £12.95 (Shoving Leopard / Ekklesia, 2008).
Wednesday, June 18, 2008
Joseph didn't think I'd post this
My long time friend, well he was, maybe after this post he won't be ...
Having been to your “blog” I have to wonder if I need one. Will I be a wallflower on the side of the intertube, or network or whatever it is called. Was I supposed to rack my memory add find some quaint or embarrassing moment in your, our, my life to share with the community of folk that I know not. Not today. It is a good picture of you. Best luck and may you have many entries. May it be a literary, culinary, whatever masterpiece.
Glad you liked amazing grace. I did too.
joe
Joe lived here in Phoenix back in the 60 ies and one day, Joe called and said."I'm moving to San Francisco." At that point I knew he had lost it. I helped him move, I don't know if I was helping a friend or just happy he was leaving town, but I helped him move lock stock and barrel to SF.
Joe lived there until he retired and moved to Little River, California. That move confirmed his complete mental breakdown, that is until I visited a couple of years back. The Mendocino county cost line is beyond description. Joe is crazy like a fox!
That's one of my friends ....
This nutty communique got started when Joe sent me the following URL I sent it out to my friends along with the address for my Blog; which if your reading this you already know. Have a look and listen ...
http://pjcockrell.wordpress.com/2007/11/22/amazing-grace-just-the-black-notes/
Bob,http://pjcockrell.wordpress.com/2007/11/22/amazing-grace-just-the-black-notes/
Having been to your “blog” I have to wonder if I need one. Will I be a wallflower on the side of the intertube, or network or whatever it is called. Was I supposed to rack my memory add find some quaint or embarrassing moment in your, our, my life to share with the community of folk that I know not. Not today. It is a good picture of you. Best luck and may you have many entries. May it be a literary, culinary, whatever masterpiece.
Glad you liked amazing grace. I did too.
joe
Joe lived here in Phoenix back in the 60 ies and one day, Joe called and said."I'm moving to San Francisco." At that point I knew he had lost it. I helped him move, I don't know if I was helping a friend or just happy he was leaving town, but I helped him move lock stock and barrel to SF.
Joe lived there until he retired and moved to Little River, California. That move confirmed his complete mental breakdown, that is until I visited a couple of years back. The Mendocino county cost line is beyond description. Joe is crazy like a fox!
That's one of my friends ....
Tuesday, June 17, 2008
How are we going to do this
Well I think the thing to do is post the story in the left hand column and the day to day thing of the present in the right hand column. What do you think?
We Got Started Yesterday
We got started yesterday, the 16th of June, but didn't get to far as I'm a very slow learner in this new world of Blogging. Not bad if I do say so myself it's only Tuesday the 17th and I'm actually posting something. This blog will tell the story of my journey from my arrival here in this world until today. I'm not sure how we will get from there to here but it will be an adventure.
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