Category Archives: Jesus

Historic vs Progressive Christianity: Can We Talk?

she likes itI just read a blog post which warns me what to look for if I suspect my church is heading down the heresy path to progressive Christianity. Since my congregation has long resided on that path, I was curious to see what these warning signs might be and if I’d agree with them. You can read the “5 danger signs” for yourself here.

Right off the bat, I did agree with one of the author’s opening comments: “it is difficult to pin down what actually qualifies someone as a Progressive Christian, due to the diversity of beliefs that fall under that designation.” This is most certainly true! The intrafaith conversation has to happen within all the strands of Christianity.

Now clearly this blogger is coming from a particular theological standpoint (she uses the term “historic Christianity”). There’s no doubt that she’s out to expose those who embrace a progressive Christian theology as “false prophets” infiltrating our churches. However – I think she’s done us a service. Take away the pejorative nature of the “5 danger signs” and you have a pretty good outline of some of the big differences within Christianity today. 

For example, #5:
The heart of the gospel message shifts from sin and redemption to
social justice
There is no doubt that the Bible commands us to take care of the unfortunate and defend those who are oppressed. However, the core message of Christianity is that Jesus died for our sins, was buried and resurrected, and thereby reconciled us to God. This is the message that will truly bring freedom to the oppressed. 
Many Progressive Christians find the concept of God willing His Son to die on the cross to be embarrassing or even appalling. Sometimes referred to as “cosmic child abuse, ” the idea of blood atonement is de-emphasized or denied altogether, with social justice and good works enthroned in its place.

There’s a lot to discuss in there. This question of Christology is really at the heart of our intrafaith challenge. I begin to get into it in Chapter Eight in my book with an opening quote from United Lutheran Seminary professor Kristin Johnston Largen: . . .issues of Christology cannot be avoided in an interreligious conversation that professes to take Christian faith claims seriously. 

So I’m not dissing the author of this blog because I certainly understand where she’s coming from. It’s what I learned and preached for many, many years. But I would take exception to having my Christology defined as simply “social justice and good works.”

But here – in the willingness to share and to listen, to thoughtfully agree and disagree – is where the intrafaith conversation can happen. I imagine sitting down with the blogger over coffee to share our stories of faith and belief, listening without judging to “her side,” speaking without the need to convince or win her over to “my side.” 

I think we might eventually even be able to come up with a really good study guide. We could change the title to something like “5 Discussion Points Between Historic and Progressive Christianity.” Although that’s definitely not as sexy as “5 Warning Signs.” We’d have to work on that.

 

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Another Take on “I am the Way, the Truth, and the Life”

Bible text - I AM THE WAY, THE TRUTH, AND THE LIFEThis is a re-blog of a sermon from Pastor Dawn Hutchings of Holy Cross Lutheran Church near Toronto. It’s entitled “Letting Go of the Words Attributed to Jesus So that We Can Embrace the WORD – Easter 5A – John 14:1-14”

For me, the best part of the sermon is her story of being paired with a Hindu student for an assignment in a Religious Studies program. They were each asked to bring a piece of sacred scripture from their partner’s faith tradition that they found intriguing. To her chagrin, her Hindu friend brought “I am the way, and the truth, and the life. No one comes to the Father except though me” to the table. And to her surprise, he then launched into – as she says – “an exegesis of the text that put this particular Christian to shame.”

Read the rest of the story here.

0a21aaab-a4d4-4d03-978e-665f0bfe6fdaPLURALISM SUNDAY
May 7, 2017

The teachings of Jesus provide but one of many ways to experience the Sacredness and Oneness of life, and we can draw from diverse sources of wisdom in our spiritual journey.

………………….Pluralism isn’t just diversity;
………………….it’s something we create out of this diversity.

Dr. Diana Eck, founder and director of the Pluralism Project

 On May 7th (or other times during the year) – churches dedicate their worship to a celebration of our religiously diverse world.

Progressive Christians give thanks for this diversity! We don’t claim that our religion is superior to others. We recognize that other religions and traditions can be as good for others as ours is for us. We can grow closer to the Divine and deeper in compassion – and we can understand ourselves better – through a more intimate awareness of all the world’s religions and traditions.

Sponsored by ProgressiveChristianity.org, Pluralism Sunday is one way of fulfilling Point 2 of The 8 Points of Progressive Christianity:
By calling ourselves progressive Christians, we affirm that the teachings of Jesus provide but one of many ways to experience the Sacredness and Oneness of life, and that we can draw from diverse sources of wisdom in our spiritual journey.

On PLURALISM SUNDAY, churches celebrate other traditions in a variety of ways: sermons, litanies, and music; speakers and singers from other traditions, for example. Some congregations have exchanges with other faith communities, going to each other’s houses of worship. It’s entirely up to you!

SIGN UP NOW to be listed as a participating congregation for 2017 by emailing Rev. Susan Strouse, Pluralism Sunday Coordinator.  (You can celebrate the event on other dates and still be listed as participants – indicate your plans for the event to Susan so these details can be listed on our site.)

Can We Talk About Good Friday?

good-friWhen I was a teenager, I used to go to the community Good Friday service every year. Back then, all the stores downtown were closed from noon until 3:00 and during that time crowds of people would attend this service to hear local pastors preach on the “seven last words of Christ.”

I liked these services. But even though I was a pretty orthodox Christian, I did have questions. The reason for the crucifixion of Jesus – as explained by the church at that time – just didn’t make sense to me. Why would God – who was supposed to be almighty and good – need to send his son (it was all male language back then) to be tortured and killed? It just didn’t seem to be a good use of omnipotent power. But that was the church’s story and it wasn’t prudent to ask questions.

Much later, after years of ministry, the questions came back with a vengeance. When I came to the conclusion that Christianity isn’t the only way of thinking/believing about the Divine, I couldn’t continue to buy (or preach) the party line. If non-Christians weren’t going be rejected by God, then why in heaven’s name did Jesus have to die ? I mean, if I were Jesus, I’d be really pissed.

Thankfully, about the same time I discovered religious pluralism, I also discovered Progressive Christianity. But the way forward was not without bumps in the road. A
common experience of many who begin to explore this way of thinking is to deconstruct the belief system we were taught. And this did happen to me. Rejecting theologies of atonement that explained the crucifixion was liberating, but it left allergic-1me with a vacuum. Now what do I do with Good Friday? This was such a confrontational issue for me that, in the last year at my previous congregation, I broke out in a serious case of hives during Holy Week. The doctor in the ER kept asking what foods I’d eaten recently. When I said I’d had shrimp salad for lunch, his “ah ha!” look said that was the answer. But I knew better. I told him, “I’m not allergic to shellfish; I’m allergic to the church.” I now know I should have said, “I’m allergic to atonement theology.”

Thankfully, along with the deconstruction of Christianity comes the possibility of reconstruction. It doesn’t work that way for everyone; some people stop with deconstruction and abandon Christianity altogether. Others, like me, find ways to stay – rejecting some of the outdated theology, while “redeeming” ideas that still have merit.

So what about Good Friday? Or in other words, what about the cross? If it’s not a reminder that “Jesus died for my sins” or “Jesus paid the price for our redemption with his life” or “God demanded a sacrifice for the sin of Adam” then what is it?

Cosmic-Child-Abuse-BLOG-image-1030x1030-1The first thing I would say is that God did not send Jesus to die; there was no “divine plan” for our salvation. Jesus was killed by the Roman empire because he was a threat to their imperial authority. The Temple authorities – who served as functionaries of the empire – were also threatened. So it was not “the Jews” who killed Jesus, but a collusion of these powers-that-be.

The second thing is that Jesus was not operating out of a mandate from God to be the sacrificial lamb. Rather he willingly pursued his course of teaching and actions, knowing the risk involved. If you’ve seen the movie “Selma,” you might remember the scene in which Martin Luther King wrestles with the decision to go on the march. He and his family had received numerous death threats. Continuing to speak and act on behalf of dignity and liberation for African-Americans under the boot heel of Jim Crow carried a very high risk of death. King was not naive; he knew the risks. But he chose to go the distance for the cause. Just as Jesus had done before him. One does not have to be divine to make the supreme sacrifice.

Third thing is that it’s not all about sin or about the afterlife. Jesus didn’t die to cancel out “the bad marks in God’s little black book (that my mother warned me about) so we could get into heaven. Jesus’ life – his example and his teachings – show us how to live in the kin-dom of God now. His willingness to become empty of ego, completely selfless, fully connected with Divine Presence gives us incentive to strive to do the sashutterstock_88601464me.

So – back to Good Friday. I will remember Jesus’ death on the cross. It was a terrible thing, suffered by many thousands of people in the Roman empire. But I will not glory in his suffering. I will mourn the arrogance of imperial power, the complicity of those who should have known better, and the ignorance of fearful people who went along with the crowd. I’ll mourn the same thing as it’s happening today.

And I will hold out the same hope symbolized by the cross – that there is nothing an imperial power can do that will defeat the power of life, love, and liberation. We can look at the cross, Good Friday, and Christianity itself in a new way. And find hope – even in the midst of our own imperial empire.

 

 

Sermon for Lent 2: The Belonging You Seek Is Not Behind You – It Is Ahead

Maz_Kanata-Force_AwakensIt would appear that the quote from biblical scholar John Dominic Crossan didn’t apply to Nicodemus. Crossan famously said, “My point . . . is not that those ancient people told literal stories and we are now smart enough to take them symbolically, but that they told them symbolically and we are now dumb enough to take them literally.”

Nicodemus took Jesus literally. When Jesus said, “No one can see the kindom of God without being born from above,” Nicodemus is stunned. He thinks Jesus means he has to somehow get back into his mother’s womb. Imagine what he must have been thinking. Here was this teacher everyone was raving about, the one he – a Pharisee – had sneaked out to see. It was no small risk; as a member of the religious establishment, being affiliated with this rabble-rouser could have been seen as an act of rebellion against the empire.

So he comes to see Jesus under cover of darkness. And what does he get? This guy Jesus spouting some nonsense about being born again. We’re used to hearing that phrase; we have our own reactions when we hear it. We have to put ourselves in Nicodemus’ sandals to hear his bewilderment. Nicodemus thought that Jesus was telling him that in order to be part of the realm of God he needed to go back to the beginning, back to where he had come from. But that’s not what Jesus meant. Let’s watch a clip from Star Wars VII: The Force Awakens. Listen for what Rey thinks she needs to do and for the advice given to her by the ancient, wise Maz Kanata.   Watch clip

Jesus couldn’t have said it better himself: “The belonging you seek is not behind you – it is ahead.” Not that we don’t remember and honor the past. Knowing from whence we’ve come is an important part of understanding ourselves. But we can’t stay or go back there, as much as we might be tempted or as much as we long for a time gone by.

In his classic book, Stages of Faith, James Fowler identified seven stages of development in our spiritual lives. Unfortunately, it’s been widely accepted that one of these stages is where many people remain their entire lives. See if you can guess which one.

Stage 1 (birth-2) is characterized by learning the safety of our environment. If we experience consistent nurture, we develop a sense of trust about the universe and the divine. Conversely, if we don’t receive consistent nurturing, the opposite will be true.

The next stage is the stage of preschool children in which fantasy and reality often get mixed together. Our most basic ideas about God are usually picked up from our parents and/or society. Then, when we become school age, we start understanding the world in more logical ways. We generally accept the stories told by our faith community but tend to understand them in very literal ways. We have a strong belief in the justice and reciprocity of the universe, and our images of God are almost always anthropomorphic (with human form and/or human qualities).

Then comes adolescence, characterized by conformity to authority and the development of our religious identity. At this stage, we tend to have a hard time seeing outside our religious box and don’t even recognize that we’re inside a belief system. We rely on some sort of institution (such as a church) to give us stability. We become attached to the forms of our religion and get extremely upset when these are called into question.

The next stage, often begun in young adulthood, is a time of angst and struggle. We start seeing outside the box and realizing that there are other boxes. We begin to critically examine our beliefs and often become disillusioned with our faith. Ironically, people in the stage before this one usually think that those in this stage have become “backsliders” when actually they’ve moved forward. This stage can end up being very non-religious and some people stay in it permanently.

It’s rare for people to reach this next stage before mid-life. This is when we begin to realize the limits of logic and start to accept the paradoxes in life. We begin to see life as a mystery and often return to sacred stories and symbols but this time without being stuck in a theological box.

The last stage is often called a “universalizing” or “mystical” faith. Few of us ever get there. Those who do live their lives to the full in service of others without any real worries or doubts. People who reach this stage start to realize that there is truth to be found in both the previous two stages and that life can be paradoxical and full of mystery. Emphasis is placed more on community than on individual concerns. It’s pretty easy to see Jesus as an exemplar of this stage of human spiritual development.

Can you guess the stage in which many people remain? It’s the teenage stage, where we have a hard time seeing outside our religious box and rely on the institution to give us stability. I’d definitely put Nicodemus in that category. And Jesus was challenging him to grow in spiritual maturity, to move forward into a new way of belonging, to re-formation.

This is the same challenge before us today. Unless you’re one of the few enlightened ones, we’re all being called to move forward into a spirituality that is both mystical and practical. This is where our resistance to empire can be most effective. Our faith can both comfort and embolden us. When our emphasis is less on matters of personal salvation and more on the well-being of the Beloved Community of all God’s people and creatures, we are living into the reality of the kindom of God. After all, “for God so loved the world.”

Jesus said we are born of water and the Spirit. The water of the womb and the breath of life launched us on our way. The water of our baptism sealed us again with the Spirit and ordained us to our life’s mission as followers of Jesus. As each new age requires disciples to respond to the empire of that age, Jesus calls us forward now. Maz Kanata was right; the belonging we seek is not behind us – it is ahead. The Force Awakens is not just the title of a cool movie; it is our response to the movement of the Spirit in us and in our world.

Amen

 

John 3:1-17
The words of John 3:16 are more than a slogan to be put on signs at sports events; they describe the divine intentionality and universality. God loves the world. Salvation touches all creation, embracing our cells as well as our souls. There are no limits, outsides, or impediments to the ubiquitous and graceful providence of God.

Now there was a Pharisee named Nicodemus, a member of the Sanhedrin, who came to Jesus by night and said, “Rabbi, we know you are a teacher come from God; for no one can perform the signs and wonders you, unless by the power of God.”

Jesus gave Nicodemus this answer, “The truth of the matter is, unless one is born from above, one cannot see the kindom of God.”

Nicodemus said, “How can an adult be born a second time? I can’t go back into my mother’s womb to be born again!”

Jesus replied:
“The truth of the matter is, no one can enter God’s kindom without being born of water and the Spirit. What is born of the flesh is flesh,  and what is born of the Spirit is Spirit.
Don’t be astonished when I tell you that  you must be born from above. The wind blows where it will. You hear the sound it makes,  but you don’t know where it comes from  or where it goes.  So it is with everyone  who is born of the Spirit.”

Nicodemus said, “How can this be possible?”

Jesus replied, “You’re a teacher of Israel, and you still don’t understand these matters?
The truth of the matter is,  we’re talking about what we know; we’re testifying about what we’ve seen – yet you don’t accept our testimony. If you don’t believe when I tell you about earthly things,  how will you believe  when I tell you about heavenly things?

No one has gone up to heaven  except the One who came down from heaven –  the Chosen One. As Moses lifted up the serpent in the desert,  so the Chosen One must be lifted up,
so that everyone who believes the Chosen One might have eternal life.

Yes, God so loved the world as to give the Only Begotten One, that whoever believes may not die, but have eternal life. God sent the Only Begotten into the world not to condemn the world, but that through the Only Begotten the world might be saved.

 

 

 

 

 

 

 

 

In his classic book, Stages of Faith, James Fowler identified seven stages of development in our spiritual lives. Unfortunately, it’s been widely accepted that one of these stages is where many people remain their entire lives. See if you can guess which one.

Stage 1 (birth-2) is characterized by learning the safety of our environment. If we experience consistent nurture, we develop a sense of trust about the universe and the divine. Conversely, if we don’t receive consistent nurturing, the opposite will be true.

 

The next stage is the stage of preschool children in which fantasy and reality often get mixed together. Our most basic ideas about God are usually picked up from our parents and/or society. Then, when we become school age, we start understanding the world in more logical ways. We generally accept the stories told by our faith community but tend to understand them in very literal ways. We have a strong belief in the justice and reciprocity of the universe, and our images of God are almost always anthropomorphic (with human form and/or human qualities).

 

Then comes adolescence, characterized by conformity to authority and the development of our religious identity. At this stage, we tend to have a hard time seeing outside our religious box and don’t even recognize that we’re inside a belief system. We rely on some sort of institution (such as a church) to give us stability. We become attached to the forms of our religion and get extremely upset when these are called into question.

 

The next stage, often begun in young adulthood, is a time of angst and struggle. We start seeing outside the box and realizing that there are other boxes. We begin to critically examine our beliefs and often become disillusioned with our faith. Ironically, people in the stage before this one usually think that those in this stage have become “backsliders” when actually they’ve moved forward. This stage can end up being very non-religious and some people stay in it permanently.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

It’s rare for people to reach this next stage before mid-life. This is when we begin to realize the limits of logic and start to accept the paradoxes in life. We begin to see life as a mystery and often return to sacred stories and symbols but this time without being stuck in a theological box. The last stage is often called a “universalizing” or “mystical” faith. Few of us ever get there. Those who do live their lives to the full in service of others without any real worries or doubts. People who reach this stage start to realize that there is truth to be found in both the previous two stages and that life can be paradoxical and full of mystery. Emphasis is placed more on community than on individual concerns. It’s pretty easy to see Jesus as an exemplar of this stage of human spiritual development.

 

Can you guess the stage in which many people remain? It’s the teenage stage, where we have a hard time seeing outside our religious box and rely on the institution to give us stability. I’d definitely put Nicodemus in that category. And Jesus was challenging him to grow in spiritual maturity, to move forward into a new way of belonging, to re-formation.

 

This is the same challenge before us today. Unless you’re one of the few enlightened ones, we’re all being called to move forward into a spirituality that is both mystical and practical. This is where our resistance to empire can be most effective. Our faith can both comfort and embolden us. When our emphasis is less on matters of personal salvation and more on the well-being of the Beloved Community of all God’s people and creatures, we are living into the reality of the kin-dom of God. After all, “for God so loved the world.”

 

Jesus said we are born of water and the Spirit. The water of the womb and the breath of life launched us on our way. The water of our baptism sealed us again with the Spirit and ordained us to our life’s mission as followers of Jesus. As each new age requires disciples to respond to the empire of that age, Jesus calls us forward now. Maz Kanata was right; the belonging we seek is not behind us – it is ahead. The Force Awakens is not just the title of a cool movie; it is our response to the movement of the Spirit in us and in our world.

 

Amen

 

 

 

 

 

 

 

 

 

 

 

 

Genesis 12:1-4

The call of Abram (or Abraham as he later became known) to leave his homeland and migrate to an unknown country is one of the crucial events of the Old Testament. Despite the brevity of the text and the absence of Sarah as an equal protagonist, the passage points to forward looking spirituality. Whether the stories surrounding this migration are tribal legends or actual events, there is no doubt that they became a formative part of Israel’s faith history.  Later generations would look back to this patriarch and see in Abram’s obedience to the divine summons the initial response to God’s covenant with Israel.

 

It is written . . .

 

YHWH said to Abram, “Leave your country, your people, and the home of your parents, and go to a place I will show you. I will make of you a great people. I will bless you and make your name so great that it will used in blessings. I will bless those who bless you, and I will curse those who curse you. And all the people on the face of the earth will be blessed through you.”
Abram, who was 75 years old when he left Haran, began the journey as YHWH had instructed, and his nephew Lot went with him.

 

John 3:1-17

The words of John 3:16 are more than a slogan to be put on signs at sports events; they describe the divine intentionality and universality. God loves the world. Salvation touches all creation, embracing our cells as well as our souls. There are no limits, outsides, or impediments to the ubiquitous and graceful providence of God.

It is written . . .

 

Now there was a Pharisee named Nicodemus, a member of the Sanhedrin, who came to Jesus by night and said, “Rabbi, we know you are a teacher come from God; for no one can perform the signs and wonders you, unless by the power of God.”

Jesus gave Nicodemus this answer, “The truth of the matter is, unless one is born from above, one cannot see the kindom of God.”

Nicodemus said, “How can an adult be born a second time? I can’t go back into my mother’s womb to be born again!”

 

Jesus replied:
“The truth of the matter is,
no one can enter God’s kindom

without being born of water and the Spirit.

What is born of the flesh is flesh,
and what is born of the Spirit is Spirit.

Don’t be astonished when I tell you that
you must be born from above.

The wind blows where it will.
You hear the sound it makes,
but you don’t know where it comes from
or where it goes.
So it is with everyone
who is born of the Spirit.”

 

Nicodemus said, “How can this be possible?”

Jesus replied, “You’re a teacher of Israel, and you still don’t understand these matters?

The truth of the matter is,
we’re talking about what we know;
we’re testifying about what we’ve seen –

yet you don’t accept our testimony.

If you don’t believe

When I tell you about earthly things,
how will you believe
when I tell you about heavenly things?

No one has gone up to heaven
except the One who came down from heaven –
the Chosen One.

As Moses lifted up the serpent in the desert,
so the Chosen One must be lifted up,

so that everyone who believes the Chosen One
might have eternal life.

Yes, God so loved the world

as to give the Only Begotten One,
that whoever believes may not die,

but have eternal life.

God sent the Only Begotten into the world

not to condemn the world,

but that through the Only Begotten the world might be saved.

 

 

 

 

 

 

 

 

Is Sin Our Problem – or Is It Shame?

images

I’ve been thinking a lot about shame lately. For many people – myself included – shame is a much more insidious problem than our guilt over our sins. Make no mistake – I’m not denying the reality of sin or of our need to confess and repent. Though I would like to see us pay at least as much attention to our systemic sins (such as racism) as we do to our individual wrong-doings.

As Lent approaches, I’m wondering if the attention we give to sin is the best way to go. In his book The Heart of Christianity, Marcus Borg asks whether ‘sin’ is the best way to name what is wrong and why we are lost. Not that he denies the reality of sin either. Borg doesn’t dispute that sin is a primary image within the Bible. But there are other images of our human predicament as well, each requiring a kind of healing. He writes:

To list some but not all of them: we are blind, in exile or in bondage; we have closed hearts; we hunger and first; we are lost. Each of these images for our problem has a correlative image; that is, each implies a remedy, a solution.  If we are blind, we need to see. If we are in exile, we need to return. If we are in bondage, we need liberation. If we have closed hearts, we need to have our hearts opened. If we hunger and thirst, we need food and drink. If we are lost, we need to be found.

But what do we need to help us heal when we feel shame? And just to be clear: I’m not equating shame with guilt. Guilt is about what we ‘ve done; shame is about who we are. Some use the phrase “toxic shame” to describe the feeling that we are somehow inherently defective, that something is wrong with our very being. Toxic shame can come about for all kinds of reasons: being bullied as a child, being sexually assaulted, for example. Veterans diagnosed with PTSD often experience shame. Unhealthy family dynamics can bring about shame in children.

Unfortunately, the church has often been guilty of shaming its members – usually for sexual “sins”. And while the church does offer a path to confession and forgiveness for our actions, it’s much less equipped to offer healing for the shame that affects our being.

So how can we in the church promote this kind healing?  As Borg would put it: If we have been shamed, then we need . . . what?

I suggest that the first step is acknowledging this as a human condition from which many of us suffer. Maybe instead of focusing exclusively on our sinfulness this Lent, we lift up all the ways we can be broken and out of sync with our true humanity. And instead of offering only confession and forgiveness, we also offer a listening ear and compassion.

For some, especially those who have suffered severe trauma, psychological therapy is also needed. But wouldn’t it be wonderful if the church could also participate in what author John Bradshaw called Healing the Shame that Binds You?

Marcus Borg used to tell of  the Buddhist who once said , “You Christians must be very bad people—you’re always confessing your sins.” Maybe we could learn from that critique.

Christmas, Hanukkha, and the Qur’an

479113_gallery_5644449997087_jpg_fa_rszdIf you’re looking for an excellent time to introduce something interfaith-y in your church, that time is NOW!

On Christmas Eve, Christians will celebrate the birth of Jesus. And while Christmas isn’t a holy day in Islam, the birth of Jesus is a very big deal. Surah 3:45 in the Qur’an tells the story of the Annunciation this way: [And mention] when the angels said, “O Mary, indeed Allah gives you good tidings of a word from Him, whose name will be the Messiah, Jesus, the son of Mary – disting180px-virgin_mary_and_jesus_old_persian_miniatureuished in this world and the Hereafter and among those brought near [to Allah].

There are some 71 verses in the Quran that refer to Jesus. And Mary (Maryam‎) is revered as one of he most righteous and greatest women in Islam. She’s actually mentioned more times in the Qur’an than in the New Testament. Here’s an interesting video of the Nativity story. You’ll definitely see some differences from our versions. But what a great topic for discussion! Especially if you invite some Muslim friends to join in.

Also on December 24th is the first night of Hanukkah, the eight-day “festival of lights.” As Christians celebrate the Light that has come into the world, Jews will light the first candle on the llmc9237606menorah. Again, differences between our religions – but similarities too.

If these differences raise questions among the people in your church, hallelujah! Now it’s time to enter the intrafaith conversation.

You can check out my website for more information on how to go about doing that. Or simply buy the book and get a group together to explore what it means to be a faithful Christian and to be in respectful relationship with those of other religious traditions.

she likes it

 

 

 

How Can We Talk to ‘Others’ When We Can’t Even Talk Among Ourselves?

aaeaaqaaaaaaaaqbaaaajdrmmmewodrlltmzzmutndiwys1hmmu5lwzjmmzlmjdlogezywThere’s a lot of talk these days about how we need to be able to listen and converse with those who hold differing political opinions from ourselves. I don’t disagree with this. But I do know that it’s easier said than done. We’ve lost the ability to go outside our silos and behave respectfully.

It’s the same in the religious realm. Progressive Christians, Jews, Muslims, Buddhists, etc. enjoy one another’s company and often comment that these relationships are much easier than the ones within their respective religions. I know that some evangelical Christians have lamented that, despite their willingness to talk, progressives aren’t interested.At every interfaith gathering I attend, someone inevitably says, “What we really need to have is an intrafaith dialogue.” But we know that this is just as hard to do as the political one.6a00d8341bffb053ef00e54f3dd6558833-500wi

Which is why I like hearing about people and groups working in this area. Back when I was working on my book about Christian intrafaith dialogue, I identified Jesus as  our “elephant in the living room.” I wrote The INTRAfaith Conversation: How Do Christians Talk Among Ourselves about INTERfaith Matters? as a guide to help work through differing ideas and beliefs about Jesus.

hqdefaultBut I also wanted to know about other traditions. When I asked a Jewish friend what issue divided Jews, she immediately replied, “Israel.” So I was delighted this week to learn about a program called iEngage, which brings together differing sides among Jews on the subject of Israel.  Jewish Values and the Israeli-Palestinian Conflict is a curriculum that can be used by groups who want to gain “greater understanding for the ideals that shape their own political views and a  greater respect and empathy for those who hold different views.”

That is the quintessental mission of the intrafaith conversation!

Every tradition has its internal issues. How can we expect to be in honest dialogue with “the other” when we aren’t able to do it among ourselves? Now more than ever, we need to relearn our conversational skills, get outside our solos, and create peace among ourselves and throughout the world.

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If God Is an Authoritarian Bully . . .

unnamedWow! I just read a blog post equating the evangelical Christian version of God with He-Who-Shall-Not-Be-Named (HWSNBN) and describing them both as authoritarian bullies.

Thankfully I don’t believe in a God who, according to some mysterious criteria, chooses to grant some people their wishes and not others, who saves some and not others, who allows some to live and not others , who favors some people over others, and demands our groveling adoration. Sign me up for #notmygod!

But a lot of people evidently still do believe in this kind of God . And according to the blogger, the president-elect is a mirror image of the evangelical community – which explains why 81% of white evangelical voters chose HWSNBN as their leader.

If this isn’t a good reason to keep on putting forth a progressive alternative, I don’t know what is. Not that I think all evangelicals are alike. And there is certainly a movement within evangelical circles that is less judgmental and more social justice oriented. Read, for example, The Evangelicalism of Old White Men Is Dead bNot Normal, Not Now, Not to Come by Sojourners’ Jim Wallis.

But even there, I’m aware of the lack of women’s voices or awareness of the misogyny rampant in much of conservative Christianity. In the article by Wallis (who I do admire greatly), he states that an “explicit message of the Incarnation is that Jesus the Christ’s arrival will mean ‘peace on earth, good will toward men.'”And he closes with the gloriously prophetic Magnificat, a proclamation marred for me by the plethora of ‘he,’ ‘his,’ and ‘him.’

And Mary said,
“My soul magnifies the Lord, and my spirit rejoices in God my Savior, for he has looked with favor on the lowliness of his servant.
Surely, from now on all generations will call me blessed; for the Mighty One has done great things for me, and holy is his name.
His mercy is for those who fear him from generation to generation. He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts.
He has brought down the powerful from their thrones, and lifted up the lowly; he has filled the hungry with good things, and sent the rich away empty.
He has helped his servant Israel, in remembrance of his mercy, according to the promise he made to our ancestors, to Abraham and to his descendants forever.”

But try this – from The Inclusive Bible: The First Egalitarian Translation (with one little substitution from The Message:

Mary said,
“My soul proclaims your greatness O God, and my spirit rejoices in you my Savior.
For you have looked with favor upon your lowly servant,
and from this day forward all generations will call me blessed.
For you, the  Almighty, have done great things for me, and holy is your Name.
Your mercy reaches from age to age for those who are in awe before you.
You have shown strength with your arm; you have scattered the proud in their conceit.
You have deposed the mighty from their thrones and raised the lowly to high places.
You have filled the hungry with good things, while you have sent the rich away empty.
You have come to the aid of Israel, your servant, mindful of your mercy virgin-mary-stylized1
the promise you made to our ancestors – to Sarah and Abraham and to their descendants forever.”

This is no Mary, meek and mild. This is an authoritative prophet, speaking for a God of compassion and justice. This is the God I love and in whose name I will resist the authoritarian bullies of the world.

If our recent election has brought to the fore the differences in what Christians believe about the Holy One, that is all to the good. People need to know that there’s an alternative to the great cosmic bully.