. . . → Read More: Year of Luke Preview
The Year of Luke is the first in a series of commentaries on biblical scripture found in the three-year cycle of Christian liturgical readings of the Revised Common Lectionary. Instead of interpreting these readings as a precursor of messianic salvation from Hell, culminating in the exclusive Body of Christ and the imperial violence of the Church Triumphant, postmodern exiles from the premodern orthodoxy of the Christian church can begin to realize the radicality in Jesus’ original message, and join the struggle to find the courage to live it out in Covenant, non-violence, justice-compassion, and the deep peace that passes all understanding.…
. . . → Read More: Theology from Exile: The Year of Luke
In the spirit of Lloyd Geering, Gaia Rising commentary now shifts to how progressive Christians can join the shift from gods to God to Gaia. There will be plenty of Bible study – maybe even more commentary on the Revised Common Lectionary. But the question for mystics and rationalists alike is, what is Secular Spirit.…
. . . → Read More: Secular Spirit
Romans 13:11-14, 14:17; Mark 13; Luke 18-19
In the Northern Hemisphere of Planet Earth, now is the time of the first harvest. In the old European Celtic Wheel of the Year, the bread for the festival Communion Mass (Lammas, August 1) was made from the first grains – barley, wheat, rye. This year, 2012, the great “bread basket of the world” – midwestern United States – has been in drought for months. The winter wheat crop was good. But the summer corn and soybean crops are gone.
Economic uncertainty is a symptom; the disease is planet-wide: ecological breakdown, climate change, “global warming.” Denying the facts of climate change has been a priority for right-wing business and Christian fundamentalist leaders. Unlimited sums of money have been poured into research that surely would destroy the credibility of left-wing “socialists” determined to destroy the “freedom” of the people to make all the money they want to make; until Richard Muller, professor of physics of UC Berkeley took his “no strings attached half-million bucks” from the Koch Brothers and discovered the scientists were right – not only about climate change, but the fact that humans are the cause. What really fries the right is that Prof.…
. . . → Read More: Money in Trust and a Failed First Harvest – Lammas 2012
“Washington Legal: What Secretaries Know and When They Know It.” Behind the scenes in a Washington, D.C. law firm at the turn of the 21st Century, an unconventional Human Resources Director protects her secretarial staff from dysfunctional bosses, rolls with the punches of outsourcing and evolving digital technology, and uncovers a pre-9/11 international deal that leads to murder. This is a short, fast-paced, political intrigue: Yours for just 99 cents on your Kindle.
“The J’Argon,”is a full-length, future-fiction fantasy published in 2000 by iUniverse.com, now also available as an e-Book from Amazon. The J’Argon is the leader of a spiritual alliance that has voice but not vote in 22nd century global politics. She is the Fourth J’Argon and the first woman to hold the title since the Covenant of the Word was formed in 2047. Her long-time lover, partner, and soul friend, the Arch Deacon of the National Cathedral in Washington, D.C.…
. . . → Read More: E-Books by Sea Raven for your Summer Beach Commute
The “great discourses” from the Gospel of John end with the prayer of John’s Jesus for the protection of his followers from the hatred of “the world.” Just as Jesus and God are one, so the followers of Jesus are one with Jesus and therefore with God, and those in the future who come to know Jesus through the message of the followers will also be admitted into the wholeness of God, Jesus, and the followers of Jesus. Jesus consecrates himself – he prepares himself to be the sacrifice – that will in turn consecrate the followers and those who accept the followers’ message, and will reconcile and unify all these elements: God, Jesus, followers, and future believers. This is the heart of John’s theology and the theology of the Church that eventually was established by the Council of Nicea in 325 c.e. The rest of the story completes the metaphors of water and wine, baptism and communion, and the conferring of the Holy Spirit (the “spirit of truth”).…
In what may have been an addition to the original Gospel, the writer states unequivocally that Jesus is the true, real vine, and God is the vine-grower/farmer. Throughout the Old Testament, the vine and the vineyard refer to the land and the people of Israel. (Psalm 80; Hosea 10:1-2; Isaiah 5:1-7; Isaiah 27:2-6; Jeremiah 2:21; Ezekiel 15:1-6, 17, Ezekiel 19:10-14). Whenever the people turn away from God’s demand for radical fairness (justice-compassion; righteousness), God threatens to either cut off the vine or burn the vineyard. Ezekiel and Jeremiah assumed the Babylonian Exile was the result of the failure of the people to produce the fruit of God’s justice.…
. . . → Read More: 21st Century Cosmology and the Gospel of John: Part XII – In Vino Veritas
John 14 is the core of traditional Christian theology. When the Revised Common Lectionary is followed, John 14 explains Jesus’ death and resurrection (5th and 6th Sundays of Easter, Years A and C), and the coming of the Holy Spirit (Pentecost, Year C) after his post-resurrection, apocalyptic, bodily ascension into the sky, as reported by the intrepid Dr. Luke (24:44-53). John 14 is most often read at the bedsides of the dying, at funerals, and to comfort grieving families. The phrase “s/he went to be with the Lord” – a clear reference to 14:3 – is common in 21st century obituaries. “Don’t worry,” John’s Jesus is supposedly saying, “There are plenty of places to stay in my Father’s house.…
In contrast to the synoptic Gospels, John is clear that Jesus’ last meal with his disciples was not the Passover meal. Instead, it was the night before the day of preparation for the Passover, when the lambs for the ritual meal were sacrificed. In John’s narrative, that particular day of preparation was also the day before the Sabbath – so that particular Sabbath was a high holy day for the Jews (see John 19:31). This detail is important for understanding the symbolism for this writer of Jesus’ death and resurrection.
Indeed, every detail from 13:1 to the end of the gospel is significant. Unfortunately, the gospel is nearly always cherry-picked in order to make a point of religious piety. The “last supper” is assumed to be the Passover meal. The breaking of bread and the pouring of the cup of wine described in Mark, Matthew, and Luke (and memorialized by Paul in 1 Corinthians 11:23-25) gets conflated with the foot washing described by John. Maundy Thursday liturgies then become problematic: do we wash feet?…
. . . → Read More: 21st Century Cosmology and the Gospel of John: Part X – Last Supper
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