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A recent essay by a contemporary theologian I respect, David Galston, recently began with this observation: “One of the struggles that defines our humanity is the struggle over facts and opinions.”

When all is said and done, what then are we to make of the mythic tale of Jesus’ death and resurrection, metaphorically told to convey what all of us might like to assert to be the “gospel truth?”

It is stories like this one that reminds me that a living Jesus — Jesus the optimistic contrarian — still walks among us in many guises; to tell and retell those human tales of how to truly live, with hope for this world.

I believe the “treasure in heaven” to which Jesus refers is a harvest to be planted and reaped from the dust of earth; with Jesus’ vision of a heaven on earth being the seed to be sown in the field of impermanence.

So, if thoughts and prayers (of petition or intercession) cannot produce any salvific change when uttered to an imagined divine – who for anyone with eyes to see, or ears to hear is too deaf, indifferent or impotent to intercede — then with whom can we bargain, or utter any plea for help?

Even 150 years ago, it would appear the question of how much freedom was too much freedom was a debate with which our forebears had to wrestle. Their assertions were based on their divergent understandings of what the notion of freedom accorded them under our national constitution.

“He (Jesus) knew what they were thinking and said to them, ‘Every kingdom divided against itself is laid waste, and no city or house divided against itself will stand.”Mt. 12:25

The lack of reasonable restrictions when it comes to guns is rooted in their obvious appeal; leading to their preponderance in staggering numbers in a culture that allows utter unreasonableness to pose under the guise of “protection of freedom” and individual rights. That’s why we will not simply legislate our way out of this one through reasonable debate, a half-baked compromise, or a better argument. As a society, we love our guns, and what they represent.

Periodically, it is helpful to remember that belief and faith are not the same thing.  Every group of mortals seems to inevitably gather around a particular set of beliefs; presumably based on the values they hold to be the most meaningful to them, or of greatest importance.

When asked in later years how I received my calling to ordained ministry, I used to joke that the burning bush for me was an incinerated draft card.  But with a last name like ‘Bennison,’ (an old English word for ‘blessing,’ or ‘benediction)’ and the first name John (from the Greek”Ἰωάννης” or Hebrew “Yôḥānān” meaning ‘graced by God)’ what else was I to do with my life?

In this new year – just when we thought things couldn’t get any worse — something dark and revelatory already happened on that day. Thousands of insurrectionists stormed the Capitol; wielding clubs, and bats, and – in one instance – a Bible.

Jesus is, in fact, no longer the reason for the season. But the reason this is so extends far beyond the cultural and commercial contamination of a quaint old tale.

From the Greek word, hypocritis, the hypocrite is a ‘play actor.’ While misfortune is befalling us on a massive scale these days, true tragedy is the result of the hypocrite who has the choice to decide to act otherwise.

In Remembrance: Growing up the son of an Alabama sharecropper, John Lewis practiced preaching to the chickens; from whence he clearly developed his oratorical style. He matured and went on to devote a lifetime of service as the “conscience” of the Congress; often preaching, as it were, to a flock of chickens of another sort. But this time with a calmer, constant, steady and unwavering voice.

Along comes the dispute over the monuments of famous historical figures now considered worthy by some of being knocked off their high horses. It is a reminder for us all to reconsider just who, or what, each of us believes is of such monumental importance and value that we would elevate it to a place of prominence. For those who would follow claim to be followers of a Jesus figure of our own understanding, one might do well to reflect on whatever “divine” attribute one might accord such a revered figure.

As reactions to racial inequities have boiled over once again in recent days, the question is now repeatedly asked whether or not our country has at long last reached a tipping point? For those of us who are persons of white privilege, we are not guilty for the sins of our forebears, but we are responsible. We can’t change the past, but we can take hold of the present, and – for the sake of our national fabric that is so tattered and torn — amend our lives and our social order, going forward. How?

We are living these days under what feels like house arrest, as we observe “social distancing.” That’s an oxymoron, if there ever was one. Human beings are soft-wired – if not hardwired – to be together. Nowadays, the kindest thing we can do for each other is to keep our distance.

“Truth matters. Truth matters. If truth doesn’t matter, we are lost. We are lost.”

And so, the obvious question is this: If truth matters – above and beyond the facts of the matter – what is truth?

In these dark and dreary days each year, our world turns to celebrate another Christmas holiday. Some may do so out of the sheer need to escape, if only for a fleeting while; grasping, once again, at a thin belief in some divine intervention into the human story, with the birth of a savior king. Deeply powerful rituals and traditions are dragged out of the attic and observed; going through the motions for yet another year. Others, however, like myself, may repeat some of the rituals to simply reaffirm one’s belief in the rebirth of “hope”.

Why do we seem inherently unable to be more responsive to the world’s needs; where instead we seem instinctually inclined to put ourselves and our own needs ahead of everything and everyone else? What might we do to be less inclined to reflect what seems to be so much a part of our human nature? If there is anything akin to a sacred spark within us, with the example of Jesus’ own way of the cross?

When there is an absence of conscious symbolic ritual, what happens with such a lack of awareness about the power that signs and symbols play in our lives, and the depth or richness of value and meaning they provide? How can we otherwise express what is ultimately inexpressible?

What might constitute an adequate improvement to the world order? This commentary constitutes an exploration of this pesky, perennial question about “a better world” from the vantage point of one faith tradition, and in contemporary context. Its intention is not to offer novelty or any new revelatory insight, but rather to remember and restore a perspective that lies at the heart of a biblical gospel tradition; based on the teachings of a pre-Easter human Jesus.

As anyone who’s read or listened to me share my journey over the years knows full well, I have now arrived at a place (at least for now!) where – in my thinking, and with the window through which I see the world these days – I call myself a “post-theist.”

The congressional hearings about to begin over a Supreme Court nominee will largely hinge on the political philosophies of different elected officials; who will view the judicial record of the candidate through the lens of their separate interpretations of constitutional law, and how it should be applied. How is the task of interpretation and application different, or the same, when it comes to “sacred” scripture and constitutional law?

What happens when the discernment of one citizen’s religious beliefs are deemed to be discriminatory; infringing upon the civil liberties and rights of another citizen? In fact, what constitutes any set of beliefs as “religious,” with the constitutional protections accorded it?

Mixing politics and religion is far more than tampering with a combustible concoction. Because politics and religion both attempt to address the same needs, dreams and desires, values and principles – they are essentially synonymous terms.

  Symbol, Ritual, and Learning to Distinguish True & False Myths Because religious progressives often like to emphasize actions over words, and doing over some musty, ancient, stratified system of believing, I’ve asked what part any creedal statement of belief might still be …

Nowadays we talk about what’s real and unreal as real (news) or fake (news). But it’s all based on establishing some set of principles or criteria that one can assert is believable, or not.  But when the ground shifts beneath what one once considered solid conviction, what’s left? Are there any underlying fact, principles or life experiences upon which one can still say, “This I believe. Always have, and always will?” Note: this commentary includes a review of Jack Spong’s latest book, “Unbelievable: Why ancient Creeds Nor the Reformation can Produce a Living faith Today.”

“Have a blest day?” What in this world does that mean? Better luck or good karma, instead of bad? In the ancient world, denoting someone as “blest” was a way of expressing a deity’s special favor towards that person. If that sounds quaint, there are still plenty of people today who believe they can curry favor or improve the odds of achieving more blessings than curses; while politicians routinely conclude their speeches by invoking the Almighty to bless the good ‘ol USA. There’s just one problem. It doesn’t work.

For anyone who might still want to hold out that Jesus is still the reason for the season, the obvious question is why? If there’s any lingering claim to Jesus’ divinity by way of a virgin birth that could actually result in some sort of redemption for this weary old world, I might be all for it. But that’s an ancient hope, borne of a fanciful legend, whose fruition will take more than singing some beloved old carols, all the while debating whether or not to spike the eggnog.

  A Call for a New Christology   You can read and/or print a pdf copy of this commentary Here. NOTE: An earlier 2-part Words & Ways commentary in 2011 approached the question posed in the title, …

Not long ago, I received a group email message from an acquaintance. A devout Muslim, he’d written to his circle of friends to tell us he was leaving the country in a few days to undertake a pilgrimage known as the Hajj. The purpose of Ejaz’ message – and as part of his required preparations for his pilgrimage — was to ask forgiveness for any wrong he may have intentionally or unintentionally committed with anyone in his circle of friends and acquaintances.

What good is “God?” We know well how much violence is committed in the name of “God.” If we were to delete both our traditional Western word and notion of “god” from both our speech and thinking, what are the implications for such things we ourselves know and experience to be true in our own human experience? I’m talking about conceiving of such things as love, compassion, mercy, grace, reconciliation, forgiveness, even absolution, redemption, and salvation. Part one in this series considers a scripture text considered sacred, but noticeably absent is the presence of any deity.

The idea of “God” has been problematic for as long as the notion existed. As a result, “God” has admittedly been for me a direction; but neither a destination, nor even a companion along the way any longer. As the poet suggests, if the notion of “god” is directional movement from a former past to the present now, then perhaps it is the time to leave the “G” word behind. What does that mean?

The Emmaus legend is about both the inevitability of change and the possibility of transformation. … In all the swift and varied changes of this world, the elusive goal of converting hearts and minds remains optional.

Recently I’ve become aware of some significant changes occurring in the personal lives of some of the folks that gather in our monthly Pathways circle. Some changes are welcome, while some are not. It’s a mixed bag. It all reminds me, once again, of the only constant thing in our lives. It is the progressive changes that continue unabated, with whatever number of days we are each randomly accorded. Me included.