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“Sin” is not about sex, or petty transgression. “Sin” is about the seduction of power-over others; of the gratification of having what others cannot have.

This worship service combines the contemplative spirit of Taizé chant with the Celtic liturgy of the Iona Community.

The underlying assumption in this study of Luke (and eventually Acts and the authentic letters of Paul) is that Luke wrote his gospel and his account of the Acts of the Apostles as a subversive counter to Roman oppression, and the Roman imperial theology that proclaimed Cesar (whether Augustus or Tiberias) as the son of God.  The voice of John the Baptist screamed from the edges of civilization about “repentance” until Herod Antipas had had enough.

In a parody of the story of Caesar’s birth, Jesus of Nazareth was heralded by angels, and born of a virgin.  We can still hope for direct action against oppressive Empire and for distributive justice-compassion; against a greed world and for a share world; against zero-sum gaming of every system devised by humanity, and for a radical abandonment of self-interest.

Four altars will be established at the cardinal directions. Room is set in a quartered circle, with four pathways and a center open space. In the center will be a Central Candle. A hooded figure enters, riding a hobby horse (a broom horse). The Hobby Horse goes to each of the four altars and invokes the directions, beginning with the North: Tune played with recorder and/or violin: Abbot Bromley’s Horn Dance. As the hobby horse arrives at each altar, the tune stops while the spirit is invoked, then starts up again until the hobby horse arrives at the next altar . . . etc.

On the final day of the conference, Gregory Jenks conducted a seminar of his own in honor of the 400th Anniversary of the publication of the King James Version of the Bible.  

Pentecost is perhaps the first festival appropriated from an ancient tradition to serve the purposes of the new Christian Way.

What is seldom noticed by traditional Christians is that consignment to hell is not the payback for “sin”; it is the consequence of not believing that Jesus was the one Anointed by God to return the world to God’s covenantal rule.  If you don’t believe Jesus was the one – according to Matthew – you won’t follow Jesus’ teachings, and when the transformation comes, you will be found in the company of the goats.

The process the early followers of Jesus went through that resulted in the Church of Jesus Christ is fairly long, fairly obscure, and full of pitfalls for those who seek to recreate it.

It seems that Jesus’ body was hardly cold before his revolutionary, counter-cultural teachings were watered down and made safe for a society interested in economic survival in a controlling empire; in conforming, not transforming; in collaboration not covenant.

Paul’s interpretation of who Jesus was probably never crossed paths with the later gospel writers.  Or, if it did, most of his theology was misunderstood.

Matthew 16:13-28; Romans 6:5-11 This commentary is going directly through Matthew without regard for the traditional Christian liturgical year, so will not skip to the end of the gospel to Jesus’ “great commission” to “make followers of …

Harold Camping says that the rapture described in 1 Thessalonias 4 will occur on May 21, 2011, and that God will destroy the entire Universe on October 21, 2011.  Unlike John the Baptist and Jesus, Camping offers no chance for salvation.

Sea Raven juxtaposes recent military events with the Gospel to make an eye-opening point about the cost of retributive justice.

Jesus is seriously dead.  None of the rest of it makes any sense otherwise.

Sea Raven details how the Gosepl of Jesus relates to the current debate over worker’s rights.

The secret is, God’s covenantal justice is distributive.  No being in the great matrix of the universe is left out.  Matthew’s Jesus didn’t get it either.

In her latest update, Sea Raven reinforces the notion that the Gospels must be read through the lens of the genuine Pauline letters. 

Romans 12 and Matthew 10 are put to critical scrutiny to leave aside conventional notions of piety and sacrifice in favor of truly subversive ideas concerning grace and distributive justice.

Creation liturgist Sea Raven juxtaposes the thinking of Matthew and Paul for her first article of the lenten season. 

Sea Raven’s inspired historical-critical reading of Jesus’ thought welcomes us into the past and present struggle to bring about a divine commonwealth. 

Now that Christmas is over, it is time to look within and seek creative and innovative ideas about how to use the precious gifts we have to make a real difference in the part of the country we inhabit.

In this article, the author dissects and inteprets story of the events in the life of Jesus, as described by some of his disciples.

The possibility that Jesus’s message was one of radical fairness, and that following Jesus means creating and living in a world based on non-violent covenant instead of desperate selfishness, has certainly been hidden from view since before Luke decided to tell the story.  It’s time to give the presidents and prime ministers of today the chance to see and hear the alternatives to imperial, retributive, business-as-usual.  It’s time to offer viable alternatives to the feel-good, prosperity-based, exclusive, self-righteousness that passes for evangelism on the right.  As liberal pundit Keith Olbermann has suggested, it’s time for some non-violent democratic action.

Luke’s Jesus seems to be saying, pay attention to how you are listening to the message. Are you receptive (fertile); rocky (rejecting); thorny (resisting); or dry (uninterested)? Because . . . but here the non-sequitur called “to have and have not” throws us off the track. The Jesus Seminar scholars suggest that “Luke presumably wants the reader to know that those who grasp at the initial stages of faith will be given more to understand as they mature” (The Five Gospels p. 307).

For 21st Century Christianity, the question is, which interpretation makes the most sense? Magic and miracle, or liberation from injustice? Scholars and commentators are often accused of reading 21st Century world views back into 1st Century writings.

The Song of Solomon would never have become sacred scripture if it had not been interpreted as allegory.

The woman with the alabaster jar appears in all four gospels…Who was she really?

Ho, everyone who thirsts, come to the waters; and those who have no money, come, buy and eat!