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Imagination is your memory of the future, not like a fantasy imagining things there are not really there, but really seeing what was awaiting your attention all along. The soul of the universe is whispering to you through her mythic imagination, calling you to action. Symbols, dreams, myths and stories bubble up in you, often from beyond your conscious awareness, carefree in the face of reason's tight lipped caution. When we meet in this space, the doors of imagination flung wide, we imagine the possibilities for a world filled with peace and justice, and say with clarity and passion, "Why not?"

Bill Coffin said, Liberal Christianity, or what we today call progressive Christianity and what some call “seminar room Christianity” has until now had a really unhelpful taint of elitism around it. We need to change that. So let’s just agree to get the conversation started. Let’s begin to grow in faith. Find strength in one another. See the world more clearly. And in and through all this, liberate ourselves and liberate one another for the sake of social transformation. If we ourselves can become the first fruits of the change we seek, then change itself-real change-cannot be far behind.

All of those for whom authentic transformation has deeply unseated their souls must, I believe, wrestle with the profound moral obligation to shout from the heart-perhaps quietly and gently, with tears of reluctance; perhaps with fierce fire and angry wisdom; perhaps with slow and careful analysis; perhaps by unshakable public example-but authenticity always and absolutely carries a demand and duty: you must speak out, to the best of your ability, and shake the spiritual tree, and shine your headlights into the eyes of the complacent. You must let that radical realization rumble through your veins and rattle those around you.

What is the least religious state in America? Oregon. The most religious? Mississippi. Oregon, not Mississippi, reflects the emerging trend of the western world; cynicism about institutional religion and little desire to affiliate with any particular religion or denomination.

Although Tolle is not a Christian teacher, we must not assume that makes him an anti-Christian teacher. Today we need whatever methods or help we can receive to allow the Christian message to take us to a deeper level of transformation. Our history, and our guidance of Western history, shows this has clearly not been happening on any broad scale. This is an opportunity for us to understand our own message at deeper levels. It would be a shame if we required him to speak our language and vocabulary before we could critically hear what he is saying-that is true and helpful to our own message.

Confirmation Class, First Presbyterian Church, New Canaan, CT. God is in the form of everything and everyone. Everyone has God inside himself or herself. Therefore we are all equal and our enemies are just as divine as us. I feel God’s presence when I am doing good for others or when I make a connection with someone.

After a couple of weeks of this thrashing, I finally calmed down enough to begin to ask myself what could I learn from this young man. What was missing in our approach to Christian teaching? What were we really teaching our children? What did this young man want that he did not find at our progressive church? What was the pedagogical model we had created, or more importantly what model did we need to create?

Briefly this morning I want to explore a progressive Christian notion of God, the Bible, and the after life.  I often speak about God within, between and beyond. I want to re-visit that idea for a few moments. Within you, resides the Inexpressible that is beyond words, concept, and thought. An exquisite bliss resides within you. Within you is the Inexpressible, Indescribable, Ineffable peace that passes all understanding.Most of us only have glimpses of this peace, but at moments of meaning or clarity or self growth or compassion, or a sense of higher purpose, you realize God within.

Classical theism, the reigning doctrine of God in Christendom, affirms that God is void of body, parts, passions, even compassion, wholly simple, wholly immutable, independent, immaterial, the supreme cause and never the effect. What creatures have, God does not. I challenge this doctrine, on five grounds.

The Seeds of Compassion organization is a very interesting organization and I believe it has a lot to tell those of us that are still trying to grow Christian churches. The organization came through the collaboration of the Kirlin Foundation and the Venerable Tenzin Dhonden and many other religious, educational and spiritual people from the area. These dreamers wanted to bring concrete public awareness, public will, and an empowering call to action to address our local and global need for the social and emotional well-being of children…As an outcome, they seek to bring social and emotional learning into families, to caregivers, and to schools so that all who touch the lives of children have the tools and empowerment to provide the foundation for kinder and more compassionate children, communities, and society. (Quotes from their own brochure)

If Jesus Is A Wayshower, What Does He Show Us?

Easter has always held a special place in my life and spiritual journey as it holds promise for rebirth, change, growth, and yes, resurection. It is a challenge for many to let go of the belief of a physically resurcted Jesus, but once we recognize the beauty of a spiritual resurection, we can unravel the incredible miracle of having the potential, each day, to re-birth our spirit, to lift it up out of the darkness of despair, fear, and lonliness and merge it with the luminous light of the universal spirit.

Washington Post, On Faith Tuesday, February 12, 2008 The Great Awakening speaks of two great hungers in our world today-the hunger for spirituality and the hunger for social justice. I believe that the connection between the two is one the world, and especially a new generation, is waiting for. The Great Awakening makes that vital connection and shows how spiritual renewal will likely be a necessary part of social change, and how perhaps only genuine spiritual revival can spark social and political transformation.

Recently as my wife and I were having a quiet dinner with some friends and found ourselves going through something that seems to have become an annual ritual. It always starts with someone announcing, “Can you believe it? Christmas is only X days away!” And in chorus the rest of us go, “your kidding! How did that happen?” We have other little ditties that we sing like, “It seems like it was only a few months ago we were celebrating Easter.” Or, “But I just put the Christmas decorations away from last year” Then for the closing song we always sing rather sadly, “It comes faster and faster every year.” As the evening progressed someone wistfully asked, ” I wonder if we can every capture the magic of Christmas again?” I have thought a lot about that over the last few years. I wondered if there ever was “the magic of Christmas” that has been shared in common with others over the years…

Yesterday, as I sometimes do when I need amusement, I went online to read my horoscope for today. The words leaped off the page at me, “The long, exhausting battle is over, and you have lost the war” I immediately burst into deep sobs of both sorrow and relief. Those words struck a chord of truth deep in me…I felt like a kid standing on the football field after the lights have gone out and his team has lost the big game. He still holds the football in his hand and believes he’s just one more touchdown away from a winning game.

Now he has followed the lead of the Renaissance sage Erasmus, whose droll and counter-intuitive title "In Praise of Folly" similarly introduced a critical assessment of a conflicted and self-satisfied society. Our present paradox, Lloyd notes, is that willy-nilly we live in a secular society lately evolved from Christendom – one in which liberal spiritualities are under assault by both religious fundamentalists and militant atheists. But then, liberty has always fought an uphill battle against political and ecclesiastical tyrannies, and has always demanded a high level of individual responsibility. The personal freedom offered by secularism – which includes a free choice of spiritual pathways – is what Lloyd Geering sees as a beacon of hope as we strive to create the global society of tomorrow. Indeed, one may well see in this little volume an echo of one of Jesus' most radical and authentic teachings – the parable of the Leaven – the essence of which is the inspired insight that only when the sacred and the secular are made one will the Kingdom of God have come.

So many of my relationships suffered from the not-knowing of such a truth: that absolutely everyone and everything we meet along the journey is God-in-disguise waiting to show us the way to liberation. All that separates me from remembering this universal wisdom are my own (often buried) thoughts, judgments, fears and beliefs. If I stop making up stories about other people who don't look, talk, sound or act like me, I usually find another man, woman or child who just wants to love and be loved.

In the April 1995 issue of Theology Today, theologian Murray Joseph Haar lamented what he regarded as a "rampant" sickness within the American church. He wrote, "The symptoms of this illness sound like this: 'Jesus died for my sins, His pain my gain, He died to set us free, Jesus is the Lamb of God who takes away my sins, I have decided to accept Jesus as my personal Lord and Savior." With words like these, many Christians proclaim and define their faith in the efficacy of Jesus' death on their behalf. I contend that these words of faith indicate precisely the nature of the sickness at the heart of American Christianity." He calls the sickness, a "rampant, individualistic, self-serving redemptionsm." (1)The sickness continues today. The common understanding and frequent statement of many Christians is that "Jesus died for us." Standing alone, that is a distortion of the Christian faith, for it separates the life of Jesus from his death. A dramatic depiction of this separation is seen in Mel Gibson's film The Passion of The Christ. In the film the passion of Christ was almost entirely limited to his death. There was no understanding that his death was the consequence and fulfillment of the passion of his life.