Author: Ian Harris

Chapt. 8 The Bible & Politics This chapter faces the issue of the DOMINATION system which has bedeilled human society since large scale population groups began about 5,000 years ago. The political context of the Bible Borg says is “the ancient domination system” characterised as rule by the few, exploitation of the rest; controlled by violence; legitimised by religion. The rulers and their supporting bureaucrats represented less than 10% of the poulation and lived relatively well; the remianing 90%+ of the population lived in poverty and the powerful kept them that way. The powerful invoked God to justify their (inhumane) actions

We thought that the relative inequality in ancient Israel became steadily worse from Moses to Jesus’s time, but since then general worldwide inequality had reduced – there is a large middle class. However there are still far, far too many real poor. The excessively rich are a direct result of ‘the market’ – which now controls us, not the other way around.

Borg gives 3 texts which have been used to justify separating Christianity and politics: Mk.12:17; John 18:36;  and Roms.13:1. The last was used in the German church under the Nazis; by the opponents of the civil rights movement;  support for the American invasion of Iraq (by 80% of the evangelical Christians in U.S.A.) and in N.Z. during the issue of playing rugby against apartheid Sth. Africa. However a more careful examination of the Greek text in v2 indicates that it more accurately reads ‘ …he who violently rebels against the authority …is rebelling against .. God …’ so it is the violence that is decried not the opposition itself. Now with so little trust in Governments and the exposure of corruption at all levels, the concept that somehow Governments or politicians speak with the authority of God is ridiculous.

Borg gives the political issues of the Bible as “economic justice and fairness, peace and non violence” ie in Jesus’s terms these are characteristics of ‘the Kingdom of God’. Jesus challenged the evil of the powerful – Rome and its local cohorts – but was not advocating revolution.

We thought the message for today was that Christians need to emerge from the safety of the Church and connect with those in society that are espousing our values whether political parties, scientists or social welfare organisations, to lobby for “economic justice, fairness, peace and non violence” on behalf of community.

Chapt 9 Justice   This chapter draws on the book of Amos as the primary source for the call to economic justice. Amos was brave and focussed on ‘speaking truth to power’. Micah and Amos were contemporaries: Amos in Judah and Micah in Israel. Amos challenges the economic system that also challenges some religious traditions as well – the rich religious people who did little to help others. So who are today’s Amos’? Suggestions included Liberation theology in Sth America, Malala Yousafzai, Jim Wallis, Nelson Mandela, Bishop Tutu, Dali Lama, Ghandi, Salvation Army, Bryan Bruce, Pope Francis, Ian Harris.

Conservatives, and especially those in the US, see no obligation (or benefit) in creating a just society and to work for the common good, instead are content with charitable acts by individuals. At present the majority of first world governments are on the political right and hence this individualism is a common theme. Is it significant that many of the same countries have a strong Christian heritage or proclaim to be ‘Christian’? We noted that roles involving helping people are far less valued (ie less well paid) than those roles aimed at making money. The rich are powerful and so can ‘manipulate’ the systems to further increase their advantages. Amos would have plenty to say about our economic systems today.

Chapt 10 Peace   Borg outlines 4 attitudes to peace and violence: non-violence/passive resistance, just war as a last resort, Holy war – anything goes and Conventional acceptance – the Government knows best. ISIS provides an example of a huge stumbling block in for those supporting non-violence; ISIS would seem to support a ‘just war’; others and ISIS themselves see the situation as a Holy War – our god is bigger. Paradoxically, there has been a steady decline in the number of wars and numbers killed/injured over the last 500 years – NZ’s nuclear ban being a small contributor. The overall trend is positive but regional conflicts are still very destructive and the level of suffering for those affected as serious as ever.

This chapter focuses on and questions the substitutionary understanding of Jesus’s death. His death was a ‘payment’ to God for the sins of humankind. We noted that ‘confession’ was and still is a significant part in Christian rites and rituals. The substitutionary understanding was part of the ~1905 Fundamentals. The originator was Anselm in 1098 based on how a feudal lord treated his subjects. Wrongdoing couldn’t be tolerated, so some payments had to be made. Interestingly, the split with the East Orthodox Church took place ~1054 ie before Anselm, and so it doesn’t have this payment understanding. We recognise that the concept of being ‘forgiven’ can be very powerful and liberating in people in difficult circumstances. However ‘sin’ blocking entry to heaven is not espoused in the Bible.

We found Borg’s 4 theological arguments against the substitutionary understanding compelling. Could God not think up a better plan? Why not let Jesus live a little longer? Borg compares a headline ‘Father dies trying to save his son’ with the payment view of ‘Father requires death of his son’ that very neatly sums up Anselm’s theology. Jesus’s death was political (hence the use of the cross), aided and abetted by the Roman appointed Priests and rulers, who had to continually demonstrate allegiance to the Roman authorities/power. Jesus’s claim that the kingdom of God is coming was a political statement and a challenge to the Romans and their local stooges. Imagine how history would be different if Jesus had died of the plague while helping others; much of the power of his death on the cross is lost and the message of The (different) Way neutered.

For Borg ‘Salvation’ is ‘Transformation’. It is for us too.

Chapt 5 Borg speaks of the Bible as the Word of God and Jesus as the Word of God and that Jesus trumps the Bible. We recognise that both have authority, but in the end analysis, we only know Jesus from what is in the Bible. We think though that Jesus is the lens through which we interpret the Bible, so in that sense, Jesus is pre-eminent. The present biblical cannon has been in its present form from around 365CE. Items only become ‘sacred’ when people so regard them as such – largely through their association with a significant time, person, place or of great age. The Bible has elements of all these. [Items associated with the Gallipoli landings are now becoming sacred.] Most ‘fringe’ religious groups have leaders that are not trained in Biblical studies – so what the Bible says is taken at face value. However careful and knowledgeably considered writings should provide a balance against leaders with extreme ideas.

Chapt 6 The biblical writers were not reporters – a long time after the actual events, they recalled that they saw and heard through their cultural lens and their experiences since the events took place. They looked for God’s actions in significant events. Often their stories are parabolic ie they are in the form of a parable, not reporting an actual event. Jesus would have told and re-told his parables – so they would be subtly different with each re-telling. Borg calls for the Bible to be taken seriously but not literally – which members of the group do. Ministers often do not preach what they have learnt in training perhaps because they are concerned about a backlash or of upsetting people. They gravitate towards being more of a Pastoral Elder than a Teaching Elder. We see faith expressed in the quality of people’s lives – whether of conservative or liberal persuasion. In the end one’s theology is not the key aspect of being a Christian [– but it does make for interesting discussions!]

We considered these chapters under a number of headings. Chapt 3 Mystic experiences: many of the group had had such experiences – connectness, can’t will it, not scary, can’t explain, are the experiences of/caused by God?, more often in a quiet environment. God as a ‘cosmic parent’: is comforting when situation is out of one’s control – natural or man-made. Authoriarian God image is very ‘male’ – controlling, organising. What if parent image was more adventurous, explorative, creative, experimentation? Panenthesism: General support in the group but if God is in everything (and beyond) that also includes the concept of sin/evil. God can only be present in people and other sentient beings – not in inanimate objects. Intellectually correct theology: agreed not necessary but need some internal reconciliation before able to talk with others. Always need to be open to further insights, understandings and potential to change views.

Chapt 4 Stages of Faith: Many have been proposed – Borg in this chapter, James Fowler and Scott Peck elsewhere. Everyone will be in different places – not necessarily a continuim with progression from one stage to the ‘next’. Some will be happy to stay wherever they are, others will also be enquiring and more likley to move. One stage is not better than any other, similarly whether there is movement or not. Salvation as ‘transformation’: most members agreed but transformation is both at a personal level and in business/economic systems/the world. The present Western economic market model keeps more than half the population in near or actual poverty – it and the powerful people in it require ‘transformation’. Afterlife?: We too are agnostic as Borg is.

Focus on Chapt 1, where Borg sets out a few of the major conflicts which have resulted in divisions that have shaped Christianity ie the adoption of Christianity by the Roman Empire – Jesus is Lord not the Emperor & the Nicene Creed (what you need to believe) (325 & 451), the Eastern Orthodox – Roman Catholic split (1054) resulting in Crusader conflict/slaughter in 1204, the Reformation where the Bible and reason replaced the authority of the Pope.

Borg identifies 5 approaches to Christianity in 21st century America – Conservative, Conventional, Uncertain, Former, Progressive. These categorisations resulted in much discussion: is it natural to expect a progression from one to another; how to encourage Conservatives and Conventional to see a wider vision than a narrow Biblical interpretation; what are the dangers for the church if it is dominated by Conservatives and Conventionals eg an attempt to wind back the past, become increasingly out of touch with society; is is possible to have worship together that satisfies most people in most categories.

Perhaps a focus on what Christians can and should do to assist society by showing the same love as Jesus did is more significant than ‘labels’.

We watched 2 TED talks – ‘The Price of Shame’ by Monica Lewinsky and Matthieu Ricard discussing the arise of the anthropocene – the age of Humans and need for greater altruism

Lewinsky reflected on the 1998 revelation of her affair with the Bill Clinton and how she was the first ‘victim’ of vilification in and by the internet. How this was relentless and very overwhelming. There is no way to rebuff. The ocassional voice of empathy, compassion provided a much need relief and support; it was a huge comfort to know that some people were walking with her and not seeking to destroy.

Ricard observes that humans are now making huge impacts on the eco system that earth will not recover from quickly – if at all. The danage takes many forms. By carrying on as we are, we are showing a complete disregard for others and future generations. It boils down to altruism versus selfishness; more caring/consideration for others. Coopperation is much more creative. Mediation as a tool to train the brain to be more ultralistic. Cultures can change fast so to move fast to prevent ecological disaster he suggests: enhance cooperation, sustainable harmony, caring economics, local commitment – global responsibility, extend altruism to all 1.6 million sentient beings => Dare Altruism!!

Bruce gave us a whirlwind tour through the histories of the world’s religions, with many illustrations to emphasise the point being made. The valuable point was made that we can’t know, ie be certain, what happened in the past, because all events are ‘seen through’ the eyes of a non-neutral person, their beliefs, outlooks, personal feelings will colour what is ‘seen’ and how events are interpreted. History is written by the victor!

A ‘Faithiest’ is a person of faith but not strongly aligned with any particular religious stream; they support the right to have express a religious conviction but have no religious affiliation themselves. Could be members of an interfaith movement. Chris Steadman is the leading advocate of the term Faithiest.

We did agree that children in NZ are missing out on not being taught about the world’s religions because it could be seen as pushing a particular one. However NZ is a Christain country, with laws, traditions, society norms that reflect a Christian heritage. Future generations are in danger of loosing this basis for society because at present at least, ‘religions’ are seen as somehow bad. Religions provide a moral rudder and keel and so moderate extreme reactions in times of stress and rapid change.

We considered the key aspects in the Bible and for us personally. While crucifixion was common form of execution, the consequence impact on his disciples was quite different. The consequences of Easter are more important than the stories (and the details). Easter does matter as it offers an opportunity to retell the story in the light of today’s society issues. Unfortunately we and the national church don’t reframe the story. Note theology is our creation – neither true nor false – just an interpretation how how things are that is meant to be helpful not a millstone. What is the mystery of Jesus’s death that lead to so many people being inspired to step out and speak up, often to great personal cost? It has transformative power goodness can’t be destroyed – it gives hope.