A Fresh Perspective

Jesus became a scapegoat to put an end to all scapegoating; he became a sacrifice to put an end to that whole system of offering up the innocent victim. Spiritually, socially, and psychologically humans have always needed to find some way to deal with sin and guilt. Historically, humanity has employed sacrificial systems to that end. In ancient systems of religion human sacrifices were offered to placate the deity (such as the firstborn, the virgin, the only child, etc., but never the adult man; these were mostly, if not all, patriarchal cultures). In the evolution of religious consciousness animals took the place of humans. It doesn’t seem that our spiritual consciousness has evolved a great deal over the last several millenniums. In this past century the educationally advanced Germans made scapegoats of the Jews and consider all the horrendous scapegoating that took place in the genocides of the past several decades. We have incorporated the scapegoat mechanism into Christianity

Walter Wink, in The Powers That Be: Theology for a New Millennium writes: “American culture is presently in the first stages of a spiritual renaissance. To the degree that this renaissance is Christian at all, it will be the human figure of Jesus that galvanizes hearts to belief and action, not the Christ of the creeds . . . An in the teaching of Jesus, the sayings on nonviolence and love of enemies will hold a central place. Not because they are more true than any others, but because they are crucial in the struggle to overcome domination without creating new forms of domination.” It’s interesting how Wink frames his hope in a spiritual renaissance: “to the degree that this renaissance is Christian at all . . .” He doesn’t seem very optimistic that Christians will be leading the way in helping to create God’s beloved community on earth; to help bring in God’s peaceable kingdom. The teachings of Jesus on non-violence and love of enemies will surely serve as a divine lure, a catalyst

Philip Gulley tells about speaking at a church where afterward they had a question-and-answer period. He was asked whether or not he believed in the virgin birth. He knew the motive behind the question, but nevertheless, he had to answer honestly. He chose his words carefully, but explained why he did not accept the orthodox doctrine of the virginal conception of Mary. Later that day, he received a call from a woman who had been at church that morning. She asked if she could speak to him. Gulley invited her to his house. When she arrived, she was visibly agitated and said that she hadn’t slept the night before for thinking about her response. She said to Gulley, “Now I don’t know what to believe. If I can’t believe the virgin birth, I can’t believe anything.” Gulley pointed out that while he didn’t believe in the virgin birth, she was not required to agree, that many people in the church still believed it, and she was free to affirm it if she wished.” She then asked why he question

The Talmud tells of a rabbi who hosted a great celebration in his home, inviting all of his friends, family, and followers. A friend inquired about all the singing and dancing when there had been no new birth or marriage. The rabbi explained: “Yesterday, I was going about my business with the elders of the village when a woman approached and asked me to come to her home because her daughter was ill. I could not interrupt my appointment with the village elders, so I told her to go home and wait. When I finally arrived at her home later that evening, the girl had died. Later that night in my home I woke up and prayed: ‘Please let me resurrect the girl tomorrow! If she lives, may my name be taken out of the Book.’ And God accepted my offer. This morning, I went to the girl’s house and resurrected her. And now I am celebrating with my disciples and all of my family and friends.” “What are you celebrating?” his friend asked. His face beaming, the rabbi responded, “I am celebrating my fr