A Fresh Perspective

The seventh chapter of John offers some important insights into the nature of fundamentalism. Consider the following: Now some of the people of Jerusalem were saying, “Is not this the man whom they are trying to kill? And here he is, speaking openly, but they say nothing to him! Can it be that the authorities really know that this is the Messiah? [This should be read as a dig at the religious authorities] Yet we know where this man is from; but when the Messiah comes, no one will know where he is from.” Then Jesus cried out as he was teaching in the temple, “You know me, and you know where I am from’ [the implied meaning is, “So you think you know me and where I am from”] I have not come on my own. But the one who sent me is true, and you do not know him. I know him, because I am from him, and he sent me” (7:25-29).   Here some of the people are convinced that Jesus is not of God based on a tradition. A tradition which they have come to accept as fact: The Messiah will ha

Almost two decades ago I went through a crisis in my faith where the conservative Christianity of my early training left me dry and empty and wondering if I had made a huge mistake with my life. Rather than abandoning the faith, I discovered some “progressive” options that were more credible and transformative. Surprisingly, an evangelical philosopher and theologian helped me with my transition. Dallas Willard’s book, The Divine Conspiracy: Rediscovering Our Hidden Life in God prompted me to rethink my views about salvation, the kingdom of God (which was the central theme in Jesus’ preaching and teaching), discipleship and the spiritual life, the meaning of Jesus’ death on the cross, and the reality of heaven. This is a book progressives could benefit from. I certainly do not agree with all that Willard taught, especially his view on biblical inspiration, but I benefited immensely from his teaching at that critical time in my life. I wish more evangelicals would read Willard

A holistic, inclusive, compassionate, justice oriented Christian vision would be adopted by more Christians if more Christians more carefully understood and distinguished between the pre-Easter Jesus and the post-Easter Christ. The appearance stories in the Gospels (probably a late developing tradition for they are absent from Mark, the first Gospel written) function to bridge the gap between the historical Jesus of Nazareth and the living, cosmic Christ, linking the two together. Christ, however, is not Jesus’ last name. Jesus is not the same as Christ, though Jesus is included in the cosmic reality of Christ. In his excellent work, The Future of Faith , Harvey Cox describes it this way, "Christ" means more than Jesus. It also refers to the new skein of relationships that arose around him during and after his life. . . . Paul frequently speaks of the Christ who dwells within him and within the other followers. When for example, he writes that among those who share t

Writing in  The Atlantic ,  Emma Green  attempts (and does so quite admirably) to navigate the turbulent history of Southern Baptists’ previous support of racism to their now vocal opposition. She notes that since 1995 the SBC has been publicly repenting of its history of racial discrimination, which marks a decisive turn from the denomination’s beginnings when it “helped define the history of American racism.” Southern Baptists who defended slavery and then later segregation appealed to an inerrant scripture for their justification. Ironically, when Green spoke with pastors and church leaders in Nashville, most cited scripture as their justification for opposing racism. While Southern Baptists believe that scripture is “truth without any mixture of error” it is obvious that Southern Baptists do not read the Bible without any mixture of error. Southern Baptists, along with everyone else, read the Bible as fallible, error-prone human beings who are about as likely to get things wro

It is unfortunate that the Johannine Thomas has come to be known by many Christians as “doubting Thomas.” Thomas, however, is no different than the rest of the disciples or for that matter, you or me. In the broader narrative where the encounter with Thomas occurs, Mary encounters Jesus alive and announces the good news to the disciples, but they did not believe her. When Jesus appears to them they are fearfully huddled in a locked room hiding from the religious establishment (John 20:19). We are all doubters just like all the disciples. It is simply not true that all doubt leads to cynicism or relativism. Doubt is not an all-or-nothing proposition. Peter Berger and Anton Zijderveld in a book titled , In Praise of Doubt , write, “One can doubt big and important, or small and unimportant, things. One can harbor doubts about oneself, the world at large, or God. What these cases have in common is that they question whether something or someone is reliable, trustworthy, and meani