I often say that we do not think ourselves into a new way of living, but we live ourselves into a new way of thinking. I’m not suggesting that theory and theology are unimportant; but I believe that faith is more about how we live on a daily basis than making verbal assent to this or that idea. In fact, my life’s work in many ways has been trying to move heady doctrines and dogmas to the level of actual experience and lifestyles that are an alternative to our consumer culture. In today’s reflection, Shane Claiborne—an Evangelical I deeply respect—invites us to quite literally follow Jesus:
Over the past few decades, our Christianity has become obsessed with what Christians believe rather than how Christians live. We talk a lot about doctrines but little about practice. But in Jesus we don’t just see a presentation of doctrines but an invitation to join a movement that is about demonstrating God’s goodness to the world.
This kind of doctrinal language infects our language when we say things like, “Are you a believer?” Interestingly, Jesus did not send us into the world to make believers but to make disciples [see Matthew 28:18-20]. You can worship Jesus without doing the things he says. We can believe in him and still not follow him. In fact, there’s a passage in Corinthians that says, “If I speak in the tongues of men or of angels, but do not love, I am only a resounding gong or a clanging cymbal. If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but do not have love, I am nothing. If I give all I possess to the poor and give over my body to hardship that I may boast, but do not have love, I gain nothing” (1 Corinthians 13:1-3, author’s paraphrase).
At times our evangelical fervor has come at the cost of spiritual formation. For this reason, we can end up with a church full of believers, but followers of Jesus can be hard to come by.
One of the reasons that Francis of Assisi is so beloved is that he followed Jesus so closely. In Shane’s words:
Francis did something simple and wonderful. He read the Gospels where Jesus says, “Sell your possessions and give the money to the poor,” [Matthew 19:21] “Consider the lilies and the sparrows and do not worry about tomorrow,” [Luke 12:24, 27] “Love your enemies,” [Matthew 5:44] and he decided to live as if Jesus meant the stuff he said. Francis turned his back on the materialism and militarism of his world and said yes to Jesus.
Church historian Diana Butler Bass has brought new light to forgotten or misconstrued elements of Christianity. Today I share some of her research on what early Christians thought it meant to follow Jesus:
Throughout the first five centuries people understood Christianity primarily as a way of life in the present, not as a doctrinal system, esoteric belief, or promise of eternal salvation. By followers enacting Jesus’s teachings, Christianity changed and improved the lives of its adherents and served as a practical spiritual pathway. This way—and earliest Christians were called “the people of the Way”—bettered existence for countless ancient believers. . . .
Christian defenders, such as Justin Martyr (ca. 100–ca. 165), used the example of Christian practice to make the case that Jesus’s way “mended lives”:
We who formerly . . . valued above all things the acquisition of wealth and possessions, now bring what we have into a common stock, and communicate to everyone in need; we who hated and destroyed one another, and on account of their different manners would not live with men of a different tribe, now, since the coming of Christ, live familiarly with them, and pray for our enemies . . . . [1]
To Justin, the old ways had passed; a new way opened in Jesus. Far from being divisive, Christianity was an inclusive faith that might bring diverse peoples together. However one interpreted the effects of the new faith, both enemies and defenders of Christianity understood that the new religion transformed people, giving even women, peasants, and slaves a meaningful ability to reorder their lives.
The way was based on Jesus’s teaching recorded in Mark 12:28-34. An unnamed questioner asked Jesus, “Which commandment is the first of all?” and Jesus responded with what is now called the Great Command: “’You shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.’ The second is this, ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these.” Loving God and neighbor was, according to Jesus, the way of the Kingdom of God and the path of salvation. In the account of this teaching in the Gospel of Luke, Jesus adds, “do this, and you will live” (Luke 10:28). . . .
Jesus’s followers took these words seriously. In many cases, and unlike contemporary practice, the process of becoming a Christian took several years, an extended time of teaching spiritual inquirers the way on which they were embarking. Christianity was considered a deliberate choice with serious consequences, a process of spiritual formation and discipline that took time, a way of life that had to be learned in community. . . .
In many quarters Christian communities are once again embracing the ancient insight that the faith is a spiritual pathway, a life built on transformative practices of love rather than doctrinal belief.
Jesus said, “People do not put new wine into old wineskins. Otherwise the skins burst, the wine spills out, and the skins are ruined. Rather, they pour new wine into fresh wineskins, and both are preserved.” —Matthew 9:17
Christians have often preached a Gospel largely comprised of words, attitudes, and inner salvation experiences. People say they are saved, they are “born again,” yet how do we really know if someone is saved? Are they actually following Jesus? Do they love the poor? Are they free from their ego? Are they patient in the face of persecution?
It’s not enough to talk about some kind of new inebriating wine, some new ideas. Without new wineskins—changed institutions, systems, and structures—I would argue that transformation cannot be deep or lasting. As Dorothy Day (1897–1980) often said in her inimitable Kingdom style, “Nothing is going to change until we stop accepting this dirty, rotten system!” Personal “salvation” cannot be divorced from social and systemic implications.
It’s easier to talk about the wine without the wineskins, to talk about salvation theories without any new world order. Unfortunately, Christianity has not always had a positive impact on Western civilization and the peoples it has colonized or evangelized. So-called Christian nations are often the most militaristic, greedy, and untrue to the teacher we claim to follow. Our societies are more often based not upon the servant leadership that Jesus modeled, but on the common domination and control model that produces racism, classism, sexism, power seeking, and income inequality.
That’s not to say our ancestors didn’t have faith, that Grandma and Grandpa were not good people. But by and large we Christians did not produce positive change in culture or institutions that operated differently than the rest. Christianity has shaped some wonderfully liberated saints, prophets, and mystics. They tried to create some new wineskins, but often the church itself resisted their calls to structural reform. Take for example the father of my own religious community, Saint Francis of Assisi. He was marginalized as a bit of a fanatic or eccentric by mainline Catholicism, as illustrated by no Pope ever taking his name until our present Pope Francis.
Even today many Christians keep Jesus on a seeming pedestal, worshiping a caricature on a cross or a bumper-sticker slogan while avoiding what Jesus said and did. We keep saying, “We love Jesus,” but it is more as a God-figure than someone to imitate.
Guest writer and CAC faculty member Cynthia Bourgeault continues exploring Jesus as a wisdom teacher.
Jesus teaches the art of metanoia or “going into the larger mind.” Underlying all his teaching is a clarion call to a radical shift in consciousness: away from the alienation and polarization of the egoic operating system and into the unified field of divine abundance that can be perceived only through the heart.
But how does one make this shift in consciousness? It’s one thing to admire it from a distance, but quite another to create it within oneself. This is where spiritual praxis comes into play. “Praxis” means the path, the actual practice you follow to bring about the result that you’re yearning for. I think it’s fair to say that all of the great spiritual paths lead toward the same center—the larger, nondual mind as the seat of personal consciousness—but they get there by different routes.
While Jesus is typical of the wisdom tradition in his vision of what a whole and unified human being looks like, the route he lays out for getting there is very different from anything that had ever been seen on the planet up to that point. It is still radical in our own time and definitely the “road less traveled” among the various schools of human transformation. Many of the difficulties we run into trying to make our Christianity work stem from the fact that we haven’t realized how different Jesus’ approach really is. By trying to contain this new wine in old wineskins, we inadvertently missed its own distinct flavor. In Jesus, everything hangs together around a single center of gravity, and we need to know what this center is before we can sense the subtle and cohesive power of his path.
What name might we give to this center? The apostle Paul suggests the word kenosis. In Greek, the verb kenosein means “to let go,” or “to empty oneself,” and this is the word Paul chooses to describe “the mind of Christ.”
Here is what Paul has to say (Philippians 2:6-8):
Though his state was that of God,
yet he did not deem equality with God
something he should cling to.
Rather, he emptied himself,
and assuming the state of a slave,
he was born in human likeness.
He, being known as one of us,
humbled himself, obedient unto death,
even death on the cross.
In this beautiful hymn, Paul recognizes that Jesus had only one “operational mode.” Everything he did, he did by self-emptying. He emptied himself and descended into human form. And he emptied himself still further, “even unto death on the cross.” In every life circumstance, Jesus always responded with the same motion of self-emptying—or to put it another way, descent: taking the lower place, not the higher.
Guest writer and CAC faculty member Cynthia Bourgeault continues exploring Jesus as a wisdom teacher.
I would like to reflect on this idea of Jesus as a master of consciousness from a slightly different angle with the help of a contemporary computer metaphor: We come into existence with a certain operating system already installed. We can make the choice to upgrade.
Our pre-installed binary system runs on the power of “either/or.” I call it the “egoic operating system.” This dualistic “binary operator” is built right into the structure of the human brain.
The egoic operating system is a way of making sense of the world by dividing the field into subject and object, inside and outside. It perceives through differentiation. One of the most important tasks of early childhood is to learn how to run the operating system. By the time she was one and a half, my granddaughter could already sing along with the Sesame Street jingle, “One of these things is not like the other,” and pick out the cat from among three dogs.
When we become aware of our identity using this egoic operating system, we experience ourselves as persons with unique qualities and attributes. When we introduce ourselves, we usually begin by listing these characteristics: “I am a Pisces, a six on the Enneagram, a person who loves the ocean, an Episcopalian, a priest.” Of course, that same list also makes other people separate from me; they are outside, and I’m inside. I experience myself as a distinct and fixed point of identity that “has” particular qualities and life experiences, and these things make me who I am.
But this sense of identity is a mirage, an illusion. There is no such self that’s separated from everything else, that has insides and outsides, that has experiences. All these impressions are simply a function of an operating system that has to divide the world up into bits and pieces in order to perceive it. Like the great wisdom teachers of all spiritual traditions, Jesus calls us beyond the illusion: “Hey, you can upgrade your operating system, and life is going to look a whole lot different when you do it.”
The binary operating system does have some real importance; it’s not a mistake. It enables us to perform basic cognitive tasks. But most people get stuck in it and rely on the egoic operating system to create a sense of identity. We walk through our lives perceiving, reacting to, and attempting to negotiate the world “out there.” A system based in duality can’t possibly perceive oneness; it can’t create anything beyond itself. So, the drama of the “separate self” goes on and on.
But we do have the capacity, if we so choose, to shift to a whole different basis of perception. We come into this life with another untapped operating system, a nondual way of perceiving the world, and we can learn to steer by it, understand through it, and ultimately discover our deepest sense of identity within it.
Guest writer and CAC faculty member Cynthia Bourgeault continues exploring Jesus as a wisdom teacher.
When Jesus talks about Oneness, he is not speaking in an Eastern sense about an equivalency of being, such that I am in and of myself divine. Rather, what he has in mind is a complete, mutual indwelling: I am in God, God is in you, you are in God, we are in each other.
His most beautiful symbol for this is in John 15 where he says, “I am the vine; you are the branches. Abide in me as I in you” (15:4-5). A few verses later he says, “As the Father has loved me, so I have loved you. Abide in my love” (15:9). While he does indeed claim that “the Father and I are one” (John 10:30)—a statement so blasphemous to Jewish ears that it nearly gets Jesus stoned—he does not see this as an exclusive privilege but as something shared by all human beings. There is no separation between humans and God because of this mutual inter-abiding which expresses the indivisible reality of divine love.
We flow into God—and God into us—because it is the nature of love to flow. And as we give ourselves into one another in this fashion, the vine gives life and coherence to the branch while the branch makes visible what the vine is. (After all, a vine is merely an abstraction until there are actual branches to articulate its reality.) The whole and the part live together in mutual, loving reciprocity, each belonging to the other and dependent on the other to show forth the fullness of love. That’s Jesus’ vision of no separation between human and Divine.
No separation between human and human is an equally powerful notion—and equally challenging. One of the most familiar of Jesus’ teachings is “Love your neighbor as yourself” (Mark 12:31, Matthew 22:39). But we almost always hear that wrong: “Love your neighbor as much as yourself.” (And of course, the next logical question then becomes, “But I have to love me first, don’t I, before I can love my neighbor?”) If you listen closely to Jesus however, there is no “as much as” in his admonition. It’s just “Love your neighbor as yourself”—as a continuation of your very own being. It’s a complete seeing that your neighbor is you. There are not two individuals out there, one seeking to better herself at the price of the other, or to extend charity to the other; there are simply two cells of the one great Life. Each of them is equally precious and necessary. And as these two cells flow into one another, experiencing that one Life from the inside, they discover that “laying down one’s life for another” is not a loss of one’s self but a vast expansion of it—because the indivisible reality of love is the only True Self.
Jesus: Wisdom Teacher The Kingdom of Heaven Tuesday, January 15, 2019
Guest writer and CAC faculty member Cynthia Bourgeault continues exploring Jesus as a wisdom teacher.
Throughout the Gospel accounts, Jesus uses one particular phrase repeatedly: “the Kingdom of Heaven.” The words stand out everywhere. “The Kingdom of Heaven is like this,” “The Kingdom of Heaven is like that,” “The Kingdom of Heaven is within you,” “The Kingdom of Heaven is at hand.” Whatever this Kingdom of Heaven is, it’s of foundational importance to what Jesus is trying to teach.
So, what is the Kingdom of Heaven? Biblical scholars have debated this question for almost as long as there have been biblical scholars. Many Christians, particularly those of a more evangelical persuasion, assume that the Kingdom of Heaven means the place you go when you die—if you’ve been “saved.” But the problem with this interpretation is that Jesus himself specifically contradicts it when he says, “The Kingdom of Heaven is within you” (that is, here) and “at hand” (that is, now). It’s not later, but lighter—some more subtle quality or dimension of experience accessible to you right in the moment. You don’t die into it; you awaken into it.
Others have equated the Kingdom of Heaven with an earthly utopia. The Kingdom of Heaven would be a realm of peace and justice, where human beings lived together in harmony and fair distribution of economic assets. For thousands of years, prophets and visionaries have labored to bring into being their respective versions of this kind of Kingdom of Heaven, but somehow these earthly utopias never seem to stay put for very long. Jesus specifically rejected this meaning. When his followers wanted to proclaim him the Messiah, the divinely anointed king of Israel who would inaugurate the reign of God’s justice upon the earth, Jesus shrank from all that and said, strongly and unequivocally, “My kingdom is not of this world” (John 18:36).
Where is it, then? Author Jim Marion’s wonderfully insightful and contemporary suggestion is that the Kingdom of Heaven is really a metaphor for a state of consciousness; it is not a place you go to, but a place you come from. [1] It is a whole new way of looking at the world, a transformed awareness that literally turns this world into a different place.
Marion suggests specifically that the Kingdom of Heaven is Jesus’ way of describing a state we would nowadays call “nondual consciousness” or “unitive consciousness.” The hallmark of this awareness is that it sees no separation—not between God and humans, not between humans and other humans. These are indeed Jesus’ two core teachings, underlying everything he says and does.
This week Cynthia Bourgeault, Episcopal priest and one of CAC’s core faculty members, reflects on Jesus as a wisdom teacher, drawing from her rich understanding of the ancient wisdom tradition.
When I talk about Jesus as a wisdom master, I need to mention that in the Near East “wisdom teacher” is a recognized spiritual occupation. In seminary, I was taught that there were only two categories of religious authority: one could be a priest or a prophet. That may be how the tradition filtered down to us in the West. But within the wider Near East (including Judaism itself), there was also a third, albeit unofficial, category: a moshel moshelim, or teacher of wisdom, one who taught the ancient traditions of the transformation of the human being.
These teachers of transformation—among whom I would place the authors of the Hebrew wisdom literature such as Ecclesiastes, Job, and Proverbs—may be the early precursors to the rabbi whose task it was to interpret the law and lore of Judaism (often creating their own innovations of each). The hallmark of these wisdom teachers was their use of pithy sayings, puzzles, and parables rather than prophetic pronouncements or divine decree. They spoke to people in the language that people spoke, the language of story rather than law.
Parables, such as the stories Jesus told, are a wisdom genre belonging to mashal, the Jewish branch of universal wisdom tradition. Jesus not only taught within this tradition, he turned it end for end. Before we can appreciate the extraordinary nuances he brought to understanding human transformation, we need first to know something about the context in which he was working.
There has been a strong tendency among Christians to turn Jesus into a priest—“our great high priest” (see the Letter to the Hebrews). The image of Christos Pantokrator (“Lord of All Creation”) dressed in splendid sacramental robes has dominated the iconography of both Eastern and Western Christendom. But Jesus was not a priest. He had nothing to do with the temple hierarchy in Jerusalem, and he kept a respectful distance from most ritual observances. Nor was he a prophet in the usual sense of the term: a messenger sent to the people of Israel to warn them of impending political catastrophe in an attempt to redirect their hearts to God. Jesus was not that interested in the political fate of Israel, nor would he accept the role of Messiah continuously being thrust upon him.
His message was not one of repentance (at least in the usual way we understand it; more on that later this week) and return to the covenant. Rather, he stayed close to the ground of wisdom: the transformation of human consciousness. He asked timeless and deeply personal questions: What does it mean to die before you die? How do you go about losing your little life to find the bigger one? Is it possible to live on this planet with a generosity, abundance, fearlessness, and beauty that mirror Divine Being itself?
These are the wisdom questions, and they are the entire field of Jesus’ concern.
——————————–
Putting on the Mind of Christ
Monday, January 14, 2019
Guest writer and CAC faculty member Cynthia Bourgeault continues exploring Jesus as a wisdom teacher.
A well-known Southern Baptist theologian quips that the whole of his Sunday school training could be summed up in one sentence (delivered with a broad Texas drawl): “Jesus is nice, and he wants us to be nice, too.” Many of us have grown up with Jesus all our lives. We know a few of the parables, like those about the good Samaritan or the prodigal son. Some people can even quote a few of the beatitudes. Most everyone can stumble through the Lord’s Prayer.
But what did Jesus actually teach? How often do you hear his teaching assessed as a whole? When it comes to spiritual teachers from other traditions, it seems right and fair to ask what kind of path they’re on. What does the Dalai Lama teach? What did Krishnamurti teach? But we never ask this question about Jesus. Why not? When we actually get below the surface of his teaching, we find there’s a lot more going on than meets the eye. And it doesn’t have much to do with being “nice.”
Jim Marion’s book Putting on the Mind of Christ addresses this misunderstanding. [1] His title is a statement in itself. “Putting on the mind of Christ” is a direct reference to St. Paul’s powerful injunction in Philippians 2:5: “Let the same mind be in you that was in Christ Jesus.” The words call us up short as to what we are actually supposed to be doing on this path: not just admiring Jesus, but acquiring his consciousness.
For the better part of the past sixteen hundred years Christianity has put a lot more emphasis on the things we know about Jesus. The word “orthodox” has come to mean having the correct beliefs. Along with the overt requirement to learn what these beliefs are and agree with them comes a subliminal message: that the appropriate way to relate to Jesus is through a series of beliefs. In fundamentalist Christianity, this message tends to get even more accentuated, to the point where faith appears to be a matter of signing on the dotted lines to a set of creedal statements. Belief in Jesus is indistinguishable from belief about him.
This certainly wasn’t how it was done in the early church—nor can it be if we are really seeking to come into a living relationship with this wisdom master. Jim Marion’s book returns us to the central challenge Christianity ought to be handing us. Indeed, how do we put on the mind of Christ? How do we see through his eyes? How do we feel through his heart? How do we learn to respond to the world with that same wholeness and healing love? That’s what Christian orthodoxy really is all about. It’s not about right belief; it’s about right practice.
Jesus and the Bible Beginner’s Mind Friday, January 11, 2019
I’d like to offer some spiritual advice so that you can read Scripture the way that Jesus did and use it for good purposes.
Offer a prayer for guidance from the Holy Spirit before you make your interpretation of an important text. With an open heart and mind, seek the attitude of a beginner and learner. Pray as long as it takes to feel any certitudes loosen.
Once you have attained some degree of openness, try to move to a position of detachment from your own egoic will and its goals and desires—to be correct, to be secure, to stay with the familiar. This might take some time, but without such freedom from your own need for control, you will invariably make a text say what you need and want it to say.
Then you must listen for a deeper voice than your own, which you will know because it will never shame or frighten you, but rather strengthen you, even when it is challenging you. If it is God’s voice, it will take away your illusions and your violence so completely and so naturally that you can barely identify with such previous feelings! I call this God’s replacement therapy. God does not ask and expect you to do anything new until God has first made it desirable and possible for you to do it. Grace cannot easily operate under coercion, duress, shame, or guilt.
If your understanding of Scripture leads you to experience any or several of the fruits of the Spirit—love, joy, peace, patience, kindness, goodness, trustfulness, gentleness, and self-control (Galatians 5:22-23)—I think you can trust that this interpretation is from the Spirit, from the deeper stream of wisdom.
As you read, if you sense any negative or punitive emotions like morose delight, feelings of superiority, self-satisfaction, arrogant dualistic certitude, desire for revenge, need for victory, or a spirit of dismissal or exclusion, you must trust that this is not Jesus’ hermeneutic at work, but your own ego still steering the ship.
Remember the temptation of Jesus in the desert (Matthew 4:3-10). Three temptations to the misuse of power are listed: economic, religious, and political. Even Jesus must face these subtle disguises before he begins his public ministry. Only when he has found freedom from his own egoic need for power can Jesus teach with true inner authority and speak truth to the oppressive powers of his time.
Jesus and the Bible The Law Says . . . But I Say Thursday, January 10, 2019
Today we will continue looking at the way Jesus used the Scriptures with some specific examples:
He openly disagrees with Scriptures that emphasize non-essentials and “mere human commandments” that made their way into what are presented as divine commandments (see Mark 7:1-23 and almost all of Matthew 23).
He consistently and openly flouts seemingly sacred taboos like not working on the Sabbath, not meeting with women, not eating with sinners and non-Jews, not touching lepers, and purity codes in general. He is shamed and criticized for ignoring: sacred hand washing (see Luke 11:38, for example); taboos against touching the dead, unclean people, and unclean foods; and the practice of stoning women adulterers. Jesus has Jewish common sense and can never be called a legalist or a “conservative.” In fact, he is accused of being a libertarian and a non-ascetic, instead of following the strict fasting of John the Baptist and his disciples (see Matthew 9:14).
Jesus reduces the 613 clear biblical commandments down to two: love of God and love of neighbor (Matthew 22:34-40).
He minimizes or even replaces commandments, as when he tells the rich young man that it is all fine and good that he has obeyed the Ten Commandments, but what he really needs to do is sell everything and give the money to the poor (see Mark 10:21).
He omits troublesome verses with which he does not agree, as when he drops the final half verse from the Isaiah scroll when he first reads in the Nazareth synagogue (Luke 4:18-19). The audience would be familiar with the final line of Isaiah 61:2: “to proclaim a day of vengeance from our God.” Yet Jesus ends earlier with “proclaims the Lord’s day of favor.” There he goes again, light and easy with the sacred text! Good Protestants would call that “selectively quoting” and pious Catholics would call it “cafeteria Catholicism.”
Jesus uses Scripture in rather edgy ways to defend people, like when he says that David went into the temple and took the loaves of offering to feed his troops (Mark 2:26) or tells the story of the poor man who works on the Sabbath to get his donkey out of a ditch (Luke 14:5). His general principle seems to be summarized in his famous line that “the Sabbath was made for humanity, not humanity for the Sabbath” (Mark 2:27). This sounds a lot like what many Christians would today call “mere humanism” or “situation ethics.”
Jesus feels free to reinterpret the Law—for example, when he says, six times in a row, “The Law says . . . but I say” in the Sermon on the Mount (Matthew 5:21-48).
Jesus’ approach to interpreting sacred text was radical for his time, yet honored his own Hebrew Bible (or what Christians call the Old Testament). Even though Jesus’ use of Scripture is plain enough for us to see in the Gospels, many Christians are accustomed to reading the Bible in a very different way. We simply haven’t paid attention and connected the dots! Over the next couple days, I’ll share some examples that reveal Jesus’ hermeneutic so that we might follow his methodology:
Jesus actually does not quote Scripture that much! In fact, he is criticized for not doing this: “you teach with [inner] authority and not like our own scribes” (Mark 1:22).
Jesus talks much more out of his own experience of God and humanity instead of teaching like the scribes and Pharisees, who operated out of their own form of case law by quoting previous sources.
Jesus often uses what appear to be non-Jewish or non-canonical sources, or at least sources scholars cannot verify. For example, “It is not the healthy who need the doctor, but the sick do” (see Mark 2:17, Matthew 9:12, and Luke 5:31), or the parable of the rich man and Lazarus (see Luke 16:19-31). His bandwidth of authority and attention is much wider than sola Scriptura. He even quotes some sources seemingly incorrectly (for example, John 10:34)!
Jesus never once quotes from nineteen of the books in his own Scriptures. In fact, he appears to use a very few favorites: Exodus, Deuteronomy, Isaiah, Hosea, and Psalms—and those are overwhelmingly in Matthew’s Gospel, which was directed to a Jewish audience.
Jesus appears to ignore most of his own Bible, yet it clearly formed his whole consciousness. That is the paradox. If we look at what he ignores, it includes any passages—of which there are many—that appear to legitimate violence, imperialism, exclusion, purity, and dietary laws. Jesus is a biblically formed non-Bible quoter who gets the deeper stream, the spirit, the trajectory of his Jewish history and never settles for mere surface readings.
When Jesus does once quote Leviticus, he quotes the one positive mandate among long lists of negative ones: “You must love your neighbor as yourself” (Leviticus 19:18).
This CO2- (Church Of 2) is where two guys meet each day to tighten up our Connections with Jesus. We start by placing the daily “My Utmost For His Highest” in this WordPress blog. Then we prayerfully select some matching worship music and usually pick out a few lyrics that fit especially well. Then we just start praying and editing and Bolding and adding comments and see where the Spirit takes us.
It’s been a blessing for both of us.
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Steve Harvey Introduces Jesus To A Secular Audience
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