This would seem to have been the social context of Jesus' ministry and of the day-to-day lives of his followers, for whom the hoped-for Kingdom was hardly an abstract spiritual concept. I don't suggest that he's wrong, just that he could be a tad more humble or empathetic in his comparison and contrasting. But of course, Spong doesn 19t dismiss this as premodern, does he? Even after reading it the first time, I always keep it readily available to reread a chapter or two as a refresher. The other part of his thesis is the belief that Theism is dead. I had never heard of it or of John Spong. For me, it is the only perspective that makes any rational sense. Bishop Spong takes that book and runs with it.
What did I like about it? His candor, courage and acumen are unparalleled. This fatal objection doesn 19t even mention his earlier belief in evolution and the selfish gene theory, which not only makes altruism an impediment to evolution, but makes all ethical statements completely vacuous! God bless Nanny and make her good. The God I know is not concrete or specific. God is not a being. Personally, I've never been part of a tradition that taught baptism as salvation.
Bishop Spong's main attack is directed at the Christian notion of God. Are there any categories that could be said to be more personal than those calling each of us into being, into living, and into loving? So praying can never be separated from acting. Goulder and Don Cupitt Anglican priests turned atheist he has developed a body of beliefs especially tailored to replace Christian ones. As it is, I'll concur with his premise, so long as the Christianity he wants to change is the one he describes. What, in heaven's name, is prayer anyway? He interprets these facts as a recognition that the traditional notion of God is dying. The Jewish people in Jerusalem had their faith centered on the city, they believe that God had blessed them and was maintaining thei this was intersting.
Spong repeatedly cites that we cannot hold to virtually any Christian doctrine because we don 19t believe these things in our postmodern world. That I could William James would say that the reason I like Bishop Spong so much is that because he reconfirms all of my already existing prejudices. If the Gospels are to be for us revelations of truth, we must enter these texts, go beneath the words, discover the experience that made the words necessary, and in this manner seek the meaning to which the words point. And yet, all of these more fantastical elements of the Christian faith have, in fact, made doubters and skeptics of so many in our time. I have mixed feelings about this book.
Is the divine simply the depth dimension of the human? Deep issues, to the point, non-exhaustive and user friendly. But I certainly am closer to him than I am to the pastor at the last church service I attended. He has tapped into an audience of people who are at once spiritually starved and curious, yet unwilling or unable to embrace Christianity. What did I like about it? They needed to rebuild their faith from the bottom up — and it led to a reimagining of what it meant to be Jewish. Spong argues that theistic thinking was born at the exact moment when human self-consciousness first emerged from the evolutionary process, that it became the inevitable human response to the terrors of self-consciousness.
Either this man was, and is, the Son of God: or else a madman or something worse. The only positive note that I can think to mention just to be nice is in his reflections of heaven in the next to last chapter. John 7:29 does not report any saying of Jesus. Similarly, Spong cannot fail, for what could be more exciting than a Christian bishop who is hell bent on destroying Christianity? But this is nothing new. Of course this is a metanarrative theological statement that defines all God-talk for everyone. He has also lectured at universities, conference centers, and churches in North America, Europe, Asia, and the South Pacific. Excerpts are provided for display purposes only and may not be reproduced, reprinted or distributed without the written permission of the publisher.
In this case, I have to agree. It elicits the traditional God images of the old man who lives beyond the sky. To whom or to what is the little boy praying? These forms aren't threat I was initially drawn to this book by Spong's use of exilic metaphor to describe the faith journey of Christians who no longer feel at home in institutional Christianity. Everyone turned around, presumably to determine where the Savior had decided to sit. The list would stretch from Origen through Erasmus to Hans Kung. Can one worship the Source of Love in any other way than by daring to love wastefully and abundantly? Maybe I don't understand because I'm not a seminary student which at times I felt I had to be in order to understand what the author was talking about. On the one hand, I agree with much of Spong's thinking.
Accordingly, I strongly recommend this book to those interested in religion, spirituality, Christianity, etc. She insisted I read it to find comfort. I found the lessons of biblical history to be interesting. What do I love about it? The rich were getting richer and the poor were getting poorer; many were disenfranchised as small family holdings were bought up by priests and aristocrats. He is a sincere and passionate thinker I appreciate much more now that I've read some of his work.
Spong, the radical Episcopal bishop, presents a case for changing our image of Jesus and making faith more activist. I share his frustration but I don't think it's quite as tragic as he seems to make it in this book. I had unanswered questions and felt guilty for questioning. I don't see the extinction of Christianity happening anytime soon. Disclaimer:A copy that has been read, but remains in excellent condition.
In sum, this is a book by a senior church official who disagrees with most of the doctrine and dogma of both his denomination and his faith. Bi Bishop Spong worked with John A. In this compelling and heartfelt book, he sounds a rousing call for a Christianity based on critical thought rather than blind faith, on love rather than judgment, and that focuses on life more than religion. In the interest of reason and common sense, Martin removes his medals and epaulettes; Jack tears at the embellishments, shredding the fabric. This could be especially useful for those who feel a connection to Christianity but find they cannot logically embrace it, this book is one way of doing so.