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Indeed, they often coexist in the same book or even in the same chapter. So once again, are we to take them both and worship a God of both violence and nonviolence, or must we choose between them and recognize, as I am arguing, that the Bible proposes the radicality of a nonviolent God struggling with the normalcy of a violent civilization?
Is that its dignity, its integrity, its authority—for any Christian—and its value for any human being? My proposal is that the Christian Bible presents the radicality of a just and nonviolent God repeatedly and relentlessly confronting the normalcy of an unjust and violent civilization.
Again and again throughout the biblical tradition, God's radical vision for nonviolent justice is offered, and again and again we manage to mute it back into the normalcy of violent injustice.
The present Kingdom is a collaborative eschaton between the human and divine worlds. The Great Divine Cleanup is an interactive process with a present beginning in time and a future short or long?
Would it happen without God? Would it happen without believers? To see the presence of the Kingdom of God, said Jesus, come, see how we live, and then live likewise To experience the Kingdom, he asserted, come, see how we live, and then live like us.
This invitation presumes that Jesus was promulgating not just a vision or a theory but a praxis and a communal program, and that this program was not just for himself but for others as well.
What was it? Basically it was this: heal the sick, eat with those you heal, and announce the Kingdom's presence in that mutuality.
It was a protest from the legal and prophetic heart of Judaism against Jewish religious cooperation with Roman imperial control.
It was, at least for Christian followers of Jesus, then or now, a permanently valid protest demonstration against any capital city's collusion between conservative religion and imperial violence at any time and in any place.
Substitutionary atonement is bad as theoretical Christian theology just as suicidal terrorism is bad as practical Islamic theology.
Jesus died because of our sins, or from our sins, but that should never be misread as for our sins.
In Jesus, the radicality of God became incarnate, and the normalcy of civilization's brutal violence our sins, or better, Our Sin executed him.
Jesus's execution asks us to face the truth that, across human evolution, injustice has been created and maintained by violence while justice has been opposed and avoided by violence.
That warning, if heeded, can be salvation. But if God does all the willing and working, why should we fear and tremble? Not because the radicality of God will punish us if we fail, but because the normalcy of civilization will punish us if we succeed.
We think of ourselves as composed of body and soul, or flesh and spirit. When they are separated, we have a physical corpse.
Similarly with distributive justice and communal love. Justice is the body of love, love the soul of justice. Justice is the flesh of love, love is the spirit of justice.
When they are separated, we have moral corpse. Justice without love is brutality. Love without justice is banality. For those who accept its vision, there are very specific connections to American foreign policy relations in the volatile Middle East.
For example, how can there ever be both a Palestinian and an Israeli state between the Mediterranean and the Jordan if it is against God's end-time plans for Jesus's return?
Thereafter, within the Christian Bible's New Testament, first Paul of Tarsus lives and proclaims that same radical God until his vision is deradicalized by the pseudo-Pauline letters, and finally, John of Patmos deradicalizes the nonviolent Jesus on the donkey by transforming him into the violent Jesus on the battle stallion.
Christian faith and human evolution agree on that point. Since we invented civilization some six thousand years ago along the irrigated floodplains of great rivers, we can also un-invent it—we can create its alternative.
In the challenge of Christian faith, we are called to cooperate in establishing the Kingdom of God in a transformed earth.
In the challenge of human evolution, we are called to Post-Civilization, to imagine it, to create it, and to enjoy it on a transfigured earth.
Apr 04, Connie rated it liked it. John Dominic Crossan is brilliant. But this is not a book to read for fun. Its a deep, deep dive that uses plenty of academic language and complex ideas that then relate and intertwine to create and support Crossans thesis.
For Biblical scholars, its excellent. For laypeople, it can be a tough slog at times. The basic premise is that Roman civilization was violent and unjust.
The spread of the Roman Empire made this the norm. People were subdued by political, economic and military force. Jesus John Dominic Crossan is brilliant.
Paul shared this message in the books he actually authored. Jan 11, Dennis Harrison rated it really liked it. An outstanding review and interpretation of the growth of civilisation and the normalcy adopted by societies to gather in groups and clans and achieve societal objectives of power, protection from and dominance over others through violence.
He emphasises the radicality of Christ's message, practice, and example of changing society through non-violence.
Where there is inequality in the distribution of goods and wealth anger, bitterness and resentment arise and through the injustice conflicts An outstanding review and interpretation of the growth of civilisation and the normalcy adopted by societies to gather in groups and clans and achieve societal objectives of power, protection from and dominance over others through violence.
Where there is inequality in the distribution of goods and wealth anger, bitterness and resentment arise and through the injustice conflicts occur.
Crossan argues that the new Jerusalem depends upon our becoming participants with God to bring about a new day of justice, brotherhood and peace.
Crossan is a great scholar and I have read this book as an adjunct to his "The Last Week" co-written with Marcus Borg.
This book adds a greater depth to the time and life of Jesus and the Christian message. When there is the "in-group" and the "out-group' problems arise.
The politics to achieve it is the challenge and will not happen without a massive change of heart. Recommended reading. May 01, Joshua Carney rated it really liked it.
I read Crossan because he's courageous. I consider myself confessional and sometimes find his stripe of liberalisms to be too much. Still this is what makes him interesting.
He takes his historical and archeological research and constructs narratives to make sense of the text and his theology. Nov 12, Andrew Ward rated it it was amazing.
John Dominic Crossan is one of my favorite religious scholars and writers. I enjoy his many YouTube videos that support my understanding of his concepts and concerns.
This book includes many of his previous assumptions, beliefs and conclusions so I have heard many of these in his other books.
But, they have not lost their poignancy or impact to me and hopefully the rest of the world. This work shares what I believe was and is at the heart of the Torah and Jesus's radical teachings on Justice and John Dominic Crossan is one of my favorite religious scholars and writers.
This work shares what I believe was and is at the heart of the Torah and Jesus's radical teachings on Justice and our part of bringing God's Kingdom to be realized here and now.
Jul 17, Heather rated it liked it. This gave an interesting perspective on the brutal underpinnings of what we think of as civilization, and the extent to which Christian theology was a readical reversal of Roman deification of the ruling powers.
While I did not agree with Crossan's critique in every respect, it was thought-provoking and many of the historical notes--like the mutilation of the portraits of female teachers pictured beside Paul in an ancient mural--were fascinating.
It's just a little scary how easy it was to equate what he was saying with what is happening today in the US. It is so easy to see the "I've got mine, you get yours" attitude in the current administration and the justice through violence metaphor.
So different from the previous administration's justice through peace. This book deserves a re-read in the future.
There is much meat to be chewed over. Jan 25, Frank Ogden rated it liked it. A lengthy treatise on the life of Jesus within the Roman Empire.
Aug 31, Andy Barnett added it. I found this a guide to understanding both Christianity and how it interacts with empires.
Mar 03, Erica rated it liked it Shelves: theology , bookgroup-blackburn. I enjoyed this much more than I thought I would.
Good, solid thinking with multiple implications for life as we know it today. Crossan also has quite a way with words -- every now and a gain a wonderful turn of phrase, which I of course appreciate.
This is my first foray into Crossan territory and the trip has been worth the effort. Crossan has an oddly conversational style of writing that takes some getting used to, but when I imagined him reading the words aloud, or simply speaking the words aloud, for some reason I found that I could follow his digressions, asides, and parenthetical comments more easily.
Go figure. These images and ideas come from history, from culture, from the Christian Bible, and from Christian theologies.
Crossan clearly names which ones he accepts, and encourages us to accept as well, and his arguments are convincing.
Crossan takes a decidedly progressive tack in dealing with the subject of God and Empire, and it is a tack that I find helpful.
His work is not for everyone, I am sure, but I think that anyone who reads this book with an open mind and heart will find it consistently thoughtful and rewarding.
Aug 26, Lee Harmon rated it really liked it. Its Jesus vs. Who will win? If youve read much about the first century, youre already well aware of the conflict between Christian and Roman claims.
Both sides laid claim to the Son of God. This extension of an Imperial honorific to major and minor deities of Rome and her provinces is considered a ground-level feature of Imperial cult.
Augusta , the feminine form, is an honorific and title associated with the development and dissemination of Imperial cult as applied to Roman Empresses , whether living, deceased or deified as divae.
The first Augusta was Livia , wife of Octavian , and the title is then shared by various state goddesses including Bona Dea , Ceres , Juno , Minerva , and Ops ; by many minor or local goddesses; and by the female personifications of Imperial virtues such as Pax and Victoria.
During the Republic, the epithet may be most prominent with Bona Dea , "the Good Goddess" whose rites were celebrated by women.
Bonus Eventus , "Good Outcome", was one of Varro's twelve agricultural deities, and later represented success in general.
From the middle Imperial period, the title Caelestis , "Heavenly" or "Celestial" is attached to several goddesses embodying aspects of a single, supreme Heavenly Goddess.
The Dea Caelestis was identified with the constellation Virgo "The Virgin" , who holds the divine balance of justice. In the Metamorphoses of Apuleius ,  the protagonist Lucius prays to the Hellenistic Egyptian goddess Isis as Regina Caeli , " Queen of Heaven ", who is said to manifest also as Ceres, "the original nurturing parent"; Heavenly Venus Venus Caelestis ; the "sister of Phoebus ", that is, Diana or Artemis as she is worshipped at Ephesus ; or Proserpina as the triple goddess of the underworld.
Juno Caelestis was the Romanised form of the Carthaginian Tanit. Grammatically, the form Caelestis can also be a masculine word, but the equivalent function for a male deity is usually expressed through syncretization with Caelus , as in Caelus Aeternus Iuppiter, "Jupiter the Eternal Sky.
Invictus "Unconquered, Invincible" was in use as a divine epithet by the early 3rd century BC. In the Imperial period, it expressed the invincibility of deities embraced officially, such as Jupiter, Mars, Hercules , and Sol.
Cicero considers it a normal epithet for Jupiter, in regard to whom it is probably a synonym for Omnipotens.
It is also used in the Mithraic mysteries. Mater "Mother" was an honorific that respected a goddess's maternal authority and functions, and not necessarily "motherhood" per se.
Vesta , a goddess of chastity usually conceived of as a virgin, was honored as Mater. A goddess known as Stata Mater was a compital deity credited with preventing fires in the city.
From the middle Imperial era, the reigning Empress becomes Mater castrorum et senatus et patriae , the symbolic Mother of military camps, the senate , and the fatherland.
The Gallic and Germanic cavalry auxilia of the Roman Imperial army regularly set up altars to the "Mothers of the Field" Campestres , from campus , "field," with the title Matres or Matronae.
Gods were called Pater "Father" to signify their preeminence and paternal care, and the filial respect owed to them. Pater was found as an epithet of Dis , Jupiter , Mars , and Liber , among others.
Some Roman literary sources accord the same title to Maia and other goddesses. Even in invocations , which generally required precise naming, the Romans sometimes spoke of gods as groups or collectives rather than naming them as individuals.
Some groups, such as the Camenae and Parcae , were thought of as a limited number of individual deities, even though the number of these might not be given consistently in all periods and all texts.
The following groups, however, are numberless collectives. The di indigetes were thought by Georg Wissowa to be Rome's indigenous deities, in contrast to the di novensides or novensiles , "newcomer gods".
I am in prayer for hours each day. Last week my associate and I were led to go to Manhattan to intercede. We spent half a day praying for all New York.
Please pray for my congregation and my leadership. Please support us in prayer and financially. The task is enormous.
The time is short. The message is urgent. Moe is the founder of GnosticWarrior. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism.
He describes Kali as she is revered traditionally in Bengal by saying,. Hence the sword, the head, and a third hand extended, bestowing life.
Shiva, Her husband, represents God in His vibrationless state, beyond creation. Thus, He is depicted as supine. You put your hands to your mouth.