Today we examine “Progressive” Christianity. In particular, what is “Progressive Christianity”? Including what that term is most widely understood to mean today, how that label is evolving, and how we can still build a community around it. As well as what it might imply to situate one’s self amongst “Progressive Christians” in today’s growing post-modern context. We will also be exploring whether there can be any “hope” in progressive ideas about Christianity. As well as why it can be nice to have progressive communities around to help facilitate conversation with others of similar mind, background, and experience.read more
A sacred community, if it is to be an authentic representation of the life and teachings of Jesus for today, needs to express its concerned opposition in both words, worship and actions, to injustice, violence and corruption – just as Jesus did. There is truth in the statement that “Jesus confronts more than he comforts.” When sacred communities look to the needs of its members in preference to the needs of non- members something is not quite right. The church is one of those organisations which exists for people who do not belong to it. As Jesus was a man for others, so the church is to be there for others.read more
We are here to praise and enjoy God with body and soul, mind and heart, with song and word, with hands and feet.
We are here to give because of the abundance God has given us, to share with each other, and to receive, because God has created us to depend on each other.
We are here to celebrate the differences that otherwise might divide us: differences of age, of body, of culture, of opinion, of ability, of religious conviction.
We are here to put things in perspective: to celebrate what matters, to laugh about things we take too seriously, to cry about things that truly touch our hearts.
So may it be this morning: Amen!
Bonhoeffer believed that in the future a religionless Christianity—stripped of its religious garments—would be limited to two things: prayer and action.3 He believed that through these two acts Christians would learn to see the world from a new perspective, with the eyes of those at the bottom of society—the people that Matthew called “the least of these.” For Bonhoeffer, prayer—especially intercessory prayer—becomes important because it creates a powerful sense of empathy and solidarity with the people one brings before God. This, in turn, motivates one to engage in “righteous” action—the seeking of justice in human society.read more
In A Joyful Path, Year Two, we focus on some of the main tenets of Progressive Christianity and Spirituality, giving our children the foundation they need to walk the path of Jesus in today’s world. It has stories and affirmations written to help children clarify their own personal beliefs while staying open to the wisdom of other traditions.read more
Dogma and doctrine should not get in the way of practicing Love, who is God. Doctrines can be interesting: they help us understand the origins and background of our religion. But repeating creeds is not the price of admission into Christianity. Instead of caring whether the story of Jesus’ resurrection was a fact or a myth, let’s look in the story for inspiration to turn from the way of death to the way of life. Let’s care about our neighbors without jobs or health insurance, face the resentment in our hearts that needs to be released, become activist citizens, and learn to bring our careers in alignment with our highest values. Let’s gather in churches, soup kitchens, work-places, living rooms, and cafés to support each other in doing things that matter, and let go of old doctrines that don’t.read more
The dry bones raised by Ezekiel are a metaphor for those who died in the service of God’s justice: those who died working to restore God’s distributive justice-compassion to God’s Earth, and who themselves never saw the transformation. The army of dry bones is an army exiled from justice. Fairness demands that if Jesus was resurrected into an Earth transformed into God’s realm of justice-compassion, then all the other martyrs who died too soon should also be raised with him. “But in fact,” Paul writes in 1 Corinthians 15:20, “Christ has been raised from the dead, the first fruits of those who have died.” It is the Christ – the transformed and transfigured post-Easter Jesus – who has started that general resurrection, which restores justice-compassion to a transformed Earth. The transformation has begun with Jesus, and continues with you and me – IF we sign on to the program.read more
Lighting the altar candles
White candle in the center:
Mother of all life, soul of our being, center of all our longing,
who shines for all and flows through all,
Be with us, guide us, now and always.
I don’t believe in any of the religions
I believe that there is only one God.
A Universal god.
Celebrate our life together, giving birth in many ways;
Father-Mother Love is with us, leading to a better day.
Equal partners ‘round the table, family groups of every kind
show us how to nurture kindness, new creation’s joy to find.read more
In contemporary speech the word spiritual is more associated with personal or private experience, while the word religious is usually connected to communal, institutional, and organizational religious life. Those who identify themselves as spiritual but not religious reject traditional organized religion as the sole or the most valuable means of advancing one’s spiritual growth.read more
Peter Joseph of Zeitgeist and Steve Roberson of Project Peace On Earth join to write and produce (produced/directed by Peter) the inner connected message of love inherent to all major religious teachings.read more