Chuck Queen

In the Greek world, “peace” was often employed to describe an inner state of well-being, whereas in the Hebrew tradition, the word was used primarily for interpersonal or social relations, coming very close to meaning “justice.” Both of these perspectives are found in the New Testament, and though a particular context may emphasize one or the other, neither meaning should exclude the other.

There is no doubt that humanity has evolved in its cumulative spiritual consciousness, inspiring visions of a more compassionate, inclusive, just, and egalitarian world. And yet there are powerfully destructive and evil forces set against the fulfillment of God’s new world. Is the vision of God’s new world on earth a real possibility? Or is it just a “wish upon a star” with little real hope of actuality?

I believe that the current state of traditional western Christianity may be comparable to the state of first century Judaism (as it is depicted in the Gospels). And now, as then, critique, deconstruction, and renovation are needed. Jesus’ continuity and discontinuity within his faith tradition, his deconstruction for the purpose of reconstruction, are paradigmatic for emerging, progressive Christianity.

Renewing the institutional church that has settled for some lesser version of Christianity shaped by our Western/American sense of comfort and security, governed by rewards and punishments, fixated on getting beliefs correct, and oriented around feel-good, self-glorifying, God wants you to be happy and prosperous teaching, is a very difficult and slow process.

Jesus became a scapegoat to put an end to all scapegoating; he became a sacrifice to put an end to that whole system of offering up the innocent victim. Spiritually, socially, and psychologically humans have always needed to find some way to deal with sin and guilt. Historically, humanity has employed sacrificial systems to that end. In ancient systems of religion human sacrifices were offered to placate the deity (such as the firstborn, the virgin, the only child, etc., but never the adult man; these were mostly, if not all, patriarchal cultures). In the evolution of religious consciousness animals took the place of humans.

The power of the new creation, the power of forgiveness and restoring love, the power to redeem and atone for all the evil that is at work in our lives and in our world is available to us if we will by faith claim it and live it.  

God is so connected to creation, so much a part of our lives that God feels the pain we bring on ourselves when we pursue our selfish desires and cling to our false attachments. The father in the story does not say: “I am through with you. Go your own way.” This father will never abandon the one who abandoned him. And so he looks and longs and waits for the son’s return.

There are two vastly different Christian approaches to evangelism being practiced today. One can be described as inclusive and invitational; the other is dualistic and confrontational.

Just because the Bible has been hurtfully employed to validate oppressive policies and practices that control, subjugate, exclude and condemn “the other,” is no reason for tossing this great book (or library of books) aside. Our sacred Scriptures, when interpreted wisely and compassionately offer rich resources for personal, communal, and even global transformation.

There can be no peace, their can be no beloved community, the kingdom of God will not be realized on earth until we are all convinced that every person, whatever one’s faith or religious affiliation, whatever one’s ethnic origin, culture, or social state, whatever one’s mental or physical abilities or disabilities, is a child of God, precious and loved, and that every person—wherever they live, or whatever they believe—has access to God.

By: Chuck Queen,  The “Advent” of God in the person of Jesus not only challenged old ways of thinking about God and old patterns of relating to God, Jesus’ Advent marked the beginning of a spiritual revolution, a conspiracy of love.