• About You

    dreaming-tree

    About You
    Blind Man at the Gate

    Let God talk to you
    About you
    For if you imagine God talking to you
    About her or him, those or them
    You’re on the fast-track to Pharisee City
    And life there is anything but pretty
    The worst stuff I ever heards
    Began with these scary words:
    “God told me to tell you”

    Reminds me of when that guy shouted, “Judas!”
    And Bob Dylan said, “I don’t believe you!”
    (“Play…very…loud!”)
    How does it feel?

    Let God talk to you
    About you
    It’s a bit of good counsel
    I try to let God talk to me
    About me
    Because my worst enemy
    Is not her or him, those or them
    But me
    So Jesus save me
    From me

    It’s not the enemy without
    But the enemy within
    Who will do me in
    Jesus save me
    From me

    And what about you?
    Well, I have some good news
    Jesus believes in you
    It’s true

    So cast off that heavy yoke
    That miserable constraint
    Where you think
    You have to
    Set everybody straight
    You don’t
    Have to

    Let God talk to you
    About you
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  • City of the Lamb

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    City of the Lamb
    Brian Zahnd

    In the last two chapters of the book of Revelation John of Patmos weaves a tapestry of images borrowed from Genesis, Exodus, Psalms, Isaiah, Daniel, Ezekiel, and Zechariah. The culmination of John’s artistry is a stunning vision of hope — the city of the Lamb. In painting this portrait John borrows in particular from Ezekiel’s vision of a new temple.

    Ezekiel was a priest and prophet during the Babylonian exile in the 5th century BC. At a time when the Jerusalem temple was in ruins Ezekiel had a vision of a new temple (or we could say a new Jerusalem). What Ezekiel saw wasn’t the Second Temple that would be built by Zerubbabel and later expanded by King Herod, but a mystical temple. Ezekiel’s temple was a symbolic temple reflecting a spiritual agenda.
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  • War of the Lamb

    LambOfGod

    War of the Lamb
    Brian Zahnd

    Those who want to hold onto a primitive vision of a violent and retributive God often cite the white horse rider passage from Revelation. They will say something like this: “Jesus came the first time as a lamb, but he’s coming back the second time as a lion.” (Despite the fact that no lion is ever seen in Revelation — the lion is the Lamb!) By this they mean the nonviolent Jesus of the Gospels is going to mutate into what they fantasize is the hyper-violent Jesus of Revelation.

    Sadly, the proponents of this flawed interpretation seem to prefer their imagined violent Jesus of the future over the nonviolent Jesus of the Gospels. At a basic level they essentially see the Bible like this: After a long trajectory away from the divine violence of the Old Testament culminating in Jesus renouncing violence and calling his followers to love their enemies, the Bible in its final pages abandons a vision of peace and nonviolence as ultimately unworkable and closes with the most vicious portrayal of divine violence in all of Scripture.

    In this reading of Revelation, the way of peace and love which Jesus preached during his life and endorsed in his death, is rejected for the worn-out way of war and violence. When we literalize the militant images of Revelation we arrive at this conclusion: In the end even Jesus gives up on love and resorts to violence. Tragically, those who refuse to embrace the way of peace taught by Jesus use the symbolic war of Revelation 19 to silence the Sermon on the Mount.
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  • Armageddon

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    Armageddon
    Brian Zahnd

    The second Sunday after the terrorist attacks of September 11, 2001, I preached a sermon entitled “The Road To Armageddon.” During those days of grief and rage when I should have preached the gospel of peace and forgiveness, I instead resorted to the hackneyed trope of dispensationalism that claims a mega-war in the Middle East must occur before Jesus can return.

    I’ve repented and made amends for that pastoral failure, but the fact remains that my mistake was made possible by the terrible eschatology I had inherited. The Late Great Planet Earth and the Left Behind series are only the best known of countless books that have popularized the worst possible reading of Revelation.
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  • Deconstruction or Restoration?

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    Deconstruction or Restoration?
    Brian Zahnd

    In describing my journey of rethinking Christianity over the past twelve years I’ve used a couple of metaphors. One I call “End of the Line.” I first used this metaphor when speaking to the staff of Charisma Publishing six years ago. Later I wrote an op-ed piece on this metaphor which was published in Charisma magazine in May of 2010. In that piece I introduced the metaphor like this:

    “I’m reminded of the times I’ve been in Paris and traveling across the city on the metro system. If I want to travel from Notre Dame to Montmartre I can’t do it on one train. At some point I have to disembark, find the correct platform and catch another train. If you’ve never done it before it can be confusing. This may be a prophetic analogy for the confusion evangelicals feel in the first part of the 21st century. We’ve reached a terminus. We need to find another platform. We need to catch a new train. And we’re not quite sure what it is. But of this we can be quite certain: the train we have been on will not carry Christianity into the 21st century in a compelling and engaging way — no matter how enthusiastically we sing ‘give me that old time religion’ while we sit on a motionless train. What is this train stuck at the station? I think it can be summed up as ‘Christianity characterized by protest.’ We need to face the reality that the protest train has come to the end of the line.”

    The other metaphor is “Water To Wine” — a metaphor I set forth in a memoir published earlier this year.
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  • The Gardener

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    The Gardener
    Brian Zahnd

    “Mary Magdalene turned around and saw Jesus standing there,
    but she did not know it was Jesus…supposing him to be the gardener.”
    –John 20:14, 15

    The first person to see the risen Christ was Mary Magdalene. It happened in a garden. At first Mary thought Jesus was the gardener. A logical mistake. Or a prophetic mistake. Or perhaps not a mistake at all.
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  • Good Friday: A World Indicted

    Cristo_en_la_Cruz (1)

    Good Friday: A World Indicted
    Brian Zahnd

    Good Friday offers humanity a genuinely new and previously unimagined way of understanding both the character of God and the nature of human civilization. As Jürgen Moltmann writes in The Crucified God, “the cross is the test of everything.” But to understand Good Friday we need to be clear on who did the accusing, condemning, and killing of Jesus of Nazareth.

    As we read the passion narratives in the Gospels it’s obvious that it isn’t God who insists on the execution of Jesus. Mark tells us, “the chief priests accused him of many crimes.” (Mark 15:3) Jesus’ jealous rivals accused him of heresy, blasphemy, and sedition because they were possessed by the satanic spirit of rivalry and blame. It wasn’t God who charged Jesus with capital crimes. It wasn’t God who shouted, “Crucify him!” It wasn’t God who ordered Jesus flogged with a lead-tipped whip. The work of accusation, condemnation, and torture is the work of human civilization under the sway of the satan. The spirit of God is not heard in the crowd’s bloodlust cries of “crucify him,” but in Christ’s merciful plea, “Father, forgive them.” We must not imagine the machinations of the devil as the handiwork of God!

    When Jesus arrived in Jerusalem on Palm Sunday the principalities and powers of Caiaphas, Herod, and Pilate and their constituent institutions of religious, economic, and political power were at enmity with one another. These power brokers were bitter rivals locked in a fatal embrace. But when they took their rivalry-induced fear and hate, and projected it onto Jesus as their chosen scapegoat on Good Friday, they achieved a demonic unity. Luke precisely tells us this. “That same day [Good Friday] Herod and Pilate became friends with each other; before this they had been enemies.” (Luke 23:12)
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  • The Crucified God

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    The Crucified God
    Brian Zahnd

    Here’s a big question. What is God like? I suppose this is the biggest question theology can ask. And we don’t need to be a theologian to ask this question. It’s one of the most basic questions facing anyone who attempts to worship or even just think about God. But how shall we answer the question?

    Our capacity for imagining God seems virtually limitless. Is God like Zeus whose incited anger results in hurled thunderbolts? Is God like Ganesh, the lovable elephant-headed god of prosperity from the Hindu pantheon whose idol I’ve seen in hotel lobbies across India? Is God like the comic white-bearded old man sitting behind a computer from a Far Side cartoon? Does God bear any resemblance to the primitive tribal deities who lead their people in waging war on other people? Is God totalized Will-To-Power whose omnipotence controls every event in the universe? Is God the aloof and absent clockmaker of Thomas Jefferson and the eighteenth-century deists? Is God the amorphous everything and nothing of New Age spirituality? And so on.

    To even venture an attempt to answer the question of what God is like seems to court idolatry. How can mere mortals possibly try to answer the question about God’s nature without being guilty of not only theological error, but outrageous hubris?
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  • Peace Donkey On Palm Sunday

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    Peace Donkey On Palm Sunday
    Blind Man At The Gate

    The king approaches on Palm Sunday
    Forsaking the glorious war horse
    To ride a ridiculous peace donkey

    Gentle as the wings of a dove
    Inaugurating the reign of love

    Conquerors come with hubris, blood, and violence
    Riding stallions of famine, war, and pestilence
    (They tell me Genghis Khan killed ten million)

    The Prince of Peace comes without breaking a bruised reed
    Swords are now for plowing, spears are now for pruning
    (I’ll tell you for a fact, Jesus killed nary a one)

    If Hosanna praises rocket’s red glare: Weep over Jerusalem!
    If Hosanna acclaims kingdom come: Let the rocks cry out!

    BZ
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