Tag Archive: Carmelite Library


This week The Carmelite Centre has hosted a Symposium called: The Once and Future Reformation: The Way of the Spirit.  The Symposium, 500 years on from Luther event, offers an opportunity to talk about the current need for renewal and reformation today, in the churches and in the world. The Symposium was diverse, ecumenical, and imaginative. Three days of lectures, reflections and discussion on ways of learning from the past, of living in the present and of looking to the future.

I was invited to present a paper, it was titled: Streets, Seminary and Sacred: Expressions of Theological Animation and Activism in Victoria –  Thirty years on from the publication of Ched Myers’ Mark-as-manifesto text ‘Binding The Strongman’ this session will introduce some local current and legacy-influenced expressions of alternative radical discipleship and explore what this model has already and could yet offer for personal discipleship and broader church renewal through photos, stories, liturgy and lectionary.



I’d like to start by acknowledge that we gather on the land of which the Wurundjeri people have been custodians since immemorial – sharing and hearing stories of the Creator Spirit in this place.  We acknowledge our elders past, present and future.

Thank you for inviting me to share today out of the radical discipleship expression.  Swiss New Testament scholar Eduard Schweizer said: “discipleship is the only form in which faith in Jesus can exist.” Schweizers Australian student, Athol Gill’s, praxis-linked theological teaching, including Mark as a Manifesto for discipleship, animated church renewal movements across Australia in the 1970-80s – many here may have heard of the House of Freedom and the House of the Gentle Bunyip.


A young Ched Myers carries this teaching back to the US and it influences his own community at Berkeley and presumably the study that produces the book “Binding the Strong Man” in 1988.  Although I have now read it myself I was fortunate enough to first be exposed to this idea of Mark as Manifesto by Marcus Curnow who managed, with Dave Fagg and drawing on the tradition of Quaker queries and advices to synthesise Myers 560-paged book into a single A4 page (there’s a copy here if anyone wants to have a look)

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I moved to Melbourne from Wellington, NZ in 2006 and started to attend an evening church service called Seeds based on this charism.  We met in a space called The Den on Little Collins St – which was and is still where the Youth & Schools team of Urban Seed operate from.

slide 4Urban Seed is an organisation that works with those who are homeless in Melbourne’s CBD –an outcome of discernment and response to Collins Street Baptist Church finding homeless people sleeping on their steps and seeking to ask, and answer, the question: “Who is my neighbour?”.

They invited young interns to move into the bslide 5uilding behind the church called Central House to engage these neighbours relationally. Jim Barr, Peter Chapman of Common Rule, Gordon Wild and Tim Costello ran various bible studies and seminar series reflecting on the work.


This radical model of hospitality and engagement is still practised now with Geoff and Sherry Maddock with their son Isaac who are currently living in.



Finding Seeds and Urban Seed slide 6was my first exposure to this lived expression of radical discipleship and the practice of the ideas of Street, Seminary and Sacred – that’s Ched’s language for the spheres of Christian expression: activism, education and church.


In Seeds we referred to these slide 7areas as Know, Grow and Go, they correlated to Urban Seeds areas of work: Street & Hospitality, Youth & Schools, Advocacy & Engagement

Jesus’ call to preach, heal and cast out…

and if I may presume perhaps the three threads of the Carmelites: stillness and silence, express and explore, embrace and act.

slide 8The bringing together of these ideas, or the power of what can happen in the space where these areas overlap is where I think radical discipleship happens.




The etymology of the word radical is from the Latin word radix meaning root. Ched refers to radical discipleship as an invitation to join the

“messianic movement of rebellion and restoration, of repentance and renewal, a “way out of no way”

In his book “Does God need the Church?” Gerhard Lohfink suggests:

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I’ve been fortunate enough to visit LA twice – living with Ched and his lovely wife Elaine Enns for a three month internship in 2012 and returning again for the Kinsler Institute in 2015 for two weeks and I found myself fascinated.

Ched believes there is a deepening gulf between these areas of Street, Seminary and Sacred as a result of a few factors:

  • Credentialing systems for theology students are set by the accrediting institution not the church
  • Professionalization means students need paid work to pay off student loans etc. and don’t always have the time or get given encouragement to engage in practical service to the poor or social movements
  • Regular church goers can be insulated from the insights of academics and the challenges and causes of activists
  • Faith-based activists can neglect disciplines of critical reflection – theological and political – of why they’re trying to change the world.

Ched believes these spheres are impoverished for being insulated from one another and says theological animation is key “to re-integrating the competencies of these alienated worlds of Christian witness”, believing that our focus instead should be in community formation, conscientization and capacity building in order to rehabilitate the church as a faith based movement of personal and social transformation. To provide some examples of what a re-integrated model might look like, I’m going to do an overlay now of a bible study series Ched did each morning of the Institute with some praxis examples from here in Melbourne and across Victoria.


“Jesus came from Nazareth of Galilee and was baptised by John in the Jordan”

With this action Jesus was apprenticing himself to the peripheral, radical edge of his own tradition. The Jewish temple used water immersion for ritual purification after contact with the dead but this idea of baptism went beyond that.  Jesus could have walked three steps behind a rabbi, gone to a good school but instead he choose the camel hair and honey guy.

slide 12While integration might have been Collins Street Baptist Church’s original vision (I don’t know) by the time I arrived at Urban Seed both the evening Seeds church and Tuesday morning Credo Gathering spaces were operating as distinct faith-expression spaces for staff, volunteers and community members or “punters” to gather.

This work needed its own faith expression, it’s own language, it’s own liturgy… many songs, stories and prayers have come out of these spaces… the Seeds Sacred song, the Gospel of Vic (a version of Mark contextualised for the Australian context based on a work by Athol Gill and his students called “Fair Dinkum Mark”), the Credo Lord’s Prayer… which I invite you to say with me now: “as we were taught”.

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Illustration by Chris Booth https://ordinarytime.com.au

As residents moved out of Central House, some asked of themselves again:

“Who is my neighbour?”

People consciously decided to move into areas identified as among the lowest socio-economic/ disadvantaged: Norlane in Geelong, Long Gully in Bendigo and Footscray in the inner-west of the city.

Each of these areas had their own Seeds church community – usually having 10-12  members – and these separate communities came together a few times a year to covenant and retreat forming the Seeds network.

For many years, Urban Seed only started projects and had paid staff beyond the CBD in areas where Seeds Network groups were established.


Each of these groups elected to exist in marginalised areas. While each group discerned the expression of Know, Grow, Go in their area, responsive to the particular needs and context of their community and locality, all of them shared in common projects of neighbourhood hospitality whether community dinners, craft or breakfast clubs, wood fired pizzas…  all spaces like Urban Seed’s Credo cafe where people from all walks of life: lawyers and homeless, financial traders and addicts, Richmond and Collingwood supporters… preparing and sharing a meal around a common table… people of all faiths and none but for many of those “discipling” this eating and drinking together is their expression and practice of communion and church.


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slide 20Jesus isn’t just baptised in the Jordan but into the watershed.  We understand the Holy Spirit not to exist only in people but in creation and the land… the Holy Spirit descends like a dove into Jesus.  The Spirit drives Jesus into the wilderness. Jesus uses the water as a pulpit forming a natural amphitheatre, he uses farming parables, living vine and living water metaphors and calls us to ‘consider’ (learn from) the lilies. What does the land and creation have to teach us?

What are the stories specific to the places we live and what are the justice issues affecting our neighbours that the good news can offer hope for? Last month in Footscray we ran a Stations of the Cross walk for Easter – we call it the way of the Southern Cross because Aunty Doreen Wandin re-named Spencer St station this, as an intersection for bus, train, tram lines it’s where many paths connect that lead us home much as people navigated by constellations. Uncle Wanta Jampijinpa has preached on the correlation of the stars of the Southern Cross to the wounds on Jesus’ body.  At the Kinsler Institute, Bill Wylie Kellerman, United Methodist pastor and member of the Detroit Catholic Worker, ran a session saying that liturgy implicates. Undertaking activism on high holidays gives layers of meaning to the action. He said:

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What does it mean for us as Christians or people of any faith – in this time, this place, this context – to be mindful of and respond well to matters of justice from a position of this belief? Myers says:

“We need to reclaim scripture as
our most powerful weapon of resistance.
Stories are the best weapon we have”.

We wanted to localise this idea  here in Australia, the Indigenous Hospitality House (IHH) community shared their resource with us based on the work of Dr Norman Habel, the author of “Reconciliation: Searching for Australia’s Soul” which outlines the model for combining storytelling to action as a means for working towards right relationship between people and with the land…

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slide 23This year’s walk visited seven sites from our shared history looking at issues we all grapple with:

What does it mean for us to stand outside the home of Sally Russell Cooper and talk about recognition of Aboriginal sovereignty – a thirst that has not been quenched we are given natives to take bear home with us and plant symbolic of the hyssop branch and our commitment to work for recognition and relationship in this land.

We stand outside Centrelink – “Woman, here is your son” who are we called to care for? As a parent to a child however could you count some cost of the the debt of raising up that is our privilege.

slide 24Standing under the Welcome Arch built by the grateful Vietnamese business community, we think of next-coming waves of refugees and asylum seekers setting out praying: Into your hands I commit my spirit…

There is suffering in these events, and there are questions for us to grapple with.

As we hear the words of Christ on the cross, we ask what insight might his words spoken in pain tell us?


Continuing this idea of bible in one hand and newspaper in the other, Jon and Kim Cornfords work developing the Household Covenant bible study series, arising out of Ched’s book on Sabbath Economics and Matt Colwell’s followup Sabbath Economics: Household Practices, inspires minute incremental changes in the ways we consume that are based on biblical practices of stewardship and Sabbath and jubilee economics… from the way we see credit and debt, to growing, eating and preserving, seasonally and sustainably.


Introducing yourself as Jesus of Nazareth from Galilee is not dissimilar from saying “he’s a Yorta Yorta man from up Cummeragunja way”,  I’m living in Footscray by the Maribyrnong what does it mean for our discipleship to be placed within our locality and in relationship with the land?



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Urban Seed Credo Pain in the Arts program

“As it is written…” the land we live on is filled with stories – do you know them?

On the healing rites walk we told the story of deadly Aboriginal woman Sally Russell Cooper, of the transphobic attack on Starlady and her friends in Footscray, the tragic stories of Kirsty and Joan aliases used by a community lawyer talking about user-experiences at Centrelink for struggling families, the story of the Maria an asylum seeker from East Timor…

these stories aren’t ‘just’ political, they’re personal.  To be an active participant in restorative justice we need to know the problems of, and people directly experiencing, injustice.

What we know about Jesus birthplace is that it was a small village, about 4 miles (6.5kms) from Sepharus.   There was an uprising against the colonising occupation there and the Romans crushed Sepharus and enslaved everyone… Jesus would have been 10 years old when this happened.   Jesus and his Dad were tektons (labourers/carpenters/ construction workers) hired to help rebuild Sepharus… labouring under the bitterness of colonial occupation, this would shape your consciousness, this would have a huge impact… this is why context is so important. This is why story is so important. Jesus knows and quotes and draws on the history and experience of his people as relevant to speak into their current context and we need to do the same. The stories of Jordan, Israel and Egypt… for us might be the stories of a handful of dirt at Wave Hill, or the Franklin Dam that was never built…

slide 30People may well have heard of the Love Makes A Way movement of Christians engaging prayerfully and politically for the release, in particular of refugee and asylum seeking children, from detention.

What might be less known is that while some are participating in the action inside, others are participating outside: Keeping prayerful vigil, bearing witness, supplying snacks and singing.  There is a Love Makes a Way songbook – as this group was looking for inspiration they turned to the Freedom Songs of the civil rights movement.  Ched calls us to “sing about it until it can realised” and these songs call us into a place a freedom and hope that we will all “sit at the welcome table one of these days”  together.

This is a story we identified with and apprenticed ourselves to and “As I go down to the river to pray…” becomes “As I go down to Bill’s [Shortens] office to pray, welcome the refugee, let them stay” or “Were you there when they crucified my Lord?” becomes “Were you there when they turned the boats away?”

Drawing on the style we progressed to writing our own  songs, and also asking ourselves whose are the local prophetic voices calling for change and Leunigs writing came to mind “Love is born… in the most unlikely place” (round), these are words we want to believe in these times.  Will you stand and sing them with me?

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Who are the writers in our context who are crying out for justice?  Whose stories do we make time to listen to? What stories and traditions will you apprentice yourself to?


Jesus was an apprentice, a disciple of kingdom, land and story… scripture study informed his political and theological practice. Our scripture study should inform our political and theological practice.

The Kinsler Institute in 2015 was called “40/60/100”: A celebration of radical discipleship – closely echoing the numbers of the surprising yield of seed in good soil in Jesus’ Parable of the Sower (Mk 4:8). But for this particular Institute, they alluded to two milestones that we were celebrating: Ched Myers’ 60th birthday, and his 40 years in the radical discipleship movement, those two numbers add up to 100—which is how many folks they were hoping would show up to join the festivities…. there were more than that: activists, academics and preachers – yes – but artists, liturgists, poets, practitioners, organic farmers, the undocumented, money lenders, elders and babies, from across America and across a breadth of faith expressions… I can’t idealise these models of community  – The House of the Gentle Bunyip didn’t last, Ched’s community at Berkeley didn’t last, the Seeds Network has not lasted what can’t be denied is that some expressions of the radical discipleship model continue to spring up – and, I think, are producing a surprising yield of seed.

Jokingly referring to the Institute as a clusterfest in his closing remarks on the last day Ched noted that when the people are gathered it should always feel part birthday party, part conference, part church, part action planning meeting… I hope I’ve been able to give you some small sense of this today. I want to close by saying to all of you the benediction we used in my Seeds community:

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“Old words do not reach across the new gulfs, and it is only in vision and oracle that we can chart the unknown and new-name the creatures.

Before the message there must be the vision, before the sermon, the hymn, before the prose, the poem.

Before any new theologies however secular and radical there must be a contemporary theopoetic.  The structures of faith and confession have always rested on hierophanics and images. But in each new age and climate the theopoetic of the church is reshaped in inseparable relation to the general imagination of the time.”

– from the foreword to Grace Confounding: Poems






Yes, “the truth will set you free” as Jesus says (John 8:32) but first it tends to make you miserable. The medieval spiritual writers called it compunction, the necessary sadness and humiliation that comes from seeing one’s own failures and weaknesses.  Without confidence in a Greater Love, none of us will have the courage to go inside, nor should we… People only come to deeper consciousness by intentional struggle with contradictions, conflicts, inconsistencies, inner confusions, and what the biblical tradition calls “sin” or moral failure… God actually relishes the vacuum, which God knows God alone can fill… in other words, the goal is actually not the perfect avoidance of all sin, which is not possible anyway (1 John 1:8-9 and Romans 5:12) but the struggle itself, and the encounter and wisdom that comes from it. Law and failure create the foil, which creates the conflict, which leads to a very different kind of victory, not moral superiority but just luminosity of awareness and compassion for the world.





What Goes Unsaid

In each mind, even the most candid,
there are forests, where needled haze overshadows
the slippery duff and patches of snow long-frozen,
or else where mangroves, proliferant, vine-entwisted,
loom over warm mud that slowly bubbles.
In these forests there live certain events, shards
of memory, scraps of once-heard lore, intimations
once familiar – some painful, shameful, some
drably or laughably inconsequent, others
thoughts that the thinker
could never hold fast and begin to tell.
And some – a few – that are noble, tender,
and so complete in themselves, they had
no need of saying.

            There they dwell,
no sky above them, resting
like dragonflies on the dense air, or nested
on inaccessible twigs.
It is right that there are these secrets
(even the weightless ones have perhaps
some part to play in the inconceivable whole)
and these forests; privacies
and the deep terrain to receive them.
Right that they rise at times to our ken,
and are acknowledged.


and other excerpts…


Primal speech

If there’s an Ur-language still among us…
then it’s the exclamation,
universal whatever the sound, the triumphant,
wondering, infant utterance, ‘This! This!’,
showing and proffering the thing, anything,
the affirmation even before the naming.




Primary Wonder

…once more the quiet mystery
is present to me, the thong’s clamor
recedes: the mystery
that there is anything, anything at all,
let alone cosmos, joy, memory, everything,
rather than void: and that, O Lord,
Creator, Hallowed One, You still,
hour by hour sustain it.




The Servant Girl at Emmaus

…Those who had brought this stranger home to their table
don’t recognise yet with whom they sit.
But she in the kitchen, absently touching the wine jug she’s to take in,
a young Black servant intently listening,

swings round and sees
the light around him
and is sure.

The symposium ran 26-28 May 2016 – these are some notes from a few session of the 26th.

creation symposium

Creation Spirituality and The Problem of Natural Evil

Revd Dr Stephen Ames

This ‘problem’ of natural evil e.g. tsunamis, earthquakes, genetic disorders – how do we include this in liturgy and felt experience of God. What appears to be divine inaction, in the face of evil.

  • God intervening – rational or irrational?
  • Is the way the universe ‘is’, different from what you’d expect God to create?

God gave things causal power.

Good in themselves, able to bring out good in others.

Creation creates creation.

Creation came from God’s pure thought.

Can’t evaluate that. Have to go and investigate it laudato siusing senses and rationality (without prejudice).

Maximises co-creation

“Better” type of creation (than inert or mechanical)

What purpose in mind of Creation?

“…since the carrying out of government is for the sake of bringing the governed to their perfection, that form of government will be better which communicates a higher perfection to the governed” (Aquinas, ST 1a, article 6, 6th point)

Scientific, moral and ethical problems.

  • dead end universe
  • creative Creation process, not just an end state, must be subject to God’s goodness >morally justified. Means must justify the ends. It must be shown there was no other way for God to create such a ‘good’ world, yet with reduced suffering and death.
  • have dignity of being causes rather than the indignity of not being causes
  • are not only good in themselves but also the cause of good in others
  • by being co-creators bring new things into existence, including living things, including intelligent life, and especially persons.

Testimony of Jesus re God e.g. Prodigal Son.
reckless and loving vs. reckless and cruel. Giving all things created power and “dominion” (freedom to use it).  Limit, overcome, transform – Jesus submits to violence (human dominion) and suffers with it… not a contradiction of what God has created “good”.


Praying in the Anthropocene

Dr Jan Morgan and Dr Graeme Garrett

“Triune Lord, wondrous community of infinite love, teach us to contemplate you in the beauty of the universe, for all things speak of you.”


Personen / Künstler / Friedrich / Werke / Meer

Friedrich, Caspar David (1774 – 1840), Deutscher Maler der Romantik; “Der Mönch am Meer”;  Foto: Jörg P. Anders;


Is God more real in the monastery or untamed waterlands?

  • large world
  • operates in unity
  • man in his place
  • God doesn’t want to be God without this wild uncontrollable environment
  • church can’t bring about this separation
  • live a bi-une faith “Maker of heaven and earth”

The city provides for my wants and needs (without my thinking about it) lights, food, fuel… everything comes out of creation. Church has also sheltered me from Creation. How can I responsibly connect with the world as God’s creation?

John Lewis Cretier – French Catholic theologian, call and response.  Life filled with invitations. Traces back to God calling into “being”, calls come from all the beings that share the world with us – Visible Voice.

Augustine’s Confessions…

And how shall I call upon my God, my God and Lord, since, when I call for Him, I shall be calling Him to myself? and what room is there within me, whither my God can come into me? whither can God come into me, God who made heaven and earth? is there, indeed, O Lord my God, aught in me that can contain Thee? do then heaven and earth, which Thou hast made, and wherein Thou hast made me, contain Thee? or, because nothing which exists could exist without Thee, doth therefore whatever exists contain Thee? Since, then, I too exist, why do I seek that Thou shouldest enter into me, who were not, wert Thou not in me? Why?

Burning bush speaks to Moses, whirlwind speaks to Job, Paul on the road to Damascus – light.

Suggestions for prayer practice can be found on the Carmelite Library blog.






A Poetry Handbook – Mary Oliver


“Among the things I learned in those years were two of special interest to poets.  First, that one can rise early in the morning and have time to write (or, even, to take a walk and then write) before the world’s work schedule begins.  Also, that one can live simply and honorably on just about enough to keep a chicken alive. And do so cheerfully.

This I have always known – that if I did not live my life immersed in the one activity which suits me, and which also, to tell the truth, keeps me utterly happy and intrigued, I would come someday to bitter and mortal regret.”

The Mystery of the Zohar (The Book of Radiance)

The Zohar is the most important work of the Kabbalah.  It emerged/appeared in the 13th century in Spain and was associated with Rabbi Moses de-Leon.  According to de-Leon, the Zohar was an ancient book (composed by a famous 2nd century Jewish sage) which was found in a cave in Israel and was brought to Spain and into his house.  De Leon sold portions of the work and claimed he was copying from the ancient book.  Even so, during his life ad after his death some didn’t believe de Leon’s version and believed him to be the real author of the work.  Those who thought de-Leon was the author believed that that book was written by means of a mystical technique, namely employing one of the names of God to enter a trance like state whereby the book was channeled to him and written through “automatic writing”.  Today, most of all scholars think that the book was written in Spain in the late 13th century and that De Leon is connected to it either as a sole author or as one of the authors but it is still an unsolved mystery.

The Zohar is a very long and magnificent book:

  1. It tells a story of a great teacher – Rabi Shimon Bar-Yochai – and his 10 students who are travelling around Israel.
  2. If tells the story of how the Divine Powers – (the Sefirot) – emanated from the infinite God (Ein Sof). Something mysterious happened (a little bit like the big bang) and this event generated the ten divine powers which have different personalities and aspects – some masculine and some feminine in their nature (the infinite God is i a way similar to out soul or to the unconscious and the Sefirot to our body).  The last power is feminine and is known as Malkhut (kingdom) or Shekhinah.  Our world was born from Shekhina and therefore is always feminine is nature –  there are cycles and there are death in it.  Since the Shekhinah is not always connected to the other 9 powers – like her, we sometimes feel full and part of something bigger but often times not.
  3. It is structured as a commentary on the Five books of Moses (Genesis, Exodus, Leviticus, Numbers and Deuteronomy) – the commentary shows how the bible stories actually hide the stories of the divine powers – their creation and their relationships with one another.
  4. It was written in Aramaic and in a special coded language.  Different words are actually symbols of the divine powers.
  5. The book was written in a way that can affect the readers as a drug.  The images that arouse the senses and feeling expand the reader’s mind and allow them to learn about the true and deep meaning of themselves, of their bodies, of their relationships, their sexuality etc.
  6. There is a similarity and maybe identification between the Divine and the Human.
  7. The kabbalists can affect the divine world in different ways and they can bring the divine female and the divine male together – this is usually described in sexual terms.  When the male and the female come together in a sexual union the beautiful divine flow comes into the world.
  8. The Shekhinah is the first and only gate into the divine realm and she is the main hero of the Zohar.




I will confess that when I heard the topic of the week was the Zohar/Kabbalah, I came to the conversation with little beyond “wasn’t Madonna into that at some point”?  I have made a point here of including the words that were on Merav’s handout and not my own notes and reflections because to be honest I found some of what I was hearing very strange to my (admittedly) limited understanding despite Merav doing an admirable job of trying to explain it!

What I DID do, by way of response, was immediately pick up a bible and flicked randomly to various sections of the Old Testament, trying to engage it as if I had never heard of Christianity before and recording my first impressions, I found myself in:

Exodus 30:11-16 “When you take the census of the people of Israel, then each shall give a ransom for himself to the Lord when you number them, that there be no plague among them…”

> ransom/kidnapping/buy back language?

> rich people should pay the same amount of tax/tithe as the poor people

> pay up or you’ll get the plague

Judges 19:7-13 ” …saw the people who were there, how they dwelt in security… quiet and unsuspecting, lacking nothing that is in the earth, and possessing wealth… ‘Arise, and let us go up against them… Do not be slow to go, and enter in and possess the land… God has given it to your hands…’ And six hundred men of the tribe of Dan, armed with weapons of war, set forth…”

> invade others countries, it’s a God-given right, especially when you out-number them

> especially where there’s material wealth (ahem, OIL)

> invade them while they’re unarmed and unsuspecting without warning or negotiation

2 Samuel 13:23-29 “But Absolom pressed him until he let Amnon and all the king’s sons go with him.  Then Absolom commanded his servants, “Mark when Amnon’s heart is merry with wine, and when I say to you, ‘Strike Amnon’, then kill him.  Fear not, have I not commanded you?” 

> arranging to kill the guy that rapes your sister is ok

> lie to get near the target, offer them lavish hospitality and then
when they’re blind drunk (unarmed and unsuspecting) take them out

Say what you like about my methodology here, my point is merely that I would certainly struggle to describe my beliefs on the basis of a few readings to anyone who had never heard of it before, or to relate well how I choose to live and act on those beliefs in a way that bears any relation to these passages.

  • it is good to visit familiar places as if we are arriving for the first time and know how that might be experienced for people
  • the mystery of the Zohar might remain mysterious to me, but what I do not understand still has something to teach me

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“Ye that have faith to look
with fearless eyes beyond the tragedy of a world at strife,
and know out of the death and strife shall rise the dawn of ampler life…”




#our God is undocumented

#what does it mean to live an ampler life? is this it?