more about this sight

"you're packing a suitcase for a place that you've never been...a place that has to be believed to be seen"...'Walk On' by U2

WATERSHED: A voice in the wilderness. DARYL UNDERWOOD.

 

The concept of Centerpoint Christianity briefly stated is:

Christianity from the centerpoint outward.

Christianity from the climax forward.

This blog constitutes concepts for a new view of Christianity that begins with what is foundational and moves forward from that point. It is based on the assumption that we are being pulled towards something unseen and pushed from a place that once was.

What Centerpoint Christianity attempts to do is bypass some of the constraints imposed by metanarratives by using the life of Christ and particularly the climactic actions of Christ as beginning points.

It supports the conviction that God is essentially timeless. From this beginning point we endeavor to move outward from the definitive moment of the parousia (visitation) of Christ and forward to the future which functions as a type of magnet to "what can be--and is coming".

When we begin at the life of Christ and move outward as from the centerpoint of a web, rather than in a linear timeline of history, another wide picture emerges.


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Wednesday
May212008

God on the other side of silence (revised)

 

God on the other side of silence.

Hello, darkness, my old friend
I've come to talk with you again
Because a vision softly creeping
Left its seeds while I was sleeping
And the vision
That was planted in my brain
Still remains
Within the sound of silence

—Simon and Garfunkel in “The Sounds of Silence”

Jesus is God on the other side of silence. We confess Him as God but have significant confusion about this. We treat Him as God like or God reflective more than very God of very God. I suggest He is God, in the beginning with God as the wisdom of God, the rib of God, the Sophia love of God. He, gender being somewhat insignificant yet in another way quite important, is the One who will set God free, sooth His wound, and begin a new day. All that comes forth from this union will be healed as well. In fact the creation as we know it groaning in travail will open its womb and a whole new creation will emerge. This child and all about her will faintly remember the days of old, the days of death. It will be like Cold Mountain on a sunny day filled with the sweet aroma of magnolia rising from the grounds which once cried out violent with blood of the fathers. The devils and dust of pain have been extracted by this act in the visitation of the Son, who builds a temple where the community can gather again, almost like the family beneath the Magnolia, safe and happy forevermore. This scene is ignited in the presentation and resulting 'work' of the Son.

He bursts onto the scene as a baby, with a fair measure of hoopla, amongst an equal or greater share of humility. Somehow the narrative pulls these two opposites together in a fashion that is astounding, if not a bit puzzling. Following this gloriously humble entrance He all but disappears until He is finally revealed by John the Baptist. When He comes on that scene, somewhere around the age of 30, He does two things which have great meaning for us. He comes to be baptized. And He faces His nemesis, his “demon”. Several things are peculiar about these events.

First, the voice that speaks, “This is my son…listen to Him”. He is the oracle of God and as we come to know, God Himself. Paul puts it this way he is “image of the invisible God”, a purposeful use of words emphasizing the concept of "image", followed up by “the firstborn over all creation”. This son is an image reflector come to reveal the face of God.

Secondly, a dove descends, reminiscent of the recreation of the sons of God following the flood in the days of Noah. The dove flies over the dirty water of the muddy Jordan when He lifts up. The skies are opened and God descends. This shows the interlocking and overlapping of the upper realm and the lower story.

Thirdly, the type of baptism he submits to. It is a baptism of repentance. Based on what has gone on before much can be said about this. Suffice it to say at this point…when He comes up…He comes clean. And a new day dawns.

It is an impressive opening scene that will unveil his work. The baptism of God is almost exclusively seen as His alliance with mankind. I suggest it could be something altogether different. Could it be that the baptism of repentance is a statement about the about face of God. The turning which will be further unveiled in the collection of sayings, 'You have heard it said' (by whom-by God of the Tanakh more experienced), 'but I say unto you', as a new language, a new voice, from the God who is, after a significant time of solstice, emerging on the other side of silence, changed.

Following the baptism He appears on a mountain and is immediately challenged by the underbelly god in the wilderness. They are like two heavyweights gauging one another. Challenges are made, authority, the reach of the tape measured as they joust about. It is all about jabs and jostling and maneuvering for position. It is the prelude of things to come.

Now follows a key interpretive question: When Jesus stands on the muddy banks of the Jordan what is He repenting for?

The answer is this. He is God, the creator of life and He has blood on His hands and He like anyone created in His image needs to 'wash away the blood'. And He can. Through His son, who, like Solomon of old, indeed can build the Temple of God. His father could not. Too much blood. But the Son can. The clean vessel will.

And the vision that was planted in my brain—still remains—within the sounds of silence. But now the silence is broken. Jesus speaks—God talks.

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