Theological rants
of a liberal Christian

Numbers 21:25-26, The Conquest of Heshbon

Friday, April 1, 2011 in Bible Commentary | 1 comment

And Israel took all these cities: and Israel dwelt in all the cities of the Amorites, in Heshbon, and in all the villages thereof. For Heshbon [was] the city of Sihon the king of the Amorites.

//While the Israelites were led through the wilderness by Moses, messengers were dispatched to Sihon, king of the Amorites, requesting permission to pass through their land. But Sihon refused the request, and formed an army to fight with Israel. Moses and the Israelites won the battle, and occupied the city of Heshbon.

Archaeological excavations at the site of Heshbon, however, show no habitations before 1200 B.C. Any establishment of a local empire would have to have occurred long after Moses passed through. This battle over Heshbon simply could not have happened.

What’s most odd about this particular myth is that eleven chapters later, this same book of Numbers confirms the mythical nature of its earlier story by telling how, after the conquest of Canaan, the city of Heshbon was built by the tribe of Rueben!

Numbers 32:37, And the children of Reuben built Heshbon, and Elealeh, and Kirjathaim

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Book review: Christianity, How a Tiny Sect From a Despised Religion Came to Dominate the Roman Empire

Thursday, March 31, 2011 in Book Reviews | 7 comments

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by Jonathan Hill

★★★★★

Wow! This one belongs on my favorites list. I fell in love with this book before I began reading; it’s beautiful enough for the coffee table, and scholarly enough for the library.

Thankfully, the writing lives up to the presentation! Hill’s work is enjoyable, frank and immensely informative, making for a hard book to put down. I’m reminded of another book I enjoyed: J.R. Porter’s treatment of the historical Jesus, Jesus Christ: The Jesus of History, the Christ of Faith. Hill picks up where Porter left off, tracing the first four centuries of Christianity’s roots, and how it survived persecution, internal strife, and pagan and imperial competition. Along the way, you’ll meet the church fathers and the early monks, you’ll relive the struggle to define the Trinity, and you’ll get to know the emperors who left their mark upon Christianity, including, of course, the infamous Constantine. You’ll meet the Donatists, the Arians, and more. And peppered throughout the book are pictures of ruins, artifacts, maps, and Christian artwork.

I can vouch for Hill’s careful scholarship for the initial chapters, where he discusses first-century history, but I confess I’m no scholar of the next three hundred years, so I won’t guarantee the book’s historical accuracy; I can claim, however, that I learned far more about this period from this book than I have in past studies, and enjoyed the experience much more! Hill brings the characters and controversies alive. My favorite part of the book was digging inside the minds of the early apologists, such as Justin Martyr and Origen. It left me wanting more, and searching the internet for more books by Jonathan Hill.

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Matthew 25:35, the slaying of Zacharias

Wednesday, March 30, 2011 in Bible Commentary | 3 comments

That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.

//In this verse, Jesus curses Jerusalem for stoning the prophets, and in the next, promises that the prophecies of bloodshed will come upon “this generation.” If you know your first-century history, you know Jesus was right. The Jewish historian Josephus describes this very act of slaying Zacharias, perhaps 35 years after Jesus made the proclamation: “So two of the boldest of them fell upon Zacharias [the son of Baruch] in the middle of the temple, and slew him.” This occurred in the court of the priests, which is between the temple proper and the altar, just as Matthew relates.

Can you imagine being poor Zacharias, hearing this prophecy? If I were him, I’d stay the heck away from the Temple for the rest of my life!

But why does Jesus make this claim in the past tense? “Whom ye slew,” rather than “whom ye will slay.” Is it because, at the time the Gospel of Matthew was written, the event had already happened? Most scholars estimate that Matthew was written around 80-85 A.D.

Which naturally begs the question: Did Jesus really utter this prophecy, or did Matthew put the words on Jesus’ lips after it had happened? As always, there are two ways to read and date the Bible; historical-critical scholars will invariably date the books of the Bible after the events they predict, and conservative believers will invariably date the books of the Bible before the events they predict. No wonder Bible scholars can never agree.

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Book review: GOD: The Evidence

Tuesday, March 29, 2011 in Book Reviews | 1 comment

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by Patrick Glynn

★★★★★

This is a book by a believer-turned-atheist-turned-believer. Glynn explains, “After many years of being a philosophical atheist or agnostic, I finally realized that there was in fact a God.” He then leads us on a journey through various lines of thought that eventually coalesced into what he found to be overwhelming evidence for God’s existence. Some quotes and conclusions:

· The non-random universe: “How does one explain that the laws of physics fit so perfectly within the fifteen-billion-year project of creating life?”

· The psychological benefits: “It is difficult to find a more consistent correlative of mental health, or a better insurance against self-destructive behaviors, than a strong religious faith.”

· The medical benefits: “Contemporary medical research is showing that the human mind and body are ‘wired for God.’”

Glynn next dives into near-death experiences, which are conclusive enough for him to now believe that life continues after death. He touches on healing power of prayer and the unconquerable spirit of man. He reaches the conclusion that faith is not grounded in ignorance; it is where reason has been leading us all along.

Glynn is not a scientist, nor a physician, and none of these topics are presented in detail; instead, what he presents is enough frosting to make you think, to make you want to dig deeper into the evidence. I admit, I found nothing in the book directly addressing whether the God of the Bible exists, but the book struck a chord with me because I’ve also spent a number of years researching many of the same topics. I’ve shelves of books about cosmology, near-death experiences, and religious philosophy. Unfortunately, I remain a Dubious Disciple, but this book was a well-written and thought-provoking read.

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John 4:26, The I AM

Monday, March 28, 2011 in Bible Commentary | 11 comments

Then Jesus declared, “I, the one speaking to you—I am he.”

//The Messianic claim behind this verse has been lost in translation; the word “he” has been added by translators. Actually, Jesus says simply “I am.” John will drill this phrase into us seven times (4:26; 6:20; 8:24, 28, 58; 13:19; 18:5), always as an expression of Jesus’s claim to be God, until finally, we relate it to the mysterious name of God given to Moses: I am that I am.

You won’t find this reference in any other Gospels—only in John—and in this Gospel, The Jews have no trouble recognizing Jesus’ claim to be God. During the Festival of Tabernacles the priests recited the divine formula “I am” from Isaiah, and at this festival, Jesus shows up and leaves no doubt of his meaning when he says, “Very truly I tell you, before Abraham was born, I am!” Immediately, the Jews take up stones to stone him for blasphemy.

In John, Jesus will never admit to being the Messiah in the traditional form expected by the Jews. He is far more than a military savior. He is … the I Am. With this divine claim fully established, John now methodically reveals the mystery of God with seven more “I am” statements:

I am the Bread—John 6:35

I am the Light—John 8:12

I am the Door—John 10:7

I am the Good Shepherd—John 10:11

I am the Resurrection and the Life—John 11:25

I am the way, the truth and the life—John 14:6

I am the true vine—John 15:1

If only we could approach this Gospel as if reading it for the first time! How exciting, how fresh and startling a revelation it is! How far beyond the first three Gospels John carries us!

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Book review: The Word of Life, a Theology of John’s Gospel

Sunday, March 27, 2011 in Book Reviews | 0 comments

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Enqp]Kv{l.P4% GHȘ]  &9ihl;dIH#$&(R_2zEώDFOPepeJϨ)T9d rt@2ۧ<>BW?# T%RoYB"AUoߩV+Be1ns Y:$›dɌGd2?% $A,#4B&b@A Nqv?AStY>ERX3rΕK>Q3K\ ~+fX!=0;?a6N?(1+&&(}Q]7Q-o9h`4!Q -rJåjXKxfN$`Bf,,(i q1꟰)>P#$qxPԛqaX G{L]z1Z .X%nohШ/^la*/?…U4ݲ~k)=f>KG/ӏ8q VV M$" y ;vѥְ ~`"d._[FX*z%e)fm#]0M`2ƪQM!,b?~9 77xݷ{#~r@!bmjq} 7 h,\;7ﴷ6o/,Pm@{qBc,kZԍ>})qb *4/|v{Co2fp^ &l.>\LRJ& k EY3ypo2"eIHLq̣d4HH2b@QK 90 Uѐ-JAr)Q>Pt(`6MG%䉏*|,;|C `qbES2˨Z*+:oUW'U:{K MC"\W%]=>|3 W^u "z)Ao۪b95w8=9g XBӦ$tM "X .^BբB{\BW_pL@{xJŮq ѰKN8Q0^Q L]'"][C)x.YD{f3lGJ8_-d!c p=!P Kۋ/)T^_LKFCͰ!MHJ˷'>?O|;߻j6Z)rMԣqP6c%2++qkEuxwLm;k(l85x8<Q V[\*!x9'huz+ %͘7FJE9=: ݬRd17o׿524T!3>TB$IAu$$ DŽ$ qcW8'SU:,Ol 24+q*6~8CPe)2A@ŠFQ|u^㻏XikRE6BA"CP:bW;X "+Tjf^sӴ*ՅY!1%矼XpW\ec^3 y+o.^AYl$BVDe8Y[\a8@2uԊы}$)e:8e33PkoOIDATQitbdH^HU0`:,M3 ۖ殇$HEPr"?şEؖYDHED)S'K3,9%T] [H8?ۣmß f^DQ*HI.A%JfoZfl[ r"%KK4)xbJdYn? c,S0t6oLSNGL' !Pʈ8WMcҼd g{{쀣8(%r.!g*S~NDqK^oo4 onE""N^ty)0(H gOsCfwH6u@>#PARur(U Q@R2^(:B44L b4U kSip܍pUUHpl.H7<&Ob= fu}iQB ~@O ͈I:Uems CWU|Ns;Ebd<9%/3<Ǵ,tca}eMwЌ:QP[0TgHR% [a\^(*Ԫ + GJAk+Pdf'{ئLj*qsAB4@**PS)JEXKx)a(a)ᘚ eV%2YBe)YQ#tvR٢VΩ:%Wְq5*TpR&tYA929{BXV˔)]tk${ll\#OG\r{vPDI^ho˗V9>ZXa:Y\4Y^IJd3XAhT ݧUK E!)*"Tm2G4;QTގ,ONwO9Ӕ0Ky0ɉa=ً Gє?h2 8?;j[dҬ8<:qqFQULE9997:W~[]lb:uvt$'sRƮԈ(7jm~IiL͑" R,"Iy9g9A:7]YLha[Vq=o2YiSka. 8'$(LSG),cDDi4/{ A_dJ%TK_daa(DGOP Ӯ`yaER%iQ% .{eIP4C(FU5$"JT!aRʘ%Y3 |vvi- L{s8;>| !I:U.^fi"/Zi5MN{L3Y5՝I,(JU51+&W7QWdYȊfaVZY 0*hv Y5)Ϟ3MR0]1QkRhrPИUQqX/) 鶡Hyk ECN(RlhtDzU 98|,_ַISf~[(qq2[kYj%?0M4H-+CN fe,&bD(H mjBf&$^yMvv^Kf8#%^QF7߼jQJX4_0dIP5ݮcYU@0IJH@(Bhԛ 4;m-.l-a`CǘTCՅ;r65W.^᛿q?~L))e$1YpppSv I2h5tLgNO؆mm*F$0t*V9rlnniV8T,4(r3,]ݜsF!IYyn̼9(€.aw9G$РP$4f.k|&XT6Eֲi,p[5܅*X9WhbӖjD+mh QB.t\QJiaqB8=b?f0jYcse+&N%?/>OQ5sJ$qX52NˆxS)K,˱+.2jߛ%~I<9E~?F diꊋ4z“{Hi<hWWYFҥ1=0eɨ D(2$YDaV\Y/9u@9*s΅ 48q vâZ3g1QT6پ~c]W7xdY&1(r2ժ;|B!Y18:x,Jw<,n^F1\b dL̘>e##,U7)˘ZM6گdiȬ|US[~"|#р(?{?J0꜌!K`MAQsQTYB5!Q"I5(%Y3(P˵?uS]P;:GU(^Zp㔪szpX\Z )dal|xfCIÛ؎I8^#4G)c.ntx,WYXF6f1_|qdDZ۴;HHtMךC0X_[7'̢2Cv6Q*_(ri=IHJDQ,I!A`xB([ Mt8|ٌtUQ\pxSôi,,bW[L>I&೏1-jm^t2UNR!4pOXl0V@HØ2؎ИO ^Ν$F_+?MEo.y430M ې-]I>!뫫јS㤟QD"Uh58>zChzGON=<@H*BFN5s436F}ؚm* srQ85Ҵ Rgg}J^D_]B6 GR5)qOY\T1 ULF{cNϏIE)YYlQ1S,p3Co}x Ý!FR._xsMV?#TӪef0;)t@m0/,v" QsK(˘8L,1l4rp?./?KZjjv.;hgپ|եFS@/{@!UX&͛-f.iƒǏ QcU,ciyzB3U {Fam @44д4hcW NT] ۪AZ( E JM&z'?wku:K- k[ M|zSL­Pt C"H2 YzfQ"!Lǿ`iE5FIENDB`Book review: The Word of Life, a Theology of John’s Gospel

by Craig R. Koester

★★★★

Koester is relatively conservative; his treatment of John won’t offend traditional Christians by travelling down esoteric or Gnostic highways. Nor does he present many original ideas. This is a book that covers the basics of John’s theology from a Christian viewpoint, and does so very well. That doesn’t hide the fact that John marches to the beat of his own drum. The fourth Gospel is very different in tone from the first three, and Koester is faithful in presenting John’s unique theology. Some examples …

On the meaning of sin: John’s Gospel portrays little interest in moral failings. Instead, “sin” is almost universally tied to belief. Sin means not seeing Jesus for who his is, believing in him. This leads to …

On the meaning of belief: Unlike Mark, there is no Messianic Secret in John. Instead, from its very beginning, John embarks on a crusade to help us believe. And what we are to believe is that Jesus is the Messiah.

On the meaning of life: What does “born again” really mean? “whoever hears my word and believes him who sent me … has crossed over from death to life.” John alternates between future eschatology (eternal life to come) and present eschatology (eternal life is ours now) to the point of leaving us bewildered. Koester takes the conservative stance that John meant both; we have abundant life in human form, with the promise of eternal life to come.

On the meaning of the crucifixion: Jesus planned his death from the very beginning, and all signs led up to that “hour” when he would be “lifted up in glory.” This means lifted up on the cross, and it is the climax of Jesus’ victory over Satan.

As mentioned, I don’t think you’ll find many new revelations in this book, just solid research, focusing carefully on the text of the Gospel itself. It’s a book quite worth reading.

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1 Corinthians 15:6, the Pentecost according to Paul

Saturday, March 26, 2011 in Bible Commentary | 1 comment

After that, he appeared to more than five hundred of the brothers at the same time, most of whom are still living, though some have fallen asleep.

//In this curious verse, Paul mentions how the resurrected Jesus was seen by 500 people at the same time, an event mentioned in none of the other writings of the New Testament. An event, were Jesus truly spied in the flesh, we most definitely would have corroborating writings for. More likely, Jesus was “seen” in the same manner as Paul saw him: in a vision, perhaps as a light from heaven.

Could this event possibly have really happened? I’d like to call your attention to a passage in Acts, chapter 2, 50 days after Jesus resurrects:

When the day of Pentecost came, they were all together in one place. Suddenly a sound like the blowing of a violent wind came from heaven and filled the whole house where they were sitting. They saw what seemed to be tongues of fire that separated and came to rest on each of them. All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them.

Could this be the event, and the crowd of 500, Paul describes?

Let’s break down the Pentecost experience according to Luke. He relates back to the scripture read by the Jews each Pentecost, where Ezekiel describes a great rushing of wind and fire (see Ezekiel 1:4). Moreover, on the first ever Pentecost, at Mount Sinai, God spoke to Moses in every language of every land, seventy languages in all. Thus in Luke’s version of Pentecost, the Holy Spirit arrives with a rush of wind and fiery tongues speaking in many foreign languages, filling a room full of many nations. It’s certainly a midrashic story, and quite a creative one at that, not meant to be interpreted literally. Once we scoop the supernatural frosting off Luke’s writings, we see underneath a match to Paul’s description of Jesus appearing to 500.

What do you think?

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Book review: When Jesus Became God

Friday, March 25, 2011 in Book Reviews | 1 comment

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Enqp]Kv{l.P4% GHȘ]  &9ihl;dIH#$&(R_2zEώDFOPepeJϨ)T9d rt@2ۧ<>BW?# T%RoYB"AUoߩV+Be1ns Y:$›dɌGd2?% $A,#4B&b@A Nqv?AStY>ERX3rΕK>Q3K\ ~+fX!=0;?a6N?(1+&&(}Q]7Q-o9h`4!Q -rJåjXKxfN$`Bf,,(i q1꟰)>P#$qxPԛqaX G{L]z1Z .X%nohШ/^la*/?…U4ݲ~k)=f>KG/ӏ8q VV M$" y ;vѥְ ~`"d._[FX*z%e)fm#]0M`2ƪQM!,b?~9 77xݷ{#~r@!bmjq} 7 h,\;7ﴷ6o/,Pm@{qBc,kZԍ>})qb *4/|v{Co2fp^ &l.>\LRJ& k EY3ypo2"eIHLq̣d4HH2b@QK 90 Uѐ-JAr)Q>Pt(`6MG%䉏*|,;|C `qbES2˨Z*+:oUW'U:{K MC"\W%]=>|3 W^u "z)Ao۪b95w8=9g XBӦ$tM "X .^BբB{\BW_pL@{xJŮq ѰKN8Q0^Q L]'"][C)x.YD{f3lGJ8_-d!c p=!P Kۋ/)T^_LKFCͰ!MHJ˷'>?O|;߻j6Z)rMԣqP6c%2++qkEuxwLm;k(l85x8<Q V[\*!x9'huz+ %͘7FJE9=: ݬRd17o׿524T!3>TB$IAu$$ DŽ$ qcW8'SU:,Ol 24+q*6~8CPe)2A@ŠFQ|u^㻏XikRE6BA"CP:bW;X "+Tjf^sӴ*ՅY!1%矼XpW\ec^3 y+o.^AYl$BVDe8Y[\a8@2uԊы}$)e:8e33PkoOIDATQitbdH^HU0`:,M3 ۖ殇$HEPr"?şEؖYDHED)S'K3,9%T] [H8?ۣmß f^DQ*HI.A%JfoZfl[ r"%KK4)xbJdYn? c,S0t6oLSNGL' !Pʈ8WMcҼd g{{쀣8(%r.!g*S~NDqK^oo4 onE""N^ty)0(H gOsCfwH6u@>#PARur(U Q@R2^(:B44L b4U kSip܍pUUHpl.H7<&Ob= fu}iQB ~@O ͈I:Uems CWU|Ns;Ebd<9%/3<Ǵ,tca}eMwЌ:QP[0TgHR% [a\^(*Ԫ + GJAk+Pdf'{ئLj*qsAB4@**PS)JEXKx)a(a)ᘚ eV%2YBe)YQ#tvR٢VΩ:%Wְq5*TpR&tYA929{BXV˔)]tk${ll\#OG\r{vPDI^ho˗V9>ZXa:Y\4Y^IJd3XAhT ݧUK E!)*"Tm2G4;QTގ,ONwO9Ӕ0Ky0ɉa=ً Gє?h2 8?;j[dҬ8<:qqFQULE9997:W~[]lb:uvt$'sRƮԈ(7jm~IiL͑" R,"Iy9g9A:7]YLha[Vq=o2YiSka. 8'$(LSG),cDDi4/{ A_dJ%TK_daa(DGOP Ӯ`yaER%iQ% .{eIP4C(FU5$"JT!aRʘ%Y3 |vvi- L{s8;>| !I:U.^fi"/Zi5MN{L3Y5՝I,(JU51+&W7QWdYȊfaVZY 0*hv Y5)Ϟ3MR0]1QkRhrPИUQqX/) 鶡Hyk ECN(RlhtDzU 98|,_ַISf~[(qq2[kYj%?0M4H-+CN fe,&bD(H mjBf&$^yMvv^Kf8#%^QF7߼jQJX4_0dIP5ݮcYU@0IJH@(Bhԛ 4;m-.l-a`CǘTCՅ;r65W.^᛿q?~L))e$1YpppSv I2h5tLgNO؆mm*F$0t*V9rlnniV8T,4(r3,]ݜsF!IYyn̼9(€.aw9G$РP$4f.k|&XT6Eֲi,p[5܅*X9WhbӖjD+mh QB.t\QJiaqB8=b?f0jYcse+&N%?/>OQ5sJ$qX52NˆxS)K,˱+.2jߛ%~I<9E~?F diꊋ4z“{Hi<hWWYFҥ1=0eɨ D(2$YDaV\Y/9u@9*s΅ 48q vâZ3g1QT6پ~c]W7xdY&1(r2ժ;|B!Y18:x,Jw<,n^F1\b dL̘>e##,U7)˘ZM6گdiȬ|US[~"|#р(?{?J0꜌!K`MAQsQTYB5!Q"I5(%Y3(P˵?uS]P;:GU(^Zp㔪szpX\Z )dal|xfCIÛ؎I8^#4G)c.ntx,WYXF6f1_|qdDZ۴;HHtMךC0X_[7'̢2Cv6Q*_(ri=IHJDQ,I!A`xB([ Mt8|ٌtUQ\pxSôi,,bW[L>I&೏1-jm^t2UNR!4pOXl0V@HØ2؎ИO ^Ν$F_+?MEo.y430M ې-]I>!뫫јS㤟QD"Uh58>zChzGON=<@H*BFN5s436F}ؚm* srQ85Ҵ Rgg}J^D_]B6 GR5)qOY\T1 ULF{cNϏIE)YYlQ1S,p3Co}x Ý!FR._xsMV?#TӪef0;)t@m0/,v" QsK(˘8L,1l4rp?./?KZjjv.;hgپ|եFS@/{@!UX&͛-f.iƒǏ QcU,ciyzB3U {Fam @44д4hcW NT] ۪AZ( E JM&z'?wku:K- k[ M|zSL­Pt C"H2 YzfQ"!Lǿ`iE5FIENDB`Book review: When Jesus Became God

by Richard E. Rubenstein

★★★★

After nearlythree hundred years of persecution, Christianity made a breakthrough in 324, when Constantine became emperor of Rome. Led by two charismatic priests—Arius, who preached that Jesus is subject to God, and Athanasius who argued that Jesus is God himself in human form—the debate over Jesus’ degree of divinity escalated from heated argument to violence and bloodshed. Rubenstein guides you through the power struggles of the time, concluding in the year 381, when the Council of Constantinople affirmed that Jesus Christ was…

the only-begotten Son of God, begotten from the Father before all ages, light from light, true God from true God, begotten not made, homoousios with the Father, through Whom all things came into existence.

Theodosius left no doubt about the church’s official stance by demanding,

We now order that all churches are to be handed over to the bishops who profess Father, Son and Holy Spirit of a single majesty, of the same glory, of one splendor, who establish no difference by sacrilegious separation, but [who affirm] the order of the Trinity by recognizing the Persons and uniting the Godhead.

Arianism was officially denounced, and possession of Arian writings would become crimes punishable by death. Jesus Christ was pronounced God. This book is the story of how Christianity reached this conclusion.

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Revelation 8:8, The Eruption of Vesuvius

Thursday, March 24, 2011 in Bible Commentary | 0 comments

The first angel sounded his trumpet, and there came hail and fire mixed with blood, and it was hurled down upon the earth.  A third of the earth was burned up, a third of the trees were burned up, and all the green grass was burned up. The second angel sounded his trumpet, and something like a huge mountain, all ablaze, was thrown into the sea.  A third of the sea turned into blood, a third of the living creatures in the sea died, and a third of the ships were destroyed.

//Revelation describes several cataclysmic events. Most had already happened by the time John wrote his apocalypse—for example, these verses surely describe the eruption of Mount Vesuvius in the first century. Luckily, or perhaps not a coincidence, much of the top half of the mountain blew southwest into the sea, but the resulting mass of dead and dying marine life from the poisoned coastal waters would not easily fade from one’s memory.

Pliny the Younger wrote: The sea was sucked away and forced back by an earthquake; at any rate, it receded from the shore so that quantities of sea creatures were left stranded on dry sand.  And the waters were violently disturbed.  Of his uncle’s rescue mission with warships, he wrote: By now, ash was falling on the ships, hotter and thicker the closer they approached; then pumice and blackened stones, burnt and fractured by the fire.  He also described a cloud rushing down the flanks of the mountain and blanketing everything around it, including the surrounding sea.  Known today as a pyroclastic flow, this cloud of superheated gas, ash, and rock erupts from a volcano.  Ash from the eruption reached Africa, Syria, and Egypt, causing pestilence.

Nature’s hiccup completely devastated three hundred square kilometers around Vesuvius, the death toll unknown.  Archaeologists uncovered the remains of 1,150 people in Pompeii and 350 in Herculaneum, out of a total estimated population in the two cities of 15,000 to 30,000.  In Herculaneum, death arrived so suddenly by heat and asphyxiation (it all happened in a fraction of a second) that many bodies there froze in agonized contortions, everything buried so deep in ash that the city’s location became a mystery, a first-century Atlantis swallowed by the earth, to be found later only by a chance discovery in the early eighteenth century!

If you’d like to learn more about the true-life events behind the book of Revelation, please check out my book: Revelation: The Way It Happened

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Book review: Kissing the Leper

Wednesday, March 23, 2011 in Book Reviews | 0 comments

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by Brad Jersak

★★★★

Revelation counsels, “anoint thine eyes with eyesalve, that thou mayest see.”  This is a book about seeing Jesus, especially in the marginalized. The title derives from an encounter that Francis of Assisi had with Christ in a leper. In that moment, his eyes were opened to the possibility of seeing Jesus in those whom you wouldn’t expect. We naturally turn away from those we deem too sinful, too broken, too small or too poor … and when we do, we miss seeing Jesus.

There are several contributors, and maybe a couple dozen stories, finding Jesus in the most unlikely. Here’s one:

Marshall Rosenberg tells of his grandmother meeting a bearded, scraggly beggar at the door, looking for some dinner. She asked him his name. “My name is Jesus,” he replied. “Do you have a last name?” “I am Jesus the Lord.” The man didn’t have a home, didn’t know where he’d be staying. “Would you like to stay here?”

He stayed seven years.

Would you have seen Jesus in this man? Without a driving compassion to feed the hungry and shelter the homeless, few would have seen more than a filthy lunatic. In this book, you’ll meet Jesus among the sick, mentally and physically disabled, autistic, even someone with multiple personalities. Aids victims, addicts,  gays. I think you’ll meet just about everybody but a real leper.

Touching and refreshing, you’ll finish the book with a deeper compassion and an eye for Jesus … and maybe an open table.

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