Download Can a Bishop Be Wrong?: Ten Scholars Challenge John Shelby by Peter Moore PDF

By Peter Moore

An eminent crew of Episcopal students and bishops addresses the middle concerns raised in Bishop Spong's books and teachings at the Virgin beginning, resurrection, sexuality, scripture, sin, Jesus, tradition, and God. those essays are incisive responses to an articulate and charismatic public determine whose provocative writings have stirred conventional and non-traditional thinkers alike.

While acknowledging that Spong's writing moves a chord with lay humans within the church buildings and most of the people, the book's authors think a balanced reaction is required. They accomplish this through commending the bishop for having the braveness of his convictions whereas tough his teachings at the cornerstone ideals of Christian tradition.

"Reflection at the resurrection can't be restrained to scholarly scrutiny of some passages....every note is an exposition of the resurrection, for each observe exhibits how prior occasions, current hardships, and destiny hopes seem to the 1st Christians within the gentle of the truth that Jesus rose physically from the useless, Jesus isn't a lifeless guy they take into account fondly. His is considered as current, between different issues, within the reflecting and the writing itself." --Excerpt from Can a Bishop Be fallacious?

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Additional resources for Can a Bishop Be Wrong?: Ten Scholars Challenge John Shelby Spong

Sample text

How can God become a hu­ man being, if in some sense all human beings are already identified with God? Any distinction between Jesus of Nazareth and other human be­ ings, then, must be qualitative at best. We see in Jesus the potential that is inevitably in store for all of us. Spong's Christology is therefore adop­ tionist. Jesus Christ is not God become human, but rather a human be­ ing in whom God was especially present. Spong emphatically denies that St. Paul (or any other New Testament writer) understood Jesus to be the God-man of later Christology.

Spong also carelessly lumps together several things that might operate on different levels historically, scientifically, or theologically wandering magi, celestial phe­ nomena, virginal conceptions. In Spong's discussion of the virginal conception, anything suggesting that God might have acted in a mirac­ ulous or out-of-the-ordinary manner seems to be suspect. Having finished step one, we move to step two. Because we know that the stories of Jesus' virginal conception are not literally true, they must convey some other kind of truth.

An intense experience ulti­ mately has no form. As soon as it achieves form it is distorted. The only means we have to do this is by and through the use of words and sym­ bols" (BOW, 33) . Indeed, the problem of the relation between experience and linguistic interpretation creates a genuine tension in Spong's the­ ology. " Nonetheless, since experience cannot be articulated except through language and propositions, Spong shows himself a true child of post­ modernity by repeatedly emphasizing the historically and culturally contingent nature of all attempts to communicate human experience.

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