"Adam" Just Got Older - And So Did the Regional Variance in Modern Mankind

 

Human sex-determining chromosomes:

X chromosome (left) and the much smaller Y chromosome.

 

Geneticists Discover the Oldest Known Genetic Branch of the Human Y Chromosome

http://scitechdaily.com/geneticists-discover-the-oldest-known-genetic-branch-of-the-human-y-chromosome/

 

March 7, 2013 by Staff 

 

Geneticists at the University of Arizona have discovered an African American Y chromosome with lineage that diverged from previously known Y chromosomes about 338,000 ago, pushing back the time the last common Y chromosome ancestor lived by almost 70 percent.

 

UA geneticists have discovered the oldest known genetic branch of the human Y chromosome – the hereditary factor determining male sex.

 

The new divergent lineage, which was found in an individual who submitted his DNA to Family Tree DNA, a company specializing in DNA analysis to trace family roots, branched from the Y chromosome tree before the first appearance of anatomically modern humans in the fossil record.

 

The results are published in the American Journal of Human Genetics.

 

“Our analysis indicates this lineage diverged from previously known Y chromosomes about 338,000 ago, a time when anatomically modern humans had not yet evolved,” said Michael Hammer, an associate professor in the University of Arizona’s department of ecology and evolutionary biology and a research scientist at the UA’s Arizona Research Labs. “This pushes back the time the last common Y chromosome ancestor lived by almost 70 percent.”

 

Unlike the other human chromosomes, the majority of the Y chromosome does not exchange genetic material with other chromosomes, which makes it simpler to trace ancestral relationships among contemporary lineages. If two Y chromosomes carry the same mutation, it is because they share a common paternal ancestor at some point in the past. The more mutations that differ between two Y chromosomes the farther back in time the common ancestor lived.

 

Originally, a DNA sample obtained from an African American living in South Carolina was submitted to the National Geographic Genographic Project. When none of the genetic markers used to assign lineages to known Y chromosome groupings were found, the DNA sample was sent to Family Tree DNA for sequencing. Fernando Mendez, a postdoctoral researcher in Hammer’s lab, led the effort to analyze the DNA sequence, which included more than 240,000 base pairs of the Y chromosome.

 

Hammer said “the most striking feature of this research is that a consumer genetic testing company identified a lineage that didn’t fit anywhere on the existing Y chromosome tree, even though the tree had been constructed based on perhaps a half-million individuals or more. Nobody expected to find anything like this.”

 

About 300,000 years ago - the time the Neanderthals are believed to have split from the ancestral human lineage. It was not until more than 100,000 years later that anatomically modern humans appear in the fossil record. They differ from the more archaic forms by a more lightly built skeleton, a smaller face tucked under a high forehead, the absence of a cranial ridge and smaller chins.

 

Hammer said the newly discovered Y chromosome variation is extremely rare. Through large database searches, his team eventually was able to find a similar chromosome in the Mbo, a population living in a tiny area of western Cameroon in sub-Saharan Africa.

 

“This was surprising because previously the most diverged branches of the Y chromosome were found in traditional hunter-gatherer populations such as Pygmies and the click-speaking KhoeSan, who are considered to be the most diverged human populations living today.”

 

“Instead, the sample matched the Y chromosome DNA of 11 men, who all came from a very small region of western Cameroon,” Hammer said. “And the sequences of those individuals are variable, so it’s not like they all descended from the same grandfather.”

 

Hammer cautions against popular concepts of “mitochondrial Eve” or “Y- hromosome Adam” that suggest all of humankind descended from exactly one pair of humans that lived at a certain point in human evolution.

 

“There has been too much emphasis on this in the past,” he said. “It is a misconception that the genealogy of a single genetic region reflects population divergence. Instead, our results suggest that there are pockets of genetically isolated communities that together preserve a great deal of human diversity.”

 

Still, Hammer said, “It is likely that other divergent lineages will be found, whether in Africa or among African-Americans in the U.S. and that some of these may further increase the age of the Y chromosome tree.”

 

He added: “There has been a lot of hype with people trying to trace their Y chromosome to different tribes, but this individual from South Carolina can say he did it.”

 

The study came about by combined efforts of a private business, Family Tree DNA, the efforts of a citizen scientist, Bonnie Schrack, and the research capabilities at the UA.

 

Publication: Fernando L. Mendez, et al., “An African American Paternal Lineage Adds an Extremely Ancient Root to the Human Y Chromosome Phylogenetic Tree,” The American Journal of Human Genetics, 28 February 2013; doi:10.1016/j.ajhg.2013.02.002

 

Source: Daniel Stolte, Univeristy of Arizona News

 

Image: Univeristy of Arizona News 

 

 

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Y-chromosomal Adam

http://en.wikipedia.org/wiki/Y-chromosomal_Adam

 

From Wikipedia, the free encyclopedia



Y chromosome in descendants of one human male

In human genetics, Y-chromosomal Adam (Y-MRCA) is the most recent common ancestor (MRCA) from whom all living people are descended patrilineally (tracing back only along the paternal (male) lines of their family tree). Recent studies report that Y-chromosomal Adam lived as early as around 142,000 years ago.[1] Older studies estimated Y-MRCA as recent as 60,000 years ago.[2]

All living humans are also descended matrilineally from Mitochondrial Eve who is thought to have lived earlier, about 190,000–200,000 years ago. Y-chromosomal Adam and Mitochondrial Eve need not have lived at the same time nor at the same place. A 2013 paper reported that a previously unknown lineage had been found, which pushed the estimated Y-MRCA back to 338,000 years ago.^[3]

Nomenclature

Y-chromosomal Adam is named after the biblical Adam. This may lead to a misconception that he was the only human male alive during his time, even though he co-existed with other human males,[4] including, perhaps, his own father who was not the "most recent". However, unlike himself and his paternal line, each of his male contemporaries failed to produce a direct unbroken male line to all males living today.

 

Hypothesis

 

The existence of a Y-chromosomal Adam was determined by applying the theories of molecular evolution to the Y chromosome. Unlike the autosomes, the human Y chromosome does not recombine with the X chromosome but is transferred intact from father to son. Mutations periodically occur within the Y chromosome and these mutations are passed on to males in subsequent generations. These mutations can be used as markers to identify shared patrilineal relationships. Y chromosomes that share a specific mutation are referred to as haplogroups. Y chromosomes within a specific haplogroup share a common patrilineal ancestor who was the first to carry the defining mutation. A family tree of Y chromosomes can be constructed, with the mutations serving as branching points along lineages. Y-chromosomal Adam is positioned at the root of the family tree as the Y chromosomes of all living males are descended from his Y chromosome.

 

Researchers can reconstruct ancestral Y chromosome DNA sequences by reversing mutated DNA segments to their original condition. The most likely original or ancestral state of a DNA sequence is determined by comparing human DNA sequences with those of a closely related species, usually non-human primates such as chimpanzees and gorillas. By reversing known mutations in a Y-chromosome lineage, a hypothetical ancestral sequence for the MRCA, Y-chromosomal Adam, can be inferred.

 

Determining Y-chromosomal Adam's DNA sequence, and the time when he lived, involves identifying the human Y-chromosome lineages that are most divergent from each other—the lineages that share the least unique mutations with each other when compared to a non-human primate sequence in a phylogenetic tree. The common ancestor of the most divergent lineages is therefore the common ancestor of all lineages.

 

The existence of Y-chromosomal Adam was confirmed by a worldwide sample of Y chromosomes that included individuals from all continents. A number of Y-chromosome lineages, or haplogroups, from Africa were found to be the most divergent from each other, and non-African lineages were determined to be subsets of a few lineages found in Africa. This suggested Africa was the most likely home of Y-chromosomal Adam.



Different MRCA's



Variable Adam

 

The title "Y-chromosomal Adam" is not permanently fixed on a single individual. Because knowledge of human Y chromosomes is still incomplete, Y-chromosomal Adam's DNA sequence, his position in the family tree, the time when lived, and his place of origin, are all subject to future revisions. In addition, demographic changes during the course of human evolution would have frequently caused the title of Y-chromosomal Adam to change hands.[5] The following events would change the individual designated Y-chromosomal Adam:

• Further sampling of Y chromosomes could uncover previously unknown divergent lineages. If this happens, Y-chromosome lineages would converge on an individual who lived further back in time.
• The discovery of additional deep rooting mutations in known lineages could lead to a rearrangement of the family tree.
• When deep rooting haplogroups are permanently lost from the world's population, living human Y chromosomes converge on a more recent common ancestor. A Y-chromosome lineage is halted when a male dies without leaving any male offspring (although this individual may or may not have had daughters). Phenomena such as bottlenecks and genetic drift during human evolution would have caused the total extinction of several basal haplogroups. Because of these factors, the title "Y-chromosomal Adam" has changed hands numerous times.^[5]



The revised y-chromosome family tree by Cruciani et al. 2011 compared with the family tree from Karafet et al. 2008



Family tree

Y-chromosomal Adam had at least two sons and two of his sons have unbroken lineages that have survived to the present day. Initial sequencing of the human Y chromosome suggested that two most basal Y-chromosome lineages were Haplogroup A and Haplogroup BT. Haplogroup A is found at low frequencies in parts of Africa, but is common among certain hunter-gatherer groups. Haplogroup BT lineages represent the majority of African Y-chromosome lineages and virtually all non-African lineages.[6] Y-chromosomal Adam was represented as the root of these two lineages. Haplogroup A and Haplogroup BT represented the lineages of the two sons of Y-chromosomal Adam.

 

However, a recent paper^[1] places this event around 142,000 years ago. Cruciani et al. 2011, determined that the deepest split in the Y-chromosome tree is found between two previously reported subclades of Haplogroup A, rather than between Haplogroup A and Haplogroup BT. Subclades A1b and A1a-T, now descend directly from the root of the tree and now represent the lineages of Y-chromosomal Adam's two sons. The rearrangement of the Y-chromosome family tree implies that lineages classified as Haplogroup A do not necessarily form a monophyletic clade.^[7] Haplogroup A therefore refers to a collection of lineages that do not possess the markers that define Haplogroup BT, though Haplogroup A includes the most distantly related Y chromosomes.

 

The M91 and P97 mutations distinguish Haplogroup A from Haplogroup BT. Within Haplogroup A chromosomes, the M91 marker consists of a stretch of 8 T nucleobase units. In Haplogroup BT and chimpanzee chromosomes, this marker consists of 9 T nucleobase units. This pattern suggested that the 9T stretch of Haplogroup BT was the ancestral version and that Haplogroup A was formed by the deletion of one nucleobase. Haplogroups A1b and A1a were considered subclades of Haplogroup A as they both possessed the M91 with 8Ts.^[6][7]

 

But according to Cruciani et al. 2011, the region surrounding the M91 marker is a mutational hotspot prone to recurrent mutations. It is therefore possible that the 8T stretch of Haplogroup A may be the ancestral state of M91 and the 9T of Haplogroup BT may be the derived state that arose by an insertion of 1T. This would explain why subclades A1b and A1a-T, the deepest branches of Haplogroup A, both possess the same version of M91 with 8Ts. Furthermore Cruciani et al. 2011 determined that the P97 marker, which is also used to identify Haplogroup A, possessed the ancestral state in Haplogroup A but the derived state in Haplogroup BT.^[7]

 

Origin

 

Initial studies implicated East Africa and Southern Africa as the likely sources of human Y-chromosome diversity. This was because the basal lineages, Haplogroup A and Haplogroup B achieve their highest frequencies in these regions. But according to Cruciani et al. 2011, the most basal lineages have been detected in West, Northwest and Central Africa. In a sample of 2204 African Y-chromosomes, 8 chromosomes belonged to either haplogroup A1b or A1a. Haplogroup A1a was identified in two Moroccan Berbers, one Fulbe and one Tuareg from Niger. Haplogroup A1b was identified in three Bakola pygmies from Southern Cameroon and one Algerian Berber. Cruciani et al. 2011 suggest a Y-chromosomal Adam, living somewhere in Central-Northwest Africa, fits well with the data.^[7]

 

In November 2012, a new study by Scozzari et al. reinforced "the hypothesis of an origin in the north-western quadrant of the African continent for the A1b haplogroup, and, together with recent findings of ancient Y-lineages in central-western Africa, provide new evidence regarding the geographical origin of human MSY diversity".^[8]

 

Time frame

 

The time when Y-chromosomal Adam lived is determined by applying a molecular clock to human Y-chromosomes. In contrast to mitochondrial DNA, which has a short sequence of 16,000 base pairs, and mutates frequently, the Y chromosome is significantly longer at 60 million base pairs, and has a lower mutation rate. These features of the Y chromosome have slowed down the identification of its polymorphisms and as a consequence, reduced the accuracy of Y-chromosome mutation rate estimates.^[9] Initial studies, such as Thomson et al. 2000,^[9] proposed that Y-chromosomal Adam lived about 59,000 years ago. This date suggested that Y-chromosomal Adam lived tens of thousands of years after his female counterpart Mitochondrial Eve, who lived 150,000–200,000 years ago.^[10] This date also meant that Y-chromosomal Adam lived at a time very close to, and possibly after, the migration from Africa which is believed to have taken place 50,000–80,000 years ago.

 

One explanation given for this discrepancy in the dates of Adam and Eve was that females have a better chance of reproducing than males due to the practice of polygyny. When a male individual has several wives, he has effectively prevented other males in the community from reproducing and passing on their Y chromosomes to subsequent generations. On the other hand, polygyny doesn't prevent most females in a community from passing on their mitochondrial DNA to subsequent generations. This differential reproductive success of males and females can lead to fewer male lineages relative to female lineages persisting into the future. These fewer male lineages are more sensitive to drift and would most likely coalesce on a more recent common ancestor. This would potentially explain the more recent dates associated with Y-chromosomal Adam.^[11][12]

 

The 2011 study by Cruciani et al. found that Y-chromosomal Adam lived about 142,000 years ago, significantly earlier than previous estimates, such as the 59,000 years ago estimate proposed by Thomson et al. 2000. The older TMRCA was due to the discovery of additional mutations and the rearrangement of the backbone of the y-chromosome phylogeny following the resequencing of Haplogroup A lineages. According to the study, determining the precise date when Y-chromosomal Adam lived depends on the accuracy of the mutation rate used. But the repositioning of the MRCA from the root of Haplogroups A and BT to the root of Haplogroups A1b and A1a still entails that Y-chromosomal Adam is older than previously thought. According to Cruciani et al., the much older date is easier to reconcile with models of human origins.^[7]

 

Current Research

 

A 2013 paper reported that a previously unknown very distinct Y chromosome had been found, which changed the estimated Y-MRCA to 338,000 years ago (237-581 kya with 95% confidence).^[3]

 

The discovery emerged when a relative of Albert Perry, an African American man with ancestry in the Mbo-speaking region in Cameroon^[3], submitted his DNA for commercial genealogical analysis by Family Tree DNA.^[13]. Perry's Y-chromosome haplogroup was named by the researchers as the A00 haplogroup (so named as it separated from other extant lineages prior to A0's separation), and later testing in Cameroon found this haplogroup also included a small number of Mbo males, though Perry's Y-chromosome was the most genetically distinct in terms of number of mutations.^[3] The age of Adam was estimated from the mutations within the Y-chromosome genome (based on known mutation rates), and was found to be in excess of the estimated age of the current Mitochondrial Eve and the oldest known fossils of anatomically modern humans.^[3]

 

 

 For Further Reference

 

Genomic Observations About Adam and Eve







 

The Morphing of the Emergent Church

I wandered unto the templed mountains of Thy holy hills and there found My Redeemer...

In light of the Emergence Christianity 2013 conference that met in Memphis, Tennessee, this past January, a few evangelicals have proclaimed Emergent Christianity dead and its birthright to a second Protestant Reformation not to have happened. Tony Jones and Doug Pagitt were its hosts, providing a short Q&A on the eve of the event. And later this fall, the AAR is hosting an Open and Relational Theology conference around the theme of Emergent Christianity. To which Homebrewed Christianity is likewise calling for papers from all walks of life to this same conference. Add to this John Caputo's conference in April in Springfield, Missouri, re postmodernism and the church and it seems that Emergent Christianity is doing quite nicely with its lower profile. Mostly because I suspect that many Emergent Christians have been quietly absorbing what Jesus' message and mission must mean to them, their church, and community.

 

Around West Michigan, Cornerstone University is hosting a conference on creation and Scripture, which doesn't mean that they have changed their position on 7-Day Creationism so much as they have felt the necessity to revisit the issue of what evolution and science means to the church theology today. And though Rob Bell has left Mars Hill Church for a breather from the evangelical flames of diatribe and rhetoric, Mars Hill itself is still progressing along the courses set for it a decade earlier - living out a Jesus faith, serving others, and ministering to the poor and needy.

 

After two decades of emergent passion and output one would expect a movement to pause, regather itself, and probe through the many directions and meanings of its past self, images and identity. And it is this sort of pause that is allowing non-emergent believers and churches to catch up and begin absorbing what the emergent movement has been focusing on these past many years. So that, rather than remaining as a loose movement of emergent affiliates, emergent Christianity is morphing into a generalized emergent attitude of contemporary Christian thought and action. And given the choice between being a nationally recognized (or global) movement - or that of living out a Jesus faith - I believe we would all hope for the latter course as an investment of minds, bodies, energy and prayer.

 

Consequently, the article I've included today, though written by a Dallas Seminary group of editorialists (Dallas, TX) believing the Emergent Christian movement is dead and gone, has quite thoughtfully pointed out to us the many helps, twists, and turns, that Emergent Christianity has brought to Evangelical Christianity from all walks of life. And rather than brushing it off as another "I told you so" mindset, am actually believing it to have helpfully shown Emergent Christianity's significant spiritual impact and legacy to date.

For many Christians, Evangelicalism is the religion that is dead, not their faith in Jesus, nor their belief that the contemporary church must be more affective in its outreach, ministries, and witness. And I suspect that Satan and his leagues are now having a harder time than ever before in extinguishing the Jesus flames of repentance and commitment when compared to the state of the Christian church at the end of late Modernism (1980s - 1990s). Under the mighty hand of God, and by His Holy Spirit, the secular modern church has been scattered. And we should not despair of holding to a past movement and tradition that must die and be put away. Including yesteryear's denominationalism. For it is to the mind of Christ, and to the attitude of unity and fellowship, that the postmodern church of today must join itself to. Not to a felicity of program, media supremacy, and ideological might and muscle.

We are servants of Christ, and the reformation presented by another kind of Christianity - that of Emergent Christianity - has been used mightily of God to remove the hardness of hearts, and delusion of religious faith for that of a truer Jesus faith. I have nothing but thanks to express towards all past emergent Christians who have prayed and laboured for the Son of Man raised to the right hand of our Creator Redeemer. These faithful have been the brave, martyred, believers willing to question Christian tradition and ideology against that of a nonliving, unconfessing faith. Now let us build upon this foundation laid by building wisely, humbly, in grace and fellowship, regardless of name or labels to come, that we be one in the body of Christ, in His Spirit, and by His Word.

 

R.E. Slater

March 7, 2013

 

 

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What Happened to the Emerging Church?

http://www.reclaimingthemind.org/blog/2013/01/what-happened-to-the-emerging-church/#commentspost

 

by Michael Patton

January 14, 2013

What happened to the emerging church? I don’t know.

 

For many years, it was the talk of the town. From its advocates to its antagonists, the emerging church gave everyone fodder for conversation. Bloggers knew every day what they were going to blog about. Revolutionists always had a distinguished place in the world. Revisionists had many friends who would take up the same rifle and shotgun. Deconstructionalists all held their distinguished hammers. If you were an emerger, you were not alone.

 

However, today things have changed. No one blogs about it. No one claims the name anymore. No publisher would dare accept a book about the emerging “thing” that happened in the forgotten past. Why? because around the year 2009, the identity of the emerging church went silent and many (some enthusiastically) put a gravestone over its assigned plot. In fact, I even paid my respects.

 

What happened to the emerging church? Which emerging Church?

 

Defining the “emerging church” is as difficult today as it was in the bygone days. No one ever agreed. It touched so many issues: ecclesiology, soteriology, epistemology, anthropology, and sociology. You could ”emerge” with any or all of these issues. In general, the emerging church represented a disenchantment with the traditional methodology and beliefs, primarily within the Evangelical church. It was an ununified movement of deconstructing. Many deconstructed theology. Some deconstructed liturgy. Others deconstructed truth altogether. The key unifying factor was that people were disillusioned with the folk religion they had been given, and were willing to stand up as reformers in whichever area housed their ensuing bitterness. But there was not much unity with regard to their beliefs. They just did things differently. They believed differently than their parents.

 

What happened to the emerging church? Who was involved in this?

 

The “movement” claimed advocates as diverse as Mark Driscoll, Scot Mcknight, Rob Bell, Doug Pagitt, Brian McLaren, Tony Jones, and Dan Kimball. For many of these, it was their only claim to “fame.” Now that it has died out, many of us cannot even spell their names. Some were reassumed back into their parental fold of Evangelicalism, others continue their crusades without much fanfare or publicity.

 

What happened to the emerging church? Emerging what?

 

Well, maybe I do have a good guess. The emerging church never unified and, therefore, was never a movement at all. It was doomed from the beginning. Those who were percieved as leaders rarely agreed with each other. Some just wanted to change the way the Lord’s Supper was handled; others wanted to redefine the atonement of Christ. Some simply wanted to identify with the culture and get a tattoo here and there; others wanted to get rid of Hell. Some wanted to distance the church’s identity from politics; others wanted to change the church’s stand on issues such as homosexuality and abortion. Some wanted to have incense burning in their church building; others wanted to get rid of the church building altogether.

 

In 2006, people began to distinguish between the “emerging church” and the “emergent church.” Internally, I think many thought this would save the emerging church from being identified with its more radical and liberal representatives who were teaching doctrines that fell outside of the historic Christian faith. These more radical representatives, such as Brian McLaren and Rob Bell, were called “emergent.” The more orthodox brand was labeled “emerging.” However, this rebranding did not help. Eventually, everyone disassociated with the name altogether (at least as far as I know).

 

What happened to the emerging church? No landing gear.

 

I suppose one could say the plane never landed. The emerging church asked Christians to re-think their faith. They asked us to deconstruct our beliefs. They asked us to doubt everything. They asked us to take a ride in the emerging plane and fly for a bit. This was to gain some perspective and let us know that we Evangelicals are not the only ones out there. They asked us to look at Christianity with new eyes. Many of us jumped on this plane with great excitement. Many of us were already on a plane very similar to this. We all wanted to gain some perspective. However, the emerging plane never landed. It soon became clear that there was no destination. There was no runway on which to land and the emerging plane did not even have landing gear. The deconstruction happened with no plans of reconstructing. The emerging journey became an endless flight that did not have any intention on setting down anywhere. Many people jumped out, skydiving back home. The rest, I suppose, remained on the plane until it ran out of gas.

 

What happened to the emerging church? It is still around.

 

There will always be reformers needed in the church. In fact, the Great Reformers said that the church is reformed and “always reforming” (semper reformanda). Every one of us must go through a deconstructing process, questioning our most basic beliefs. This can do nothing but make us more real to a world who believes we are fakes. Therefore, in some sense, many in the emerging church were reformers who served the church well. Others were part of a more radical reformation and suffered from their complete detachment from the historic Christian faith.

 

But certian aspects of the ethos of the emerging church should be within all of us. We should never be satisfied with the status quo. We should always be asking questions and bringing to account our most fundamental beliefs. We need to identify with the culture at the same time as we hold on to the past. I believe Robert Webber, though never really called an emerger, was a great example of our continued need to reform. His Ancient-Future Faith was a great example of how we can hold on to, respect, learn from, and identify with our past, yet push forward into an exciting future.

 

The name “emerging” became tainted by the radical reformers associated with the movement. But the “best-of” the emerging church lives on. Indeed, the ethos of the emerging church never dies, as the church is reformed and always reforming.

 

 

 

Allowing Biblical Narrative to Rise Above Bibliolatry

Are Christian Fundamentalists actually Polytheists?

http://www.patheos.com/blogs/peterenns/2012/09/are-christian-fundamentalists-actually-polytheists/

 

by Pete Enns

September 3, 2012

Comments

 

I came across this quote recently from James A. Sanders, Old Testament scholar, translater and editor of the Psalm Scroll (Dead Sea Scrolls), and former professor (retired) from Claremont School of Theology:

 

Another form of idolatry or polytheism that has emerged in Western Christianity in reaction, in part, to Enlightenment study of the Bible, and that needs also to be eschewed, is that of bibliolatry – viewing the Bible as somehow divine. God is divine, not the Bible! Hard-core fundamentalism and literalism, born in extreme reaction to contextual study of the Bible, have so idolized the Bible as to abuse it.

 

Canonical criticism proposes to understand the Bible as canon not as a box of ancient jewels forever precious and valuable, but as a paradigm of the struggles of our ancestors in the faith over against the several forms of polytheism from the Bronze Age to the Roman Empire. (From Sacred Story to Sacred Text, p. 5)

 

Maybe not the most subtle way of putting it, but Sanders makes a good point.

 

I resonate with a couple of things here. First, I regularly come across a phobia in Fundamentalism concerning the historical context of Scripture. The reason is that such study presents regular challenges to Fundamentalist ideology. But, a serious study of Scripture in its historical context, however unsettling at first, will sooner or later lead to a deeper, more real place.

 

Second, when seen in historical context, the Bible is not a collection of proof texts, like loose earrings in a jewelry box, but a canonical narrative. The Bible, despite its historical variety, is a grand narrative compiled and composed in the wake of Israel’s grand national struggle in Babylonian exile, which recounts Israel’s religious struggles throughout its history, both as they contend with the polythiesm of the other nations and with their own struggles with their own God.

 

From this perspective, the Bible is not a series of verses that tell you what to do or think, but a grand story that shows you what the life of faith looks like.

 

To paraphrase Sanders, he is saying something like this:

 

Put the Bible in its place and then you will see its deep religious value. If you treat the Bible as a rulebook dropped out of heaven, you will miss the purpose for which the Bible was written in the first place.

 

Just something to think about in this Labor Day afternoon.

 

[Sanders is also the author of Canon & Community: A Guide to Canonical Criticism and Torah and Canon.]

 

 

 

Ken Page: "Our Insecurities Can Reveal Our Deepest Gifts"

 

How Our Insecurities Can Reveal Our Deepest Gifts

http://www.psychologytoday.com/blog/finding-love/201109/how-our-insecurities-can-reveal-our-deepest-gifts

 

Published on September 24, 2011 by Ken Page, L.C.S.W. in Finding Love

 

In my decades of practice as a psychotherapist, this is the insight that has inspired me most:

 

Our deepest wounds surround our greatest gifts.

 

I've found that the very qualities we're most ashamed of, the ones we keep trying to reshape or hide, are in fact the key to finding real love. I call them core gifts.

 

It's so easy to get lost in the quest for self-improvement. Every billboard seduces us with the vision of a happier, more successful life. I'm suggesting an opposite road to happiness. If we can name our own awkward, ardent gifts, and extricate them from the shame and wounds that keep them buried, we'll find ourselves on a bullet train to deep, surprising, life-changing intimacy.

 

Over the years, I realized that the characteristics of my clients which I found most inspiring, most essentially them, were the ones which frequently caused them the most suffering.

 

Some clients would complain of feeling like they were "too much"; too intense, too angry, or too demanding. From my therapist's chair, I would see a passion so powerful that it frightened people away.

 

Other clients said they felt that they felt like they were "not enough"; too weak, too quiet, too ineffective. I would find a quality of humility and grace in them which would not let them assert themselves as others did.

 

Clients would describe lives devastated by codependency, and I would see an immense generosity with no healthy limits.

 

Again and again, where my clients saw their greatest wounds, I also saw their most defining gifts!

 

Cervantes said that reading a translation is like viewing a tapestry from the back. That's what it's like when we try to understand our deepest struggles without honoring the gifts that fuel them.

 

When we understand our lives through the lens of our gifts it's as if we step out from behind the tapestry and really see it for the first time. All of a sudden, things make sense. We see the real picture, the moving, human story of what matters most to us. We begin to understand that our biggest mistakes, our most self-sabotaging behaviors were simply convulsive, unskilled attempts to express the deepest parts of ourselves.

 

Susan came to therapy after her boyfriend of two years left her. She had put the whole of her heart and all her energies into her relationship, and when it ended, she felt utterly destroyed. "Why can't I let go and move on like he did, or as my friends tell me I should?" she asked me on her first visit.

 

As she described her relationship history, I saw a consistent quality of kindness in her; a soft-heartedness which people kept taking advantage of. Susan appreciated these qualities in herself, but she also felt like they were a curse. (That very ambivalence is one of the main indicators of a core gift.) I sensed that a key to her healing lay precisely there. Again and again, we worked at helping her reframe her sensitivity not as a weakness, but as a gift that she-as well as her former partners-didn't know how to honor.

 

It sounds simple, but seeing these qualities as a gift was the foundation of new dating life for her. By seeing their worth, she could learn to understand, honor, and even treasure them.

 

When Susan looked at her life through the lens of her gift, she felt triumphant. "I was right all along!" she said. "Those things that bothered me about my boyfriends bothered me for a reason. I wasn't crazy. I just didn't honor my gift and I found men who were all too happy to agree with me."

 

I've named the approach I used with Susan "Gift Theory." The easiest way to explain Gift Theory is by starting with the image of a target. Every ring inward toward the center moves us closer to our most authentic self. In the center of the target, where the bull's-eye is, lie our core gifts.

 

Core gifts are not the same as talents or skills. In fact, until we understand them, they often feel like shameful weaknesses, or as parts of ourselves too vulnerable to expose. Yet they are where our soul lives. They are like the bone marrow of our psyche, generating a living stream of impulses toward intimacy and authentic self-expression. But gifts aren't hall-passes to happiness. They get us into trouble again and again. We become most defensive-or most naïve-around them. They challenge us and the people we care about. They ask more of us than we want to give. And we can be devastated when we feel them betrayed or rejected.

 

Since the heat of our core is so hard to handle, we protect ourselves by moving further out from the center. Each ring outward represents a more airbrushed version of ourselves. Each makes us feel safer, puts us at less risk of embarrassment, failure, and rejection. Yet, each ring outward also moves us one step further from our soul, our authenticity, and our sense of meaning. As we get further away from our core gifts, we feel more and more isolated. When we get too far, we experience a terrible sense of emptiness.

 

So, most of us set up shop at a point where we are close enough to be warmed by our gifts, but far enough away that we do not get burned by their fire. We create safer versions of ourselves to enable us to get through our lives without having to face the existential risk of our core.

 

The Gift Theory model invites us to discover what our core gifts are (most of us don't really know), to extricate these gifts from the wounds that keep them buried, and to express them with bravery, generosity, and discrimination in our dating life, work-a-day lives, and relational lives. When we do this, we find healthy love moving closer.

 

If you're looking for love, try to discover your own gifts. They shine in your joys and strengths, but they also live-and hide-right in the heart of your greatest insecurities and heartbreaks. If you learn to lead with them in your dating life, you will find-almost without trying-- that you're experiencing mutual attractions with people who love and treasure the very gifts you're discovering.

 

In future blogs, we'll explore in much greater detail how to discover your own core gifts. In the meantime, I invite you to take two or three minutes to reflect on the following question:

 

Are there essential qualities in you which have sometimes felt more like a curse than a gift? Perhaps you haven't known how to handle them, or maybe you've had the painful experience of other people misunderstanding or taking advantage of them. Take a minute to begin to put words on these qualities. As you name them, you'll learn to honor them, and you'll come to understand your struggles, your intimacy journey and your life story in a new way.

 

If you'd like to sign up for Ken's free upcoming teleclass "Discovering your Core Gifts" or wish to receive information on his classes, events and writings, please click here.

 

© 2011 Ken Page,LCSW. All Rights Reserved

 

 

 

Rob Bell: What We Talk About When We Talk About God

 

 

 

 

 

What We Talk About When We Talk About God by Rob Bell

 

 

 More Info

 

 

 

Pastor Rob Bell explains why both culture and the church resist talking about God, and shows how we can reconnect with the God who is pulling us forward into a better future. Bell uses his characteristic evocative storytelling to challenge everything you think you know about God. What We Talk About When We Talk About God tackles misconceptions about God and reveals how God is with us, for us, ahead of us, and how understanding this could change the entire course of our lives.

 

 

 

 

 

 

Love Wins for Teens

 

 

 

 

 

A Christian Review: History Channel's "The Bible" Miniseries

 

Watching Mark Burnett's version of "The Bible" on the History Channel last night made me think that it could have been more appropriately titled "The Mythologies of Modern Evangelical Christianity." Its grasp of ancient biblical history, cultures, and the biblical record was abysmal. In short, its a film about the ideology of Evangelicalism's own "approved" version of biblical doctrine. One to which Emergent Christian theology is thankfully replacing.

 

Positively, the film created a pathos of spiritual and emotional experience between the believer willing to trust God for his or her life while expecting God's direct intervention based upon this act of trust and belief. In the case of the bible, those believers who heard God's word aright did find God's help and intercession. For those believers who misheard God's calling and direction found only hardship and faith's bankruptcy. We see its parallels even now today between true biblical faith and religious delusional calling and interpretation.

 

Thankfully, Mel Gibson's version of Jesus can now be replaced by Burnett's version.... Gibson's picture was of an earthy, very tortured and abused, version of the Son of God as His kingship is rejected on this earth. Burnett's thankfully is one of the Son of Man's uplifted redemption for mankind; and, of His atonement for sin's destruction and ruin upon His holy creation. Only a holy God of love and justice can do this - who was born as the incarnate Son of God and raised as the Prince of Life and Everlasting God as our Priest and Mediator (sic, the book of Hebrews), kneading His heart to the heart of mankind.

At the last, the death knell of evangelicalism can be heard tolling in Burnett's remake of The Bible. We should be thankful for Christianity's past 200 years of struggle with Industrial society's Enlightenment and Secular Modernism, but be willing to gladly close its end chapters as we move forwards into Christianity's postmodern, emergent phase of recapture and reimagination of God, man, and all things biblical and spiritual. Emergent Christianity and its theology are the new frontiers of faith and contemporary relevancy. In it may be found that ancient, orthodox faith of the Bible - ever old, yet ever new.

 

R.E. Slater

March 5, 2013

*Addendum: I would caution readers to not be so quick to think of the Bible as simply a collection of "stories" as mentioned by Dr. Joel Hoffman in the Huff Post. Yes, I do understand what he means by this, and do think he has a legitimate observation. However, as an emergent Christian, we too hold the bible "near and dear" and are careful to interpret difficult sections of the bible appropriately. The age of biblical characters, the number of Israelites leaving Egypt, and scribal renditions of later culture backwards into earlier biblical proceedings should be recognized. But we do not jettison them all under the categorical label of "stories" lest we oversimplify the Word of God. Nor do we include everything in the Bible as "literal" for to do so is to likewise misapprehend God's Word.

 

Moreover, Dr. Hoffman also is catching on to another area reflected here on this blog site which is the tendency by Christians to read in their own cultural expectations and values into the Ancient Near-Eastern settings of the Bible. This form of reading is unhelpful, and serves to support Evangelical ideology rather than Biblical accountancy. Good theology derives from careful analysis of the Biblical narrative. If the narratives of the Bible are misunderstood than we will misunderstand the God of the Bible behind the narrative. Hence, Christians are to proceed with caution when handling the Word of God.

 

R.E. Slater

May 2, 2013

 

 

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The Bible - http://www.history.com/shows/the-bible

"The bible is HISTORY's new docudrama featuring unforgettable stories from the Books of Genesis to Revelation. Find out about all 10 hours of the series on www.History.com.

Wikipedia Info on Film Series - http://en.wikipedia.org/wiki/The_Bible_(TV_series)

 

 

The Bible Isn't The History You Think It Is

http://www.huffingtonpost.com/dr-joel-hoffman/the-bible-isnt-history_b_2803409.html

 

by Dr. Joel Hoffman

March 4, 2013

 

Some stories in the Bible were meant to be history, others fiction. But modernity has obscured the original distinction between the two kinds of biblical writing, depriving readers of the depth of the text.

 

Perhaps surprisingly, this confusion lies at the heart of the History Channel's miniseries "The Bible," which continues the pattern of blurring history and fiction, and thereby misrepresenting the nature of the Bible to its viewers.

 

One way to understand the difference between history and fiction in the Bible is through the Old Testament's natural division into three parts:

1. The world and its nature (Adam to Terah).
2. The Israelites and their purpose (Abraham to Moses).
3. The Kingdom of Israel and life in Jerusalem (roughly from King David onward).

Even a cursory look reveals a clear and significant pattern.

 

In the first section, characters live many hundreds of years, and in the second, well into their second century. Only in the third section do biblical figures tend to live biologically reasonable lives.

 

For example, Adam, in the first section, lives to the symbolic age of 930, and Noah lives even twenty years longer than that. Abraham, from the second section, lives to be 175, his son Issac to 180, and Jacob "dies young" at the age of 147. But the lifespans from King David onward, in the third section, are in line with generally accepted human biology.

 

Furthermore, historians mostly agree that only the third section represents actual history.

 

The reasonable ages in the third section of the Bible, and, in particular, the wildly exaggerated ages in the first, suggest that the authors of the Old Testament intended only the third part as history. Underscoring this crucial difference, some of the lifespans in the first two sections are so absurd as to defy literal interpretation. These hugely advanced ages are central clues about the point of the stories.

The Old Testament contains a wide range of texts in addition to stories: laws, prayers, moral codes, and more. But even the stories come in more than one variety. Noah and the Great Flood are not in the same category as Moses and the Ten Commandments, and both are different than King David and the First Temple.

 

History and fiction mingle throughout the Old Testament, so these divisions are just rough guides. Jeremiah's historical description of the siege on Jerusalem is not the same as Ezekiel's non-historical vision of the dry bones, just as there are historical elements (like the invention of fire-hardened bricks) even in the non-historical account of the Tower of Babel.

 

The interesting point here is not that some of these stories happened and some didn't (though that's almost certainly true). The point is that the Bible itself portrays them differently, only presenting some of them as having happened. In other words, sometimes "believing the Bible" means believing that a story in it didn't happen.

 

The situation not unlike a modern newspaper, which combines news with opinion, puzzles, comics, etc. The news can be accurate even if the comics are not. The same is true for the different parts of the Bible.

 

The New Testament similarly offers more than just stories, and, as with the Old Testament, only some of the stories in the New Testament were meant as history. Others were intended to convey things like theology and morality. The account of Jesus' life in the Gospels is not the same as the beast in Revelation or Adam's life in Genesis. (The issue of different categories for Jesus and Adam is a matter of fierce modern debate because of its potential theological significance and its interaction with the theory of evolution.)

 

All of this is important for people who want to believe, for instance, that a man named Jesus was crucified in ancient Jerusalem (as described in the Gospels) even if they don't believe that a donkey spoke aloud (Numbers); or that Jews lived in Jerusalem during the first millennium BC (Kings, for example) even if they didn't leave Egypt 600,000 strong (Exodus).

 

More generally, this recognition that Bible stories are not all the same is part of understanding the essence of the Bible, and is crucial for people who believe that the Bible remains relevant even if parts of it aren't true.

 

Like combining a newspaper's news with its comics, painting the Bible with a single brush obscures its original nature. Unfortunately, by using the same style to dramatize all the biblical stories, the History Channel's "The Bible" — regardless of its other qualities — distorts the Bible's original spirit, and does a disservice both to history and to the Bible. 

 

'The Bible' Miniseries on History Channel Gets Poor Reviews

http://www.newsmax.com/TheWire/the-bible-miniseries-history-channel/2013/03/04/id/492943

 

by Alexandra Ward

March 4, 2013

 

Sunday's premiere of "The Bible," a new miniseries on the History Channel that dramatizes scenes from what one producer calls "the most debated book of all time," may not have gotten the best reviews from television critics, but the show's creators still expect the holy drama to draw record numbers.

 

Divided into five two-hour episodes, the series covers Genesis to Revelation with one overarching narrative, according to Mark Burnett and Roma Downey, "The Bible" husband-and-wife producer team. Burnett is known for his work on "Survivor" and "Celebrity Apprentice."

 

"The Bible" highlights some old favorites — Noah's ark, Adam and Eve, and the Exodus — and includes both the Old and New Testaments. The series, despite its modest $22 million budget, has an action film feel, with a lot of computer-generated scenes meant to wow audiences.

 

"We wanted it to look, sound and feel like a $100-million production, not some old donkeys-and-sandals movie of the past," Downey said. "We have incredible special effects with Moses parting the Red Sea, Jesus walking on water. We have this amazing international cast. We set out to create scale."

 

But Sunday night's premiere left most critics scratching their heads. Here's an overview of what everyone's saying about "The Bible."

 

The New York Times – Neil Genzlinger

 

Overall feeling: Mark Burnett missed out on a good opportunity to do something great.

 

"The result is a mini-series full of emoting that does not register emotionally, a tableau of great biblical moments that doesn’t convey why they're great. The Red Sea parts no more convincingly here than it did for Charlton Heston in 1956."

 

The Hollywood Reporter – Allison Keene

 

Overall feeling: The show struggles with identifying its central audience.

 

"Unfortunately, The Bible is fractious and overwrought. Others are sure to pick apart the deviations from the sacred text, but that's just the beginning of the miniseries' issues. In the end, this is the most well-known and popular book in the history of humanity for a reason—it's exciting and interesting and full of hope. The Bible is unfortunately none of these."

 

The Los Angeles Times – Robert Lloyd

 

Overall feeling: It's been done.

 

"The Bible according to Burnett and Downey is a handsome and generally expensive-looking production, but it is also flat and often tedious, even when it tends to the hysterical, and as hard as the Hans Zimmer soundtrack strains to keep you on the edge of your sofa, the dialogue is pedestrian and functional… It is 'psychological' only in obvious ways, with the poetry of the King James version all but ignored."

 

The Miami Herald – Glen Garvin

 

Overall feeling: Totally unbelievable.

 

"With the pace of a music video, the characterizations of a comic book and the political-correctness quotient of a Berkeley vegetarian commune — laughably, the destruction of Sodom is depicted without the faintest hint of the sexual peccadillo that takes its name from the city — this production makes Cecil B. DeMille look like a sober theologian. 'The Bible' marks the first attempt at drama by reality-show maven Mark Burnett, whose soul I would consider in serious jeopardy if it hadn’t already been forfeited during the second season of 'Are You Smarter Than a 5th Grader?'"

 

The Christian Post's Dr. Geoff Tunnicliffe, however, called the miniseries "a remarkable spiritual and emotional experience."

 

"The theme of God's love and hope for all humanity is the thread that holds the entire series together," Tunnicliffe wrote. "I received a fresh new perspective on many of the famous Bible stories: Looking through the eyes of Sarah as she thinks that her husband, Abraham, has sacrificed their son Isaac; listening to Noah telling the story of Creation to his children on the ark; agonizing with Mary (played by Roma Downey) as she sees her son, Jesus, beaten and crucified. These and so many other stories allow you to connect with the characters on a deep emotional level."

 

 

How Life Works and What God Makes of It

Ross Capicchioni and His Amazing Story - Part 1, 2

Worlds Most Inspirational Story Ever!!









[spoiler alert]

This story actually makes a pretty good case for Open Theism besides all the angles one could approach it from - from time and place, the harsh realities of life, coincidence, miracles, help from unexpected sources, what it means to have a good, responsible court system, hope, love, charity, benevolence.... the list is endless. But rather than preach or ruin the story let's just focus on what the story means to you. Which in hindsight then will make a pretty good case for Narrative Theology and how our lives cross-sect with God's restless activity, whether we know it or not.     - res