Deepak Chopra: Is Jesus Coming Back?"The third Jesus is not rigidly sectarian. He falls into the world tradition of spirituality. This Jesus speaks for peace and love; his morality includes all peoples; his Father is a universal deity. I was well acquainted with the third Jesus as a child in India. I could love and revere him. It never occurred to me that he would ever become an enemy. This Jesus doesn't speak of non-Christians as pagans. He raises human nature to its highest ideal, along with the saints and sages who have guided humanity for centuries.”- Deepak Chopra
Deepak Chopra: Is Jesus Coming Back?
Posted December 2, 2005
Taking the Bible literally makes no sense to moderate and liberal Christians, and one of the most urgent tenets of literalism, that Jesus will soon return to Earth to render judgment and save the righteous, seems like a fantasy. Secular society has no need for Jesus to return. It leaves each citizen to privately choose a religion, or to not choose one, and all other matters fall outside the realm of faith.
So it came as a shock to secular society when millions of people couldn't take their minds off the return of Jesus, so much so that Judgment Day colors everything else they think about—family, relationships, morals, business, politics. Speaking for myself, I came to terms with this issue in the following way:
We are indeed waiting for the return of Jesus, and in this"We"I include those non-Christians who want to live in a tolerant, compassionate relationship with everyone. But if Jesus returns, there are three choices of who he will be.
The first Jesus was historical, a rabbi living in first-century Palestine whose life profoundly changed religious belief in the West. The second Jesus is the core of a religion, which has its particular dogmas, rituals, priests, churches, and scriptures. These two Jesuses are undeniably real, but the second one—the Jesus of organized religion—has been subject to human whim and change. Right now, if you are not a fundamentalist, he seems to have been hijacked in the service of intolerance, bigotry, and war. A religion that began in the name of love has reached almost its exact opposite—not for the first time, of course.
The third Jesus is not rigidly sectarian. He falls into the world tradition of spirituality. This Jesus speaks for peace and love; his morality includes all peoples; his Father is a universal deity. I was well acquainted with the third Jesus as a child in India. I could love and revere him. It never occurred to me that he would ever become an enemy. This Jesus doesn't speak of non-Christians as pagans. He raises human nature to its highest ideal, along with the saints and sages who have guided humanity for centuries.
I don't think that well-intentioned fundamentalists mean to pervert the third Jesus; I suspect they've never heard of him. He has one great disadvantage, however. You can't own him. You can't say"he's all mine and nobody else's.”The third Jesus won't work if you need to justify a war, if you need evil enemies, or you want to brand"Them"As godless.
Sadly, many fundamentalists need Jesus for all these purposes. So the third Jesus might not return to them, but if Christianity is to survive among moderate and liberal believers, who used to be the mainstream of the religion, won't it take the return of the third Jesus? The first one is long deceased, the second has fallen prey to politics and narrow-mindedness. What alternative is there? Loss of faith and a slide into deeper and deeper meaninglessness. that would be a terrible fate for all of us, not just the Christians.
The fulfillment of eschatological instruction promised by Jesus
An apocalypse (Greek: apokalypsis meaning “an uncovering”) is in religious contexts knowledge or revelation, a disclosure of something hidden, “a vision of heavenly secrets that can make sense of earthly realities.” (Ehrman 2014, 59)
“An apocalypse (Ancient Greek: apokalypsis ... literally meaning "an uncovering") is a disclosure or revelation of great knowledge. In religious and occult concepts, an apocalypse usually discloses something very important that was hidden or provides what Bart Ehrman has termed, "A vision of heavenly secrets that can make sense of earthly realities". Historically, the term has a heavy religious connotation as commonly seen in the prophetic revelations of eschatology obtained through dreams or spiritual visions.” Wikipedia 2021-01-09
Total number of recorded talks 3058: Public Programs 1178, Pujas 651, and other (private conversations) 1249
“The Paraclete will come (15:26; 16:7, 8, 13) as Jesus has come into the world (5:43; 16:28; 18:37)... The Paraclete will take the things of Christ (the things that are mine, ek tou emou) and declare them (16:14-15). Bishop Fison describes the humility of the Spirit, 'The true Holy Spirit of God does not advertise Herself: She effaces Herself and advertises Jesus.' ...
It is by the outgoing activity of the Spirit that the divine life communicates itself in and to the creation. The Spirit is God-in-relations. The Paraclete is the divine self-expression which will be and abide with you, and be in you (14:16-17). The Spirit's work is described in terms of utterance: teach you, didasko (14:26), remind you, hypomimnesko (14:26), testify, martyro (15:26), prove wrong, elencho (16:8), guide into truth, hodego (16:13), speak, laleo (16:13, twice), declare, anangello (16:13, 14, 15). The johannine terms describe verbal actions which intend a response in others who will receive (lambano), see (theoreo), or know (ginosko) the Spirit. Such speech-terms link the Spirit with the divine Word. The Spirit's initiatives imply God's personal engagement with humanity. The Spirit comes to be with others; the teaching Spirit implies a community of learners; forgetful persons need a prompter to remind them; one testifies expecting heed to be paid; one speaks and declares in order to be heard. The articulate Spirit is the correlative of the listening, Spirit-informed community.
The final Paraclete passage closes with a threefold repetition of the verb she will declare (anangello), 16:13-15. The Spirit will declare the things that are to come (v.13), and she will declare what is Christ's (vv. 14, 15). The things of Christ are a message that must be heralded...
The intention of the Spirit of truth is the restoration of an alienated, deceived humanity... The teaching role of the Paraclete tends to be remembered as a major emphasis of the Farewell Discourses, yet only 14:26 says She will teach you all things. (Teaching is, however, implied when 16:13-15 says that the Spirit will guide you into all truth, and will speak and declare.) Franz Mussner remarks that the word used in 14:26, didaskein, "means literally 'teach, instruct,' but in John it nearly always means to reveal.” (Stevick 2011, 292-7)
The Holy Spirit as feminine: Early Christian testimonies and their interpretation,
Johannes van Oort, Radboud University, Nijmegen, The Netherlands
Department of Church History and Church Polity, Faculty of Theology, University of Pretoria, South Africa
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