Besides being Marcus Mumford's brother, I assume this is the same James Mumford who wrote that excellent article for TNA about psychiatry not taking transcendental goodness seriously and the implications for treating depression (esp. of the spiritual kind)?
“You can acknowledge all that and still believe that it is a living growing changing community of witness trying to remember an event that is intrinsically ineffable but that has effects that can be experienced both historically and personally. That's to say there is an authority there but it's a communal authority and it's an authority that just cannot be reduced to propositional claims, simple propositional claims, much less claims of inabrogable institutional magisterial authority.”
Those remarks took me back to Tradition and Apocalypse… the closing sentences of that (exciting) book really are quite wonderful.
It's interesting what you said about the Lords Prayer, when I now heard the english translation it actually sounds weird.
For some reason in German we kept the notion of debt, since we say "und vergib uns unsere Schuld, wie auch wir vergeben unseren Schuldigern." So everybody thinks about debt, there is no possibility to read it as something relating to Sin or some other abstract affront.
I just started an apprenticeship project at my church to get the three small congregations that use it to work together to spruce up the kitchen. I named the project "kleanoinia." My pastor thinks that name is an abomination but I am proud of it.
Given you keep mentioning it, I would like to share with you David graeber, God rest his soul, said all human relationships can be put on a spectrum of 1) communism; "I help whenever I can out of obligation" 2) hierarchy 3) exchange. The first relationship predominates in egalitarian cultures. I think a good person to interview would be David Wengrow, his co-author who outlived him.
Ancient Judaism's conception of demons really does sound like the esoteric teachings of Scientologists if you get down to it. "The ghosts of the deformed children of angels haunt you and make you mentally/physically ill"
I have had similar conversations with friends and family about these notions of “inerrancy” and “infallibility”, and have recommended your book, Tradition and Apocalypse, on a number of occasions.
Thank you for that work!
To extend James’ inquiry - if you would indulge me - how would you view Jesus’ parable of the stewards in Matthew 25 and Luke 19? Is this to be taken simply as teaching responsible stewardship with the gifts that God has graced us, OR is there more to it given the Synoptics emphasis on Jesus’ social agenda (like what we see in the Lord’s Prayer)?
It seems strange that the Lord “reaps where he does not sow”, and then has slaughtered all those who do not accept his reign.
Is this at all tied in with Jesus’s foreknowledge of Jerusalem’s destruction in following verses?
I am probably thinking about this too much, but any insights would be appreciated.
Besides being Marcus Mumford's brother, I assume this is the same James Mumford who wrote that excellent article for TNA about psychiatry not taking transcendental goodness seriously and the implications for treating depression (esp. of the spiritual kind)?
“You can acknowledge all that and still believe that it is a living growing changing community of witness trying to remember an event that is intrinsically ineffable but that has effects that can be experienced both historically and personally. That's to say there is an authority there but it's a communal authority and it's an authority that just cannot be reduced to propositional claims, simple propositional claims, much less claims of inabrogable institutional magisterial authority.”
Those remarks took me back to Tradition and Apocalypse… the closing sentences of that (exciting) book really are quite wonderful.
Thank you.
It's interesting what you said about the Lords Prayer, when I now heard the english translation it actually sounds weird.
For some reason in German we kept the notion of debt, since we say "und vergib uns unsere Schuld, wie auch wir vergeben unseren Schuldigern." So everybody thinks about debt, there is no possibility to read it as something relating to Sin or some other abstract affront.
I just started an apprenticeship project at my church to get the three small congregations that use it to work together to spruce up the kitchen. I named the project "kleanoinia." My pastor thinks that name is an abomination but I am proud of it.
Given you keep mentioning it, I would like to share with you David graeber, God rest his soul, said all human relationships can be put on a spectrum of 1) communism; "I help whenever I can out of obligation" 2) hierarchy 3) exchange. The first relationship predominates in egalitarian cultures. I think a good person to interview would be David Wengrow, his co-author who outlived him.
Ancient Judaism's conception of demons really does sound like the esoteric teachings of Scientologists if you get down to it. "The ghosts of the deformed children of angels haunt you and make you mentally/physically ill"
I just finished watching this.
I have had similar conversations with friends and family about these notions of “inerrancy” and “infallibility”, and have recommended your book, Tradition and Apocalypse, on a number of occasions.
Thank you for that work!
To extend James’ inquiry - if you would indulge me - how would you view Jesus’ parable of the stewards in Matthew 25 and Luke 19? Is this to be taken simply as teaching responsible stewardship with the gifts that God has graced us, OR is there more to it given the Synoptics emphasis on Jesus’ social agenda (like what we see in the Lord’s Prayer)?
It seems strange that the Lord “reaps where he does not sow”, and then has slaughtered all those who do not accept his reign.
Is this at all tied in with Jesus’s foreknowledge of Jerusalem’s destruction in following verses?
I am probably thinking about this too much, but any insights would be appreciated.