During this CHRISTmas season, it is important to realize who Jesus, The Christ, really was and is as we continue to fight, confront, and expose social injustice within our society, especially as it relates children and people of color.
“JESUS LIVED AGAINST THE SYSTEMATIC INJUSTICE AND STRUCTURAL EVIL OF OPPRESSION IN HIS TIME.”-REV. JOAN GELBEIN, JESUS: SOCIAL REBEL AND ICONOCLAST
There is no doubt that Jesus is hanging His head in shame and raging with anger as He watches those that claim to be His followers “go along to get along”, permit the suffering of children, and remain silent in the face of injustice and inequality.
We are certain that He is awaiting the time in which He can place them in hell where they deserve to be!

Jesus not only broke every traditional law of the religious and governmental leaders that was oppressive to all that was just, pure, and equal; but He spoke for those that had no voice; and often did it alone because He feared God more than any man.
If we were to take a true, realistic look at who Jesus really was, most of us would be put to shame at the thought that we call ourselves, Christians, or “followers of Christ”, because the truth is that unless many of us open our mouths and tell someone that we are Christians, they would never know it by our words, actions, or convictions.

The “baby Jesus” that many of us celebrate, grew up to be one of the most controversial, threatening, and outspoken rebels of his time. After all, it was because of his refusal to give in to the corrupt and unjust ways of the Romans (which represent the govermental forces), and the Pharisees, (which represent that corrupt and unjust religious forces), that Jesus was harassed, threatened, and targeted for execution.
The fact that Jesus had the ability to show those that were oppressed that they could be free, and the fact that he had no problem boldly confronting the hypocritical, arrogant, and oppressive leaders of that day that exploited the orphans, poor, elderly, and disenfranchised. (Sounds just like Henrico School’s leaders, doesn’t it?)
Well, Jesus did not hesitate to go wherever the hypocrites and corrupt leaders congregated, whether it was a Jewish chapel or a school board meeting. His intent was to fight oppressive ways by forcing the oppressors and their systems to face the TRUTH. Once they were confronted by the truth, like most hypocrites and oppressive groups, they either run for the hills, lie, or deny the truth. Regardless of their response, Jesus demonstrated tremendous resolve in holding the “spotlight of TRUTH” directly on them, which eventually lead to their exposure.
Read more about the REAL Jesus and how REAL CHRISTians should be in order to be true followers of him.
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Jesus was a social prophet like the great social prophets of Israel. His authority flowed from the immediacy of his personal mystical experience of the sacred.
He engaged in a radical critique of the domination system of his day, centered in both Jerusalem and the temple as the center of the ruling elites. His prophetic vision was that important to him that his act of overturning the tables of the moneychangers in the temple court was done in spite of his knowing the serious consequence it would have for his own safety. It was, indeed, the trigger for his arrest and eventual execution.
He had a passion for social justice, with an unusual sensitivity to the poor and the marginalized.
He was also an extraordinary and remarkable healer. More healing stories are told about Jesus than about any other figure in the Jewish tradition.
As a sage, he offered, not conventional wisdom, but an alternative wisdom. With his aphorisms and parables he invited hearers into a different way of seeing God, themselves, and life itself. He never said he was God. He sought to lead his hearers out of habituated ways of seeing and experiencing, and to a new ethic, a new social vision. He was boundary-shattering.
He was a charismatic presence and because of that, attracted followers. A small movement came into existence around him during his brief ministry. It was remarkably inclusive and egalitarian and undermined the sharp boundaries between people, typical of his day.
One of its most striking features was Jesus’ inclusive meal practice, an embodiment of his alternative social vision. “Table Fellowship”— sharing a meal with somebody—had a significance in Jesus’ social world that is difficult for us to imagine. It was not a casual act, at that time it had the revolutionary intent of representing mutual acceptance.
Rules surrounding meals were deeply embedded in what is referred to as “the purity system.” Those rules governed not only what might be eaten and how it should be prepared, but also with whom one might eat: No decent person would share a meal with an outcast. The meal, then, was a microcosm of the social system.
Jesus’ inclusive meal practice had sociopolitical significance. He was accused of “eating with tax collectors and sinners,” tax collectors being the worst of the untouchables, and sinners being so-called impure or “dirty” people.
The inclusive vision of Jesus’ table fellowship is reflected in the shape of the Jesus movement itself. While he was alive, and in the years immediately following his death, it was an inclusive movement, negating boundaries of the purity system. It included women, untouchables, the poor, the maimed and the marginalized. It is difficult for us, who live in a world in which we take for granted an attitude, or an ideal, of nondiscrimination, to appreciate the radical character of this inclusiveness in Jesus’ time.
Jesus lived against the systemic injustice and structural evil of oppression in his time. He revealed an alternative available to all who would accept it: a life of open healing and shared eating, of radical itinerancy, programmatic homelessness, and fundamental egalitarianism; of human contact without discrimination, and of divine contact without hierarchy. He also died for that alternative.
Robert Funk, of the Jesus Seminar says “We should not be surprised to learn that the Jesus no one really knows is a subverter of causes. That he tramples with disdain on our saccharine sentiments. That he contradicts the labels we pin on him. That he rejects our honors and adoration. That Jesus, like the real Abraham Lincoln and the real Socrates, floats there in the collective imagination as an elusive but endlessly tantalizing figure who, if liberated, could possibly help us discover who we really are and what life is all about.”
Although this is interesting material, you may be wondering about its relevance to Unitarian Universalists. After all, we have already taken “the road less traveled,” the heretic’s path. We’re already tuned in to alternative wisdom. This material is surely more important to Christians who may want to separate out what is important to them about the historical Jesus and his teachings, in comparison with the complex mythic, symbolic, and institutional teachings of contemporary Christianity. It is they who must ask: How does the Christ of faith merge with the Jesus of history?
I don’t know, myself, what to make of this material yet, although I am drawn and fascinated and sense the significance of this research even for us.
The scholars are saying – Look at this religion that was created with all its symbolism and beauty which rests on an individual person’s teachings, and somewhere along the line forgot the teacher as he lived in history. It is a religion that ran to the prophecies and left the person behind; a religion that hasn’t been able to merge icon and iconoclast; that has embroidered such a web of myth and miracle it can’t quite pick up the faint voice of the rebel killed in its midst.
…and, look at the current literal, fundamentalist conservative Christian interpretations and exhortations that vigorously exclude, and call names in judgment, and bind up something they proclaim as THE TRUTH as told in a book they believe absoutely to be the undeniable word of God. Through the eyes of the Jesus Seminar scholar, this kind of Christianity has moved about as far away from the teachings of the historical Jesus as could possibly be. It is sad and ironic.
Where is he? Where is the historical plaincloth Jesus at the base of this baroque and beautiful embroidery of a religion? Has something virtually earth-shaking been lost – something powerful that needs to be found again – to be heard fresh and with humilty? Can an old religion learn new tricks?
What is the wonderful attraction to this long-ago sage, whose work was so brief that he may very well not have been more fully understood by his own followers? The wonder can’t be found in Christmas creches and Toys R Us. If Jesus were here, he’d certainly be spitting heated aphorisms at us!
A myth that is so far-fetched and crusted over in the eddies of time may have lost touch with the radical and wondrous at its base.
One of the sayings of Jesus, authenticated by the scholarly research of the Jesus Seminar is this:
“What if those who are the salt must themselves be seasoned?”
We Unitarian Universalists whose faith is less drawn to the religious polarities of myth or literalism, and who have certainly been on the “salty” edges of theology, can also be reminded to reawaken with new vigor to our own calling to justice, free thinking, and compassion.
What religion will come when dogma loses its power, and the people, themselves, come to realize it is they who are worthy and the sacred in life is fully available to them, here, and directly?
The picture that emerges of the historical figure of Jesus as teacher, healer, mystic, social activist, rebel, moving speaker and compassionate sage sounds awfully like many of our own heroes. Those are values so many of us espouse today. We may have given up most aspects of icon and divinity myths, but there is evidence of a powerful life back there in time which may have fresh meaning for us, as it is now being scraped free of mythic accretions. A new awareness of Jesus may sharpen our own wits as iconoclasts and social rebels. We Unitarian Universalist may find a new and exciting relationship with the Galilean sage.
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*Retrieved from: http://www.uucava.org/sermons/Jesuseminar2.htm