(Not?) Watching Conference

Ten years ago, I was a freshman at BYU. One Saturday morning, I was sitting in my Deseret Towers dorm room doing my homework like a studious, dedicated undergrad. My roommate burst into the room, “Are you going to watch conference with us?”

“Conference?”

“Yeah, it starts in like 5 minutes.”

“It’s Saturday. I’m doing my homework. I’ll watch tomorrow’s conference.”

Clearly there was a clash of cultures.

I had grown up in Illinois in a family that didn’t have satellite television. We had to drive 45 minutes to the stake center to watch General Conference and my family was not going to do that for more than one session of conference. We always watched Sunday morning because that’s when we’d normally go to church and also the prophet always spoke in that session. To be honest, I thought the Saturday sessions were special for people on the other side of the international date line: Australia, New Zealand, Japan, Indonesia, Asia, so that they could watch sessions on their “Sunday.” I thought it was really generous and internationally-aware of the Church to have conference sessions on Saturday. But they weren’t sessions for me. That’s what the Sunday morning session was for! Heck- even Sunday afternoon was obviously geared towards the saints in Hawaii because it was at a time so that they’d get to see it “Sunday morning,” too!

I remember continuing my homework, flabbergasted that there probably existed people that expected me to listen to 8 hours of conference in a weekend. It was Saturday! That day is for soccer games and piano recitals and math team conference matches!

Snoozefest

As an adult, I’ve tried to listen to more of the sessions, but now that my kids are getting a little older, I think I’m going to go back to just the Sunday morning session. I don’t have a lot of boundaries with Church activities: I go to as many ward potlucks and visiting teaching nights and ward park days that I can. I try to accept callings and bring meals to families that need them. But the General Conference weekends are my two weekends of “Nope!” I’ll do 1, maybe 2, but not 5 sessions of conference. This Saturday you’ll find me making Halloween costumes and hanging with my family.

How was General Conference weekend treated when you were a kid? Do you keep those same traditions? Do you watch more/less that you used to?

Read More

Mormon Exceptionalism…Keeping Us From Being Exceptional

By Jenny

I can’t get through a Sunday at church without hearing it.  In fact, I have made a game for myself, counting how many times I hear it.  Testimony meeting is so pregnant with it that I struggle to know whether to go to church and win my game or to stay home and avoid the pit in my stomach.  It starts with a phrase like, “I am so grateful for the church because…”  Then it ends in a statement about why our church is so much better than the world, why our doctrine beats all other Christian doctrines, why we as God’s chosen people are far more enlightened and superior to all those people in the dark because they don’t have the gospel.

This is hard for me to write because it was hard for me to accept when I first started becoming aware of Mormon exceptionalism.  I don’t like speaking harshly and negatively about my culture.  I’ve lost a lot of friends for speaking boldly and I don’t want to lose more.  But I see a problem that is keeping us from progressing.  Mormon exceptionalism is keeping us from being truly exceptional.  This is especially the case in regards to women and equality in the church.

I find that when I am discussing women and the priesthood with people, the conversation doesn’t make it very far because of the big mountain of exceptionalism that is in our way.  I get it.  I’ve scaled that mountain.  It wasn’t easy.  At the bottom, all I could see was the looming mountain above me.  I thought that we as Mormons were the grandest thing around.  My mountain was my whole view, so I really thought it was everything.  But at the top, once you can see beyond the erroneous belief that Mormonism is better than every other religion, you can see all the other peaks for miles and miles.  Then you realize that your mountain is not everything, that it is only one mountain among many.

In regards to women and the priesthood, the mountain looks a little like these quotes from three women who have spoken out recently on the place for women in this church:

“So the LDS alone among all Christian religions assert that not only did Eve not sin, but she was rewarded for her courage and wisdom, and God was assuring her that, just as she fulfilled her role in the Great Plan of Happiness, Adam would step up to the plate, and he would perform his role in the Great Plan of Happiness, and that would entitle him to rule with her. This is absolutely revolutionary and astounding doctrine among all the Christianities!” [1]

This quote comes from an essay written by Valerie Hudson about why men and women have different roles.  I have to dissagree.  I don’t see anything revolutionary or astounding about our doctrine as opposed to other Christian doctrines.  In the temple narrative, Eve was not rewarded for her courage and wisdom, she was placed under Adam’s rule to hearken to his counsel as he hearkens to God’s.  Just because we tend to applaud Eve culturally despite our doctrinal language doesn’t mean that we have this phenomenal understanding of Eve and women’s roles compared to everyone else.

“…for years I’d searched the world over to find any organization—the largest governments and religions, multinational businesses, worldwide charities, major universities—where as many women had as much bonafide responsibility and authority as they do in the Church of Jesus Christ of Latter-day Saints, and that I hadn’t been able to find even one.”[2]

This is a pretty big mountain that Sheri Dew has created.  So big in fact, that she can’t even see beyond it to see that her statement is ludicrous.  How many businesses in the world have female CEOs?  When is the last time our church had a female CEO?  You don’t have to look very far at all to see that other governments, religions, businesses, charities, and universities are doing better for their women than we are.  But you can’t look very far when this mountain blocks your view.

“I find it a little bit ironic that the world is trying to instruct the “poor LDS women,” who are so oppressed, and in the backwater, and if they could only come out into “enlightenment.”… Because I just don’t see where that enlightenment is.”

“I recently spoke at the United Nations and it was interesting because we are faith-based, I represented a faith-based organization. Because we are conservative morally, a lot of people thought that our doctrine about women and men was conservative. Far from being restrictive and conservative, and we sometimes get labeled that way, my contention is that the Church’s doctrine about the roles of women in the family, and the church, and the community, and the nation, and the temple and how men and women relate to each other and interplay and support each other and work together is the most moderate, and powerful, and enlightening and energizing doctrines that I know about. And if people truly understood it, it would blow their mind.[3]”

This quote comes from a recent talk given by Sharon Eubank at the FAIR Mormon symposium.  While I actually enjoyed the talk, and felt that it was great for raising the level of the conversation about women in the church, this part gave me that same familiar pit in my stomach that I often feel during testimony meeting.  I agree that we have some pretty great doctrines in our church.  I also agree with a major point that she made during this speech, that one of our problems is that our doctrine and our practice don’t always mesh.  But I highly doubt our doctrines would blow the minds of those poor simple fools out in the world, if they only understood them.  She may not see enlightenment out in the world, but that doesn’t mean that it does not exist.  It’s just that we have this big mountain in our way, blocking our view.  I am grateful at least that she is attempting to help us scale the mountain, by admitting that maybe we do need to change our language, maybe we don’t have everything right, maybe our practice does not always match our doctrine, maybe we could be better.   I just think that we will be able to climb this mountain faster without comparing ourselves to others.

I understand that most members don’t even realize how much we do this as a church.  If you haven’t noticed it, I challenge you to a game.  Sit through testimony meeting or read Sherri Dew’s book, and count how many times the claim is made that we are fine because we are better than other religions.  Or we are exceptional because we believe this and this that someone else doesn’t believe.  Just see if you can get through church without hearing about how much better we are than the rest of the world.  Once you notice it, you can’t stop noticing it.

This type of comparison is not a good argument for truthfulness in our church.  Truth can stand on its own.  Truth is only diminished when we have to qualify it by saying that we have more of it than someone else.  Comparison is an ineffective argument for why women in our church are fine and don’t need the priesthood.  I don’t care if we are better than Muslims or Catholics or anyone else.  I want to be better than we are.  I don’t want us to just think we are exceptional, I want to be exceptional.  The question we should be asking is not, who are we better than, but how can we be better that what we are right now?  I do think we have something unique and beautiful to offer the world, but who wants a gift given out of pity or pride?  The world in it’s vast array of faiths, ideologies, cultural constructs, knowledge, and experience also has a beautiful gift to offer us.  It is a magnificent view of eternity and a better understanding of our surroundings that we can only see from the top of our mountain.

And just so you know that I am not trying to be disingenuous toward women like Sheri Dew who are talking about women and the priesthood, and are even doing a lot of good in keeping this discussion alive and healthy, I will end with a quote by Sheri Dew.   “God rarely moves the mountains in front of us, but He always helps us climb them.”—Sheri Dew.  I have faith that our Heavenly Parents are helping us as a church to climb this mountain so that we can see a better view of what the world truly is, and how we fit into that view.

[1] Valerie Hudson http://mormonscholarstestify.org/1718/valerie-hudson-cassler

[2] Sheri Dew “Women and the Priesthood: What One Mormon Woman Believes.”

[3] Sharon Eubank http://blog.fairmormon.org/2014/08/12/best-of-fair-14-sharon-eubank-this-is-a-womans-church/

Read More

“There is Room for You” / “Il y a une place pour vous”

Click for French Translation/Traduction en français

This was the theme of the regional YSA conference here in the northeast. Hosted in New York City, it was a two-day conference, however I was only able to attend the Sunday session, which is just as well.

While the Sacrament meeting service was lackluster and disappointing, the evening fireside (presented by the always fabulous, Sistas in Zion) was spectacular and uplifting.  They talked extensively on the conference’s theme and reiterated how “there is room for you”.

Unsurprisingly, as a feminist young single black Mormon convert from New York, the number of times I felt that there hasn’t been room for me is too many to count. Even now, I recently made the decision to stop attending church services on a regular basis. However, my testimony of the Gospel is still strong. I read the Book of Mormon, I pray when I feel inspired or prompted, I believe in the Plan of Happiness, etc. I can even believe the idea that the Garden of Eden was in Missouri! It is my testimony of the Church that is weak and failing (that is a post for another time).

So… is there room for me? For us?

President Uchtdorf says there is. In his October General Conference address, he speaks, “If these are your desires, then regardless of your circumstances, your personal history, or the strength of your testimony, there is room for you in this Church. Come, join with us!”

I’d still like to think that when I am ready to return, there will be room for me. If not, I’ll make room. I know it’s there. I just have to find it and carve it out. There wasn’t room for Christ while he went about His ministry–– He was rejected and despised and considered a radical. But nonetheless, He went about His Father’s business and He made room. And his disciples  and friends followed and supported Him, while gaining new supporters and friends. Heck, there wasn’t even room for Mary at the inn, but that didn’t stop the Savior from being born! Mary made room for Him! Now, not only is there room for Christ, there are mansions dedicated to His name! And He tells us today there is room for us. And I believe it.

Now, I’m not trying to compare myself to Christ in any way shape or form. Nor am I about to start my own denomination in the name of making room. I’m simply noting the example He sets in creating a place for those who felt there was no place for them before. And His story proves that there are always friends to be found and be there for you. And that they will hold your place in the room for when you return.

IMG_3901

That’s what I’m hoping for. As I take this much needed step away from the institutional Church, I am counting on dear friends to save a seat for me. I am counting on friends to tell me they are there for me on my journey. If there is to be room, not only I, but others must make room as well. Unfortunately, this is not the case for everyone. For many, once they leave, others shut the door and claim the seat they once had is gone. Nothing is farther from the truth. I echo the theme of the regional conference and of President Uchtdorf: There is room for you.

Regardless of whether or not you return, there is room for you. Either in the church building or in the hearts of your fellow Saints. At the very least, there is room for you with me.

 

“Il y a une place pour vous”

Voilà le thème de la conférence régionale des JA du nord-est des Etats-Unis qui a eu lieu à New York City pendant deux jours. Je n’ai assisté qu’à la session du dimanche.

Même si le service de Sainte-Cène a été décevant, le coin de feu de la soirée (présenté par le groupe Sistas in Zion) était spectaculaire et édifiant. On a beaucoup parlé du thème en insistant qu’il y a bien « une place pour vous. »

En tant que convertie jeune, célibataire, féministe et noire, je ne peux pas compter le nombre de fois où j’ai senti qu’il n’y avait aucune place pour moi. Récemment, j’ai décidé d’arrêter de venir à l’Eglise régulièrement. J’ai pourtant un témoignage fort de l’Evangile. Je lis le Livre de Mormon, je prie quand je me sens inspirée, je crois au Plan de Salut. J’arrive même à croire que le Jardin d’Eden se trouvait en Missouri ! Mais j’ai aussi un témoignage que l’Eglise est faible et est en train d’échouer (ce qui est tout un billet pour un autre moment).

Alors…y a-t-il une place pour moi? Pour nous ?

Président Uchtdorf dit que oui. Dans son discours de la conférence générale d’octobre 2013, il dit, « Si c’est ce que vous désirez, alors, quelles que soient votre situation, votre histoire personnelle ou la force de votre témoignage, il y a de la place pour vous dans l’Église. Venez nous rejoindre ! »

J’aimerais croire que quand je serai prête à revenir, il y aura une place pour moi. Sinon j’en créerai une. Je sais qu’elle est là, je dois la trouver. Il n’y avait pas de place pour le Christ : on l’a rejeté et l’a haï et l’a traité de radical. Mais malgré tout il faisait l’œuvre de son Père et il faisait de la place pour lui. Et ses disciples et ses amis le suivaient, ce qui attirait d’autres disciples et amis. Il n’y avait même pas de place pour Marie à l’auberge, mais cela n’a pas empêché au Christ de venir au monde. Marie a fait une place pour lui. Maintenant, non seulement il y a de la place pour le Christ, il y a même des châteaux dédiés à son nom! Il nous dit qu’il y a une place pour nous, et je le crois.

Je ne me compare pas du tout au Christ. Je ne vais pas non plus créer ma propre réligion. Je note l’exemple qu’il nous donne de créer une place pour ceux qui n’en avaient pas une avant. Son histoire prouve qu’il y aura toujours des amis à trouver, et qu’il garderont votre place pour quand vous reviendrez.

Voilà ce que j’espère. Pendant cette pause de l’Eglise institutionnelle, je compte sur mes amis de garder une place pour moi. Malheureusement, ce n’est pas le cas pour tout le monde. Pour beaucoup d’entre nous, une fois partis, d’autres ferment la porte sur eux et prennent la place que nous avons quittée. Rien ne peut être plus loin de la vérité. Comme le dit Président Uchtdorf : il y a de la place pour vous, qu’elle soit dans l’Eglise ou dans les cœurs des saints. Au moins, il y a de la place pour vous avec moi.

Read More

Rescuing Jesus From The United States: A New Zealand woman’s missive to America

Guest Post by  Gina Colvin

NZ postage stamp

It’s no secret that people’s lives have long been expunged in the name of Christianity. Pagans; Saxons; peasants; Turks; the Gaelic Irish; Hungarians; Jews; Muslims; heretics; ‘witches’; protestants; and Catholics, from Palestine to the Massachusetts Bay Colony, to Tenochtitln, women, children and men have died in the name of the church that bears His name. Persecution; ethnocentrism; colonialism; patriarchy; capitalism; slavery; illicit invasions of sovereign states have all been underwritten in one way or another by an appeal to Jesus Christ.

 

Its called ‘bending the narrative’ – this habit of pulling Jesus into national politcs and shaping military and economic discourses around and through Christianity – like a branding strategy. I understand the motivation. If you make Jesus a citizen of your country, or the head of your political campaign He makes it easy to recruit followers. Christians love Jesus and if you can push him out in front, everything you associate him with ends up feeling divine.  Not that Jesus would have been complicit in the above atrocities – far from it. In any event the ‘Jesus’ card has been played continuously in the game of Western empire building, and Jesus’ effigy has been paraded relentlessly to justify all manner of evil. And this Jesus (by American reckoning in general, and Mormon calculations specifically) currently resides in the United States.

 

As a non-American member of the Church of Jesus Christ of Latter-day Saints I grew up having to crane my neck to watch out for the American Jesus. We New Zealand Mormons are permanently calibrated in that direction, we face a North East direction toward the Pacific ocean and over the rocky mountains to Salt Lake City where the American Jesus is in charge of our eternal salvation. From somewhere on Temple Square, he stands at the head, guiding, directing and fully in charge of Mormon affairs.  This American Jesus has been continuously on the lips of the American Mormons who get to speak, instruct and direct the rest of the Mormon world from large podiums festooned with flowers or from the pages of glossy monthly magazines.  American words have been landing in the ears of the non-American Mormons throughout my entire lifetime – and it’s wearing thin.

Read More

International Series: The Mormon Messiah Complex and the Worldwide Church

The American woman stood at the podium in my mid-sized Australia ward, yet paused before uttering a word. The Mountain by BalthusThe bishop had asked her to speak, because it was her last Sunday in this ward. She and her husband were finishing their mission and this ward fell in the boundaries of the mission office where they had driven admin desks for 18 months. They were not in the mission presidency, yet had held office jobs that removed them from everyday interaction with the locals. In a way that I can only describe as Marilyn-Monroe-ish, she swished her perfectly styled and coloured hair then breathlessly said, “What words can I leave the people of Australia with?”

I looked at my husband and snickered as he rolled his eyes. “She is in a solitary, expat-heavy ward in all of Australia! Who does she think she is talking to?…. and who does she think she is?” we both said.

She went on with her testimony (which sounded more like a brag-a-mony) about how great her influence was on us locals, how humbled she had been to “serve all of you,” and how she hoped she’d left Australia a better place. Right? Because of all her desk work at the air-conditioned office where she pushed the papers of “the American church,” to its predominantly American missionaries…that was her idea of feeding my spirit?  

Read More

The Gospel of the Beloved Companion: A Review

The Gospel of the Beloved Companion by Jehanne de Quillan, published in 2010, is the first English translation of a gospel that was preserved by the author’s spiritual community based in the Languedoc region of France. Originally written in Greek, the text came from Egypt to Languedoc in the first century, and was kept at great cost since that time. de Quillan’s book provides an English translation of the text, followed by commentary that compares it to the Gnostic gospels of Thomas and Mary, and to the canonical gospels. The Gospel of the Beloved Companion (GBC) is most similar to the canonical Gospel of John. I would like to review the book as a whole, then provide my own comparison of GBC to the Gospel of John.

In the introduction to the book de Quillan writes that the original text for the GBC is extant, but protected and not available for public view. Therefore, there is no way to verify whether the text is a translation or an invention; she invites readers to determine whether the text is authentic based on its content, rather than on empirical evidence. In this sense it’s like the Book of Mormon; readers are invited to make up their minds about its veracity based on what they feel. My point of view here will be one of accepting the text as what it claims to be, a gospel written by Mary Magdalene.

The GBC is unique because it tells the story of Jesus’ life from the perspective of a woman. The Beloved Companion is Mary Magdalene, sister of Lazarus and Martha. Overall the message of the GBC is the same as the canonic gospels: Jesus is the way to eternal life.  The stories of the GBC are mostly identical to the stories in John.  So in many ways the message is not significantly different because it came from a female author, which is what I suspect may be true of what would happen if we had female prophets and priests in the church today: the message would still be “Come unto Christ.”  But it matters that the messenger can be female, and it calls into question whether an authoritative account by a woman could have been included in the canonic gospels but was excluded.

de Quillan uses textual analysis to argue that the companion whom Jesus loved, mentioned in the Gospel of John, was Mary Magdalene, not John. She argues that the GBC is actually an older text than the source documents for the canonic gospels, as well as older than the gnostic gospel of Thomas. She uses historical and textual evidence to argue that Mary Magdalene was the beloved companion present at the Last Supper, and points out that after Jesus’ death Joseph of Aramathea begged his body from Pilate, and would have given it to Jesus’ family. Traditional Jewish funerary conventions gave women the duty of preparing bodies for burial, and giving the body to Mary Magdalene’s care should mean she was family, possibly his wife. This idea would have been very unpalatable to the Roman church, which could explain Mary Madgalene’s reduced status in the canonic gospels.

An interesting feature of the GBC is the scarcity of the words “God” and “Father.” Whatever word gave rise to “Father” or “God” in the canonic gospels, de Quillan translates “spirit” and she uses the feminine pronoun for it.  Her reasoning is that in Hebrew the word for spirit (ruach), is feminine, in Aramaic the word (ruah) is feminine, and in Greek the word (pneuma) is neuter. The GBC refers to Jesus as the “son of humanity” not the “son of man” or “son of god.” It doesn’t use the word “father,” but instead “spirit,” for example John 5:19: “The Son can do nothing of himself, but what he seeth the Father do.”  GBC 13:9: “For whatever things the spirit does, these the son does likewise.”

The GBC is perhaps somewhat lower in christology overall.  It does not include the mystical beginning of John 1 about Christ being the Word.  The GBC uses softer language when it comes to Jesus’ personhood and resurrection, for example GBC 24:1 “I bring light to the world” compared with John 8:12 “I am the light of the world.”  And when Mary Magdalene meets Jesus at the tomb, John 20:17 reads, “Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.” GBC 40:6 says, “Jesus said to her, Mary, do not hold to me, for I am not of the flesh, yet neither am I one with the spirit; but rather go to my disciples and tell them you have seen me, so that all may know that my words are true and that any who should choose to believe them and keep to my commandments will follow me on their last day.”  But the GBC is clear that Jesus points the way to eternal life.

The GBC follows the gospel of John very closely until about John 20, after which it differs. The GBC concludes with a sermon by Mary Magdalene, after which Peter and Andrew say her words are untrue, and Matthew defends her. de Quillan makes the point that Peter had a different understanding of Jesus’ teaching than Mary and Matthew, and perhaps the very first split of what would become Christianity happened very soon after Jesus’ death, and that this also represented the first attempt to silence the feminine from Christianity. This is an interesting idea to me as a Mormon, who has always been taught that a falling away from Christ’s full gospel happened fairly soon after his death.

* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *

Now here, for what it’s worth, are some comparisons I made between the GBC and the gospel of John.

 

GBC starts with John the Baptist, not with the Nativity, just like the Gospel of John does, and proceeds directly to the calling of the disciples. Next is the miracle at Cana.  In attendance it mentions brothers of Jesus: Jacob and Joseph, and a sister Mary. Mary (the beloved companion) and Martha, sisters of Lazarus.  Also Matthew, and Thomas (a friend to The Companion).  However the GBC adds an interesting detail GBC 6:9: “This beginning of his signs Jesus did at his wedding feast at a place near Cana in the land of Judah, and revealed his glory; and his disciples believe him” (emphasis mine). I’ve heard speculation that this was Jesus’ own wedding feast, and in this text that is explicit.

Next we have the story of the overthrowing the moneychangers at the temple, in John 2. The GBC adds a striking commentary by Jesus.

GBC8:6: “You are like a dog sleeping in the cattle manger.  The dog does not eat, nor does it let the cattle eat. You have stolen the keys to the temple and locked and barred the door.  You have not entered yourselves nor have you permitted others who wish to enter to do so.  Instead you have become as dishonest merchants, selling that which does not belong to you and over which you have no power.”

The stories of Nicodemus, the woman at the well, healing a nobleman’s son, and healing at the pool of Bethesda (John 3-5) are nearly identical. Next is the feeding of 5,000, as in John 6.  He goes out on the sea of Galilee with the disciples, but in GBC he does not walk on water. Jesus said he is the bread of life, and that their father’s ate manna and are dead, like in John 6, but the GBC text is more verbose.  It continues into John 7, where the disciples argue about whether a prophet could possibly come from Galilee.  Instead of concluding just with “every (man) went to his own house,” GBC adds, “But Jesus went back to Bethany to the house of the Beloved Companion near the Mount of Olives.”  There is something dear about the possibility of Jesus returning to beloved friends for comfort. The exchange with Pharisees about being Abraham’s children and the story of healing a blind man follow closely (John 8 and 9). Unique to the GBC is a passage about the Pharisees wanting to stone Jesus for claiming to be the messiah. John 10 has no correlate in the GBC.

John 11 contains the story of raising Lazarus from the dead. The miracle is somewhat downplayed in this Gospel.  Jesus says, “Your brother is not dead but sleeping,” without the clarification in John 11:14 “Then said Jesus unto them plainly, Lazarus is dead.” The part about Lazarus stinking and being dead four days is not there.

Next comes a passage that has no correlate in John.  It’s reminiscent of passages in Matthew that talk about the kingdom of heaven being like a mustard seed, or treasure in a field, or a pearl of great price, or leaven.  But also unlike anything I can think of in the New Testament.

GBC 30:3-5: “The kingdom is like a man who had a treasure hidden in his field but did not know it.  And when he died, he left it to his son.  The son did not find the treasure, nor did he use the field, but sold it on to a neighbor.  The new owner then, desiring to make best use of the field, set to plowing the soil in preparation for planting a good crop, and struck the treasure.  Have I not told you that the kingdom lies hidden within you?  Then the disciple Salome, the woman who had given Jesus water to drink at the well of Jacob, asked him, ‘Rabbi, who shall I find my treasure?’ And Jesus said to her, ‘If you do not fast from the world, you will not find the kingdom.  Only from the truth I tell you, unless you overcome the ruler of the world, you will never know the spirit and discover that which lies within you.”

GBC 38:8 “If your leaders say to you, look, the kingdom is in the sky, then the birds of the sky will precede you.  If they say to you, it is in the sea, then the fish will precede you.  Rather, the kingdom is within you and it is outside you.”

There’s nothing in the New Testament that says the kingdom of God is within you.  That seems like a pretty modern sentiment to me.

John 12 (Mary Magdalene washing Jesus’ feet) follows closely. But instead of John 12:7: ‘Then said Jesus, Let her alone: against the day of my burying hath she kept this”  the GBC relates,

GBC 32:4 “But hearing this Jesus said to them, “Leave her be.  She has anointed me for what I am come to do, and done what she is appointed to do.  Only from the truth I tell you, whenever they speak of me, what she has done will also be told in memory of her.  You do not know or understand what she has done. I tell you this: when all have abandoned me, only she shall stand beside me like a tower.  A tower built on a high hill and fortified cannot fall, nor can it be hidden.  From this day forth, she shall be known as Migdalah, for she shall be as a tower to by flock, and the time will soon come when her tower shall stand alone by mine.”

Note the difference between the two accounts of the last supper:

John 14:18-21: “I will not leave you comfortless: I will come to you. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. At that day ye shall know that I am in my Father, and ye in me, and I in you. He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.”

GBC 35: 16: “I will not leave you orphans.  When a father goes away, it is the mother who tends the children. Only from the truth I tell you, there is one amongst you who has had my commandments, and keeps them.  That one is the one who loves me, adn that one who loves me isa lso loved by me, and by the spriit.  To that one will I reveal myself so that you will know that what I have said to you is true, that I am in the spirit as the spirit is in me.  And that same one will the spirit complete in all ways, so that by this sign you may know my words are true, and that my testimony is of the spirit, the one who sent me… Those amongst you who understand and keep my commandments will not taste death.”

John 15 is mostly the same, but John 16 and 17, in which Jesus teaches of the Comforter, of his death and resurrection, and offers his intercessory prayer, are not found in the GBC.

John 18 and 19 align – this is where the Roman soldiers come for Jesus and Peter smites off one of their ears.  Mary Magdalene appears again, it says she is the one who let Peter in at the gate where Jesus met with Caiaphas (this is where Peter denied knowing Jesus three times.)

John 19:25-27 is interesting.  It replaces Mary Magdalene for John the Beloved at the cross:
“Now there stood by the cross of Jesus his mother, and his mother’s sister, Mary the wife of Cleophas, and Mary Magdalene.  When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son! Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home.”

GBC 39:3 – “But there were standing by the cross of Jesus his mother and his mother’s sister, Mary the wife of Clopas, and Mary the beloved companion, also called Magdalene.  Therefore when Jesus saw his mother and the companion whom he loved standing there, he said to his other ‘Woman, behold your son!’ Then he said to the Companion, ‘Woman, behold your mother!’ From that hour, the companion took her onto her own.”

The GBC expands on the “they” in John 19:40 Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury.  GBC says it was Mary Magdalene, Mary the mother of Jacob, Joseph, and Salome.  The Joseph is apparently Joseph of Arimathea.

After the scene at the tomb, the GBC relates a scene not found in the canonic gospels.

GBC 41:5 “Simon Peter said to Magdalene, ‘Sister, we know that he loved you more than any other among women.  Tell us the words of the Rabbi, which you remember, which you know and understand, but we do not, nor have we heard them.’”  42:1 “Magdalene answered and said, ‘What is hidden from you, I will proclaim to you.’ And she began to speak to them the words that Jesus had given her. My master spoke thus to me. He said ‘Mary, blessed are you…There is a great tree within you that does not change, summer or winter, its leaves do not fall.  Whosoever listens to my words and ascends to its crown will not taste death, but know the truth of eternal life.’ Then he showed me a vision in which I saw a great tree that seemed to reach unto the heavens; and as I saw these things he said, ‘the roots of this tree are in the earth, which is your body.  The trunk extends upward through the five regions of humanity to the crown, which is the kingdom of the spirit.  There are eight great boughs upon this tree and each bough bears its own fruit, which you must eat in all its fullness.  As the fruit of the tree in the garden caused Adam and Eve to fall into darkness, so this fruit will give to you the light of the spirit that is eternal life.  Between each bough is a gate and a guardian who challenges the unworthy who try to pass.  The leaves at the bottom of the tree are thick and plentiful, so no light penetrates to illuminate the way.  But fear not, for I am the way and the light and I tell you that, as one ascends the tree, the leaves that block one from the light are fewer, so it is possible to see all more clearly.  Those who seek to ascend must free themselves of the world.  If you do not free yourself from the world, you will die in the darkness that is the root of the tree.  But if you free yourself, you will rise and reach the light that is the eternal life of the spirit.”

It goes on to describe passing through the boughs, gaining wisdom, strength, courage, clarity, and truth, power, healing, and grace.  At the top of the tree, Magdalene says,

“I felt my soul and all that I could see dissolve and vanish in a brilliant light, in a likeness unto the sun.  And in the light, I beheld a woman of extraordinary beauty, clothed in garments of brilliant white.  The figure extended its arms, and I felt my soul drawn into its embrace, and in that moment I was freed from the world, and I realized that the fetter of forgetfulness was temporary.”

The GBC then relates that some of the disciples did not believe that Jesus said these teachings, including Andrew, and Peter. Matthew defended her.  And they were divided, and it says they went to teach what they understood of Jesus in their own ways.  This concludes the Gospel of the Beloved Companion.

 

 

 

 

Read More