Tag: Historical Jesus

  • The Gospel of Rain

    Photo by Aleksandar Pasaric on Pexels.com

    It’s been raining here.
    A lot.

    Not the soft, wistful kind of rain that makes you want to stare out a window with a cup of tea and listen to Sigur Ros. We’ve had that too, but this has been the relentless kind. The kind of rain that soaks through boots and schedules and small talk. The kind that doesn’t ask permission before it starts washing things away.

    And yet… I’ve been paying close attention.
    Because something in me has started to wonder if the rain knows what it’s doing.
    I’ve been learning about soil. About herbs and healing and the ancient ways—those old paths that understood the body as part of the Earth, the Earth as part of the divine, and healing as a return to harmony and flow, not just the absence of pain.

    I’ve got garden beds waiting to be filled in the backyard. One will be for fruits and foods, the other for herbs and medicines. I’m making my herbalism dreams a reality. An aloe on the windowsill that was thriving until the repotting and still might make it, if grace holds. Grow bags lined up like little promises to my future self. And in the middle of it all, I’ve been watching how the rain seeps into everything—how it turns the compost, softens the crust, reminds the seeds they’re not forgotten down there.

    But this isn’t just a story about gardening.

    This past week, our friends lost everything in their basement. Three feet of rainwater swallowed their world. We spent the weekend cutting drywall, lifting soaked furniture, tossing years of life into a dumpster while their kids watched from the stairs. There’s a particular kind of silence that fills a house after the flood. And there’s a strange kind of holiness in carrying waterlogged pieces of someone’s story, shoulder to shoulder, soaked to the bone, laughing when you can, crying when you need to.

    I work with water for a living. Storm drains. Pipes. Septic tanks. Systems that most people only think about when they fail. I know firsthand what happens when the flow gets blocked. I know how dangerous it truly gets when what was meant to flow stagnates.

    And I think that’s what this rain has been showing me.

    So this is not a weather report.

    This is a gospel.

    A gospel written in raindrops.
    A gospel for anyone who’s ever felt the ground beneath them has turned to mud.
    A gospel for the overwhelmed, the uprooted, the ones learning to grow again.
    Because the rain isn’t here to ruin us.
    It’s here to bring life.
    It’s here to return us.
    To the soil.
    To each other.
    To something older and deeper and far more alive than the life we built on the surface.

    Welcome to The Gospel of Rain.
    Let it soak in.

    -JD

    We are made of these…things…

    dirt… and water… and breath.

    That’s not poetry. That’s Genesis. That’s biology.

    Rain doesn’t just fall from the clouds. It gives. It baptizes the ordinary. It brings the hidden back to life. And if you truly pay attention you’ll start to notice: the Earth doesn’t just respond to rain. It remembers it in a beautiful way.

    And maybe we do too.

    We as people have forgotten the gospel of the ground. The good news written into roots. The sacred story woven by weeds and worms and wild herbs growing in the cracks. Somewhere along the way, we’ve traded the ancient truth for convenience, plastic packaging, and produce that doesn’t rot because it’s so stripped of life it doesn’t even know how to properly die.

    But the gardens still sing the old song. And if we’re willing to slow down, become aware, and listen, it will teach us how to sing along again.

    Jesus, Soil, and the Mystery of Seeds

    Jesus didn’t build temples. He didn’t establish seminaries. He told stories about soil.

    In Matthew 13, he says the kingdom of heaven is like a mustard seed, small and overlooked but capable of becoming a tree that is a shelter for birds. He says some seeds fall on rocky ground, some on shallow soil, some among thorns, and some on good soil…and the difference isn’t in the seeds. It’s in the readiness of the Earth.

    The soul, like the soil, must be open… soft enough to receive, nourished enough to sustain, deep enough to grow.

    This wasn’t purely metaphor. It was sacred geometry. Divine agriculture. A cosmic parable encoded into every living thing: life comes through death, transformation takes time, and good fruit only comes through rootedness.

    Jesus didn’t say believe these doctrines or memorize these creeds. He said:

    “Consider the lilies…”

    “Look at the birds…”

    “The kingdom is like a seed…”

    He was pointing at the Earth, not away from it.

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    Honor Your Father and Mother

    There’s an old commandment, one many of us learned in childhood:

    Honor your father and your mother.

    It’s usually read as a family ethic. But I’m beginning to wonder if it isn’t so much more.

    What if the Father is referring to our Divine Source, the heavenly blueprint in the stars, the radiant Spirit that animates all things…

    And the Mother is the Earth, the womb of form, the soil of becoming, the very dust from which we were made?

    In Hebrew, the word for “earth” is adamah—the root of the name Adam. In the Jewish mystical tradition of Kabbalah, Adam represents not just a man, but humanity as a whole—the cosmic being, both formed from the dust and filled with divine breath.

    To honor the Father and the Mother, then, would be to walk in alignment with where we come from—Spirit and Soil. Breath and Body. Mystery and Matter.

    When we dishonor either; by spiritualizing everything and denying the body, or by commodifying the Earth and forgetting the sacred, we lose our way.

    We lose our very selves.

    Wisdom from the East

    The Taoist tradition teaches us about living in harmony with the natural rhythms of life. The Tao is the Way—the Source from which all things emerge and to which all things return. It flows like water, nourishes like rain, moves like wind through trees and time.

    “The Tao does nothing, yet nothing is left undone.” – Lao Tzu

    In gardening, this wisdom becomes real. You can’t force a plant to grow. You prepare the soil, tend the space, and then you must trust the seed to know what to do. This is the heart of both mystical faith and herbal practice: alignment and harmony, not control.

    In Hinduism, the idea of dharma reflects your truest path—your alignment with nature, spirit, and self. There’s a beautiful teaching that all beings have their own dharma, even a leaf or a river. To live your dharma is to live like a tree: rooted, patient, in service to the whole.

    Herbalism becomes dharma when we begin to see each plant as a bearer of wisdom, each root as a teacher. We don’t just utilize them—we commune with them and we learn from them.

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    Soil as Scripture, Rain as Revelation

    We were made from the dust. That’s not a demotion. Honestly, it’s a deep honor. The same elements that form stars form your cells. The same carbon in a fallen tree lives on in your bones. The Earth isn’t beneath us. She is of us.

    The Bible says, “The heavens declare the glory of God, the skies proclaim the work of his hands” (Psalm 19:1).

    And the Earth?
    She doesn’t just absorb the rain
    She listens. She remembers. She responds.

    Rain isn’t just water falling from the sky.
    It’s the memory of the heavens returning to the soil.
    It’s the baptism that makes resurrection possible.

    Soil isn’t just dirt.
    It’s alive. Teeming. Holy.
    A thin place where death becomes nourishment.

    And the herbs we plant?
    They’re not just medicine.
    They’re messengers.
    Whispers from the old world,
    carrying healing that’s older than any of the systems we’ve created.

    The Garden is Calling Us Back

    We live in a time when disconnection is profitable.
    But reconnection is powerful.
    Revolutionary.
    Healing.

    When you grow your own food, you remember that abundance isn’t just an idea, it’s a practice.

    When you tend to your herbs, you remember that healing is not always instant.
    It’s relational.

    When you let the rain baptize your garden, you remember that nothing living thrives without receiving.

    This is the gospel of the garden.

    The truth that’s been growing since the beginning.

    Eden is not lost, it’s waiting for us to honor our Father and our Mother.

    Since you’re still here, I wanna know:

    What are you growing this season in the soil?
    In your body?
    In your spirit?

    What rhythms are you aligning with that the world told you to ignore?

    What would it look like to honor both your Father in heaven and your Mother beneath your feet?

  • John the Baptist

    The Wild Prophet

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    When we think about John the Baptist, we tend to picture a ragged, half-crazed desert preacher — camel hair for clothes, wild honey in his beard, shouting about repentance while dunking people in the Jordan River. A supporting character at the beginning of Jesus’ story. The opening act before the main event.

    In my opinion, we’ve sanded down his rough edges a little too much.

    John the Baptizer wasn’t just a quirky preacher paving the way for Jesus. He was a societal disruptor. A revolutionary. A wilderness prophet who stood outside the system not just geographically, but theologically. He wasn’t just announcing Jesus; he was embodying a radical shift — one we still wrestle with today.

    Let’s take a deeper look at the man Jesus called “the greatest among those born of women” (Matthew 11:11).


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    The Wilderness Prophet

    John didn’t preach in the temple. He preached in the wilderness. That alone should be setting off all the lights on your dashboard. Something more is going on here just beneath the surface.

    In Jewish thought, the wilderness wasn’t just a location. It was a symbol. Chaos. Testing. Transformation. Israel wandered there for forty years. Prophets met God there. Jesus would be tested there.

    And John? He didn’t just visit the wilderness. He became it.

    • He wore camel’s hair and a leather belt — the uniform of Elijah (2 Kings 1:8), signaling that he wasn’t just another preacher but a prophet in the old tradition, standing in defiance against the powerful and idolatrous.
    • He ate locusts and wild honey — food of the poor, the unclean, the untamed.
    • He rejected the privilege and status of his priestly lineage (his father, Zechariah, was a temple priest) and instead lived on the fringes of society.

    He wasn’t a prophet within the system. He was a prophet who was raging against the system.


    Repentance: More Than Feeling Bad

    John’s central message boiled down to one word: “Repent!”

    But the Greek word used — metanoia — doesn’t mean “feel bad for your sins.” It literally means “change your mind,” or more deeply, “go beyond your current way of thinking.”

    John wasn’t calling people to wallow in guilt. He was calling them to wake up. To see differently. To think differently. To change their mind.

    Repentance wasn’t about religious rule-following. It was about freedom — stepping out of old patterns, old assumptions, old ways of being, and into something new. It was about loosening the grip of fear, power, and control so people could be in a state to recognize the Kingdom that Jesus was bringing.

    My friends in Convictions actually released a song all about this type of spiritual shift aptly titled “Metanoia” and if you’re in to Metalcore you should check it out!


    Underwater Swimming” by Tim Marshall/ CC0 1.0

    Baptism: A Radical Act of Rebirth

    Baptism wasn’t new. Ritual washing was already a part of Jewish tradition. But as with most things in the scriptures: John did something different. Something new.

    In the temple, ritual washing was about purity — preparing to enter God’s presence. It was something you did repeatedly, cleansing yourself over and over.

    John took it out of the temple and into the Jordan River. And suddenly, it wasn’t about ritual purity anymore.

    It was about death and rebirth.

    Going under the water was a symbolic burial of the old self. Rising up was a step into new life. A life not defined by Rome, not controlled by the temple, not shackled by fear.

    It wasn’t about being clean. It was about being free.


    The Baptist and the Lamb

    Then one day, Jesus showed up at the river.

    John saw him and said, “Behold, the Lamb of God, who takes away the sin of the world!” (John 1:29)

    It’s easy to miss how shocking that was. The crowd would have expected a Messiah described as a lion — a warrior-king, a liberator.

    But John calls him a lamb — a symbol not of power, but of sacrifice.

    John saw what others missed. Jesus wasn’t coming to conquer through violence. He was coming to conquer through self-giving love. Flipping the whole thing upside down.


    What John Means for Us

    John’s life wasn’t comfortable. It wasn’t safe. It ended in a prison cell, with his head on a platter.

    But his radical message still echoes:

    • Go to the wilderness. Sometimes you have to leave the familiar — the systems, the beliefs, the comforts, the noise — and go out into unadulterated creation to hear God clearly.
    • Repent. Not by beating yourself up, but by letting go of the old familiar ways that no longer serve truth or love.
    • Step into the water. Leave behind what’s false. Rise into what’s real.
    • Point to the Lamb. Even when people expect a lion or a king. Even when they want power and control, point to self-giving love instead.

    John reminds us that sometimes, the way to prepare for new life is to step outside of the old one — even when it’s messy, uncomfortable, or lonely.

    Because the wilderness isn’t where life ends.

    It’s where new life begins.

  • Literal or Literate?: How Your Understanding of the Bible Can Awaken Your Faith

    Most of my life, I read the Bible the way I was taught: like an instruction manual, each verse standing alone, perfectly clear in its meaning without any errors. If it said the world was made in six days, then six literal 24-hour days it was. If Jesus said, pluck out your eye if it causes you to sin, well, thank God no one took that literally… but we understood most of it that way—at face value. As if the text had been written last week, by God himself, in plain English for a modern American audience.

    Turns out, that’s not how books—especially ancient books—work.

    The word bible actually means “the books”, and if you took Spanish you may already know that it is etymologically tied to the word library. Most Protestant and Evangelical churches teach the Bible as a monolithic univocal document dropped from the sky in its final form, rather than the living, breathing, deeply human library of writings it actually is. And when we flatten it, we lose its beauty, depth, and—ironically—its truth.

    The problem, however, is not the Bible itself. The problem, my friends, is how we often read and interpret it.  The way in which we read the Bible (or our hermeneutics for short) changes everything. What happens if we read it literately instead of literally? What if we took it seriously enough to see it as it actually is—a collection of books with different genres, written by different people across centuries, in different cultural contexts, with different purposes? Suddenly, the Bible doesn’t just make more sense. It comes alive.

    What Does It Mean to Read the Bible Literately?

    To read literately means reading with an awareness of what kind of text we’re dealing with. Is it poetry? Prophecy? Myth? Parable? A first-century Jewish sermon? A legal code from a nomadic desert tribe? A deeply symbolic apocalyptic vision?

    Imagine streaming Breaking Bad like a DIY tutorial. You’d walk away thinking anyone with a Winnebago and a chemistry set can build an empire. That’s how many modern Christians read the Bible—mistaking poetry for science, metaphor for history, and cultural laws for eternal commandments for all people throughout time.

    A literate approach considers the:

    • Genre – Are we reading history, poetry, wisdom literature, prophecy, a letter, or an apocalyptic vision? Each one of these requires an entirely different lens.

    • Author & Audience – Who wrote this, who were they writing to, and why? A letter from Paul to a church in 1st-century Rome isn’t a universal law for all people for all of time.

    • Original Language – Words in Hebrew and Greek often don’t translate neatly into English. Nuance gets lost. A single word, sometimes even a letter, can change everything.

    • Historical and Cultural Context – What was happening in their world when this was written? What cultural assumptions would the original readers have had? Where is the setting?

    How We’ve Gotten It Wrong

    Let’s take a look at a few well-known passages and see how a literate approach changes things:

    • Genesis 1 – The creation story here is structured poetically, with rhythmic repetition and symbolic numbers (7 days, representing perfection and completeness). It’s less a scientific blueprint and more a beautiful theological statement: God, our Source, brings order from chaos. And did you know there are actually 2 different creation stories in the book of Genesis? And if we try to read it literally, the creation stories have some pretty significant differences, including which name it calls God.

    • The Book of Job – Often misunderstood as a historical account, Job reads more like an ancient drama exploring human suffering and the nature of God. It opens with a heavenly wager between God and “the Satan” (which means ‘the accuser,’ not necessarily the devil who is never even mentioned in the Hebrew Bible) — a setup that sounds more like a stage play than a court transcript.

    • The Parables of Jesus – The Good Samaritan isn’t just a nice story about kindness. To Jesus’ audience, Samaritans were despised outsiders from another country. His point was and still is scandalous: The “enemy” is the one who is showing God’s love. A literal English reading often misses that gut-punch.

    • Revelation – Apocalyptic literature is highly symbolic. Reading Revelation like a future newspaper misses its original purpose: to offer hope to persecuted Christians under Roman rule. The Beast isn’t your least favorite politician from that other evil party — it most likely represented Emperor Nero. You know… in Rome?

    How This Can Change Your Faith (For the Better)

    If you stop reading the Bible like a list of divine tweets straight from God’s thumbs and start reading it as a collection of ancient, sacred, deeply human writings wrestling with the divine, something happens.

    1. It becomes way more interesting – No more boring, redundant rulebook. Instead, you’re diving into ancient poetry, mystical visions, political resistance literature, and letters of encouragement to underground faith communities.
    2. It opens itself to mystery – Instead of needing everything to be perfectly clear, rigid, and factual, you may start embracing subversive language, paradox, symbol, and meanings with deeply rich layers.
    3. It frees you from harmful interpretations – A literal reading has been used to justify war, slavery, misogyny, homophobia, and genocide. A literate reading recognizes when a text is describing something, not prescribing it.
    4. It deepens your connection to the Divine – Rather than a static set of rules and doctrines, you encounter a dynamic conversation with God, one that invites you, like its characters, to wrestle, question, doubt, misunderstand, and grow.

    Jesus Read the Scriptures This Way… So We Should Too.

    Jesus himself did not read Scripture literally. He was so intimately aware of the spirit within the words that he reinterpreted, reframed, and challenged the common readings of his time. “You have heard it said… but I tell you…” was his way of saying, Hey, you’ve been reading this wrong. Let me show you what it actually means. Let me show you how deep the rabbit hole goes.

    When we move from literalism to literacy, we’re by no means abandoning Scripture—we’re respecting it. We’re engaging with it the way it was meant to be engaged: as an unfolding revelation, a window into the divine, a story that pulls us deeper into love, justice, peace, and transformation.

    I think that’s part of what Jesus meant when he said, “The truth will set you free.

    And maybe, just maybe, it starts by learning how to read.

    Resources

    If you’re curious about diving deeper, here are some authors and books that have been helpful to me:

    • Inspired by Rachel Held Evans

    • The Bible Tells Me So by Peter Enns

    • What Is the Bible? by Rob Bell

    • Surprised by Hope by N.T. Wright

    • Jesus Through Middle Eastern Eyes by Kenneth E. Bailey

    • The Universal Christ by Richard Rohr

    Also check out the fascinating public scholar work of Dan McClellan.  He’s about to release his first book since he took his work public called “The Bible Says So: What We Get Right (and Wrong) About Scripture’s Most Controversial Issues” on April 29th.  In the meantime check him out on TikTok, Instagram, and Youtube. I also have a resources tab here, but I haven’t had the time to really put much together over there yet while I focus on writing and getting this blogging thing started.

    Happy reading.

    And happy un-reading, too.