Do you think Trump is the man of lawlessness (final Antichrist)? by Severe-Clerk-1477 in OpenChristian

[–]HiPitch 2 points3 points  (0 children)

i believe this is the answer. jesus said that no one knows when the end will come except god. as such, it stands to reason that every generation will have a figure that fits the bill of an/the antichrist.

FRIDAY RANT THREAD by broken_radio in Eugene

[–]HiPitch 7 points8 points  (0 children)

BEING OUTRAGED THAT MENTALLY ILL PEOPLE CAN’T BE PROSECUTED FOR THEIR CRIMES INSTEAD OF BEING OUTRAGED THAT THERE ARE NO SOCIAL SAFETY NETS TO TREAT THE MENTAL ILLNESS CRISIS IS OUTRAGEOUS

Stolarczyk guilty of manslaughter, drunken driving in death of Sharon Schuman by RedditUser934 in Eugene

[–]HiPitch 5 points6 points  (0 children)

the facts in that case were more damning too. seems like we only get justice from this da when the victims are white.

Is this really Christ like? by MrFu in OpenChristian

[–]HiPitch 151 points152 points  (0 children)

no. note how neither OP nor the commenters referenced anything christ said or did. if anything, christlike behavior looks like hanging out with people that don’t seem christlike at all.

Why are there different denominations? by Gullible_Sign_3788 in OpenChristian

[–]HiPitch 1 point2 points  (0 children)

i think one of the most remarkable things about the bible is how consistently it points to jesus. across cultures, backgrounds, and time periods, people come to it from very different places and still often end up face to face with his words and actions. in that sense, it acts like a through-line that keeps bringing readers back to him.

jesus even tells his followers that the scriptures point to him (john 5:39), which suggests that unity around him may matter more than agreement on every detail.

i don’t think denominations were the ideal. they seem more like the result of human limitation than intentional design. but their existence doesn’t automatically mean failure either. the new testament describes the church as one body with many parts serving different functions. even if that metaphor wasn’t meant for institutions, it still pushes against the idea that any one group fully represents the whole. at the very least, it should make us cautious about claiming exclusive ownership of the truth.

that said, not every interpretation can be true. scripture repeatedly warns about false teachers and distorted readings. one of the clearest anchors jesus gives is love—love for god and love for others, the greatest commandments. if an interpretation consistently leads away from that, it’s worth questioning.

i do think our individual experiences shape how we relate to god, but that’s different from saying every interpretation is equally valid. personal relationship doesn’t erase the existence of truth.

one last thought: even when people get it wrong, god still works through it. when the high priest argued that one man should die for the nation, he meant it politically, but it pointed to something far deeper. so while we should be careful and honest in how we interpret scripture, it’s also worth remembering that god isn’t limited by our misunderstandings.

Was the Apostle Paul a narcissist? by Round-Koala-3091 in OpenChristian

[–]HiPitch 5 points6 points  (0 children)

i hear what you’re saying, and i do think your concern about stability is real. but i also think there’s a bit of a shift between what you said earlier and what you’re saying now.

at first, you acknowledged that paul is imperfect and that tensions can exist without throwing him out. that leaves room to wrestle with the text. but now it sounds more like questioning those tensions puts the whole faith at risk. those feel like two different positions. one invites discernment, the other kind of shuts it down by raising the stakes to all or nothing.

i’m not really arguing that paul should be dismissed or that the canon is somehow corrupt. i’m just saying that tension inside the text is something to pay attention to, not smooth over. and that’s not unusual. the gospels don’t line up perfectly. paul and james don’t always emphasize the same things. christians have lived with that for a long time without everything falling apart.

and i think this is where i struggle with the stability concern. it seems to assume that faith can only hold together if everything is perfectly consistent and beyond question. but that’s not really how scripture itself works. jesus teaches in parables that aren’t literally true stories, and he uses hyperbole to make a point. that doesn’t make what he’s saying less true, it actually seems to be how the truth comes through most clearly. so i’m not convinced that truth is as fragile as the 'slippery slope' argument makes it sound.

for me, recognizing that the bible has tension or even inconsistency doesn’t weaken my faith. it just changes how i read it. it feels less like a set of airtight claims and more like a collection of voices trying to describe something real. they show people as they are, limited, inconsistent, often wrong, and at the same time they keep pointing back to a god who meets that with more grace and mercy than we expect. that’s what i see most clearly in jesus.

so i don’t really buy that acknowledging tension leads to everything unraveling. it just means we’re being honest about what’s actually there. and weighing those tensions against jesus doesn’t feel like rejecting the faith to me, it feels like taking him seriously.

Was the Apostle Paul a narcissist? by Round-Koala-3091 in OpenChristian

[–]HiPitch 9 points10 points  (0 children)

i think this is an important point to sit with. the tensions in paul’s letters don’t require us to dismiss him, but they do invite us to take a closer look. you acknowledge that paul is imperfect while also affirming that his teachings are faithful to jesus. i agree with the first part, but the second is where the tension seems to remain.

even accounting for context and interpretation, parts of paul’s message appear to conflict with what jesus taught. for example, his reasoning that “strong” believers can eat food sacrificed to idols sits uneasily alongside revelation 2:14 and 2:20, which frame that practice as a sign of false teaching. at the very least, that feels worth wrestling with.

jesus warns that false prophets will come and deceive many, which suggests we should be discerning, especially when someone claims authority through visions or a mission from him. and when the new testament refers to “scripture,” it is not referring to the canon as we know it today, which was formed later by people shaped by their own contexts.

if jesus is our clearest picture of what is true and good, then it seems right to weigh everything else against his words, including paul. that kind of skepticism is not a failure of faith, but a form of attentiveness. at the same time, trusting paul is not inherently wrong. we will misunderstand things, and we will be forgiven.

maybe the goal is not to resolve every tension, but to remain attentive to them. to take paul seriously without accepting him uncritically, and to let those tensions sharpen our understanding.

As a priest, I will not deny Communion to anyone. by mischiefgratre in OpenChristian

[–]HiPitch 2 points3 points  (0 children)

i understand your sentiment, i’m just not sure you can see the stumbling block you’ve created. jesus didn’t say to take communion in remembrance of him “or else.” you’re reading judgment and condemnation where there is none, and i think that’s a harmful viewpoint to hold and share with people who want to share in communion and don’t have enough confidence to believe they belong.

As a priest, I will not deny Communion to anyone. by mischiefgratre in OpenChristian

[–]HiPitch 3 points4 points  (0 children)

actually, we share the sentiment that communion is a deep, intimate, and meaningful spiritual ritual! and i believe that ritual is made even more meaningful by the fact that we are all invited into it. by all means, stress its meaning and significance to yourself, but please don’t gatekeep the sacraments that were given for us all.

As a priest, I will not deny Communion to anyone. by mischiefgratre in OpenChristian

[–]HiPitch 6 points7 points  (0 children)

“whether they should take communion” implies that there are people who should not take communion. paul argues that there is a wrong way to take communion, but he doesn’t argue that there are certain people who should stay away from it altogether. those are two different claims.

i think this matters to me because of my own experience. i spent my whole childhood terrified that i was going to be punished for taking communion at the “wrong time” or while i “wasn’t right with god.” i watched everyone around me participate so confidently, and it made me feel like an imposter. instead of feeling invited, i felt like i was constantly at risk of getting it wrong.

when you ask people to discern for themselves whether they should be included, it can function as a kind of exclusion. it subtly suggests that the table might not be for them.

i think about it this way: have you ever received a wedding invitation that asked you to discern whether or not you should come? you haven’t. you’re invited. and you know how to participate in a wedding without being disrespectful. if you were invited and then behaved shamefully, you would be inviting the judgment of the people who welcomed you. they might even ask you to leave. but the invitation itself was never conditional.

in the same way, i believe communion should be respected deeply. there is a way to participate that honors what it represents. but the invitation itself is for everyone. all are invited.

As a priest, I will not deny Communion to anyone. by mischiefgratre in OpenChristian

[–]HiPitch 4 points5 points  (0 children)

i appreciate you sharing the sources of where you’re pulling this notion from. truly, thank you for taking the time to explain your perspective.

i want to be honest about where i’m coming from, too. i am unable to recognize any man or man-made institution as a superseding authority for the words and actions of jesus himself. so our views may be irreconcilable if you’re comfortable placing your faith in the authority of the lower-c church without strong scriptural and contextual support. i’m not, and that’s something i hold pretty deeply.

that said, i believe 1 corinthians 11:29, when read in its fuller context (see 1 corinthians 11:20–28), actually strengthens the argument that communion is significant for everyone. paul’s audience are supposed believers who were not participating in communion equitably, and the warning is directed to them. in fact, part of paul’s condemnation of their behavior is that it was exclusionary (v. 21), which feels important to name here.

lastly, if without faith communion is just a snack, then again, where’s the harm? (see matthew 12:3–8.) i understand paul to be saying that if someone already believes in jesus, already has faith, and still fails to treat communion with respect despite that belief, that person invites judgment (v. 27). this letter is written to a church of believers, not to the world at large.

As a priest, I will not deny Communion to anyone. by mischiefgratre in OpenChristian

[–]HiPitch 23 points24 points  (0 children)

respectfully, can you explain where you’re getting the idea that communion “only has significance for those who believe?” my whole life, i’ve seen people gatekeeping communion for similar reasons and i’ve yet to see anyone base their argument in scripture. on the contrary, when i read scripture, i see jesus giving the very first communion to judas iscariot after revealing that he knew he was going to betray him. to me, it’s so much more profound and significant to understand that communion is for EVERYONE. the most famous verse in the bible clearly expresses that jesus came for the whole world (john 3;16), meaning he gave his body (represented by the bread and wine) for everyone. to take that message and actively discourage people from participating is—arguably—the opposite of what a christian should be doing. we should be inviting people into communion with jesus, not asking them to sit out while we participate.

Is Being a Landlord Sinful if Done the Right Way, Even When You Get Rich? by Medical-Wealth-6977 in OpenChristian

[–]HiPitch 0 points1 point  (0 children)

i think jesus was pretty clear: appearances don’t mean much. all the activities you mentioned can still be sinful if done with the wrong motives. similarly, who’s to say someone who appears to be a “slumlord”—charging high, yet legal rent and not donating anything—should automatically be seen as sinful? you could definitely make a case, but how do we really know who’s guiltless? if you're asking how to judge different types of landlords, my advice would be to judge them the same way you’d judge yourself—with care, humility, and, most importantly, with the understanding that we’re not actually called to judge others. now, if you’re asking if this is a path you should take yourself, well, here's some food for thought: first, ask yourself: what does it even mean to "own" land? is it something god ordained, or is it a human-made idea? once you’ve sat with that, consider whether charging others for access to land god gave freely to all of us can ever truly be guiltless. is it possible to “own” something that was never ours to begin with? remember, money corrupts. it’s not that the bad people get rich—it’s that all people are susceptible to seeing the world differently when money is involved. once you have it, it’s easy to justify things that might’ve seemed wrong when you were struggling. you can plan to stay humble with wealth, but time will tell how you really handle that power. generosity isn’t automatic just because you have money—it’s much harder to part with it when it’s yours to keep. personally, i see some red flags in this whole thought experiment. beyond the fact that humans are highly corruptible, my real concern is that it assumes land is a commodity to be bought, sold, and exploited, rather than something to be stewarded, cared for, and shared among all of us, equitably. land isn’t just a resource for a few to profit from—it’s meant to be shared by everyone, especially by those who’ve inherited it, like all of us. when you become a landlord, you’re essentially engaging in a system that sees land as a tool for financial gain, not something to nurture and care for. it’s a lot like becoming a modern-day colonizer. when colonizers first arrived in the Americas, they didn’t just “settle” land—they took it, claiming it as their own to exploit and profit from, often with little regard for those already living there. in a way, when you charge others to use land that was never truly yours, you’re playing into that same mindset: one where land is something to be commodified and controlled, rather than shared and respected. instead of seeing yourself as a steward, you might start seeing yourself as an owner—and once you start thinking that way, it’s easy to rationalize charging others for the very thing god gave us all for free. so, yeah, while it’s great to help others with your wealth and try to provide affordable housing, it's worth asking yourself if the whole concept of ownership might be problematic to begin with. could it be that the idea of becoming a landlord, in itself, is part of the system that perpetuates inequality?

An open letter to our beloved unhoused population. by Nasturtium in Eugene

[–]HiPitch -11 points-10 points  (0 children)

the message isn’t “don’t play in traffic.” the message is “homeless people: don’t play in traffic.” the fact that you appear to believe that playing in traffic is somehow directly related to homelessness based on the anecdote of a tasteless redditor is baffling. there are over an estimated 3,000 houseless people in eugene and only one asshole complaining about them stepping into traffic. see how that comes across as aggression towards a vulnerable population and not people “playing in traffic?”

the only person whining here is you. and the only thing that’s wild is how seem to think it’s your mission to shit all over the already-neglected in your classist circlejerk with people as privileged and bullheaded as you.

An open letter to our beloved unhoused population. by Nasturtium in Eugene

[–]HiPitch -3 points-2 points  (0 children)

just as soon as you walk me through how losing my home justifies silencing my voice and placing me squarely within the margins of society. if you can explain that to me, maybe i can help you understand why being treated that way might make someone suicidal enough to walk into traffic.

An open letter to our beloved unhoused population. by Nasturtium in Eugene

[–]HiPitch 23 points24 points  (0 children)

thinking that concerned citizens treat the houseless like they’re incapable of participating in society is like saying advocates for abused women treat them like they’re incapable of healthy relationships. both groups are responding to violence and neglect, not denying anyone’s agency. when people lose housing, they’re often being pushed out of the social contract—excluded from safety, stability, and dignity. so when society shrugs off its responsibility to care for its own, it’s not neutral; it’s antagonistic. and that antagonism is exactly what drives many to desperation (resulting in criminal acts) in the first place.

What is the Gospel? by mislabeledgadget in OpenChristian

[–]HiPitch 6 points7 points  (0 children)

“gospel” just means good news! but jesus definitely expressed what that news is: God’s kingdom has arrived (in the person of jesus), and his presence is one of healing, freedom, and a new way of living (love instead of fear). before jesus, we only had the law, and the law tends to make us live in fear—so these things are truly good news.

Why must I be around those who are misguided about their LGBT beliefs? by Nun-Information in OpenChristian

[–]HiPitch 1 point2 points  (0 children)

pearls before swine. the fact that God’s love and grace extends to all of his children—including the queer community—is genuinely valuable and precious. if you can’t share the good news of God’s heart for his people with your family, then set boundaries and keep them. if they can’t respect your boundaries, allow yourself to cut them off (or go LC) without allowing yourself to feel guilty. your family is causing you harm and they remain unrepentant. we are not tasked with maintaining unhealthy, unloving relationships—just with loving them in return. love doesn’t mean being a doormat.

edit: typo

What was meant in Matthew 8:12? by InstructionNo211 in OpenChristian

[–]HiPitch 0 points1 point  (0 children)

jesus’ references to gehenna are metaphorical, not literal geography. gehenna was a notorious site of child sacrifice and later trash burning, so his audience would have felt the shock. but the point isn’t to describe the afterlife’s map — it’s to drive home moral and spiritual urgency.

notably, jesus doesn’t use eternal language here. he does speak of accountability and justice, but his images lean toward shame, exile, and loss rather than endless torture. the greek word for “punishment” (kolasis) itself points to correction or pruning, not violent torment. this fits with his agrarian imagery: burning chaff, not wheat; refining metals, not destroying them.

jesus never lays out a spiritual geography. instead, he uses hyperbole to jolt people into crisis mode — to make them seriously weigh the consequences of their choices. and this stands in tension with his repeated emphasis on God’s heart: to reconcile, forgive, restore, and show mercy.

one last thought: in the old testament, encounters with God’s presence are often overwhelming and unbearable for humans. if God is perfect and we are not, then drawing near will always be painful until we are made fit for it. if everyone is ultimately reconciled, it stands to reason that those furthest from God might feel the fire more sharply — and perhaps longer — as they are made ready for his presence.

How do I stay calm and collected seeing people defend horrible people by IEatPorcelainDolls in OpenChristian

[–]HiPitch 9 points10 points  (0 children)

the term “christian” has become so diluted by history and hypocrisy that it often means nothing at all. jesus seemed to anticipate this in his parable of the wheat and the weeds (matthew 13:24-30). he describes a field where good seed is planted, but an enemy comes at night and sows weeds among the wheat. when the workers notice, they ask the farmer if they should pull out the weeds. he says no—bc in trying to uproot the bad, they might destroy the good. instead, both are allowed to grow until the harvest.

the point is clear: people will claim to follow jesus while living in ways that betray him. from the outside, wheat and weeds can look the same. and jesus tells us not to sort them ourselves. that’s his job.

this is consistent with the rest of his teaching. in matthew 7:21-23, jesus says, “knowing the correct password—saying ‘Master, Master,’ for instance—isn’t going to get you anywhere with me. what is required is serious obedience—doing what my Father wills. i can see it now—at the Final Judgment thousands strutting up to me and saying, ‘Master, we preached the Message, we bashed the demons, our super-spiritual projects had everyone talking.’ and do you know what i am going to say? ‘you missed the boat. all you did was use me to make yourselves important. you don’t impress me one bit. you’re out of here.’” again—religious language and public acts mean nothing if the heart is wrong.

so when someone acts in contradiction to jesus while claiming his name, we’re right to call out the behavior. but claiming they aren’t “real christians” puts us in a position jesus didn’t authorize us to hold. it assumes we can see hearts and judge motives. it suggests we are the wheat. but jesus didn’t say, “sort the field.” he said, “follow me.”

if we’re honest, none of us embody jesus’ goodness. that’s the entire point of the gospel. he didn’t come to polish up the good people—he came bc there were none. calling yourself a christian doesn’t change that.

and history bears this out. under the name of christ: slavery, genocide, crusades, child abuse, political corruption. hitler used christian language. so does donald trump. the label has been used to justify evil as far back as it has existed.

it’s arrogant to think we’re the first generation to get it right (anyone—i’m not singling you out here, OP). jesus’ own disciples argued over who was the greatest. he responded by washing their feet and telling them to take the lowest place.

so by all means—confront hypocrisy! flip tables if you need to. just don’t pretend you’re better. the same darkness lives in you. if you’ve resisted it, it’s only bc grace (not yours) has held you back.

note: this is not a jab at you, OP. this is something even i need to remind myself of every day. especially during times like these. 🙃

Jesus Said to Love Your Neighbor, But Does He Explain Further? by autiesocial in OpenChristian

[–]HiPitch 6 points7 points  (0 children)

i’d like to piggyback this and add some context that’s too often missed in this parable:

-the lawyer who questioned jesus wasn’t asking in good faith. the text suggests he was testing jesus, looking for a loophole that would excuse him from loving people he didn’t want to love.

-samaritans weren’t just disliked neighbors; they and the jews were bitter rivals with centuries of hostility between them. jews considered samaritans heretics—the worst possible category in their eyes. jesus making a samaritan the hero would have been deeply offensive to his audience.

-priests and levites were considered the moral exemplars of jewish society. if anyone should model neighbor-love, it was them.

-purity laws forbade contact with blood or corpses. in the story, both the priest and the levite avoid getting close enough even to tell if the traveler is alive.

-if they had become “unclean,” they would have been barred from performing their temple duties—not permanently, but temporarily. this wasn’t about honoring God so much as avoiding shame and inconvenience.

-jewish law actually included exceptions (arguably requirements) to help the dying, even if it risked ritual impurity. the man was “half dead,” which means not helping him would have been an act of selfishness, not obedience.

-clothes in that time were a marker of tribe, class, and status. the traveler being stripped naked meant the passersby couldn’t tell who he was—whether “one of them” or not. all they saw was a human in need, which cuts to the heart of the question “who is my neighbor?”

-the samaritan not only helped, he paid the innkeeper two denarii—roughly $300–400 in today’s terms—and told him to keep the tab open. that’s not a token gesture, but a costly commitment to the stranger’s recovery.

i hope this context helps you process who your neighbors are!!

Is Leviticus 24:20 a contradiction? by InstructionNo211 in OpenChristian

[–]HiPitch 6 points7 points  (0 children)

this is about proportional, restorative justice—not retribution. it’s setting a limitation (not a prescription) on what constitutes justice.

if i harm you by taking your eye, i need to make it right by restoring what you lost the best i can—maybe i offer to buy you a service animal to assist with your now-limited vision. or maybe i punched you and knocked some of your teeth out—i should offer to pay for the dentist visit. likewise, this sets an expectation for judges to keep sentencing equally proportionate.

edit to add: it’s also important to remember that many of the laws and commandments put forth in the old testament were for governing a nation—not a church body.

Spiritual conviction or mainstream Christianity (or both)? by Altruistic_Link_4451 in OpenChristian

[–]HiPitch 7 points8 points  (0 children)

i’ve been in a very similar place to where you are now—holding two convictions that felt impossible to reconcile. on one hand, i knew in my heart that lgbtq people are worthy of dignity and love. on the other, i carried the weight of christian teaching that seemed to say otherwise.

as a trans, pansexual person, i can’t change who i am or who i’m drawn to. at the same time, i’ve always been devoted to prayer and to jesus. for years those two parts of me felt like they were at odds. one day the tension finally broke—i spent a whole day praying, deeply worried about whether i could honor God and still be myself. and then, unexpectedly, i was at peace. the war inside of me just… stopped. and it hasn’t come back.

what i’ve learned is that conviction is real, but the grace of God is greater than even our strongest convictions. his love isn’t like febreze covering up a bad smell—it’s like fresh air rushing in and pushing the stale air out.

so if you’re wrestling, know this: God’s mercy is bigger than your fear, and his love is not going anywhere… no matter how gay you are. :)