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In times of old, as we are told,
When men more child-like at the feet
Of Jesus sat, than now,
A chivalry was known more bold
Than ours, and yet of stricter vow,
Of worship more complete.

 

Margaret Fuller

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I see Christ as the incarnation of the piper who is calling us. He dances that shape and pattern which is at the heart of our reality. By Christ I mean not only Jesus; in other times and places, other planets, there may be other Lords of the Dance. But Jesus is the one I know of first and best. I sing of the dancing pattern in the life and words of Jesus.
Whether Jesus ever leaped in Galilee to the rhythm of a pipe or drum I do not know. We are told that David danced (and as an act of worship too), so it is not impossible. The fact that many Christians have regarded dancing as a bit ungodly (in a church, at any rate) does not mean that Jesus did. The Shakers didn't...

 

Sydney Carter

 

And in this word that Jesus said: Wilt thou see her? methought it was the most pleasing word that He might have given me of her, with that ghostly Shewing that He gave me of her. For our Lord shewed me nothing in special but our Lady Saint Mary; and her He shewed three times. The first was as she was with Child; the second was as she was in her sorrows under the Cross; the third is as she is now in pleasing, worship, and joy.

 

Julian of Norwich

 

You worship the Christ child. The Christ child was born of a mother who had no marriage certificate. What you worship in the Christ child, you poor little marriage-ridden man, is your own yearning for sexual freedom!

 

Wilhelm Reich

 

When one of the Pharisees invited Jesus to have dinner with him, he went to the Pharisee’s house and reclined at the table. A woman in that town who lived a sinful life learned that Jesus was eating at the Pharisee’s house, so she came there with an alabaster jar of perfume. As she stood behind him at his feet weeping, she began to wet his feet with her tears. Then she wiped them with her hair, kissed them and poured perfume on them. When the Pharisee who had invited him saw this, he said to himself, “If this man were a prophet, he would know who is touching him and what kind of woman she is—that she is a sinner.” Jesus answered him, “Simon, I have something to tell you.” “Tell me, teacher,” he said. “Two people owed money to a certain moneylender. One owed him five hundred denarii, and the other fifty. Neither of them had the money to pay him back, so he forgave the debts of both. Now which of them will love him more?” Simon replied, “I suppose the one who had the bigger debt forgiven.” “You have judged correctly,” Jesus said. Then he turned toward the woman and said to Simon, “Do you see this woman? I came into your house. You did not give me any water for my feet, but she wet my feet with her tears and wiped them with her hair. You did not give me a kiss, but this woman, from the time I entered, has not stopped kissing my feet. You did not put oil on my head, but she has poured perfume on my feet. Therefore, I tell you, her many sins have been forgiven—as her great love has shown. But whoever has been forgiven little loves little.” Then Jesus said to her, “Your sins are forgiven.”

 

Mary Magdalene

 

Here then is the whole story, foolish as it is, of this child and this virgin; and it is upon the barefaced perversion of this story that the book of Matthew, and the impudence and sordid interest of priests in later times, have founded a theory, which they call the gospel; and have applied this story to signify the person they call Jesus Christ; begotten, they say, by a ghost, whom they call holy, on the body of a woman, engaged in marriage, and afterwards married, whom they call a virgin, seven hundred years after this foolish story was told; a theory which, speaking for myself, I hesitate not to believe, and to say, is as fabulous and as false as God is true. ...
It is not then the existence or the non-existence, of the persons that I trouble myself about; it is the fable of Jesus Christ, as told in the New Testament, and the wild and visionary doctrine raised thereon, against which I contend. The story, taking it as it is told, is blasphemously obscene. It gives an account of a young woman engaged to be married, and while under this engagement, she is, to speak plain language, debauched by a ghost, under the impious pretence, (Luke i. 35,) that "the Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee." Notwithstanding which, Joseph afterwards marries her, cohabits with her as his wife, and in his turn rivals the ghost. This is putting the story into intelligible language, and when told in this manner, there is not a priest but must be ashamed to own it

 

Jesus Christ