Archive for March, 2015

My views on ‘Killing Jesus’ (National Geographic Channel, Sunday, March 29)

March 28, 2015

Here is a review of ‘Killing Jesus’ by Sr. Rose Pacatte published online by the National Catholic Reporter. I was pleased to contribute my views to Rose’s analysis after we viewed a screener earlier this week:

Haaz Sleiman, center, in "Killing Jesus" (CNS/Courtesy National Geographic Channels/Kent Eanes)

Haaz Sleiman, center, in “Killing Jesus” (CNS/Courtesy National Geographic Channels/Kent Eanes)

“Killing Jesus” airs Sunday on the National Geographic Channel at 8/7 pm. It is written by Oscar- and Emmy-winner Walon Green and based on Fox News pundit Bill O’Reilly and co-author Martin Dugard’s 2013 bestseller of the same title.

The title is somewhat misleading, however. By the title, you might expect something like Jim Bishop’s 1957 book and 1980 TV movie The Day Christ Died. Instead, this television movie (like the book on which it is based) covers the entire the life of Jesus while leaving out, or rearranging, elements we might expect to see in a certain order, and time-wise making short work of actual the death of Jesus.

The film opens up with King Herod (Kelsey Grammer) in crisis because the prophecies of Isaiah are circulating, and he fears for his throne. He consults with Caiaphas (Rufus Sewell) and Annas (John Rhys-Davies). Then, men from afar visit him and tell him of a special child, and Herod sends his soldiers to Bethlehem to kill male babies.

Meanwhile, Joseph (Yousef “Joe” Sweid) takes Mary (July Namir) and the child Jesus into Egypt.

Herod Antipas (Eoin Macken) is aware of these prophecies, too, and when his father dies, he becomes Tetrarch of Galilee and Perea. It is this Herod who deals with Pontius Pilate (Stephen Moyer) when he arrives with his spoiled wife, Claudia (Tamsin Egerton.)

And so on and so forth. In broad strokes, the film follows the life of Jesus, but don’t look for the angel Gabriel and the Annunciation, any hint of Mary’s virginity, the birth of Jesus, or the breaking of bread at the Last Supper, which would have been the Passover meal and as such calls for some reflective moments. Instead, we get a moment of joviality.

My colleague Scott Young thought there was one glaring omission to making “Killing Jesus” a more authentic Jesus story:

“It did not include the start of the public ministry, when Jesus went to the synagogue and read the scroll from Isaiah [Luke 4:17] and proclaimed his mission to the poor. Except for a reference to doing unto others as you would have them do unto you and the Beatitudes in the film, there is no hint of Jesus’ coming to set free those who are oppressed and bringing justice to the social order.”

The most interesting theological issue to me is what Mary and Joseph knew about their son, Jesus, and when they knew it, and what Jesus knew about his own identity and mission and when he knew it. According to Bill O’Reilly, it is John the Baptist (Abhin Galeya) who informs Jesus (Haaz Sleiman, who in real life is a Muslim) and initiates him into the work of the Father. There is no losing or finding in the temple, when Jesus told Mary and Joseph he was about the work of his Father (Luke 2: 41-52), giving some indication of his self-awareness.

Young thought the film moved ahead at a good clip: “I found myself particularly engaged in the high-drama moments, such as Salome’s dance and the beheading of John the Baptist. The scene of Judas kissing Jesus was also believable. Pilate’s hesitation at sentencing Jesus to death seemed authentic; there was a subtlety to it that some versions of Jesus’ life can overdo.”

Certainly coming from the National Geographic channel and with Ridley Scott as one of the executive producers, audiences will see a film with fine acting, crisp dialogue and excellent production values. And National Geographic will never let you get lost; each time the locale changes, the name of the location shows up on the screen.

I hope that someday here in Hollywood, there will be a seminar where Jewish scholars will demonstrate to film and television producers how Jesus and the Jews of his time would have dressed and what their religious and life practices would have been. Here, most of the Jews wear the kippah, or skullcap — but Jesus never does. These men were observant Jews, and by leaving off the prayer shawl and the kippah for Jesus and the disciples, the film, like almost every other Jesus film, lacks historical authenticity. Jesus was not a Christian. Of course, I was 12 when I found out that Jesus wasn’t a Catholic, but you’d think that by now, with all the Jesus movies that have come before and since and the response from the Jewish community when the representation of Jewishness fails, that filmmakers would get it. Alas. Not yet.

Young continues: “As a life of Christ, I found the narrative of ‘Killing Jesus’ too literal; it lacked nuance. It took a traditional approach to the story, so it almost had a documentary feel to it. It deserves credit for the parts of the trial, beating, crucifixion, for not making these as horrific as Mel Gibson did in ‘The Passion of the Christ.’ ”

Both Young and I agree that “Killing Jesus” is remarkable in how it captures the devotional Jesus; it is unremarkable in showcasing the radical Jesus, that is, how he upset the status quo of the religious culture of his day. And it severely lacks the sacramental and mysterious elements of religious faith.

Haaz Sleiman in "Killing Jesus" (CNS/Courtesy National Geographic Channels/Kent Eanes)

Haaz Sleiman in “Killing Jesus” (CNS/Courtesy National Geographic Channels/Kent Eanes)

Musings on Networking

March 23, 2015



The importance of networking in professional life is dramatized in the 1987 film Wall Street, Oliver Stone’s showcasing of the fascinating world of financial investment. The main character is Gordon Gekko (Michael Douglas), who reigns over an empire of impressive money market monopolies. the stable of people he knows, privileged information he accesses and continuous communication he engages in add up to a network superstar. Bud Fox (Charlie Sheen) attempts to emulate Gekko in his competence as a power broker and in the networking skills necessary to guarantee domination in that world.



In its exposé of stock market realities, Wall Street demonstrates the inescapability of networking as fixed feature of contemporary working life. Indeed, networking is most frequently associated with job and career environments. But it has evolved as a dimension of everyday life beyond the stations of the workplace. In the busy and segmented urban life of most North Americans, networking is required to find friends and to establish a community of connections. With our nostalgic and idealized notions of relationships, we are apt to suspect networking as too formal and utilitarian for our romanticized aspirations. But in the reality of city life, networking becomes the necessary bridge to identify and nurture meaningful relationships. Whether practiced consciously or accidentally, networking is a relational habit for many people. Networks require a measure of intentionality and civility. Networkers are influential precisely because they know what they want and initiate processes to attain their desires and aspirations. People, called players, who vigorously pursue strategic positioning recognize that in a competitive social setting, civility and a measure of concern for others in networking are crucial for any short-term or long-term gains. Because of the pervasiveness of networking, a moral imagination should be employed to appreciate and assess its contribution to contemporary daily life.


The twentieth century has seen the astronomical growth of large institutions. With this organizational trend has come a dramatic increase in professionals to manage and operate these bureaucratic enterprises. Concurrent with these developments has been the globalization of institutional relations in government, business and ecclesiastical sectors. All of these new realities mandate leadership styles that mobilize networking capacities. Networking is the process of creating and maintaining a pattern of informal linkages among individuals and institutions. In a swiftly changing social environment, new and flexible interconnections become necessary. Leaders must be highly skilled in constructing or re-creating the linkages necessary to function effectively (Gardner, p. 62). The recent proliferation of publications dissecting organizational culture and submitting prescriptions for successful leadership of diverse institutions frequently includes discussions of networking. The near-totalitarian presence of organizational life is the catalyst for this saturation of printed and on-line resources to assist leaders and players to operate with confidence. In today’s entrepreneurial and innovative climate, internal networking emerges as a primary ingredient in being productive. The constant moving around of people and processes means that humans rather than formal mechanisms become the principal carriers of information and integrative links between different departments within an organization. Mobility is a key factor as a network-forming vehicle and thus becomes an admission ticket to the power centers. An organization’s opportunity structure – movement to privileged and prestigious positions – is directly related to the power structure (Kanter, p. 164). Networking has become one of the preferred competencies to contribute to a healthy company and to procure advancement possibilities. The wise executive or manager carefully places in strategic positions individuals who are networkers by inclination. The inclusion of networkers enables the establishment of informal cross-boundary working groups that energize the entire corporate culture (Gardner, p. 163).

External networking is also a work of innovative trends in institutional development currently in fashion. The best companies relate even to their competitors. Building alliances enhances communication and mutuality. In a cutthroat approach to organizational relations there tend to be losers all the way around. Healthy alliance building produces mutual benefits for each partner and for society as a whole. Leaders must nurture outside networks of allies in the many other segments of society whose cooperation is desired for a significant result (Gardner, p. 104).

(c) "The Last Supper" by Andy Worhol

(c) “The Last Supper” by Andy Worhol


Networking is an individual and institutional activity. The movement of structures suggests the inevitability of involvement in networks. The globalization and urbanization of contemporary life also mean that institutions are interdependent and are necessarily interfacing as their respective missions and operations pull them into a marketplace of connections. Organizational life is an extension of the created and evolved world – part of what is often called in Christian theology the cultural mandate. According to the Christian tradition, God, is a Trinity who created the world in a relational manner and wired it to be a communicative network. These relational and communicative processes have been distorted and demented as they moved east of Eden. The life, death, resurrection and ascension of Jesus Christ have brought the possibility of a more complete reconciliation into the processes. It is now possible to network in a manner that is reconciling in its intent and expression. Networking is one essential dimension of the ministry of reconciliation the apostle Paul speaks of so intently (2 Cor 5:19). The several implications of the ministry of reconciliation for networking are manifested in Jesus, mandated by the Creator and managed by the Spirit. The primary implication is the deliberate communication to the neighbor, including the stranger. The love of neighbor and stranger that Jesus exemplified becomes the starting point for the networking activity associated with a job and civic life. Networking is that public part of daily life in which we recognize our oneness, our unity, our interdependence to one another. Indeed, we are strangers and likely will remain as such, but we inhabit common space, share resources, convene around mutual opportunities and generally must learn to live and work together. The public drama in which we are all participants reveals a life in which strangers inevitably come into daily contact with other, learn to solve problems together, and generously enrich and enlarge each other’s perspectives. We are all part of a web, linked in a network (Palmer, pp. 19-20). Spiritual life is to be a communion of communions. God has called people together from disparate multicultural environments to be witnesses to human flourishing. Networking is a spiritual discipline of the faith community to celebrate our unity in the gospel and affirm the different ministries in the world of the public. Jesus’ vision of a unified and commissioned people necessitates a spirituality that includes networking as part of its habit of ecumenism and mission in the world (Marty, p. 79). A spirituality of daily life recognizes the vitality of networking in the discipleship of the Christian and in the public vocation of the church.



I started this reflective essay on networking with a reference to the movie Wall Street and it’s dramatization of a superstar networker Gordon Gekko. I then proceeded to register the importance and inescapability of networking in the daily life of humans living in the city, working on the job, and participating in all manner of organizational life. The term “networking” is a metaphor borrowed from business vernacular that reeks of an arid instrumentality. I attempted to invest a spiritual vitality into the term by drawing specifically from a Christian framework (other spiritual perspectives and religious traditions could offer similar and alternative interpretations) that yielded a scale and scope of meaning beyond the technical definition. I will end by invoking another visual narrative from the 2005 Academy Award-winning Best Picture, Crash. Director Paul Haggis presents a Los Angeles, and by extension all cosmopolitan centers, a city robust in connections and conflicts. Modern urban life is a polyglot of human interaction replete with a dizzying diversity of political perspectives, cultural rituals, and religious practices. Crash captures on celluloid and provokes in audiences the beautiful sights and cacophonous sounds that make Los Angeles a network of networkers. In the horizon of the movie Crash and the metaphor “networking” is the human desire and demand for collaborating, caring, and connecting.

Note: I originally wrote this essay in 1997 for inclusion in The Complete Book of Everyday Christianity. I edited it in 2007 for submission as a writing sample for an academic job application. I have made a few minor edits for this blog-posting edition. There is a notorious omission in the piece: No mention of social media networking. This is deliberate for two reasons: 1: There is a plethora of commentary already in circulation. 2: This submission is intended as a prophetic gesture addressing real people in real-time: A preferred way for networking to be experienced as a professional, civic, personal, and spiritual activity.

References and Resources:

W. Baker, Networking Smart (New York: McGraw-Hill, 1994); J.W. Gardner, On Leadership (New York: Free Press, 1990); R.S. Kanter, The Change Masters (New York: Simon & Shuster, 1983); M. Marty, The Public Church (New York: Crossword, 1981); P. Palmer, The Company of Strangers (New York: Crossroad, 1981).