We live in space and time. We occupy space, and we pass time–days and distance. When we travel, space and time overlap. We apply both minutes and miles as measures. “How long is your commute?” Are we asking for space or time or both?

Enter twenty-first-century space and time. The provocative and compelling ideas of the authors of modern science fiction imaginatively reorient us to space and time. They give us teleportation devices and time machines to leap through miles and minutes overcoming our present space/time limitations.

Almost imperceptibly, we diffuse the leaps into the day-to-day of Jesus’ experience. I have talked to a number of people during this project, who one-after-another acknowledge with sheepish grin that it is instinctive to teleport or time-machine Jesus from event to event  without considering the limitations of his space and his time. How did he get from one place to another?

Days and even months pass in just a few summary phrases in the biblical accounts as they do in all literature. We live, however, in the minute-to-minute and day-by-day of the routine and frustration of present experience.

While reading a good story, it is easy to forget that life moves more slowly, sluggishly even, as you live it, and naturally speeds up when you narrate it.

SpendaYearwithJesus with its time-limited narration is an opportunity to engage Jesus’ experience more like our experience, even in our experience.

Along the way, we remember that Jesus did not have a teleportation device, he walked; that  Jesus did not have a time machine, he passed time like us.

In fact, he never broke the rules of space and time and human relationships for his own advantage.

SpendaYearwithJesus tells the story of Jesus’ last year day-by-day.

The biblical record provides rich primary source material. With some study of first-century time and space, a natural sequence of events emerges from the details to yield a cohesive account of Jesus’ human experience.

As in any ancient history, there are gaps in the record of Jesus’ last year. We can conclude logically that Jesus’ experience in the gaps follows human experience in general, human experience in first-century Galilee more specifically, and the specific stories recorded in the Gospels.

In terms of human experience in general, we know he ate and slept, for example. In terms of first-century specifics, we can refer to ancient sources such as the writings of Josephus, the Dead Sea Scrolls, and the Mishnah as well as archeological studies that tell us, for example, that Jesus would have eaten two meals a day.

In addition, climate, demographics, topography, as well as agricultural cycles provide a rich context in themselves for deducing events and movements. For example, traveling in the rain or gathering a crowd at the peak of harvest season are both quite unlikely.

Filling in the gaps from the available archeological, historical, and geographical data allows us to meet Jesus in his space and time.

Filling in the gaps also exposes the assumptions that we continuously project onto the past from our own imaginations (such as science-fiction devices to leap through time or space from big event to big event).

I invite you to spend a year with Jesus day-by-day in the hill country of Israel. He was human like us, and like us his context was critically important to his activity and message.

Life stories are made up of big events, but living is day-to-day.

Late writer David Foster Wallace captures this idea in his 2005 college commencement speech. He observed, “The most obvious, important realities are often the ones that are hardest to see and talk about.”

I am intrigued by Wallace’s observation. I agree.

In the speech, he refers to the day-to-day trenches of adult existence and unpacks the reality of the “day in and day out.” At one point, he says,

There happens to be whole, large parts of adult American life that nobody talks about in commencement speeches. One such part involves boredom, routine and petty frustration.

If I may repeat/adapt that observation, when it comes to Jesus’ experience, there happens to be whole, large parts of his adult life that nobody talks about. Boredom, routine and petty frustration are imperceptibly obvious in Jesus’ story as well as our own.

Implicit in this observation is a small, quiet encouragement. It echoes through David Foster Wallace’s speech. Pay attention . . . choose to pay attention.

Give attention to those imperceptibly obvious parts of our days that make up a significant portion of adult life. As Wallace observes, the tedium of adult living will drive us senseless, unless we engage our senses to that routine and petty frustration as a meaningful part of life.

In fact, when we pay attention to Jesus and to one another through that tedium–when we engage-to-listen–it is one of the most costly, loving acts we can perform in our brief existence.

It happens all the time: friendships forged through shared experiences. . . teammates who compete together, colleagues who work together, classmates who study together, combatants who endure hardship together. We could go on and on.

SpendaYearwithJesus attempts to create a shared experience with someone who walked the earth a long time ago. Our tag-line is Connect with Jesus’ experience.

As we start our year withJesus, let us receive some encouragement from theologian Raymond Brown who invited his readers to enter into the world of the Gospel of John.

Brown offers three exhortations for those who wish to communicate Jesus’ experience.

1. Do not be afraid to use ingenuity in rendering Jesus’ story dramatically.
2. Do not domesticate … Jesus.
3. Do not be too sophisticated or abstract.**

Inspired by Brown’s recommendations, my desire is to communicate Jesus’ story experientially, dramatically, humanly, and concretely. I invite you to “Connect with Jesus’ experience” to enhance your relationship with Him, and in doing so affirm and strengthen experiences which build healthy relationships among all people of the world!

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**R. E. Brown, “The Johannine World for Preachers,” Interpretation 43, no. 1 (1989): 64.

One day in October at 8am, SpendaYearwithJesus will send this text-message:

Heads down, Jesus and disciples shuffle silently in shoulder-to-shoulder traffic up the stairs to the Men’s Court on Temple Mount.

I can’t think of anyone who enjoys getting stuck in traffic. And I haven’t met anyone (yet) who hasn’t been pleasantly surprised by the thought of Jesus getting stuck in traffic.

There is something life-changing about the intersection of Jesus’ experience with our experience.

Scratch that. Life-changing evokes images of inheriting unexpected millions. There is something day-impacting about the intersection of Jesus’ experience with our own daily activities, especially with the seemingly mundane and boring.

Jesus’ life story reads like ours with wake-up routines, work, meal-times, friendships, conflicts, and even getting stuck in traffic.

Pausing to reflect on our shared daily experience with Jesus is more than a pleasant diversion. The significance of Jesus’ life infuses the rhythms of our daily lives with consequence.

No one likes getting stuck in traffic, but getting stuck in traffic with Jesus seems a little more bearable.

Check out an overview of the story at wjes.us/story-nav.php

Sign-up for the text messages at wjes.us/signup.php

We measure our speed on the highway in miles per hour. Jesus and his followers measured their speed in miles per day.

When we say, life moved more slowly, we mean that people and their stuff literally moved more slowly.

So how much more slowly? Best guess is about 12-15 miles walking per day. (A Roman courier on a horse was faster, of course.)

We get an idea of travel speed in Acts 10. The distance between Joppa and Caesarea was about thirty miles. Couriers left Caesarea and returned in a period of four days (Acts 10:30).

Time references are found in 10:33 (“immediately”) for the speed of the journey, and 10:23 for the halfway point. The couriers stayed overnight and then returned.

Two days there and two days back to cover a round trip of 60 miles. That’s 15 miles a day moving at a good pace.

“Jesus died.”

The statement is a historical fact verifiable by the five senses (for the people who were there).

“Jesus died for our sins.”

This statement introduces a theological and spiritual element that is not verifiable by the five senses. We can verify that Jesus died. We can also verify that people commit exploitative acts toward one another characterized by the term sin.

But the relation between Jesus’ death and humanity’s offenses cannot be verified by the five senses.

Today’s investigators seek physical evidence measurable by the five senses. Forensic tools extend the capabilities of the senses to penetrate into the physical world telescoping or microscoping objects into view.

Analogy provides another tool investigators use to extend beyond repeatable experience accessible to the five senses. For one-time events, analogies to other prior provide frameworks against which to compare bodies of evidence and “visualize” results.

Missing links, however, manifest the vastness of human experience across space and time. Present sensory investigation may re-assemble the puzzle pieces. But there always seems to be pieces that will not fit or pieces that are just missing.

Sensory experience can not and will not conceive of any new pieces outside of existing discoveries.

Indeed, the introduction of new pieces changes the puzzle in a way that exacerbates measurement and control. Spiritual perception does not come with its own bounds.

30 days after the election of Pope Francis, a CNN blogger made this observation, “Whenever given the choice between clerical privilege and everyday human experience, he opts for the human.”**

It is a curious implication for one of Jesus’ followers, the gap between “clerical privilege” and “everyday human experience.”

“Clerical privilege” isn’t new. The culture of the ancient temple cultivated it, even the one in Jesus’ experience.

Jesus even told a story about loving one’s neighbor that contrasted the temple hierarchy with a looked-down-on foreigner (Luke 10).

Jesus himself: he rejected the choice and embraced everyday human experience. Yet clerical privilege persists.

Become better acquainted with Jesus’ everyday human experience. We invite you to follow this year to Easter withJesus.

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** Michael D’Antonio, “One month in, Pope Francis is on the right track” <http://www.cnn.com/2013/04/13/opinion/dantonio-pope-francis-first-month/index.html?hpt=op_t1>, Date Accessed: April 13, 2013.

By his own admission, Jesus limited his speaking tour to Israel. Using a familiar metaphor, he said, “I have come for the lost sheep of Israel” (John 12). Not a very nice thing to say. The term “lost” was as derogatory then as it is now.

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