The University Church: Recent Episodes
Rev. Dr. Julian A. Davies
Join us for worship at 10:00 a.m. and 6:00 p.m. on Sundays at The University Church, 4747 Hill Avenue in Toledo, Ohio. All are welcome.
Acts 9:1-19 Colossians 2:6-19 & 3:1-11 Today we look at Paul's story and what it can teach us about living in the Holy Spirit and keeping our eyes on Jesus. Being uncomfortable can mean you're growing. Living in fear is not of God.
Acts 9:1-19 Colossians 2:6-19 & 3:1-11 Today we look at Paul's story and what it can teach us about living in the Holy Spirit and keeping our eyes on Jesus. Being uncomfortable can mean you're growing. Living in fear is not of God.
Join us for The Second Sunday after Pentecost with The University Church on June 19, 2022 as we look at the teachings of Jesus on the Kingdom of Heaven.
Join us for The Second Sunday after Pentecost with The University Church on June 19, 2022 as we look at the teachings of Jesus on the Kingdom of Heaven.
Join us for the Seventh Sunday of Easter - Ascension Sunday with The University Church on May 29, 2022.
Join us for the Seventh Sunday of Easter - Ascension Sunday with The University Church on May 29, 2022.
Join us for the Third Sunday in Lent with The University Church on March 20, 2022 as we look at encounter and conversation through the account of Jesus and the Samaritan woman at the well.
Join us for the Third Sunday in Lent with The University Church on March 20, 2022 as we look at encounter and conversation through the account of Jesus and the Samaritan woman at the well.
Join us for The First Sunday in Lent with The University Church on March 6, 2022, as we look at "Temptation."
Join us for The First Sunday in Lent with The University Church on March 6, 2022, as we look at "Temptation."
Join us for the Seventh Sunday after the Epiphany with The University Church on February 20, 2022 as we look at "Love in Action."
Join us for the Seventh Sunday after the Epiphany with The University Church on February 20, 2022 as we look at "Love in Action."
Join us for the Sixth Sunday after the Epiphany with The University Church on February 13, 2022 as we look at "Strangers and Guests."
Join us for the Sixth Sunday after the Epiphany with The University Church on February 13, 2022 as we look at "Strangers and Guests."
Join us for the Fifth Sunday after the Epiphany with The University Church on February 6, 2022 - “As You Love Yourself.”
Join us for the Fifth Sunday after the Epiphany with The University Church on February 6, 2022 - “As You Love Yourself.”
Join us for the Fourth Sunday after the Epiphany with The University Church on January 30, 2022 – “Loving your Neighbor (In-person and Virtually).”
Join us for the Fourth Sunday after the Epiphany with The University Church on January 30, 2022 – “Loving your Neighbor (In-person and Virtually).”
Join us for the Third Sunday after the Epiphany with The University Church on January 23, 2022 - "The Nature of Community."
Join us for the Third Sunday after the Epiphany with The University Church on January 23, 2022 - "The Nature of Community."
Join us for The Second Sunday after the Epiphany with The University Church on January 16, 2022 as we consider "Baptism and Community."
Join us for The Second Sunday after the Epiphany with The University Church on January 16, 2022 as we consider "Baptism and Community."
Join us for the First Sunday after the Epiphany - The Baptism of the Lord - with The University Church on January 9, 2022.
Join us for the First Sunday after the Epiphany - The Baptism of the Lord - with The University Church on January 9, 2022.
Join us for the Fourth Sunday of Advent with The University Church on December 19, 2021.
Join us for the Fourth Sunday of Advent with The University Church on December 19, 2021.
Join us for the Third Sunday of Advent with The University Church on December 12, 2021 as we look at the question, "Are You The One Who Is To Come?"
Join us for the Third Sunday of Advent with The University Church on December 12, 2021 as we look at the question, "Are You The One Who Is To Come?"
Join us for The Second Sunday of Advent with The University Church as we look at the opening words of Mark's Gospel.
Join us for The Second Sunday of Advent with The University Church as we look at the opening words of Mark's Gospel.
Join us for Christ the King Sunday with The University Church on November 21, 2021, as we look at what Jesus has to say about sheep and goats.
Join us for Christ the King Sunday with The University Church on November 21, 2021, as we look at what Jesus has to say about sheep and goats.
Join us for the Twenty Fifth Sunday after Pentecost with The University Church on November 14, 2021, as we look at the Parable of the Two Brothers (the Prodigal Son).
Join us for the Twenty Fifth Sunday after Pentecost with The University Church on November 14, 2021, as we look at the Parable of the Two Brothers (the Prodigal Son).
Join us for the Twenty Fourth Sunday after Pentecost with The University Church on November 7, 2021 as we look at the parable of the talents and what it can teach us for today.
Join us for the Twenty Fourth Sunday after Pentecost with The University Church on November 7, 2021 as we look at the parable of the talents and what it can teach us for today.
Join us for the Twenty Third Sunday after Pentecost (Reformation Sunday) with The University Church on October 31, 2021.
Join us for the Twenty Third Sunday after Pentecost (Reformation Sunday) with The University Church on October 31, 2021.
Join us for the Twenty Second Sunday after Pentecost with The University Church on October 24, 2021 as we hear Jesus speak of "Laying Heavy Burdens On The Shoulders Of Others."
Join us for the Twenty Second Sunday after Pentecost with The University Church on October 24, 2021 as we hear Jesus speak of "Laying Heavy Burdens On The Shoulders Of Others."
Join us for the Twenty First Sunday after Pentecost with The University Church as Jesus answers the question, "Which Commandment in the Law is the Greatest?"
Join us for the Twenty First Sunday after Pentecost with The University Church as Jesus answers the question, "Which Commandment in the Law is the Greatest?"
Join us for the Nineteen Sunday after Pentecost with The University Church on October 3, 2021 as we look at the parables of Jesus.
Join us for the Nineteen Sunday after Pentecost with The University Church on October 3, 2021 as we look at the parables of Jesus.
Join us for the Eighteenth Sunday after Pentecost with The University Church on September 26, 2021 as we look at another of Jesus' parables to see why "The Stone That The Builders Rejected Has Become The Cornerstone."
Join us for the Eighteenth Sunday after Pentecost with The University Church on September 26, 2021 as we look at another of Jesus' parables to see why "The Stone That The Builders Rejected Has Become The Cornerstone."
Join us for the Seventeenth Sunday after Pentecost with The University Church on September 19, 2021 as we look at the parable of the two sons and see Jesus teach on the importance of the coherence of our words and deeds.
Join us for the Seventeenth Sunday after Pentecost with The University Church on September 19, 2021 as we look at the parable of the two sons and see Jesus teach on the importance of the coherence of our words and deeds.
Join us for the Sixteenth Sunday after Pentecost with The University Church on September 12, 2021 as we look at a question posed by Jesus in one of his parables, "Am I Not Allowed To Do What I Choose With What Belongs To Me?
Join us for the Sixteenth Sunday after Pentecost with The University Church on September 12, 2021 as we look at a question posed by Jesus in one of his parables, "Am I Not Allowed To Do What I Choose With What Belongs To Me?
Join us for the Fifteenth Sunday after Pentecost with The University Church on September 5, 2021, as we look at forgiveness through the lens of one of Jesus' parables.
Join us for the Fifteenth Sunday after Pentecost with The University Church on September 5, 2021, as we look at forgiveness through the lens of one of Jesus' parables.
Join us for The Fourteenth Sunday after Pentecost with The University Church on August 29, 2021 as we look at the words of Jesus, "Where Two Or Three Are Gathered In Jesus’ Name."
Join us for The Fourteenth Sunday after Pentecost with The University Church on August 29, 2021 as we look at the words of Jesus, "Where Two Or Three Are Gathered In Jesus’ Name."
Join us for the Twelfth Sunday after Pentecost with The University Church on August 15, 2021.
Join us for the Twelfth Sunday after Pentecost with The University Church on August 15, 2021.
Join us for the Eleventh Sunday after Pentecost with The University Church on August 8, 2021 as we look to a question asked by Jesus, "Who Do You Say That I Am?"
Join us for the Eleventh Sunday after Pentecost with The University Church on August 8, 2021 as we look to a question asked by Jesus, "Who Do You Say That I Am?"
Join us for the Tenth Sunday after Pentecost with The University Church on August 1, 2021 as we examine what it means when Jesus walks on the sea.
Join us for the Tenth Sunday after Pentecost with The University Church on August 1, 2021 as we examine what it means when Jesus walks on the sea.
Join us for The Ninth Sunday after Pentecost with The University Church on July 25, 2021 as we look at "Loaves, Fishes and Reading Scripture."
Join us for The Ninth Sunday after Pentecost with The University Church on July 25, 2021 as we look at "Loaves, Fishes and Reading Scripture."
Join us for The Eighth Sunday After Pentecost with The University Church on July 18, 2021 as we look at the parables of Jesus.
Join us for The Eighth Sunday After Pentecost with The University Church on July 18, 2021 as we look at the parables of Jesus.
Join us for the Seventh Sunday After Pentecost with The University Church on July 11, 2021 as we look at the parable of the wheat and the weeds - "Life as Struggle: Let Anyone With Ears Listen!"
Join us for the Seventh Sunday After Pentecost with The University Church on July 11, 2021 as we look at the parable of the wheat and the weeds - "Life as Struggle: Let Anyone With Ears Listen!"
Join us for the Sixth Sunday after Pentecost with The University Church on July 4, 2021 - "The Two Most Important Days in Your Life."
Join us for the Sixth Sunday after Pentecost with The University Church on July 4, 2021 - "The Two Most Important Days in Your Life."
The Fifth Sunday after Pentecost with The University Church on June 27, 2021 – “The End Is Near” [Not that sort of end, the other sort of end.]
The Fifth Sunday after Pentecost with The University Church on June 27, 2021 – “The End Is Near” [Not that sort of end, the other sort of end.]
Join us for the Fourth Sunday after Pentecost with The University Church on June 20, 2021 - "For This You Were Called."
Join us for the Fourth Sunday after Pentecost with The University Church on June 20, 2021 - "For This You Were Called."
Join us for the Third Sunday after Pentecost. with The University Church on June 13, 2021 - "Leaders and Followers."
Join us for the Third Sunday after Pentecost. with The University Church on June 13, 2021 - "Leaders and Followers."
Join us for the Second Sunday after Pentecost with The University Church on June 6, 2021, as we look at “Words that we may not use very often: Faith, Works and Salvation.”
Join us for the Second Sunday after Pentecost with The University Church on June 6, 2021, as we look at “Words that we may not use very often: Faith, Works and Salvation.”
Join us for Trinity Sunday with The University Church on May 30, 2021 as we look at "Words that we may not use very often: Trinity."
Join us for Pentecost Sunday with The University Church on May 23, 2021, as we think about, "Words that we may not use very often: Pentecost."
Join us for Pentecost Sunday with The University Church on May 23, 2021, as we think about, "Words that we may not use very often: Pentecost."
Join us for the Seventh Sunday of Easter, Ascension Sunday, with The University Church on May 16, 2021, as we think about, "Words that we may not use very often: Ascension.”
Join us for the Seventh Sunday of Easter, Ascension Sunday, with The University Church on May 16, 2021, as we think about, "Words that we may not use very often: Ascension.”
Join us for the Sixth Sunday of Easter with The University Church on May 9, 2021, as we look at the teachings of Jesus on equity.
Join us for the Sixth Sunday of Easter with The University Church on May 9, 2021, as we look at the teachings of Jesus on equity.
Join us for the Fifth Sunday of Easter with The University Church on May 2, 2021 as we see what Jesus has to say about vineyards, vines, and grapes.
Join us for the Fifth Sunday of Easter with The University Church on May 2, 2021 as we see what Jesus has to say about vineyards, vines, and grapes.
Join us for the Second Sunday in Easter with The University Church on April 11, 2021 as we look at the important role that doubt plays in faith.
Join us for the Second Sunday in Easter with The University Church on April 11, 2021 as we look at the important role that doubt plays in faith.
Join us for the Fourth Sunday in Lent with The University Church on March 14, 2021 as we think about what to do "When we Encounter Snakes in the Grass."
Join us for the Fourth Sunday in Lent with The University Church on March 14, 2021 as we think about what to do "When we Encounter Snakes in the Grass."
Join us for the Third Sunday in Lent with The University Church on March 7, 2021 as we look at that moment in Jesus' journey to Jerusalem, the cross, and the empty tomb, when he declares that he is "all in" with the message of the Gospel and that there is no turning back.
Join us for the Third Sunday in Lent with The University Church on March 7, 2021 as we look at that moment in Jesus' journey to Jerusalem, the cross, and the empty tomb, when he declares that he is "all in" with the message of the Gospel and that there is no turning back.
Join us for the Second Sunday in Lent with The University Church on February 28, 2021 as we consider "How To Pray When You Don’t Know How To Pray."
Join us for the Second Sunday in Lent with The University Church on February 28, 2021 as we consider "How To Pray When You Don’t Know How To Pray."
Join us for the Sixth Sunday after the Epiphany with The University Church on February 14, 2021 as we look at "How we Make Choices: Wesleyan Ethics."
Join us for the Sixth Sunday after the Epiphany with The University Church on February 14, 2021 as we look at "How we Make Choices: Wesleyan Ethics."
Join us for the Fifth Sunday after the Epiphany with The University Church on February 7, 2021 as we look at "Living in the World Today [Part 3: Rights and Responsibilities]."
Join us for the Fifth Sunday after the Epiphany with The University Church on February 7, 2021 as we look at "Living in the World Today [Part 3: Rights and Responsibilities]."
Join us for the Fourth Sunday after the Epiphany with The University Church on January 31, 2021 as we look at "Living in the World Today. Part 2. The Rich and the Poor."
Join us for the Fourth Sunday after the Epiphany with The University Church on January 31, 2021 as we look at "Living in the World Today. Part 2. The Rich and the Poor."
Join us for the Third Sunday after the Epiphany with The University Church on January 24, 2021 as we think about "Living in the World Today: What Can We Do and How Can We Do It?"
Join us for the Third Sunday after the Epiphany with The University Church on January 24, 2021 as we think about "Living in the World Today: What Can We Do and How Can We Do It?"
Join us for the Second Sunday after the Epiphany with The University Church on January 17, 2021.
Join us for the Second Sunday after the Epiphany with The University Church on January 17, 2021.
Join us for the First Sunday after the Epiphany - the Baptism of the Lord - with The University Church on January 10, 2021.
Join us for the First Sunday after the Epiphany - the Baptism of the Lord - with The University Church on January 10, 2021.
Join us for Epiphany Sunday with The University Church on January 3, 2021 as we consider "Looking Beyond the Moment" in light of Isaiah 60:1-6 and Matthew 2:1-12.
Join us for Epiphany Sunday with The University Church on January 3, 2021 as we consider "Looking Beyond the Moment" in light of Isaiah 60:1-6 and Matthew 2:1-12.
Join us for the First Sunday after Christmas Day with The University Church on December 27, 2020 as we consider "Resolutions and Covenants."
Join us for the First Sunday after Christmas Day with The University Church on December 27, 2020 as we consider "Resolutions and Covenants."
Join us for the Fourth Sunday of Advent with The University Church on December 20, 2020 as we light the Candle of Love in our Advent wreath and look at the centrality of love in the message of Jesus.
Join us for the Fourth Sunday of Advent with The University Church on December 20, 2020 as we light the Candle of Love in our Advent wreath and look at the centrality of love in the message of Jesus.
Join us for the Third Sunday of Advent with The University Church on December 13, 2020, as we look to the concept of "Testifying to the Light.”
Join us for the Third Sunday of Advent with The University Church on December 13, 2020, as we look to the concept of "Testifying to the Light.”
Join us for the Second Sunday of Advent with The University Church on December 6, 2020 as we look at "Preparing the Way" through the lens of Isaiah 40 and Mark 1.
Join us for the Second Sunday of Advent with The University Church on December 6, 2020 as we look at "Preparing the Way" through the lens of Isaiah 40 and Mark 1.
Join us for the First Sunday of Advent with The University Church on November 29, 2020, as we consider "Advent and Apocalypse" through the lens of Psalm 80 and Mark 13.
Join us for the First Sunday of Advent with The University Church on November 29, 2020, as we consider "Advent and Apocalypse" through the lens of Psalm 80 and Mark 13.
Join us for Christ the King Sunday with The University Church on November 22, 2020, as we compare and contrast 2020 with 1925, the year in which Christ the King Sunday became part of the liturgical calendar.
Join us for Christ the King Sunday with The University Church on November 22, 2020, as we compare and contrast 2020 with 1925, the year in which Christ the King Sunday became part of the liturgical calendar.
Join us for the Twenty Fourth Sunday after Pentecost with The University Church on November 15, 2020 as we hear the words of Jesus on "What to do with what you've got."
Join us for the Twenty Fourth Sunday after Pentecost with The University Church on November 15, 2020 as we hear the words of Jesus on "What to do with what you've got."
Join us for the Twenty Third Sunday after Pentecost with The University Church on November 8, 2020 as Jesus reminds us, “You know neither the day nor the hour.”
Join us for the Twenty Third Sunday after Pentecost with The University Church on November 8, 2020 as Jesus reminds us, “You know neither the day nor the hour.”
Join us on-line for the Twenty Second Sunday after Pentecost with The University Church on November 1, 2020 as we read of Jesus bemoaning the conduct of the leaders of the people, saying, “They tie up heavy burdens, hard to bear, and lay them on the shoulders of others; but they themselves are unwilling to lift a finger to move them.”
Join us on-line for the Twenty Second Sunday after Pentecost with The University Church on November 1, 2020 as we read of Jesus bemoaning the conduct of the leaders of the people, saying, “They tie up heavy burdens, hard to bear, and lay them on the shoulders of others; but they themselves are unwilling to lift a finger to move them.”
Join us for the Twenty First Sunday after Pentecost with The University Church on October 25, 2020 as we ask, "during times like these, how should we act and what should our priorities be?"
Join us for the Twenty First Sunday after Pentecost with The University Church on October 25, 2020 as we ask, "during times like these, how should we act and what should our priorities be?"
Join us for the Twentieth Sunday after Pentecost with The University Church on October 18, 2020.
Join us for the Twentieth Sunday after Pentecost with The University Church on October 18, 2020.
Join us for the Nineteenth Sunday After Pentecost with The University Church on October 11, 2020.
Join us for the Nineteenth Sunday After Pentecost with The University Church on October 11, 2020.
Join us for the Eighteenth Sunday After Pentecost with The University Church on October 4, 2020 as we look at “The Tricky Art of Debate”.
Join us for the Eighteenth Sunday After Pentecost with The University Church on October 4, 2020 as we look at “The Tricky Art of Debate”.
Join us for the Seventeenth Sunday after Pentecost with The University Church on September 27, 2020 as we consider the relationship between what we say, what we mean, what we do, and the outcome of what we do, through looking to the Parable of the Two Brothers, told by Jesus and recorded in Matthew 21.
Join us for the Seventeenth Sunday after Pentecost with The University Church on September 27, 2020 as we consider the relationship between what we say, what we mean, what we do, and the outcome of what we do, through looking to the Parable of the Two Brothers, told by Jesus and recorded in Matthew 21.
Join us for the Sixteenth Sunday after Pentecost with The University Church on September 20, 2020 as we look at a parable in which Jesus asks (in paraphrased form), should people get only what they deserve, only what they’ve worked for, only what they’ve earned, or is there another way?
Join us for the Sixteenth Sunday after Pentecost with The University Church on September 20, 2020 as we look at a parable in which Jesus asks (in paraphrased form), should people get only what they deserve, only what they’ve worked for, only what they’ve earned, or is there another way?
Join us for the Fifteenth Sunday after Pentecost with The University Church on September 13, 2020 as we look at the teachings of Jesus on debt forgiveness.
Join us for the Fifteenth Sunday after Pentecost with The University Church on September 13, 2020 as we look at the teachings of Jesus on debt forgiveness.
Join us for The Fourteenth Sunday after Pentecost with The University Church on September 6, 2020 as we look to the words of Jesus to guide us when we are having trouble speaking to each other in productive ways.
Join us for The Fourteenth Sunday after Pentecost with The University Church on September 6, 2020 as we look to the words of Jesus to guide us when we are having trouble speaking to each other in productive ways.
Join us for the Thirteenth Sunday after Pentecost with The University Church on August 30, 2020 as we think about God, the pandemic, racism, natural disasters and other things we don’t like.
Join us for the Thirteenth Sunday after Pentecost with The University Church on August 30, 2020 as we think about God, the pandemic, racism, natural disasters and other things we don’t like.
Join us for the Twelfth Sunday after Pentecost with The University Churhc on August 23, 2020.
Join us for the Eleventh Sunday After Pentecost with The University Church on August 16, 2020.
Join us for the Eleventh Sunday After Pentecost with The University Church on August 16, 2020.
Join us for The Tenth Sunday After Pentecost with The University Church on August 9, 2020.
Join us for The Tenth Sunday After Pentecost with The University Church on August 9, 2020.
Join us for the Ninth Sunday After Pentecost with The University Church on August 2, 2020 as we explore the feeding of the five thousand.
Join us for the Ninth Sunday After Pentecost with The University Church on August 2, 2020 as we explore the feeding of the five thousand.
In the parables concerning mustard seeds and yeast, as described in Matthew's Gospel, Jesus shows the explosive nature of the Kingdom of Heaven, disrupting the status quo and rising up to challenge the power structures that dominate.
In the parables concerning mustard seeds and yeast, as described in Matthew's Gospel, Jesus shows the explosive nature of the Kingdom of Heaven, disrupting the status quo and rising up to challenge the power structures that dominate.
Join us for The Seventh Sunday after Pentecost with The University Church on July 19, 2020.s
Join us for The Seventh Sunday after Pentecost with The University Church on July 19, 2020.s
Join us for The Sixth Sunday After Pentecost with The University Church on July 12, 2020.
Join us for The Sixth Sunday After Pentecost with The University Church on July 12, 2020.
Join us for The Fifth Sunday After Pentecost with The University Church on July 5, 2020.
Join us for The Fifth Sunday After Pentecost with The University Church on July 5, 2020.
Join us for the Fourth Sunday after Pentecost with The University Church on June 28, 2020 as we look at hospitality and what it might mean during a time of social distancing.
Join us for the Fourth Sunday after Pentecost with The University Church on June 28, 2020 as we look at hospitality and what it might mean during a time of social distancing.
Join us for The Second Sunday after Pentecost with The University Church on June 14, 2020.
Join us for The Second Sunday after Pentecost with The University Church on June 14, 2020.
As those created in the Image of God, we see through the lens of the Doctrine of the Trinity that: (1) We were made to be together; (2) We were made for diversity in community; (3) We were made for equality; (4) We were made to be unique; and (5) We were made to stick together. All of which sounds like a lesson for the world today.
As those created in the Image of God, we see through the lens of the Doctrine of the Trinity that: (1) We were made to be together; (2) We were made for diversity in community; (3) We were made for equality; (4) We were made to be unique; and (5) We were made to stick together. All of which sounds like a lesson for the world today.
To whom shall we turn for guidance? Who will tell us the truth? Who will show us the next step? The situation in which we find ourselves isn’t new. The Psalmist, in Psalm 66, is convinced that, despite everything, God hears his prayers and responds in steadfast love.And in the Gospel of John, Jesus speaks of “another Advocate” – the Spirit of Truth – who guides us in a world in which truth is, as Jesus puts it, neither seen nor known.
To whom shall we turn for guidance? Who will tell us the truth? Who will show us the next step? The situation in which we find ourselves isn’t new. The Psalmist, in Psalm 66, is convinced that, despite everything, God hears his prayers and responds in steadfast love.And in the Gospel of John, Jesus speaks of “another Advocate” – the Spirit of Truth – who guides us in a world in which truth is, as Jesus puts it, neither seen nor known.
What can we count on? In a world full of conspiracy theories, in a world in which racial violence continues, in a world in which our future plans may have suddenly come to nothing, in a world in which our hopes and dreams may have been shattered or at least pushed to a more–distant future? Today’s lectionary readings include portions of Psalm 31 and 1 Peter 2. Psalm 31 looks into what we can count on and what we can’t while1 Peter is set in world in which things that were known are suddenly questioned. Both seems particularly relevant today.
What can we count on? In a world full of conspiracy theories, in a world in which racial violence continues, in a world in which our future plans may have suddenly come to nothing, in a world in which our hopes and dreams may have been shattered or at least pushed to a more–distant future? Today’s lectionary readings include portions of Psalm 31 and 1 Peter 2. Psalm 31 looks into what we can count on and what we can’t while1 Peter is set in world in which things that were known are suddenly questioned. Both seems particularly relevant today.
On this Fourth Sunday of Easter we look to Psalm 23 and John 10 to understand "abundant life" at a time when life might not feel very abundant to many.
On this Fourth Sunday of Easter we look to Psalm 23 and John 10 to understand "abundant life" at a time when life might not feel very abundant to many.
On this Third Sunday of Easter we look to the Emmaus Road narrative to see how Jesus appears in the midst of sadness and lost hope.
On this Third Sunday of Easter we look to the Emmaus Road narrative to see how Jesus appears in the midst of sadness and lost hope.
On this Second Sunday of Easter we see how confusion, doubt and fear surround the disciples as they hide themselves away. The broad Biblical narrative suggests that we confront confusion, doubt and fear with peace, mercy, belief, and with the presence of God.
On this Easter Sunday, we look to the Gospel of Mark to see how the crucifixion of Jesus is not the end of the story and that the Kingdom of God and the Lordship of Christ are affirmed ion the resurrection account.
On this Easter Sunday, we look to the Gospel of Mark to see how the crucifixion of Jesus is not the end of the story and that the Kingdom of God and the Lordship of Christ are affirmed ion the resurrection account.
On this Palm Sunday, we look at the signs and symbols in Matthew's Gospel to understand how Jesus' entry to Jerusalem was a proclamation of his identity and a promise that life would win over death, that the empty tomb would win over the cross, that Kingdom would win over Empire, and that the proclamation that Jesus Christ is Lord would always win over the false claim that Cesar is Lord.
On this Palm Sunday, we look at the signs and symbols in Matthew's Gospel to understand how Jesus' entry to Jerusalem was a proclamation of his identity and a promise that life would win over death, that the empty tomb would win over the cross, that Kingdom would win over Empire, and that the proclamation that Jesus Christ is Lord would always win over the false claim that Cesar is Lord.
As Easter approaches, we look to the competing narratives that Scripture presents to us. One is a message of death, the cross, the Empire and the Lordship of Cesar; the other is a message of life, the empty tomb, the Kingdom and the Lordship of Christ. Which message will prevail? To which path will we pledge our allegiance?
As Easter approaches, we look to the competing narratives that Scripture presents to us. One is a message of death, the cross, the Empire and the Lordship of Cesar; the other is a message of life, the empty tomb, the Kingdom and the Lordship of Christ. Which message will prevail? To which path will we pledge our allegiance?
Today we explore sight and blindness and how we experience both moments of sight and moments of blindness in our interactions with others.
Today we explore sight and blindness and how we experience both moments of sight and moments of blindness in our interactions with others.
Today we look to a conversation between Jesus and Nicodemus, a Pharisee, in which Jesus calls on an account of Moses during the Exodus to explain how he, Jesus, is central to the concept of belief in God.
Today we look to a conversation between Jesus and Nicodemus, a Pharisee, in which Jesus calls on an account of Moses during the Exodus to explain how he, Jesus, is central to the concept of belief in God.
On this First Sunday in Lent, we explore the concept of temptation and look at the tempting of Jesus as a model to help us understand how giving in to temptation can prevent us from loving God with all our heart, soul and might while resisting temptation helps us stay on the path to loving God.
On this First Sunday in Lent, we explore the concept of temptation and look at the tempting of Jesus as a model to help us understand how giving in to temptation can prevent us from loving God with all our heart, soul and might while resisting temptation helps us stay on the path to loving God.
On this Transfiguration Sunday we look at the idea of transfiguration (transformation, metamorphosis) as central in the story of Jesus and yet as something that may be a challenge for us to accept. Transfiguration allows us to understand Jesus as the bridge between heaven, the realm of God, and the created order. As those created in the Image of God, how we be that bridge for those who have yet to encounter it?
On this Transfiguration Sunday we look at the idea of transfiguration (transformation, metamorphosis) as central in the story of Jesus and yet as something that may be a challenge for us to accept. Transfiguration allows us to understand Jesus as the bridge between heaven, the realm of God, and the created order. As those created in the Image of God, how we be that bridge for those who have yet to encounter it?
How can the Body of Christ deploy the spiritual gifts entrusted to us into the world to move us ever closer to the Kingdom of God? Today, we look at specificity and intentionality as two key aspects of commitment in working within the Body of Christ.
How can the Body of Christ deploy the spiritual gifts entrusted to us into the world to move us ever closer to the Kingdom of God? Today, we look at specificity and intentionality as two key aspects of commitment in working within the Body of Christ.
Today we look to discovering our giftedness and how our gifts may be employed for the common good in building up the Body of Christ in love.
Today we look to discovering our giftedness and how our gifts may be employed for the common good in building up the Body of Christ in love.
The church sees spiritual gifts as being for the good of the community and as being exercised to empower the five main tasks of the church: Prayers, Presence, Gifts, Service and Witness. Today, we look especially at two of these: prayers and witness.
The church sees spiritual gifts as being for the good of the community and as being exercised to empower the five main tasks of the church: Prayers, Presence, Gifts, Service and Witness. Today, we look especially at two of these: prayers and witness.
We look to Paul's first letter to the church at Corinth as we seek to understand his description of the church as a "body" and how spiritual gifts distributed among its members benefit the entire body of believers.
We look to Paul's first letter to the church at Corinth as we seek to understand his description of the church as a "body" and how spiritual gifts distributed among its members benefit the entire body of believers.
As we look at hope as a road map for life, we see how the Gifts of the Spirit play an important role as we cope with barriers along the way and also how spiritual gifts work for the good of the community in empowering us to work for the common good.
As we look at hope as a road map for life, we see how the Gifts of the Spirit play an important role as we cope with barriers along the way and also how spiritual gifts work for the good of the community in empowering us to work for the common good.
As we recall the baptism of the Lord we think of our own baptisms and how this sacrament impacts our lives.
As we recall the baptism of the Lord we think of our own baptisms and how this sacrament impacts our lives.
On this Epiphany Sunday we look to Matthew's Gospel account of the magi bearing gifts to the child, Jesus, led by a star and thwarting the plans of Herod. We see how the magi, the star, and the gifts serve as signs that point to the Lordship of Jesus and that reject the Lordship of all others.
On this Epiphany Sunday we look to Matthew's Gospel account of the magi bearing gifts to the child, Jesus, led by a star and thwarting the plans of Herod. We see how the magi, the star, and the gifts serve as signs that point to the Lordship of Jesus and that reject the Lordship of all others.
How do we bring about change in our lives, both as individuals and as a community? We look to the wisdom of the Apostle Paul who, in Colossians, shows us how to aim with high specificity at worthwhile change. As we face a new year, we are challenged to be better than we have been, and Paul points us towards Jesus as the Way.
How do we bring about change in our lives, both as individuals and as a community? We look to the wisdom of the Apostle Paul who, in Colossians, shows us how to aim with high specificity at worthwhile change. As we face a new year, we are challenged to be better than we have been, and Paul points us towards Jesus as the Way.
On this Fourth Sunday of Advent we light the Candle of Love in our Advent wreath and ask the question, "What's love got to do with it?" We conclude that love has everything to do with it and that the new commandment of Jesus calls us to be a community of love.
On this Fourth Sunday of Advent we light the Candle of Love in our Advent wreath and ask the question, "What's love got to do with it?" We conclude that love has everything to do with it and that the new commandment of Jesus calls us to be a community of love.
On this Third Sunday of Advent we light the Candle of Joy and look to joy as a characteristic of the pathway that characterizes hope. We see that joy can be found, even for a moment, in situations that otherwise appear joyless.
On this Third Sunday of Advent we light the Candle of Joy and look to joy as a characteristic of the pathway that characterizes hope. We see that joy can be found, even for a moment, in situations that otherwise appear joyless.
On this Second Sunday of Advent we light the Candle of Peace and look to the concept of shalom as "the way things ought to be" and our role in bringing shalom into a dark and troubled world.
On this Second Sunday of Advent we light the Candle of Peace and look to the concept of shalom as "the way things ought to be" and our role in bringing shalom into a dark and troubled world.
On this First Sunday of Advent we light the candle of hope and look at what it means to be a community of hope in a world in which hopelessness seems to surround us.
On this First Sunday of Advent we light the candle of hope and look at what it means to be a community of hope in a world in which hopelessness seems to surround us.
On this Christ the King Sunday we look at the words of Jesus as he separates the sheep and the goats based on their response to the needs of "the least of these." We are reminded of our allegiance to Christ as King and that our goal is the Kingdom as described by Jesus.
On this Christ the King Sunday we look at the words of Jesus as he separates the sheep and the goats based on their response to the needs of "the least of these." We are reminded of our allegiance to Christ as King and that our goal is the Kingdom as described by Jesus.
In the final words of the Sermon on the Mount, Jesus describes the importance of not simply hearing his words but acting on them. He again uses two scenarios to outline the options available to those who have heard his message; one is hearing and acting, the other is hearing and then not acting. One endures while the other does not.
In the final words of the Sermon on the Mount, Jesus describes the importance of not simply hearing his words but acting on them. He again uses two scenarios to outline the options available to those who have heard his message; one is hearing and acting, the other is hearing and then not acting. One endures while the other does not.
Jesus warns against being misled by false prophets who might cause his followers to stray from the path he has earlier described in the Sermon on the Mount.
Jesus warns against being misled by false prophets who might cause his followers to stray from the path he has earlier described in the Sermon on the Mount.
In this portion of the Sermon on the Mount, Jesus speaks of two scenarios, the first consisting of a wide gate, an easy (broad) road that is taken by many and that leads to destruction (ruin) and the second consisting of a narrow gate, a hard (confined) road that is found by few and that leads to life. This "two scenario" model for life is one familiar from Hebrew Scripture and Jesus uses it to examine his proposition that love of God and neighbor, along with the Golden Rule, provide the guidance needed to find the path that leads to life.
In this portion of the Sermon on the Mount, Jesus speaks of two scenarios, the first consisting of a wide gate, an easy (broad) road that is taken by many and that leads to destruction (ruin) and the second consisting of a narrow gate, a hard (confined) road that is found by few and that leads to life. This "two scenario" model for life is one familiar from Hebrew Scripture and Jesus uses it to examine his proposition that love of God and neighbor, along with the Golden Rule, provide the guidance needed to find the path that leads to life.
In this section of the Sermon on the Mount, Jesus teaches on the reciprocity of justice, concluding with what has become known as the Golden Rule, "In everything do to others as you would have them do to you; for this is the law and the prophets." We see how his reference to the law and the prophets takes us to his teaching on loving God and neighbor and that on this love hangs all that is contained in both the law and the prophets.
In this section of the Sermon on the Mount, Jesus teaches on the reciprocity of justice, concluding with what has become known as the Golden Rule, "In everything do to others as you would have them do to you; for this is the law and the prophets." We see how his reference to the law and the prophets takes us to his teaching on loving God and neighbor and that on this love hangs all that is contained in both the law and the prophets.
As he tells us that, "No one can serve two masters," Jesus continues in the Sermon on the Mount with encouragement for those of us who worry about what the future might hold. He tells us, "So do not worry about tomorrow for tomorrow will bring worries of its own." and observes that, "Today’s trouble is enough for today." We look at the words of Jesus as urging us to focus on the here and now, and not to construct imaginary futures that keep us awake at night and which distract us from moving towards the Kingdom of God and righteousness. After all, as John Wesley taught, happiness is holiness.
As he tells us that, "No one can serve two masters," Jesus continues in the Sermon on the Mount with encouragement for those of us who worry about what the future might hold. He tells us, "So do not worry about tomorrow for tomorrow will bring worries of its own." and observes that, "Today’s trouble is enough for today." We look at the words of Jesus as urging us to focus on the here and now, and not to construct imaginary futures that keep us awake at night and which distract us from moving towards the Kingdom of God and righteousness. After all, as John Wesley taught, happiness is holiness.
As we read the Sermon on the Mount, we encounter Jesus speaking of fasting, along with prayer and alms-giving. While prayer and alms-giving continue to be regular features of current-day church life, fasting, at least in Protestant circles, seems to have fallen off the radar! We examine the teachings about, and examples of, fasting in the Hebrew Bible and look to the teachings of Jesus to see how fasting, prayer and alms-giving come together as a whole in the life of the individual and community today.
As we read the Sermon on the Mount, we encounter Jesus speaking of fasting, along with prayer and alms-giving. While prayer and alms-giving continue to be regular features of current-day church life, fasting, at least in Protestant circles, seems to have fallen off the radar! We examine the teachings about, and examples of, fasting in the Hebrew Bible and look to the teachings of Jesus to see how fasting, prayer and alms-giving come together as a whole in the life of the individual and community today.
In the Sermon on the Mount, Jesus speaks of piety using three main examples: prayer, alms giving, and fasting. This wee we focus on prayer and how Jesus teaches the Lord's Prayer. Appropriate practice of piety leads us towards the Kingdom while inappropriate practice of piety leads us away from the Kingdom. And, Jesus teaches, appropriateness is related to motivation and authenticity.
In the Sermon on the Mount, Jesus speaks of piety using three main examples: prayer, alms giving, and fasting. This wee we focus on prayer and how Jesus teaches the Lord's Prayer. Appropriate practice of piety leads us towards the Kingdom while inappropriate practice of piety leads us away from the Kingdom. And, Jesus teaches, appropriateness is related to motivation and authenticity.
In the Sermon on the Mount, Jesus explains how the law is to read through the lens of his life and teaching. His life and teaching do not abolish the law but rather fulfill it.
In the Sermon on the Mount, Jesus explains how the law is to read through the lens of his life and teaching. His life and teaching do not abolish the law but rather fulfill it.
In the Sermon on the Mount, Jesus uses the images of salt and light in addressing his audience. We explore how these images might have been understood and look to what this understanding teaches us about the nature of discipleship today.
In the Sermon on the Mount, Jesus uses the images of salt and light in addressing his audience. We explore how these images might have been understood and look to what this understanding teaches us about the nature of discipleship today.
In the final beatitudes we look to see how Jesus speaks of purity of heart, the concept of shalom, and how his followers can act in the face of persecution.
In the final beatitudes we look to see how Jesus speaks of purity of heart, the concept of shalom, and how his followers can act in the face of persecution.
In our reading of the Sermon on the Mount we look to the third, fourth and fifth beatitudes through the lens of grace, understood in terms of the patron-client relationships that were in effect at the time of Jesus.
In our reading of the Sermon on the Mount we look to the third, fourth and fifth beatitudes through the lens of grace, understood in terms of the patron-client relationships that were in effect at the time of Jesus.
As we celebrate the Blessing of the Backpacks we are reminded that God chooses us, both children and adults, regardless of who we are, to be part of his ongoing story.
As we celebrate the Blessing of the Backpacks we are reminded that God chooses us, both children and adults, regardless of who we are, to be part of his ongoing story.
In the final chapter of the Epistle of James, we see how the hoarding of excess wealth leads to disruption across the relational spectrum of God - Neighbor - Self.
In the final chapter of the Epistle of James, we see how the hoarding of excess wealth leads to disruption across the relational spectrum of God - Neighbor - Self.
James explores the question of control in the latter part of chapter 4 of his epistle, writing ‘If the Lord wishes, we will live and do this or that.’ The conditio Jacobaea (the Jacobean reservation) became a Christian devotional to remind us, in humility and hope, that the future and, in particular, planned events are subject to the will of God.
James explores the question of control in the latter part of chapter 4 of his epistle, writing ‘If the Lord wishes, we will live and do this or that.’ The conditio Jacobaea (the Jacobean reservation) became a Christian devotional to remind us, in humility and hope, that the future and, in particular, planned events are subject to the will of God.
In the third chapter of James, we see how language can be a double-edged sword, capable of being used both to praise God and to assault those made in the Image of God. James encourages us to show each other what faith looks like in the world rather than to rely exclusively on language as a means of expressing ourselves.
In the third chapter of James, we see how language can be a double-edged sword, capable of being used both to praise God and to assault those made in the Image of God. James encourages us to show each other what faith looks like in the world rather than to rely exclusively on language as a means of expressing ourselves.
In chapter 2 of James, we read of the role of works in salvation and see how John Wesley linked together faith, with a very specific meaning, and the works which result from such faith.
In chapter 2 of James, we read of the role of works in salvation and see how John Wesley linked together faith, with a very specific meaning, and the works which result from such faith.
In the first chapter of the Epistle of James, we see an emphasis on "doing" (For if any are hearers of the word and not doers ...) that might appear to be an endorsement of works righteousness. We look to the work of Søren Kierkegaard on James to see how to integrate hearing and doing in a way that maintains the primacy of grace.
In the first chapter of the Epistle of James, we see an emphasis on "doing" (For if any are hearers of the word and not doers ...) that might appear to be an endorsement of works righteousness. We look to the work of Søren Kierkegaard on James to see how to integrate hearing and doing in a way that maintains the primacy of grace.
On the heels of Trinity Sunday, we look to the Athanasian Creed to understand Christology and its connection to Trinitarian theology. The fully divine and fully human Jesus, the Christ, shows us how we can be perfected by the love of God to recover the Imago Dei, individually and communally.
On the heels of Trinity Sunday, we look to the Athanasian Creed to understand Christology and its connection to Trinitarian theology. The fully divine and fully human Jesus, the Christ, shows us how we can be perfected by the love of God to recover the Imago Dei, individually and communally.
On this Trinity Sunday we look to the Athanasian Creed to help us discern the nature of God and hence what it means to be made in the Image of God and to be seeking to recover that image in our individual and corporate lives.
On this Trinity Sunday we look to the Athanasian Creed to help us discern the nature of God and hence what it means to be made in the Image of God and to be seeking to recover that image in our individual and corporate lives.
The outpouring of the Holy Spirit on one particular Pentecost many years ago is celebrated today as the fulfillment of the giving of Torah and so allows for the leading of the Spirit in lives of faith, characterized by love.
The outpouring of the Holy Spirit on one particular Pentecost many years ago is celebrated today as the fulfillment of the giving of Torah and so allows for the leading of the Spirit in lives of faith, characterized by love.
In the final chapter of Galatians, Paul writes of a two-fold approach to following the leading of the Spirit in love: assisting others and self examination. John Wesley's questions for "small groups" are helpful in this regard as we share with others in an atmosphere of trust and concern.
In the final chapter of Galatians, Paul writes of a two-fold approach to following the leading of the Spirit in love: assisting others and self examination. John Wesley's questions for "small groups" are helpful in this regard as we share with others in an atmosphere of trust and concern.
In the fifth chapter of his letter to the churches of Galatia, Paul interprets Christ's message as one of freedom from slavery, even slavery to obedience to the law. He maintains that the only thing that counts is faith working through love and the whole law is summed up in a single commandment, ‘You shall love your neighbor as yourself.’ His position is that "if you are led by the Spirit, you are not subject to the law." Indeed, if justification by obedience to the law were possible then the work of Christ was all for nothing!
In the fifth chapter of his letter to the churches of Galatia, Paul interprets Christ's message as one of freedom from slavery, even slavery to obedience to the law. He maintains that the only thing that counts is faith working through love and the whole law is summed up in a single commandment, ‘You shall love your neighbor as yourself.’ His position is that "if you are led by the Spirit, you are not subject to the law." Indeed, if justification by obedience to the law were possible then the work of Christ was all for nothing!
Included in chapter 4 of Galatians is Paul's allegorical reading of the story of Abraham, Sarah and Hagar which he employs to support his case that works of the law cannot lead to justification but that this blessing is accessible only through faith which is itself a response to grace.
In the third chapter of Galatians, Paul presents the proofs for his argument that Gentiles do not have first to become Jews in order to become followers of Jesus. His discussion includes arguments from Scripture in which he shows a new way of interpreting and understanding what has been written, and provides important lessons for us, today, in this regard.
In the third chapter of Galatians, Paul presents the proofs for his argument that Gentiles do not have first to become Jews in order to become followers of Jesus. His discussion includes arguments from Scripture in which he shows a new way of interpreting and understanding what has been written, and provides important lessons for us, today, in this regard.
In Chapter 2 of Galatians, Paul makes clear that "... we know that a person is justified not by the works of the law but through faith in Jesus Christ" and the reason behind his claim is "... for if justification comes through the law, then Christ died for nothing." Paul reasons that Torah-obedience is not to be required of Gentiles who seek to be followers of Jesus and his embrace of the Gentile community requires an end to their exclusion based on a precondition of such Torah obedience. Prevenient grace acts before an individual makes any change in behavior and so any precondition of change denies the grace of God.
In Chapter 2 of Galatians, Paul makes clear that "... we know that a person is justified not by the works of the law but through faith in Jesus Christ" and the reason behind his claim is "... for if justification comes through the law, then Christ died for nothing." Paul reasons that Torah-obedience is not to be required of Gentiles who seek to be followers of Jesus and his embrace of the Gentile community requires an end to their exclusion based on a precondition of such Torah obedience. Prevenient grace acts before an individual makes any change in behavior and so any precondition of change denies the grace of God.
In the first chapter of Galatians we see an example of the transforming power of grace in the life of Saul/Paul. Paul describes himself as an "apostle" - one commissioned and sent by another for a specific purpose. In this case, Paul sees himself as sent by God through Christ and not by any other person to deliver a message of grace that is good news to those who receive it.
In the first chapter of Galatians we see an example of the transforming power of grace in the life of Saul/Paul. Paul describes himself as an "apostle" - one commissioned and sent by another for a specific purpose. In this case, Paul sees himself as sent by God through Christ and not by any other person to deliver a message of grace that is good news to those who receive it.
On this Easter Sunday we look to the discovery of the empty tomb as described in Mark's Gospel to see how this author understands dying, death and resurrection as leading to new life.
On this Easter Sunday we look to the discovery of the empty tomb as described in Mark's Gospel to see how this author understands dying, death and resurrection as leading to new life.
As we explore Mark's Palm Sunday account of the entry of Jesus into Jerusalem we see signs and symbols intended to proclaim to us exactly who it is that is entering the city: the King, the Messiah, the Savior, the Son of David. Indeed, the list goes on and on.
As we explore Mark's Palm Sunday account of the entry of Jesus into Jerusalem we see signs and symbols intended to proclaim to us exactly who it is that is entering the city: the King, the Messiah, the Savior, the Son of David. Indeed, the list goes on and on.
In John's Gospel we find an account of what might be considered the calm before the storm as Jesus pauses for dinner with friends on his journey to Jerusalem. We read of the anointing of Jesus in preparation for the Passover and for the death which is to be his destiny as the Son of Man who dies on behalf of his people as part of the dying-death-resurrection - new life model for salvation.
In John's Gospel we find an account of what might be considered the calm before the storm as Jesus pauses for dinner with friends on his journey to Jerusalem. We read of the anointing of Jesus in preparation for the Passover and for the death which is to be his destiny as the Son of Man who dies on behalf of his people as part of the dying-death-resurrection - new life model for salvation.
In chapter 15 of luke's Gospel we find three parables dealing with a lost sheep, a lost coin and a lost son. As the lost are found, so the flock, the treasury, and the family are made whole in stories that echo the narrative of the Babylonian Exile and return to Judah. The stories of reconciliation show us that when one son is lost, the family itself is made incomplete and that for there to be wholeness for all, the one who strayed must be welcomed home.
In chapter 15 of luke's Gospel we find three parables dealing with a lost sheep, a lost coin and a lost son. As the lost are found, so the flock, the treasury, and the family are made whole in stories that echo the narrative of the Babylonian Exile and return to Judah. The stories of reconciliation show us that when one son is lost, the family itself is made incomplete and that for there to be wholeness for all, the one who strayed must be welcomed home.
Through conversation and parable, Jesus explains that even though not all bad things are consequences of our own actions, our own bad actions can have serious consequences. And so we need to turn away from them and turn towards producing fruit as we rejoice in the LORD.
Through conversation and parable, Jesus explains that even though not all bad things are consequences of our own actions, our own bad actions can have serious consequences. And so we need to turn away from them and turn towards producing fruit as we rejoice in the LORD.
On this Second Sunday in Lent we look to the journey of Jesus towards Jerusalem through the lens of the Exodus and as a movement from slavery to freedom.
On this Second Sunday in Lent we look to the journey of Jesus towards Jerusalem through the lens of the Exodus and as a movement from slavery to freedom.
As we hear the words of Scripture that the same Lord is Lord of all, we look to see how that might be reflected in a global church like The United Methodist Church. In conversation with Pastor Mainsa Diaman of Jerusalem Parish, Solwezi, Zambia, we see how we can engage in ministry globally even when situated locally.
As we hear the words of Scripture that the same Lord is Lord of all, we look to see how that might be reflected in a global church like The United Methodist Church. In conversation with Pastor Mainsa Diaman of Jerusalem Parish, Solwezi, Zambia, we see how we can engage in ministry globally even when situated locally.
In the final lines of the Nicene Creed we find the "marks of the church" and the call for baptismal unity as the world to come reaches out to us from the future.
In the final lines of the Nicene Creed we find the "marks of the church" and the call for baptismal unity as the world to come reaches out to us from the future.
The Nicene Creed describes the Holy Spirit as "the giver of life", one who is active in the world, speaking through the prophets, and who is generated by the Father and the Son, sharing the name "Lord". We see how the Holy Spirit is active throughout the Biblical narrative, from start to finish, and continues to be active in the world today.
The Nicene Creed describes the Holy Spirit as "the giver of life", one who is active in the world, speaking through the prophets, and who is generated by the Father and the Son, sharing the name "Lord". We see how the Holy Spirit is active throughout the Biblical narrative, from start to finish, and continues to be active in the world today.
Through the words of the Nicene Creed we see how incarnation is central to understanding the person and work of Jesus as one both fully human and fully divine.
Through the words of the Nicene Creed we see how incarnation is central to understanding the person and work of Jesus as one both fully human and fully divine.
In the second part of the Nicene Creed, Jesus is described as Lord, Christ, and Son of God. One who is begotten, not made; of the same essence as the Father. We look to understand what is being said and how these terms might help us in better perceiving the nature of God and the person of Jesus.
In the second part of the Nicene Creed, Jesus is described as Lord, Christ, and Son of God. One who is begotten, not made; of the same essence as the Father. We look to understand what is being said and how these terms might help us in better perceiving the nature of God and the person of Jesus.
The ecumenical Nicene Creed serves to provide a framework for Christian faith that is intended to be transformative and not simply informative. Here we look at the question of belief itself and how belief in one God can dramatically change the ways in which we experience the world.
The ecumenical Nicene Creed serves to provide a framework for Christian faith that is intended to be transformative and not simply informative. Here we look at the question of belief itself and how belief in one God can dramatically change the ways in which we experience the world.
Maybe we'd like to see signs and wonders written into the fabric of the universe so God's presence would be obvious to us. But perhaps we are called to write God’s presence into the fabric of the universe so it will be obvious to others. This year, may your Epiphany be a realization that you are called on a journey to the Kingdom. And may you be the star that guides another.
Maybe we'd like to see signs and wonders written into the fabric of the universe so God's presence would be obvious to us. But perhaps we are called to write God’s presence into the fabric of the universe so it will be obvious to others. This year, may your Epiphany be a realization that you are called on a journey to the Kingdom. And may you be the star that guides another.
As the new year draws near we look at the possibility of change in our own lives and as a community. Paul encourages us to "clothe yourselves with compassion, kindness, humility, meekness, and patience" and we see from the example of Jesus how we might move in the direction that he proposes.
As the new year draws near we look at the possibility of change in our own lives and as a community. Paul encourages us to "clothe yourselves with compassion, kindness, humility, meekness, and patience" and we see from the example of Jesus how we might move in the direction that he proposes.
On this Fourth Sunday of Advent we light the Candle of Love in our Advent wreath and see how love, as an act of the will, provides us with the agency to to move along a pathway characterized by joy towards the goal of shalom, all of which we capture in the word "hope." Tomorrow we add the Christ Candle and see the journey come to fruition in the person of Jesus.
On this Fourth Sunday of Advent we light the Candle of Love in our Advent wreath and see how love, as an act of the will, provides us with the agency to to move along a pathway characterized by joy towards the goal of shalom, all of which we capture in the word "hope." Tomorrow we add the Christ Candle and see the journey come to fruition in the person of Jesus.
On this Third Sunday of Advent - Gaudete Sunday - we light the candle of joy in our Advent wreath and ponder the words of the Apostle Paul, "Be joyful in hope ..."
On this Third Sunday of Advent - Gaudete Sunday - we light the candle of joy in our Advent wreath and ponder the words of the Apostle Paul, "Be joyful in hope ..."
As we light the candle of peace in our Advent wreath, we look at the concept of shalom as a future-oriented goal that guides our life in the present. The idea of shalom as peace, including much more than the absence of conflict, leads us to the vision of Jesus for the world that he described as "the Kingdom."
As we light the candle of peace in our Advent wreath, we look at the concept of shalom as a future-oriented goal that guides our life in the present. The idea of shalom as peace, including much more than the absence of conflict, leads us to the vision of Jesus for the world that he described as "the Kingdom."
On this First Sunday of Advent we see that we have only 23 days until Christmas! And on this day we light the candle of hope in our Advent Wreath and consider the difference between hope and wishful thinking. Can we realistically have hope for the future, collectively and individually? The answer to that question is seen to be "yes" as we consider the three components of hope: Goal, agency, and pathway.
On this First Sunday of Advent we see that we have only 23 days until Christmas! And on this day we light the candle of hope in our Advent Wreath and consider the difference between hope and wishful thinking. Can we realistically have hope for the future, collectively and individually? The answer to that question is seen to be "yes" as we consider the three components of hope: Goal, agency, and pathway.
On this last Sunday of the church liturgical year we celebrate Christ the King Sunday and look to see how this day entered the church calendar and how it remains crucial today to proclaim that Christ is King.
On this last Sunday of the church liturgical year we celebrate Christ the King Sunday and look to see how this day entered the church calendar and how it remains crucial today to proclaim that Christ is King.
How do prayer, fasting and charity fit into the life of a church? Why do we do these things and how do they manifest themselves in our lives today?
As we consider "Why we do what we do" in church life, today we turn our attention to Scripture and preaching. What do we mean when we describe a text as "Scripture" and what is the preacher attempting to do when a sermon is being delivered? Both questions relate to the nature of "the Word of God" and how a text can be a vehicle for revealing the "Good News" or "Gospel", which is, as Jesus describes it, "of the Kingdom of God."
As we consider "Why we do what we do" in church life, today we turn our attention to Scripture and preaching. What do we mean when we describe a text as "Scripture" and what is the preacher attempting to do when a sermon is being delivered? Both questions relate to the nature of "the Word of God" and how a text can be a vehicle for revealing the "Good News" or "Gospel", which is, as Jesus describes it, "of the Kingdom of God."
What is it that we do in worship and why do we do it? We explore the fourfold structure of worship, the Biblical model found in the Emmaus Road narrative, and the purpose behind what we do, especially in light of events around the country over the last week.
What is it that we do in worship and why do we do it? We explore the fourfold structure of worship, the Biblical model found in the Emmaus Road narrative, and the purpose behind what we do, especially in light of events around the country over the last week.
The sacrament of Holy Communion - a holy mystery - is celebrated every week at The University Church where we hold both Word and Table as central to what we do in worship. Why is that? Explore with us as we look at the Wesleyan conception of Eucharist and the centrality of that sacrament in church life.
The sacrament of Holy Communion - a holy mystery - is celebrated every week at The University Church where we hold both Word and Table as central to what we do in worship. Why is that? Explore with us as we look at the Wesleyan conception of Eucharist and the centrality of that sacrament in church life.
As we think about the questions of why we do what we do in church, we first consider Holy Baptism as (according to John Wesley), "a proper sacrament, a sign, seal, pledge, and means of grace." What is baptism and what does it mean, given that, according to the United Methodist Church, "the sacraments do not convey grace either magically or irrevocably, but they are powerful channels through which God has chosen to make grace available to us"?
As we think about the questions of why we do what we do in church, we first consider Holy Baptism as (according to John Wesley), "a proper sacrament, a sign, seal, pledge, and means of grace." What is baptism and what does it mean, given that, according to the United Methodist Church, "the sacraments do not convey grace either magically or irrevocably, but they are powerful channels through which God has chosen to make grace available to us"?
Derived from a Swedish poem, the hymn "How Great Thou Art" was popularized in the US through the Billy Graham Crusades and by recording artists, including Elvis! The hymn describes the grandeur of creation and the human experience of it as inspiring awe and wonder before moving to describe one view of atonement and its consequences. The hymn is perhaps the most widely distributed hymn in the English language and is among the most popular among church goers.
Derived from a Swedish poem, the hymn "How Great Thou Art" was popularized in the US through the Billy Graham Crusades and by recording artists, including Elvis! The hymn describes the grandeur of creation and the human experience of it as inspiring awe and wonder before moving to describe one view of atonement and its consequences. The hymn is perhaps the most widely distributed hymn in the English language and is among the most popular among church goers.
In the Charles Wesley hymn, "And Can It Be That I Should Gain," make popular again in 2003 as the contemporary song, "Amazing Love," Charles describes his personal account of justification and regeneration. He shows how God's action in his life leads to a human response as, "My chains fell off, my heart was free, I rose, went forth, and followed thee."
In the Charles Wesley hymn, "And Can It Be That I Should Gain," make popular again in 2003 as the contemporary song, "Amazing Love," Charles describes his personal account of justification and regeneration. He shows how God's action in his life leads to a human response as, "My chains fell off, my heart was free, I rose, went forth, and followed thee."
Through a story that dates back to St. Patrick in 344 AD, we trace the history of the hymn, "Be Thou My Vision" and see how the themes of Celtic Christianity are reflected in it.
Through a story that dates back to St. Patrick in 344 AD, we trace the history of the hymn, "Be Thou My Vision" and see how the themes of Celtic Christianity are reflected in it.
In this hymn, with words by Charles Wesley, the understanding of sanctification as a "second rest" that "takes away our bent to sinning" (or "takes away our power of sinning") is elaborated upon as a key aspect of the Wesleyan Via Salutis (Way of Salvation) that leads to being perfected in love by the grace of God (Christian Perfection).
In this hymn, with words by Charles Wesley, the understanding of sanctification as a "second rest" that "takes away our bent to sinning" (or "takes away our power of sinning") is elaborated upon as a key aspect of the Wesleyan Via Salutis (Way of Salvation) that leads to being perfected in love by the grace of God (Christian Perfection).
The hymn, "All Creatures of our God and King", is a paraphrase of "The Canticle of the Sun" written by St. Francis towards the end of his life. In it, St. Francis considers the otherness of God and the response of creation to Creator, which is one of praise and humility. St. Francis sees all of creation as a gift from the Creator and he points towards the great gift of embodied grace in the person of Christ Jesus.
The hymn, "All Creatures of our God and King", is a paraphrase of "The Canticle of the Sun" written by St. Francis towards the end of his life. In it, St. Francis considers the otherness of God and the response of creation to Creator, which is one of praise and humility. St. Francis sees all of creation as a gift from the Creator and he points towards the great gift of embodied grace in the person of Christ Jesus.
The words to the hymn that we now know as "O For A Thousand Tongues To Sing" were written by Charles Wesley to commemorate the one-year anniversary of his evangelical conversion experience in May, 1738. His words lay out a personal account of the Wesleyan Via Salutis (Way of Salvation) in which the grace of God is central.
The words to the hymn that we now know as "O For A Thousand Tongues To Sing" were written by Charles Wesley to commemorate the one-year anniversary of his evangelical conversion experience in May, 1738. His words lay out a personal account of the Wesleyan Via Salutis (Way of Salvation) in which the grace of God is central.
The words of the hymn, Amazing Grace, chart an understanding of grace as both the unmerited love and favor of God, and as the work of the Holy Spirit that enables a person to grow towards the Imago Dei. The amazing nature of grace is revealed as it transforms' John Newton's life.
The words of the hymn, Amazing Grace, chart an understanding of grace as both the unmerited love and favor of God, and as the work of the Holy Spirit that enables a person to grow towards the Imago Dei. The amazing nature of grace is revealed as it transforms' John Newton's life.
As we approach the time of year when children (and grown ups) are starting school, we take time to bless them and wish them well, encouraging them to be aware of God's grace on every day and in every interaction.
As we approach the time of year when children (and grown ups) are starting school, we take time to bless them and wish them well, encouraging them to be aware of God's grace on every day and in every interaction.
In this service of "Blessing of the Animals" we look to see how grace is not a one-way street, from humans to animals, but is rather a reciprocal relationship in which humans are as much recipients as givers.
In this service of "Blessing of the Animals" we look to see how grace is not a one-way street, from humans to animals, but is rather a reciprocal relationship in which humans are as much recipients as givers.
Today we look to Luke's account in the Acts of the Apostles to see how one excluded from a large part of the religious life of Israel was welcomed into the community of those following Jesus through baptism, following a Scriptural discussion of the Good News.
Today we look to Luke's account in the Acts of the Apostles to see how one excluded from a large part of the religious life of Israel was welcomed into the community of those following Jesus through baptism, following a Scriptural discussion of the Good News.
When there is too much for one person to do, we can organize ourselves such that others join in and the work gets done. Today we compare the model used by Moses and the model employed in the Acts of the Apostles for getting things done. The Acts model, in one form or another, is still around today and seems to offer a format for the church to do ministry in a world in which there is far too much to do.
When there is too much for one person to do, we can organize ourselves such that others join in and the work gets done. Today we compare the model used by Moses and the model employed in the Acts of the Apostles for getting things done. The Acts model, in one form or another, is still around today and seems to offer a format for the church to do ministry in a world in which there is far too much to do.
The origin of Seven Deadly Sins, and the Seven Heavenly Virtues that stand in opposition to them, are traced and placed in the context of living a virtuous life aimed towards the vision of Jesus for the world.
The origin of Seven Deadly Sins, and the Seven Heavenly Virtues that stand in opposition to them, are traced and placed in the context of living a virtuous life aimed towards the vision of Jesus for the world.
Fortitude, understood as the midpoint between fearful caution and foolhardy recklessness, and perhaps best considered as “reasoned courage,” is both a cardinal virtue and a Gift of the Holy Spirit (Isaiah 11). Described by John Locke as "the guard and support of the other virtues," fortitude is the enabler of the other cardinal virtues and allows for a life that points to the Kingdom even in the face of unspeakable pain and suffering.
Fortitude, understood as the midpoint between fearful caution and foolhardy recklessness, and perhaps best considered as “reasoned courage,” is both a cardinal virtue and a Gift of the Holy Spirit (Isaiah 11). Described by John Locke as "the guard and support of the other virtues," fortitude is the enabler of the other cardinal virtues and allows for a life that points to the Kingdom even in the face of unspeakable pain and suffering.
The cardinal virtue of temperance - where self examination and self regulation lead to a more ordered life - was central to the Wesleyan understanding of growing in the faith. Wesley developed methods for self examination and self regulation that were employed within the structure of Methodism for many years and which were key to discipleship and ministry in the world.
The cardinal virtue of temperance - where self examination and self regulation lead to a more ordered life - was central to the Wesleyan understanding of growing in the faith. Wesley developed methods for self examination and self regulation that were employed within the structure of Methodism for many years and which were key to discipleship and ministry in the world.
How are our modern ideas about justice constructed and do they look at all like the ideas of justice that the Biblical narrative presents? As a cardinal virtue, justice - as constructed in the Bible - is one of the hinges on which the doorway to the Kingdom of God swings.
How are our modern ideas about justice constructed and do they look at all like the ideas of justice that the Biblical narrative presents? As a cardinal virtue, justice - as constructed in the Bible - is one of the hinges on which the doorway to the Kingdom of God swings.
Making the best possible choices and learning what to ignore and what to pay attention to is a subject of considerable importance today where what is fake and what is real are ever before us. The Writers of the Book of Proverbs spend time on the subject of "prudence" - a word that is uncommon today but which Aristotle saw as "right reason applied to practice" and which the church has historically seen as a cardinal virtue - a virtue that can be learned.
Making the best possible choices and learning what to ignore and what to pay attention to is a subject of considerable importance today where what is fake and what is real are ever before us. The Writers of the Book of Proverbs spend time on the subject of "prudence" - a word that is uncommon today but which Aristotle saw as "right reason applied to practice" and which the church has historically seen as a cardinal virtue - a virtue that can be learned.
Often it seems as if people like to make things complicated. A situation arises and we agonize over whether to respond with justice or with love. And yet, as creatures made in the image of God, we learn from classical orthodoxy, specifically the Doctrine of Divine Simplicity, that the love of God and the justice of God are identical and so they should be identical for us. Learning how to see love, justice, grace, mercy, peace, and so on, as identical to each other helps us live into what it means to be made in God's image and provides a template for us to use in reacting to complex issues in the world today.
Often it seems as if people like to make things complicated. A situation arises and we agonize over whether to respond with justice or with love. And yet, as creatures made in the image of God, we learn from classical orthodoxy, specifically the Doctrine of Divine Simplicity, that the love of God and the justice of God are identical and so they should be identical for us. Learning how to see love, justice, grace, mercy, peace, and so on, as identical to each other helps us live into what it means to be made in God's image and provides a template for us to use in reacting to complex issues in the world today.
Hope is a key component of what it means to be human and hope in God, calling to us from the fullness of time that all things are being made new, provides the catalyst for us to be about the transformation of the world through helping to usher in the Kingdom of God.
Hope is a key component of what it means to be human and hope in God, calling to us from the fullness of time that all things are being made new, provides the catalyst for us to be about the transformation of the world through helping to usher in the Kingdom of God.
What does it mean to be human? Can philosophers, scientists, theologians, authors, poets, movie makers, etc., etc. shed light on this question and is there a particularly Christocentric answer? We explore these questions and look to the role of faith in determining who we are and what we do.
What does it mean to be human? Can philosophers, scientists, theologians, authors, poets, movie makers, etc., etc. shed light on this question and is there a particularly Christocentric answer? We explore these questions and look to the role of faith in determining who we are and what we do.
On this Trinity Sunday we look at the Doctrine of the Trinity and how a Trinitarian understanding of God shapes what it means to be made in the image of God.
On this Trinity Sunday we look at the Doctrine of the Trinity and how a Trinitarian understanding of God shapes what it means to be made in the image of God.
On this Pentecost Sunday we look back to the events on one specific Pentecost long ago in the context of the celebrations underway and see how these events are described with symbols that refer back to the giving of the Decalogue to Moses on Sinai. The fulfillment of the giving of the law through the Holy Spirit empowers us in the church today to work towards the new life that Jesus made possible and ushered in through his life, death and resurrection.
On this Pentecost Sunday we look back to the events on one specific Pentecost long ago in the context of the celebrations underway and see how these events are described with symbols that refer back to the giving of the Decalogue to Moses on Sinai. The fulfillment of the giving of the law through the Holy Spirit empowers us in the church today to work towards the new life that Jesus made possible and ushered in through his life, death and resurrection.
In 1 John we find described the eternal quality of life that we can enter into through Christ Jesus when we "walk just as he walked" by paying attention to (i) Loving one another, (ii) Laying down our lives for one another, and (iii) Sharing our worldly goods with those in need.
In 1 John we find described the eternal quality of life that we can enter into through Christ Jesus when we "walk just as he walked" by paying attention to (i) Loving one another, (ii) Laying down our lives for one another, and (iii) Sharing our worldly goods with those in need.
As we look at the words of Jesus on love in John 15 we see that he is speaking of a love that is the fruit of a certain way of interacting with each other. Interacting not as master and slave but rather as friends. This seems to be a prerequisite for the type of love that Jesus has in mind and is a call for us to re-examine our own relationships with each other in all aspects of life.
As we look at the words of Jesus on love in John 15 we see that he is speaking of a love that is the fruit of a certain way of interacting with each other. Interacting not as master and slave but rather as friends. This seems to be a prerequisite for the type of love that Jesus has in mind and is a call for us to re-examine our own relationships with each other in all aspects of life.
With language that points to the person of Jesus as the embodiment of Israel as it was always intended to be, we see how fruitfulness by the disciples of Jesus is to be seen as the measure of faithfulness to the original command to Abraham to "be a blessing to the whole world."
With language that points to the person of Jesus as the embodiment of Israel as it was always intended to be, we see how fruitfulness by the disciples of Jesus is to be seen as the measure of faithfulness to the original command to Abraham to "be a blessing to the whole world."
Within the Easter Season we encounter John's description of Jesus describing the shepherd and the sheep and explaining the difference between a thief, a hired hand, and the good shepherd. Comparing and contrasting the three characters in his narrative, we see how the message embodied by Jesus reveals what the abundant life can be for each of us.
Within the Easter Season we encounter John's description of Jesus describing the shepherd and the sheep and explaining the difference between a thief, a hired hand, and the good shepherd. Comparing and contrasting the three characters in his narrative, we see how the message embodied by Jesus reveals what the abundant life can be for each of us.
In Luke's Gospel, Jesus shares words of peace with his disciples, speaks to help them through fear and doubt, and then asks them for something to eat! In this very human way, Jesus calls on the image of the feeding of the five thousand as representative of the type of new life that follows resurrection. He calls on his disciples to be witnesses and so, through the centuries, calls on us to live new lives shaped by his words and deeds.
In Luke's Gospel, Jesus shares words of peace with his disciples, speaks to help them through fear and doubt, and then asks them for something to eat! In this very human way, Jesus calls on the image of the feeding of the five thousand as representative of the type of new life that follows resurrection. He calls on his disciples to be witnesses and so, through the centuries, calls on us to live new lives shaped by his words and deeds.
In today's Gospel reading we once again encounter Thomas, famed throughout history as "Doubting Thomas", and examine the role of doubt in faith. Doubts and questions can be the engines that drive us to explore more deeply, engage more seriously, and live out our faith more effectively.
In today's Gospel reading we once again encounter Thomas, famed throughout history as "Doubting Thomas", and examine the role of doubt in faith. Doubts and questions can be the engines that drive us to explore more deeply, engage more seriously, and live out our faith more effectively.
On this Easter Sunday, we are reminded that the resurrection of Jesus is not simply a story about Jesus alone. It is also a story that invites us to resurrection and new life such that the love of God, mediated by the people of God, overcomes the sins of the world.
On this Easter Sunday, we are reminded that the resurrection of Jesus is not simply a story about Jesus alone. It is also a story that invites us to resurrection and new life such that the love of God, mediated by the people of God, overcomes the sins of the world.
From Mark's account of the entry of Jesus into Jerusalem we see signs and symbols that proclaim who Jesus is: Lord, King, Messiah, Liberator, Savior, Son of David. These signs help us interpret the Easter narrative and see how the Easter story invites us to participate in new creation.
From Mark's account of the entry of Jesus into Jerusalem we see signs and symbols that proclaim who Jesus is: Lord, King, Messiah, Liberator, Savior, Son of David. These signs help us interpret the Easter narrative and see how the Easter story invites us to participate in new creation.
In today's lectionary Gospel passage we see how Gentiles seek to encounter Jesus in Jerusalem, a sign to him that the time has come when the Son of Man is to be glorified. The words of Jesus, "And I, when I am lifted up from the earth, will draw all people to myself" speak to the call for all people to be drawn in to the redemptive love that he offers.
In today's lectionary Gospel passage we see how Gentiles seek to encounter Jesus in Jerusalem, a sign to him that the time has come when the Son of Man is to be glorified. The words of Jesus, "And I, when I am lifted up from the earth, will draw all people to myself" speak to the call for all people to be drawn in to the redemptive love that he offers.
In John's Gospel, we see Jesus explain to Nicodemus, a Pharisee, a "leader of the Jews," how to think about what he is accomplishing by reference to the Exodus from Egypt and freedom from slavery. Freedom from that which enslaves us provides a key for unlocking the meaning of the journey that Jesus takes to Jerusalem, to the cross and the empty tomb, that resonates across the centuries.
In John's Gospel, we see Jesus explain to Nicodemus, a Pharisee, a "leader of the Jews," how to think about what he is accomplishing by reference to the Exodus from Egypt and freedom from slavery. Freedom from that which enslaves us provides a key for unlocking the meaning of the journey that Jesus takes to Jerusalem, to the cross and the empty tomb, that resonates across the centuries.
In John's account of Jesus cleansing the Temple we see how Jesus commits to his pathway forward in a way that cannot be reversed. Our own call in be "all in" as we work towards the Kingdom of God is made apparent and speaks to us across the centuries to make our own commitment absolute.
In John's account of Jesus cleansing the Temple we see how Jesus commits to his pathway forward in a way that cannot be reversed. Our own call in be "all in" as we work towards the Kingdom of God is made apparent and speaks to us across the centuries to make our own commitment absolute.
From Paul's letter to the church at Rome we see an understanding of prayer that can help move us as the Body of Christ to more fully embrace the Kingdom of God. Coupled with the words of Jesus on self denial, we can move towards an experience of prayer that calls us to look to the interests of those who are marginalized and neglected through words and deeds.
From Paul's letter to the church at Rome we see an understanding of prayer that can help move us as the Body of Christ to more fully embrace the Kingdom of God. Coupled with the words of Jesus on self denial, we can move towards an experience of prayer that calls us to look to the interests of those who are marginalized and neglected through words and deeds.
We follow the theme of "new creation" from Isaiah to Revelation as we seek to understand the Good News proclaimed by Jesus and endorsed from the heavens at his baptism with the words. ‘You are my Son, the Beloved; with you I am well pleased.’
We follow the theme of "new creation" from Isaiah to Revelation as we seek to understand the Good News proclaimed by Jesus and endorsed from the heavens at his baptism with the words. ‘You are my Son, the Beloved; with you I am well pleased.’
On this Transfiguration Sunday we look at Mark's account of the transfiguration, alongside those of Matthew and Luke, to see how God's endorsement of Jesus in the presence of the great law giver, Moses, and the great prophet, Elijah, give him the authority to establish how the love of God and neighbor provide the framework upon which hangs all the law and the prophets.
On this Transfiguration Sunday we look at Mark's account of the transfiguration, alongside those of Matthew and Luke, to see how God's endorsement of Jesus in the presence of the great law giver, Moses, and the great prophet, Elijah, give him the authority to establish how the love of God and neighbor provide the framework upon which hangs all the law and the prophets.
In the NRSV, the 17 words of Lydia function to test the Apostle Paul as to his commitment to the idea that we are neither Jew nor Greek, slave nor free, male nor female, but are all one in Christ Jesus. Fortunately we are told that, "she prevailed upon us"!
In the NRSV, the 17 words of Lydia function to test the Apostle Paul as to his commitment to the idea that we are neither Jew nor Greek, slave nor free, male nor female, but are all one in Christ Jesus. Fortunately we are told that, "she prevailed upon us"!
In the story of Deborah and Jael we see how two women shape the course of the history of the people of God. In our churches today, are we making space for women to speak prophetically, judge Israel, and lead among us?
In the story of Deborah and Jael we see how two women shape the course of the history of the people of God. In our churches today, are we making space for women to speak prophetically, judge Israel, and lead among us?
We look to the words of the women in the Bible to shape and guide us as we seek to be equal - to be one in Christ Jesus - in the world today.
We look to the words of the women in the Bible to shape and guide us as we seek to be equal - to be one in Christ Jesus - in the world today.
On this Second Sunday of Advent, we hear the beginning of the Good News from Mark's Gospel, a message that challenges the then-existing sociopolitical structures and points towards a new way, one that leads from wilderness to Kingdom.
On this Second Sunday of Advent, we hear the beginning of the Good News from Mark's Gospel, a message that challenges the then-existing sociopolitical structures and points towards a new way, one that leads from wilderness to Kingdom.
On this First Sunday of Advent, we encounter a reading from Mark's Gospel, known as the little apocalypse, which interweaves the destruction of the existing order with encouragement to stay faithful as the new order is ushered in. The concept of "active waiting" for the fullness of the Kingdom reinforces our own responsibility as agents in bringing forth the Kingdom of God.
On this First Sunday of Advent, we encounter a reading from Mark's Gospel, known as the little apocalypse, which interweaves the destruction of the existing order with encouragement to stay faithful as the new order is ushered in. The concept of "active waiting" for the fullness of the Kingdom reinforces our own responsibility as agents in bringing forth the Kingdom of God.
On this Christ the King Sunday, the proclamation of Christ as King is seen through the lens of caring for "the least of these" and as allegiance to the Kingdom way of living in the world.
On this Christ the King Sunday, the proclamation of Christ as King is seen through the lens of caring for "the least of these" and as allegiance to the Kingdom way of living in the world.
In the minority reading of the parable of the talents, Jesus compares the economics of the Empire with the economics of the Kingdom and contrasts Empire teaching with the teachings of Torah. Once again, Jesus calls for allegiance to the Kingdom in the face of tremendous pressure to collude with the Empire and its economic model.
In the minority reading of the parable of the talents, Jesus compares the economics of the Empire with the economics of the Kingdom and contrasts Empire teaching with the teachings of Torah. Once again, Jesus calls for allegiance to the Kingdom in the face of tremendous pressure to collude with the Empire and its economic model.
Those who lay heavy burdens on the shoulders of others, making Torah a weight to be carried and not a joy to be experienced, come under close scrutiny by Jesus who manages to invert the expected order, saying, "The greatest among you will be your servant. All who exalt themselves will be humbled, and all who humble themselves will be exalted."
Those who lay heavy burdens on the shoulders of others, making Torah a weight to be carried and not a joy to be experienced, come under close scrutiny by Jesus who manages to invert the expected order, saying, "The greatest among you will be your servant. All who exalt themselves will be humbled, and all who humble themselves will be exalted."
In today's lectionary Gospel passage, Jesus provides an overarching view of Hebrew Scripture in terms of love of God and love of neighbor. His claim, along with the authority he cites to make this claim, led John Wesley to write in "A Plain Account of Christian Perfection" that "You should be thoroughly aware of this—the heaven of heavens is love. There is nothing higher in religion; there is, in effect, nothing else; if you look for anything but more love, you are looking wide of the mark …" And the challenge for us today is live out that love in a world that calls it into question.
In today's lectionary Gospel passage, Jesus provides an overarching view of Hebrew Scripture in terms of love of God and love of neighbor. His claim, along with the authority he cites to make this claim, led John Wesley to write in "A Plain Account of Christian Perfection" that "You should be thoroughly aware of this—the heaven of heavens is love. There is nothing higher in religion; there is, in effect, nothing else; if you look for anything but more love, you are looking wide of the mark …" And the challenge for us today is live out that love in a world that calls it into question.
Jesus, confronted with a question about taxes that is seemingly impossible to answer, shows how idolatry lies at the heart of the question and amazes his hearers with his response that questions where their loyalties really lie.
Jesus, confronted with a question about taxes that is seemingly impossible to answer, shows how idolatry lies at the heart of the question and amazes his hearers with his response that questions where their loyalties really lie.
In the minority reading of this parable, the Kingdom of Heaven is compared (and contrasted) to the worldly kingdom of Herod, showing how a different set of criteria establish the Kingdom of Heaven here on earth.
In the minority reading of this parable, the Kingdom of Heaven is compared (and contrasted) to the worldly kingdom of Herod, showing how a different set of criteria establish the Kingdom of Heaven here on earth.
In another vineyard parable, Jesus calls into question the leadership of the chief priests and the Pharisees, and their role in shaping the Kingdom. In a message for today, Jesus asks what fruit are being produced?
In another vineyard parable, Jesus calls into question the leadership of the chief priests and the Pharisees, and their role in shaping the Kingdom. In a message for today, Jesus asks what fruit are being produced?
Faced with questions concerning his authority while teaching in the Temple, Jesus turns the tables on those questioning him by probing their attitudes towards John the Baptist. As part of the debate, Jesus tells the parable of the two sons and relates a story centered on the coherence between words and deeds, an issue that continues to plague us today.
Faced with questions concerning his authority while teaching in the Temple, Jesus turns the tables on those questioning him by probing their attitudes towards John the Baptist. As part of the debate, Jesus tells the parable of the two sons and relates a story centered on the coherence between words and deeds, an issue that continues to plague us today.
In this parable, Jesus speaks of labor and reward, illustrating the graciousness of God towards the covenant people. In a narrative that challenges today's views of distributive justice, Jesus shows how the grace of God is without end and points us to a future in which we extend grace without limit.
In this parable, Jesus speaks of labor and reward, illustrating the graciousness of God towards the covenant people. In a narrative that challenges today's views of distributive justice, Jesus shows how the grace of God is without end and points us to a future in which we extend grace without limit.
In his parable on the forgiveness of debt, Jesus contrasts the way of the Kingdom of Heaven and the way of the empire. We are challenged to see whether or not we find ourselves cast as one of the characters in the parable, and if we can follow the way of the Kingdom in our own dealings with others.
In his parable on the forgiveness of debt, Jesus contrasts the way of the Kingdom of Heaven and the way of the empire. We are challenged to see whether or not we find ourselves cast as one of the characters in the parable, and if we can follow the way of the Kingdom in our own dealings with others.
Today we look at a passage often described as "church discipline" and attempt to return it to its context in Matthew's Gospel and in the canon as a whole such that we can see how it functions in the life of the church today.
Today we look at a passage often described as "church discipline" and attempt to return it to its context in Matthew's Gospel and in the canon as a whole such that we can see how it functions in the life of the church today.
When Peter learns what it will mean for Jesus to live out his vocation as "the Messiah, Son of the living God" he reacts with horror, proclaiming, "God forbid ...". And yet, God does not forbid and Jesus indeed suffers, dies and is raised. When does God forbid and when does God allow? Do we make choices about how we react to situations or does God cause us to react without free agency? These important questions come to light in today's text, and are especially important when, as was the case with Peter, we are confronted by something too terrible to face.
When Peter learns what it will mean for Jesus to live out his vocation as "the Messiah, Son of the living God" he reacts with horror, proclaiming, "God forbid ...". And yet, God does not forbid and Jesus indeed suffers, dies and is raised. When does God forbid and when does God allow? Do we make choices about how we react to situations or does God cause us to react without free agency? These important questions come to light in today's text, and are especially important when, as was the case with Peter, we are confronted by something too terrible to face.
In this narrative, Jesus provides a model for discipleship as he shows us that we cannot stay at the mountaintop, where heaven and earth meet, but are called to come down to the troubled waters below, where the boat in which we sail is tossed and turned by storms.
In this narrative, Jesus provides a model for discipleship as he shows us that we cannot stay at the mountaintop, where heaven and earth meet, but are called to come down to the troubled waters below, where the boat in which we sail is tossed and turned by storms.
How can we best read a text as familiar as the "Feeding of the Five Thousand"? The long history of the church suggests that a "literal" reading be accompanied by a 'spiritual" reading with the latter consisting of analogical, anagogical and moral components. When we look at the "Feeding of the Five Thousand" this way, we see how it speaks to not only the past but also to the present and future.
How can we best read a text as familiar as the "Feeding of the Five Thousand"? The long history of the church suggests that a "literal" reading be accompanied by a 'spiritual" reading with the latter consisting of analogical, anagogical and moral components. When we look at the "Feeding of the Five Thousand" this way, we see how it speaks to not only the past but also to the present and future.
In a set of parables on the Kingdom of Heaven, Jesus shows how the status quo will be overturned by the onset of the Kingdom in ways that challenge us. A commitment to the Kingdom brings with it a willingness to let go of the status quo and step into the Kingdom, even when the path ahead looks challenging.
In a set of parables on the Kingdom of Heaven, Jesus shows how the status quo will be overturned by the onset of the Kingdom in ways that challenge us. A commitment to the Kingdom brings with it a willingness to let go of the status quo and step into the Kingdom, even when the path ahead looks challenging.
In the parable of the wheat and the weeds, Jesus challenges our notions about reward and punishment. Why is it that the weeds get to grow among the wheat all through the growing season and are only separated at harvest time (the end of the age)?
In the parable of the wheat and the weeds, Jesus challenges our notions about reward and punishment. Why is it that the weeds get to grow among the wheat all through the growing season and are only separated at harvest time (the end of the age)?
In the parable of the sower and the seeds, Jesus instructs his hearers about the centrality of the "word of the Kingdom" and how living a life shaped by this word gives meaning and purpose while ushering in the Kingdom.
In the parable of the sower and the seeds, Jesus instructs his hearers about the centrality of the "word of the Kingdom" and how living a life shaped by this word gives meaning and purpose while ushering in the Kingdom.
What God knows about you is far more important than what people think about you. Jesus offers to share our burdens and to show us a way to be at one with God, without regard to what others might think.
What God knows about you is far more important than what people think about you. Jesus offers to share our burdens and to show us a way to be at one with God, without regard to what others might think.
The people of Biblical Israel saw hospitality as a cultural value of prime importance. Jesus spoke of being welcoming on several occasions and showed how a people can be formed by hospitality such that when they welcome another, they welcome the presence of God among them.
The people of Biblical Israel saw hospitality as a cultural value of prime importance. Jesus spoke of being welcoming on several occasions and showed how a people can be formed by hospitality such that when they welcome another, they welcome the presence of God among them.
Today's lectionary Gospel passage challenges us to think seriously about our priorities and if our actions line up with our words.
Today's lectionary Gospel passage challenges us to think seriously about our priorities and if our actions line up with our words.
The message of Jesus on the Kingdom of Heaven coming near speaks directly to health and wholeness through healing of disease and sickness. We examine the approach that Jesus takes and we see how that can inform our own work in the world to provide glimpses of the Kingdom.
The message of Jesus on the Kingdom of Heaven coming near speaks directly to health and wholeness through healing of disease and sickness. We examine the approach that Jesus takes and we see how that can inform our own work in the world to provide glimpses of the Kingdom.
On this Trinity Sunday we look to Scripture, tradition, reason and experience to talk about God in a way that informs our understanding of what it means to be made in the Image of God and how that influences who we are as the church today
On this Trinity Sunday we look to Scripture, tradition, reason and experience to talk about God in a way that informs our understanding of what it means to be made in the Image of God and how that influences who we are as the church today
On Pentecost we look to the culmination of Passover, the Counting of the Omer, and Shavuot to see the Jewish routes that help us understand the particular Pentecost event described in the Acts of the Apostles and how the outpouring of the Holy Spirit inspires and empowers us in bringing forth the Kingdom of God.
On Pentecost we look to the culmination of Passover, the Counting of the Omer, and Shavuot to see the Jewish routes that help us understand the particular Pentecost event described in the Acts of the Apostles and how the outpouring of the Holy Spirit inspires and empowers us in bringing forth the Kingdom of God.
The Ascension of Jesus doesn't mean that Jesus is absent from us but rather that Jesus is both present and exalted! We look at the ways in which Ascension is depicted in art, cartoons and movies to make sense of the differences between symbols and literal meaning.
The Ascension of Jesus doesn't mean that Jesus is absent from us but rather that Jesus is both present and exalted! We look at the ways in which Ascension is depicted in art, cartoons and movies to make sense of the differences between symbols and literal meaning.
Join us as we take a look at The Gospel of John's theology around the Trinity, Jesus' final return and Jesus' last words to the disciples before the crucifixion.
Join us as we take a look at The Gospel of John's theology around the Trinity, Jesus' final return and Jesus' last words to the disciples before the crucifixion.
Join us for worship at 10:00 a.m. and 6:00 p.m. on Sundays at The University Church, 4747 Hill Avenue in Toledo, Ohio. All are welcome.
Join us for worship at 10:00 a.m. and 6:00 p.m. on Sundays at The University Church, 4747 Hill Avenue in Toledo, Ohio. All are welcome.
As we journey through the season of Easter, we encounter John's account of Jesus describing the abundant life using the images of sheep, shepherds, thieves, and hired hands. The abundant life turns out to be one laid before God to be picked up again in ways that exceed our greatest expectations in terms of doing no harm, doing all the good we can, and staying in love with God.
As we journey through the season of Easter, we encounter John's account of Jesus describing the abundant life using the images of sheep, shepherds, thieves, and hired hands. The abundant life turns out to be one laid before God to be picked up again in ways that exceed our greatest expectations in terms of doing no harm, doing all the good we can, and staying in love with God.
In this post-resurrection encounter with Jesus, two travelers have their eyes opened and discover that salvation has indeed come to God's people.
In this post-resurrection encounter with Jesus, two travelers have their eyes opened and discover that salvation has indeed come to God's people.
In John's Gospel, Jesus appears following the resurrection amidst confusion, doubt and fear. Clarity, certainty, and fearlessness do not seem to be prerequisites for an encounter with the risen Christ.
In John's Gospel, Jesus appears following the resurrection amidst confusion, doubt and fear. Clarity, certainty, and fearlessness do not seem to be prerequisites for an encounter with the risen Christ.
On this Easter Sunday we look to John's Gospel account of the discovery of the empty tomb to discover how Jesus appears to the least likely of people in the midst of sorrow and weeping.
On this Easter Sunday we look to John's Gospel account of the discovery of the empty tomb to discover how Jesus appears to the least likely of people in the midst of sorrow and weeping.
The big question as Jesus entered Jerusalem was, "Who is this?" and Matthew answers the question with signs and symbols that point to Jesus as King, Messiah, Savior, son of David, and Lord. Knowing who is points us to the outcome of the Jerusalem story - the Lordship of Christ over all the world.
The big question as Jesus entered Jerusalem was, "Who is this?" and Matthew answers the question with signs and symbols that point to Jesus as King, Messiah, Savior, son of David, and Lord. Knowing who is points us to the outcome of the Jerusalem story - the Lordship of Christ over all the world.
As Easter approaches, we see resistance to the message of Jesus mount as a plot to end his life takes shape. Can the death of one man really take the place of the death of many, or is something missing from such an idea? The resurrection lies in an unexpected future at this stage of the story and the leaders of the Sanhedrin press ahead without understanding exactly what they are plotting.
As Easter approaches, we see resistance to the message of Jesus mount as a plot to end his life takes shape. Can the death of one man really take the place of the death of many, or is something missing from such an idea? The resurrection lies in an unexpected future at this stage of the story and the leaders of the Sanhedrin press ahead without understanding exactly what they are plotting.
In John's account of the healing of a blind man by Jesus we see how the text proclaims that Jesus is Lord (while Caesar is not) and that Jesus is the revelation of God (YHWH) in the world. The text calls us to a journey of penitence as we approach Easter week.
In John's account of the healing of a blind man by Jesus we see how the text proclaims that Jesus is Lord (while Caesar is not) and that Jesus is the revelation of God (YHWH) in the world. The text calls us to a journey of penitence as we approach Easter week.
In the familiar story of the Samaritan woman at the well, Jesus seeks to symbolically repair the historic damage to the covenant by including the people of Samaria, a group that were often excluded and marginalized at that time. Jesus opens the door through an encounter and a conversation, showing us how to restore broken covenants and move towards a fuller realization of the Kingdom of God.
In the familiar story of the Samaritan woman at the well, Jesus seeks to symbolically repair the historic damage to the covenant by including the people of Samaria, a group that were often excluded and marginalized at that time. Jesus opens the door through an encounter and a conversation, showing us how to restore broken covenants and move towards a fuller realization of the Kingdom of God.
While John 3:16 is perhaps the best known verse in the New Testament, the two preceding verses, which explain the context by reference to Moses and the events of the Exodus, often pass without comment. We see in these verses the parallel between Moses and the Exodus journey, and the journey of Jesus to Jerusalem. During Lent, we focus on the tools of Lenten discipline to help free us from whatever it might be that enslaves us and prevents us from loving God with all our heart, soul, and might.
While John 3:16 is perhaps the best known verse in the New Testament, the two preceding verses, which explain the context by reference to Moses and the events of the Exodus, often pass without comment. We see in these verses the parallel between Moses and the Exodus journey, and the journey of Jesus to Jerusalem. During Lent, we focus on the tools of Lenten discipline to help free us from whatever it might be that enslaves us and prevents us from loving God with all our heart, soul, and might.
Even Jesus was tempted! And his temptation was to ignore the great prayer of Deuteronomy 6, the Shema, and to use his heart, soul and strength for his own benefit and not for the benefit of all Israel. He overcame that temptation and ultimately, through his journey to Jerusalem, overcame the power of all that enslaves us, even to this day.
Even Jesus was tempted! And his temptation was to ignore the great prayer of Deuteronomy 6, the Shema, and to use his heart, soul and strength for his own benefit and not for the benefit of all Israel. He overcame that temptation and ultimately, through his journey to Jerusalem, overcame the power of all that enslaves us, even to this day.
On this Transfiguration Sunday we see how Jesus, in Luke's account, was "speaking of his departure (exodus), which he was about to accomplish at Jerusalem." This account launches Jesus on a trajectory towards Jerusalem where the goal of the exodus - freedom from slavery - will be accomplished.
On this Transfiguration Sunday we see how Jesus, in Luke's account, was "speaking of his departure (exodus), which he was about to accomplish at Jerusalem." This account launches Jesus on a trajectory towards Jerusalem where the goal of the exodus - freedom from slavery - will be accomplished.
Paul's prayer in 1 Thessalonians 1:2-5 includes thanksgiving for faith, love and hope among the followers of Jesus in Thessalonica. These marks of the new birth, as John Wesley would later refer to them, are works of the Holy Spirit within us and part of Paul's Spirit-led understanding of prayer.
Paul's prayer in 1 Thessalonians 1:2-5 includes thanksgiving for faith, love and hope among the followers of Jesus in Thessalonica. These marks of the new birth, as John Wesley would later refer to them, are works of the Holy Spirit within us and part of Paul's Spirit-led understanding of prayer.
Paul's prayer in Ephesians 3:14-21 speaks to the breadth and length and height and depth and knowledge of the love of Christ. John Wesley commented on this when he wrote: "What is the breadth of the love of Christ — Embracing all mankind. And length — From everlasting to everlasting. And depth — Not to be fathomed by any creature. And height — Not to be reached by any enemy." We are challenged in Paul's prayer to love without limits.
Paul's prayer in Ephesians 3:14-21 speaks to the breadth and length and height and depth and knowledge of the love of Christ. John Wesley commented on this when he wrote: "What is the breadth of the love of Christ — Embracing all mankind. And length — From everlasting to everlasting. And depth — Not to be fathomed by any creature. And height — Not to be reached by any enemy." We are challenged in Paul's prayer to love without limits.
In 1 Corinthians we see how Paul understands the link between spiritual gifts and prayer such that we are called through prayer to find that place where our deepest passion meets the world's greatest need.
In 1 Corinthians we see how Paul understands the link between spiritual gifts and prayer such that we are called through prayer to find that place where our deepest passion meets the world's greatest need.
In Paul's letter to the church at Ephesus we see how Paul puts into effect his understanding of prayer (Romans 8) and see how we might develop a life of prayer through following his example.
In Paul's letter to the church at Ephesus we see how Paul puts into effect his understanding of prayer (Romans 8) and see how we might develop a life of prayer through following his example.
Join us as we take a look at what it looks like to be a covenant people and how it has changed over the years.
Join us as we take a look at what it looks like to be a covenant people and how it has changed over the years.
Paul teaches us that prayer isn't something that we need to know how to do and that the Holy Spirit acts when we pray. Praying is part of our covenant with God and with each other and so we are committed to a life in prayer - a mystery that we don't have to understand before we do it!
Paul teaches us that prayer isn't something that we need to know how to do and that the Holy Spirit acts when we pray. Praying is part of our covenant with God and with each other and so we are committed to a life in prayer - a mystery that we don't have to understand before we do it!
Join us as we look at Baptism. What it's about, why we do it and why the church matters for you and the world. Also, if you were ever confused about Confirmation, check out this sermon.
Join us as we look at Baptism. What it's about, why we do it and why the church matters for you and the world. Also, if you were ever confused about Confirmation, check out this sermon.
Join us as we take a look at new year's resolutions in the world and covenants in the Bible. From Genesis to the Gospel of Matthew. At the end, we join together in a Wesleyan style covenant renewal.
Join us as we take a look at new year's resolutions in the world and covenants in the Bible. From Genesis to the Gospel of Matthew. At the end, we join together in a Wesleyan style covenant renewal.
On this Christmas Eve we are reminded of the fragile nature of the nativity of Jesus. At each step we might ask, tongue in cheek, "What could possibly go wrong?" And yet, the light continued to shine in the darkness and still does today!
On this Christmas Eve we are reminded of the fragile nature of the nativity of Jesus. At each step we might ask, tongue in cheek, "What could possibly go wrong?" And yet, the light continued to shine in the darkness and still does today!
On this Fourth Sunday of Advent we look to Matthew's description of the birth of Jesus, understood through the lens of Isaiah, in order to understand how "love came down at Christmas."
On this Fourth Sunday of Advent we look to Matthew's description of the birth of Jesus, understood through the lens of Isaiah, in order to understand how "love came down at Christmas."
On the Second Sunday of Advent, as we light the candle of peace, we look to John the Baptist, preparing the way of the Lord, as a pathway to peace in the fullest sense of the word. We ask how we can be agents of peace during this Advent time of waiting and preparing.
On the Second Sunday of Advent, as we light the candle of peace, we look to John the Baptist, preparing the way of the Lord, as a pathway to peace in the fullest sense of the word. We ask how we can be agents of peace during this Advent time of waiting and preparing.
On this First Sunday of Advent, we look to both the celebration of the birth of Christ and to the coming fullness of the Kingdom of God. We find hope based upon the faithfulness of God and see our role in active waiting as using our gifts to bring forth the Kingdom in the here and now.
On this First Sunday of Advent, we look to both the celebration of the birth of Christ and to the coming fullness of the Kingdom of God. We find hope based upon the faithfulness of God and see our role in active waiting as using our gifts to bring forth the Kingdom in the here and now.
On this Christ the King Sunday, we look at the integration of this celebration into the liturgical calendar by Pope Pius XI in 1925 as the church faced a changing world and we see how our baptismal vows call us to a single allegiance to Christ, resisting evil, injustice and oppression.
On this Christ the King Sunday, we look at the integration of this celebration into the liturgical calendar by Pope Pius XI in 1925 as the church faced a changing world and we see how our baptismal vows call us to a single allegiance to Christ, resisting evil, injustice and oppression.
In his parable of the two sons, one obedient and one not, Jesus casts the chief priests and elders - the leaders of the people - as disobedient and the tax collectors and prostitutes - the outcasts - as obedient. In a complete reversal of the status quo, Jesus shows the way to Kingdom.
In his parable of the two sons, one obedient and one not, Jesus casts the chief priests and elders - the leaders of the people - as disobedient and the tax collectors and prostitutes - the outcasts - as obedient. In a complete reversal of the status quo, Jesus shows the way to Kingdom.
In the third parable of Luke 15, Jesus details the misadventures of a father and two sons, a story that follows the pattern of the account of the exile in Babylon and which conforms to the Dying-Death-Resurrection- New Life motif common to salvation narratives of the people of Israel. We see how the prodigal son, accepted by the father on his return, has a life that prepares him well for discipleship.
In the third parable of Luke 15, Jesus details the misadventures of a father and two sons, a story that follows the pattern of the account of the exile in Babylon and which conforms to the Dying-Death-Resurrection- New Life motif common to salvation narratives of the people of Israel. We see how the prodigal son, accepted by the father on his return, has a life that prepares him well for discipleship.
In the parables of Luke 15, Jesus describes the lost and found in ways that confound the Pharisees and scribes in his audience.
In the parables of Luke 15, Jesus describes the lost and found in ways that confound the Pharisees and scribes in his audience.
In Luke 13:22-30, Jesus responds to the question, "Lord, will only a few be saved?" by telling a parable that illustrates how dependence on birthright as member of the covenant is not, in and of itself, sufficient but that knowing and following Jesus through faith is the key to salvation.
In Luke 13:22-30, Jesus responds to the question, "Lord, will only a few be saved?" by telling a parable that illustrates how dependence on birthright as member of the covenant is not, in and of itself, sufficient but that knowing and following Jesus through faith is the key to salvation.
On this laity Sunday, Ms. Heather Gillen continues our exploration of the Parables of Jesus by asking what made the man who tore down his storage barns to build even bigger ones such a fool?
On this laity Sunday, Ms. Heather Gillen continues our exploration of the Parables of Jesus by asking what made the man who tore down his storage barns to build even bigger ones such a fool?
In the parable known as "the parable of the Good Samaritan, Jesus shows how the Samaritan acts with covenant loyalty (loving Kindness) towards the man who was stripped, beaten and robbed and symbollically brings about reunification of the northern and southern kingdoms in his role as Messiah. Jesus shows how covenant people can reach across the space that divides them to achieve unity and models a way to restore covenantal unity when it has been challenged by the forces of history and culture.
In the parable known as "the parable of the Good Samaritan, Jesus shows how the Samaritan acts with covenant loyalty (loving Kindness) towards the man who was stripped, beaten and robbed and symbollically brings about reunification of the northern and southern kingdoms in his role as Messiah. Jesus shows how covenant people can reach across the space that divides them to achieve unity and models a way to restore covenantal unity when it has been challenged by the forces of history and culture.
Today we look at Kingdom parables that appear only in Matthew's Gospel where Jesus speaks to the question of commitment as it relates to the Kingdom of Heaven. His vision calls for us to be "all in" when it comes to making real the Kingdom in the places where we live and work.
Today we look at Kingdom parables that appear only in Matthew's Gospel where Jesus speaks to the question of commitment as it relates to the Kingdom of Heaven. His vision calls for us to be "all in" when it comes to making real the Kingdom in the places where we live and work.
In Jesus' Kingdom parables, we see how the image of the Kingdom disrupts the status quo and opens up new possibilities for making real the reign of God in the world.
In Jesus' Kingdom parables, we see how the image of the Kingdom disrupts the status quo and opens up new possibilities for making real the reign of God in the world.
In the parable we discuss today, Jesus makes it plain that just because bad things to people, they aren't somehow more to blame for their lot in life than anyone else. He uses the parable of the fig tree to illustrate communal responsibility for facing up to evil in the world.
In the parable we discuss today, Jesus makes it plain that just because bad things to people, they aren't somehow more to blame for their lot in life than anyone else. He uses the parable of the fig tree to illustrate communal responsibility for facing up to evil in the world.
In this parable, Jesus addresses the question of prayer and the role of the Holy Spirit in prayer. That God is reliable and trustworthy, unlike some people, forms the basis of his parable.
In this parable, Jesus addresses the question of prayer and the role of the Holy Spirit in prayer. That God is reliable and trustworthy, unlike some people, forms the basis of his parable.
In Luke's Sermon on the Plain, Jesus weaves a parable into his teaching that illustrates how hearing his words requires doing. Even calling Jesus "Lord, Lord" is not alone enough, Jesus calls for an active response.
In Luke's Sermon on the Plain, Jesus weaves a parable into his teaching that illustrates how hearing his words requires doing. Even calling Jesus "Lord, Lord" is not alone enough, Jesus calls for an active response.
Jesus used parables extensively in his teaching. Today we look at the nature of parables and explore an example that concerns discipleship and the "Golden Rule."
Jesus used parables extensively in his teaching. Today we look at the nature of parables and explore an example that concerns discipleship and the "Golden Rule."
We take a whirlwind look at the understanding and theology of fasting in the Old Testament. We look at how the theology of fasting changed and deepened pre-exile and post-exile. We also look at how fasting connects to John Wesley's understanding of salvation.
We take a whirlwind look at the understanding and theology of fasting in the Old Testament. We look at how the theology of fasting changed and deepened pre-exile and post-exile. We also look at how fasting connects to John Wesley's understanding of salvation.
Join us as we take a look at the second of the so-called Lenten Disciplines, prayer. What is it? Why do we do it? Why might we resist praying?
Join us as we take a look at the second of the so-called Lenten Disciplines, prayer. What is it? Why do we do it? Why might we resist praying?
Today we take a look at the ancient practice of almsgiving and we see what its purpose was in Jesus' day and today. We also examine the Jewish understanding of holiness as it relates to humans and God.
Today we take a look at the ancient practice of almsgiving and we see what its purpose was in Jesus' day and today. We also examine the Jewish understanding of holiness as it relates to humans and God.
As we bring to a close our series on Scripture as Drama, we look to the question of transformation and how to internalize Scripture, prayer and embodied living as a way of life.
As we bring to a close our series on Scripture as Drama, we look to the question of transformation and how to internalize Scripture, prayer and embodied living as a way of life.
As we consider Scripture as drama, we look to the cast of characters and see how there is no "white knight" coming to save us from ourselves. Jesus has already done all that is necessary and now the task of spreading the Gospel and ushering in the Kingdom is ours, with guidance from the Holy Spirit.
As we consider Scripture as drama, we look to the cast of characters and see how there is no "white knight" coming to save us from ourselves. Jesus has already done all that is necessary and now the task of spreading the Gospel and ushering in the Kingdom is ours, with guidance from the Holy Spirit.
In the afterglow of seeing Scripture acted out as drama, we look to the past narrative and to the future vision to help us cope with the harsh realities of life today, with conflict and strife around the globe, and wonder how we can work towards the Kingdom in its midst.
In the afterglow of seeing Scripture acted out as drama, we look to the past narrative and to the future vision to help us cope with the harsh realities of life today, with conflict and strife around the globe, and wonder how we can work towards the Kingdom in its midst.
In the final act of our exploration of Scripture as drama we look to a vision of the future, painted through the words and deeds of Jesus, of the Kingdom of God. We see our role in ushering in this new creation and in the recovery of the Imago Dei, both individually and corporately.
In the final act of our exploration of Scripture as drama we look to a vision of the future, painted through the words and deeds of Jesus, of the Kingdom of God. We see our role in ushering in this new creation and in the recovery of the Imago Dei, both individually and corporately.
We enter Act 5 of the Scriptural narrative with an account of the formation and function of the church, leading us to question the role of the church today and its relationship to the world and the ushering in of the Kingdom of God.
We enter Act 5 of the Scriptural narrative with an account of the formation and function of the church, leading us to question the role of the church today and its relationship to the world and the ushering in of the Kingdom of God.
As we consider Scripture as drama, we enter Act 4, following the interlude, and find that a child is born whose life, death, resurrection and ascension will change the world.
As we consider Scripture as drama, we enter Act 4, following the interlude, and find that a child is born whose life, death, resurrection and ascension will change the world.
In the interlude between the end of the Old Testament and the start of the New Testament, there are about 400 years in which Judah underwent great changes. All of these changes formed the immediate backdrop for the coming of Jesus into the world and their study helps us better understand the world into which Jesus was born.
In the interlude between the end of the Old Testament and the start of the New Testament, there are about 400 years in which Judah underwent great changes. All of these changes formed the immediate backdrop for the coming of Jesus into the world and their study helps us better understand the world into which Jesus was born.
In our reading of Scripture as drama, we come to Act 3 where a distinctive people begins to be created and yet, in the long term, fails to live into the covenant with God. In this epic story we see how certain key characters rise above the crowd and distinguish themselves, one way or the other. In the end, the life of the people as a covenant community hangs in the balance as the curtain closes for the interlude.
In our reading of Scripture as drama, we come to Act 3 where a distinctive people begins to be created and yet, in the long term, fails to live into the covenant with God. In this epic story we see how certain key characters rise above the crowd and distinguish themselves, one way or the other. In the end, the life of the people as a covenant community hangs in the balance as the curtain closes for the interlude.
In Act 2 of the Scriptural narrative, a series of vignettes show how the good creation of Act 1 is spoiled and strife, disbelief, arrogance and bitterness enter the world.
In Act 2 of the Scriptural narrative, a series of vignettes show how the good creation of Act 1 is spoiled and strife, disbelief, arrogance and bitterness enter the world.
One way to look at the Biblical narrative is too think of it as a play or drama. The first act sets the stage and so today we look at Genesis 1 as Act One in this magnificent drama.
One way to look at the Biblical narrative is too think of it as a play or drama. The first act sets the stage and so today we look at Genesis 1 as Act One in this magnificent drama.
On this Trinity Sunday we look at our language about God and the importance of a Trinitarian description in understanding what it means for us, individually and communally, to be "made in the image of God."
On this Trinity Sunday we look at our language about God and the importance of a Trinitarian description in understanding what it means for us, individually and communally, to be "made in the image of God."
On Pentecost we look to the signs and symbols used to describe the outpouring of the Spirit as a way to better understand the meaning of this important event both in its own time and today.
On Pentecost we look to the signs and symbols used to describe the outpouring of the Spirit as a way to better understand the meaning of this important event both in its own time and today.
On this Ascension Sunday, we think about "the heavens and the earth" and how, in the Lord's Prayer, we pray for it to be "on earth as it is in heaven."
On this Ascension Sunday, we think about "the heavens and the earth" and how, in the Lord's Prayer, we pray for it to be "on earth as it is in heaven."
as we explore the ways in which the church and the world interact, we look at how Christ's transformation of culture can lead to new and thoughtful ways of building the Kingdom in our local neighborhoods.
as we explore the ways in which the church and the world interact, we look at how Christ's transformation of culture can lead to new and thoughtful ways of building the Kingdom in our local neighborhoods.
As we think about the role of the church in making disciples of Christ for the transformation of the world, we look to see the state of the world around us and the nature of the Kingdom which we are reaching towards. There is much to do!
As we think about the role of the church in making disciples of Christ for the transformation of the world, we look to see the state of the world around us and the nature of the Kingdom which we are reaching towards. There is much to do!
As we think about the Good News and the role of the church, we see how there are many ways in which the church could interact with the world and how, in the case of churches in the Wesleyan tradition, transformation lies at the center of that interaction
As we think about the Good News and the role of the church, we see how there are many ways in which the church could interact with the world and how, in the case of churches in the Wesleyan tradition, transformation lies at the center of that interaction
Join us as we look at the conclusion to the Gospel of Matthew. We examine the disciples last act: worshipping Jesus. And Jesus' last words to the disciples. What did this mean for the Jews of Jesus' time? How do we fit in?
Join us as we look at the conclusion to the Gospel of Matthew. We examine the disciples last act: worshipping Jesus. And Jesus' last words to the disciples. What did this mean for the Jews of Jesus' time? How do we fit in?
We take a close look at how the disciples responded to Jesus being risen from the dead and what God's actions mean for us today.
We take a close look at how the disciples responded to Jesus being risen from the dead and what God's actions mean for us today.
On this Easter Sunday, we look to John's account of the discovery of the empty tomb to shed light on the confusion surrounding the identity of Jesus.
On this Easter Sunday, we look to John's account of the discovery of the empty tomb to shed light on the confusion surrounding the identity of Jesus.
In our discussion of the commitment we make to support the ministries of the church through our prayers, our presence, our gifts, our service and our witness, today we consider the nature of witness. We see how in the Hebrew Bible, God is a witness, a covenant may be a witness, a pile of stones or a pillar of stones may be a witness, in addition to our usually understanding of a witness in a legal setting.
In our discussion of the commitment we make to support the ministries of the church through our prayers, our presence, our gifts, our service and our witness, today we consider the nature of witness. We see how in the Hebrew Bible, God is a witness, a covenant may be a witness, a pile of stones or a pillar of stones may be a witness, in addition to our usually understanding of a witness in a legal setting.
As we look to the covenant between the church and God, and within the church itself, we come to the concepts of service and servanthood. We see the inter-related nature of work, service and worship, noting that our service and work are integral to worship itself.
As we look to the covenant between the church and God, and within the church itself, we come to the concepts of service and servanthood. We see the inter-related nature of work, service and worship, noting that our service and work are integral to worship itself.
As we come to realize that all is gift and that we are stewards of God's gifts, we see that stewardship is centered upon receiving, managing and sharing such gifts. Stewardship is a responsibility through which we can be agents of God's grace in the world and work towards building God's kingdom in this time and place.
As we come to realize that all is gift and that we are stewards of God's gifts, we see that stewardship is centered upon receiving, managing and sharing such gifts. Stewardship is a responsibility through which we can be agents of God's grace in the world and work towards building God's kingdom in this time and place.
Today we look at what it means to 'faithfully participate in the church's ministries by your presence ..." We explore a theology of presence and how it is much more than just "showing up."
Today we look at what it means to 'faithfully participate in the church's ministries by your presence ..." We explore a theology of presence and how it is much more than just "showing up."
As we look at the covenant between God and God's people in the setting of the local church, we see how this covenant is embodied through prayers, presence, gifts, service and witness. This week, we focus on prayer.
As we look at the covenant between God and God's people in the setting of the local church, we see how this covenant is embodied through prayers, presence, gifts, service and witness. This week, we focus on prayer.
Who are the "strangers" whom we see referenced in the Old and New Testaments and how does the instruction to "love the stranger" work in the world today?
Who are the "strangers" whom we see referenced in the Old and New Testaments and how does the instruction to "love the stranger" work in the world today?
As we look at what it means to love God and neighbor as yourself, we turn to what it means to love the self, over and above the obvious notions of caring for one's physical health. We see how Wesley encouraged us to know ourselves through his probing questions for class meetings, suggesting that we cannot truly and appropriately love ourselves without knowing who we really are. The connection between holiness and happiness becomes apparent as we look to Wesley's guidance on this complex subject.
As we look at what it means to love God and neighbor as yourself, we turn to what it means to love the self, over and above the obvious notions of caring for one's physical health. We see how Wesley encouraged us to know ourselves through his probing questions for class meetings, suggesting that we cannot truly and appropriately love ourselves without knowing who we really are. The connection between holiness and happiness becomes apparent as we look to Wesley's guidance on this complex subject.
As we look to what it means to love our neighbor, we first examine how the term "neighbor" is used in Hebrew Scripture and how that same term might be employed today. The church, as the covenant community of God, bears a special responsibility to love one another and we look at how we might do just that in our lives together.
As we look to what it means to love our neighbor, we first examine how the term "neighbor" is used in Hebrew Scripture and how that same term might be employed today. The church, as the covenant community of God, bears a special responsibility to love one another and we look at how we might do just that in our lives together.
In our series, "Family Matters" we saw how baptism initiates an individual into the covenant between the church and God so forming a new family. Now we look to see what this family is supposed to be, do and look like. In the Wesleyan tradition, love lies at the very center of religion and here we explore what it means to love God.
In our series, "Family Matters" we saw how baptism initiates an individual into the covenant between the church and God so forming a new family. Now we look to see what this family is supposed to be, do and look like. In the Wesleyan tradition, love lies at the very center of religion and here we explore what it means to love God.
On this First Sunday after the Epiphany - the Baptism of the Lord - we look at the baptism of Jesus by John and at baptism in the church today.
On this First Sunday after the Epiphany - the Baptism of the Lord - we look at the baptism of Jesus by John and at baptism in the church today.
On this Epiphany Sunday we look to Matthew's account of the star, the Magi and their gifts to see how we might participate in epiphanies today.
On this Epiphany Sunday we look to Matthew's account of the star, the Magi and their gifts to see how we might participate in epiphanies today.
As 2016 approaches we look to the possibility of change in the new year. We see how the Apostle Paul calls for change and advocates for specific steps to be undertaken to bring about transformation.
As 2016 approaches we look to the possibility of change in the new year. We see how the Apostle Paul calls for change and advocates for specific steps to be undertaken to bring about transformation.
On this Fourth Sunday of Advent, as we look to the coming of Christmas, we see how Mary anticipated the birth of Christ through the words of the Magnificat. We ask ourselves how our Christmas celebrations compare to her own expectations of what the coming of the Christ child meant then and means now.
On this Fourth Sunday of Advent, as we look to the coming of Christmas, we see how Mary anticipated the birth of Christ through the words of the Magnificat. We ask ourselves how our Christmas celebrations compare to her own expectations of what the coming of the Christ child meant then and means now.
On this Third Sunday of Advent we seek to hear the words of John through first-century ears and find the good news that he proclaims.
On this Third Sunday of Advent we seek to hear the words of John through first-century ears and find the good news that he proclaims.
On this Second Sunday of Advent, as we light the candle of peace, we look to see what it means to speak of Jesus as Prince of Peace and how we can be agents of peace in a troubled world.
On this Second Sunday of Advent, as we light the candle of peace, we look to see what it means to speak of Jesus as Prince of Peace and how we can be agents of peace in a troubled world.
On this First Sunday of Advent, we explore the nature of hope as we wait, both for the celebration of Christ's birth and for the fulfillment of his promised Kingdom. We see how hope is based on the faithfulness of God, manifest as God's steadfast love and made real in the new covenant and the coming Kingdom.
On this First Sunday of Advent, we explore the nature of hope as we wait, both for the celebration of Christ's birth and for the fulfillment of his promised Kingdom. We see how hope is based on the faithfulness of God, manifest as God's steadfast love and made real in the new covenant and the coming Kingdom.
on this Christ the King Sunday we complete our exploration of the Kingdom of God by considering the nature of love and its relationship to both neighbors and strangers.
on this Christ the King Sunday we complete our exploration of the Kingdom of God by considering the nature of love and its relationship to both neighbors and strangers.
As we seek to understand the nature of the Kingdom of God, we see how Jesus acts among the less fortunate at the intersection of mercy and grace, modelling for us a way of life that helps to make the Kingdom a present reality wherever we might be.
As we seek to understand the nature of the Kingdom of God, we see how Jesus acts among the less fortunate at the intersection of mercy and grace, modelling for us a way of life that helps to make the Kingdom a present reality wherever we might be.
As we work towards a greater understanding of the Kingdom of God, we come to consider the role of unity, especially unity of the Spirit, among the people of God and its centrality to the nature of the Kingdom.
As we work towards a greater understanding of the Kingdom of God, we come to consider the role of unity, especially unity of the Spirit, among the people of God and its centrality to the nature of the Kingdom.
As look at the attributes of the Kingdom of God we come to see justice as something we do, not simply something we discuss, and as something that involves the specific, individual people whom we encounter. The call to justice is a call to action.
As look at the attributes of the Kingdom of God we come to see justice as something we do, not simply something we discuss, and as something that involves the specific, individual people whom we encounter. The call to justice is a call to action.
As we look at the characteristics of the Kingdom, we consider the difference between the concepts of ownership and trusteeship, and how Jesus taught trusteeship to his followers.
As we look at the characteristics of the Kingdom, we consider the difference between the concepts of ownership and trusteeship, and how Jesus taught trusteeship to his followers.
As we think about the characteristics of the Kingdom, we today examine servanthood and what Jesus taught about servanthood through his words and deeds, many of which invert the expected social structure of the day and call for extravagant selflessness and the exercise of compassion.
As we think about the characteristics of the Kingdom, we today examine servanthood and what Jesus taught about servanthood through his words and deeds, many of which invert the expected social structure of the day and call for extravagant selflessness and the exercise of compassion.
In the narrative of Jesus and the Samaritan woman at the well we see how Jesus symbolically re-establishes the broken covenant community of Israel by reuniting the north and the south through his outreach in Samaria. He accomplishes this through a long and complex conversation with a woman of little regard in her day. The importance of conversation and community is highlighted in this important narrative.
In the narrative of Jesus and the Samaritan woman at the well we see how Jesus symbolically re-establishes the broken covenant community of Israel by reuniting the north and the south through his outreach in Samaria. He accomplishes this through a long and complex conversation with a woman of little regard in her day. The importance of conversation and community is highlighted in this important narrative.
As we explore the teachings of Jesus on the Kingdom, we encounter many parables in which we are shown what the Kingdom is "like." We see how Jesus' many teachings counter the values of his own society, leading us to think counter-culturally about our own.
As we explore the teachings of Jesus on the Kingdom, we encounter many parables in which we are shown what the Kingdom is "like." We see how Jesus' many teachings counter the values of his own society, leading us to think counter-culturally about our own.
As we discuss values, vision and mission, we begin to think about the nature of the unity we celebrate in communion through the one loaf and in community through our communal work together.
As we discuss values, vision and mission, we begin to think about the nature of the unity we celebrate in communion through the one loaf and in community through our communal work together.
Looking back on life can be helpful when done reflectively but can become a problem when we create illusory "good old days" that never really existed. We see this issue acted out in the narrative of the Exodus and cautioned against in Ecclesiastes.
Looking back on life can be helpful when done reflectively but can become a problem when we create illusory "good old days" that never really existed. We see this issue acted out in the narrative of the Exodus and cautioned against in Ecclesiastes.
Our ability to assess our fears can be skewed by many factors and this imperfect assessment may lead us to poor choices. We look to the tools available to us in Scripture, tradition, reason and experience for guidance.
Our ability to assess our fears can be skewed by many factors and this imperfect assessment may lead us to poor choices. We look to the tools available to us in Scripture, tradition, reason and experience for guidance.
Paul's letter to the church at Corinth shows the many problems that arise when a community loses focus on the cross and starts to divide and travel many paths. How do we keep the main thing the main thing?
Paul's letter to the church at Corinth shows the many problems that arise when a community loses focus on the cross and starts to divide and travel many paths. How do we keep the main thing the main thing?
We look to Hebrew Scripture, the Gospels and the letters of Paul for guidance on how to move forward when feeling "stuck." These sources exhibit a remarkable unity in their approaches, including prayerful discernment of what is truly important and a willingness to single-mindedly move forward despite great odds.
We look to Hebrew Scripture, the Gospels and the letters of Paul for guidance on how to move forward when feeling "stuck." These sources exhibit a remarkable unity in their approaches, including prayerful discernment of what is truly important and a willingness to single-mindedly move forward despite great odds.
Temptation can lead us to stray from our values, vision and mission and yet through God's grace. most commonly mediated through the people of God, that temptation that leads to sin can be overcome.
Temptation can lead us to stray from our values, vision and mission and yet through God's grace. most commonly mediated through the people of God, that temptation that leads to sin can be overcome.
As we work to understand the values, vision and mission of Jesus, and how to conform our own lives more closely to the image of God, we encounter the expression, "God's will." How might we understand this? We look to Scripture, tradition, reason and experience, illuminated by the words of John Wesley, to see how we might best discern God's will and find meaning and purpose in our lives.
As we work to understand the values, vision and mission of Jesus, and how to conform our own lives more closely to the image of God, we encounter the expression, "God's will." How might we understand this? We look to Scripture, tradition, reason and experience, illuminated by the words of John Wesley, to see how we might best discern God's will and find meaning and purpose in our lives.
As we think about our core values, vision and mission, we look to the prayer life of Jesus in the Gospels and to the prayer life of Paul, especially in Romans 8, to guide us.
As we think about our core values, vision and mission, we look to the prayer life of Jesus in the Gospels and to the prayer life of Paul, especially in Romans 8, to guide us.
As we look at the account of the life of Jesus in Luke's Gospel, we see the things hat he holds dear (values), how he shapes these values into a vision for the world, and how he sets about his mission to make that vision a reality. Perhaps we too can look at our own values, vision and mission and set a path for our lives that leads to the Kingdom.
As we look at the account of the life of Jesus in Luke's Gospel, we see the things hat he holds dear (values), how he shapes these values into a vision for the world, and how he sets about his mission to make that vision a reality. Perhaps we too can look at our own values, vision and mission and set a path for our lives that leads to the Kingdom.
Today we look at a story of the disciples and Jesus from the Gospel of Mark and see how they were expecting one result of following Jesus, but things did not go the way they expected. God often has us do u-turns in life. We can step forward into change and growth, or stay where we are and stay safe. Which will you choose?
Today we look at a story of the disciples and Jesus from the Gospel of Mark and see how they were expecting one result of following Jesus, but things did not go the way they expected. God often has us do u-turns in life. We can step forward into change and growth, or stay where we are and stay safe. Which will you choose?
Looking at Jesus' words in Matthew where he tells us not to worry as well as how valuable our connection is with God and others through the story of Esther.
Looking at Jesus' words in Matthew where he tells us not to worry as well as how valuable our connection is with God and others through the story of Esther.
Today we wrap up our addiction series with Tiffany Ways taking the reigns and walking us through some important facts about addiction and how it impacts kids, adults, everyone.
Today we wrap up our addiction series with Tiffany Ways taking the reigns and walking us through some important facts about addiction and how it impacts kids, adults, everyone.
We take a look at our primal fearful reaction to things, what Bambi has to do with it and how God fits in.
We take a look at our primal fearful reaction to things, what Bambi has to do with it and how God fits in.
As we continue to journey through 1 Peter, we see that the author writes of how the community shall express love for its members and how we might implement such communal love today.
As we continue to journey through 1 Peter, we see that the author writes of how the community shall express love for its members and how we might implement such communal love today.
In light of recent, tragic events at Emanuel African Methodist Episcopal Church, S.C., we look together at the words of 1 Peter, especially where the author writes that we should repay evil or abuse with a blessing. We see how individually and corporately we are called to "Depart from evil, and do good; seek peace, and pursue it" (Psalm 34, cited in 1 Peter) even when this calling is difficult and painful.
In light of recent, tragic events at Emanuel African Methodist Episcopal Church, S.C., we look together at the words of 1 Peter, especially where the author writes that we should repay evil or abuse with a blessing. We see how individually and corporately we are called to "Depart from evil, and do good; seek peace, and pursue it" (Psalm 34, cited in 1 Peter) even when this calling is difficult and painful.
In the second chapter of 1 Peter, we see the followers of Christ encouraged to see themselves as the stones from which a living community of believers will be constructed in order to proclaim God's mighty acts in bringing his people from darkness to light.
In the second chapter of 1 Peter, we see the followers of Christ encouraged to see themselves as the stones from which a living community of believers will be constructed in order to proclaim God's mighty acts in bringing his people from darkness to light.
In the letter known as 1 Peter, the author sends a message of hope to those scattered in the Dispersion; a hope based upon the resurrection of Jesus that is alive even in the midst of apparent hopelessness and despair.
In the letter known as 1 Peter, the author sends a message of hope to those scattered in the Dispersion; a hope based upon the resurrection of Jesus that is alive even in the midst of apparent hopelessness and despair.
Today we look at the theology of the Trinity. Where did it come from? Why do we think God is three persons in one God? What does this mean for us and why does it matter?
Today we look at the theology of the Trinity. Where did it come from? Why do we think God is three persons in one God? What does this mean for us and why does it matter?
On this Pentecost Sunday - which coincides with Aldersgate Day this year - we position the Christian celebration of Pentecost within its historical location and come to see it as an integral part of God's overarching narrative and not as an intrusion into it. Through the Spirit we are drawn ever closer to God and our neighbor, such that the loving community of the church may then reach out to the very margins of society to carry the good news of God's invitation to all people.
On this Pentecost Sunday - which coincides with Aldersgate Day this year - we position the Christian celebration of Pentecost within its historical location and come to see it as an integral part of God's overarching narrative and not as an intrusion into it. Through the Spirit we are drawn ever closer to God and our neighbor, such that the loving community of the church may then reach out to the very margins of society to carry the good news of God's invitation to all people.
Jesus prayed for his disciples, both those before him and those who would follow (i.e. us). His prayer is that we be in the world and protected. We see how that prayer is answered both locally and globally when we step out in faith to help build the Kingdom.
Jesus prayed for his disciples, both those before him and those who would follow (i.e. us). His prayer is that we be in the world and protected. We see how that prayer is answered both locally and globally when we step out in faith to help build the Kingdom.
In the encounter between Peter and Cornelius, the work of the Holy Spirit in the lives of gentiles cannot be denied and Peter baptizes them in the name of Jesus Christ.
In the encounter between Peter and Cornelius, the work of the Holy Spirit in the lives of gentiles cannot be denied and Peter baptizes them in the name of Jesus Christ.
Along the road to Gaza, Philip encounters an interesting individual whose identity, one way or another, seems to exclude the possibility of his inclusion among the people of God. In answer to his question, "What is to prevent me from being baptized?" Philip says nothing and simply baptizes him. His overarching identity is forever changed. Now he is a beloved child of God!
Along the road to Gaza, Philip encounters an interesting individual whose identity, one way or another, seems to exclude the possibility of his inclusion among the people of God. In answer to his question, "What is to prevent me from being baptized?" Philip says nothing and simply baptizes him. His overarching identity is forever changed. Now he is a beloved child of God!
In the description of the encounter of Cleopas and his companion with Jesus on the road to Emmaus, we see the importance of hospitality and how their epiphany would have been missed if the travelers had not invited Jesus to stay with them. The model for hospitality involves a subtle mutuality between host and guest, and models for us how hospitality can be envisioned in the church today.
In the description of the encounter of Cleopas and his companion with Jesus on the road to Emmaus, we see the importance of hospitality and how their epiphany would have been missed if the travelers had not invited Jesus to stay with them. The model for hospitality involves a subtle mutuality between host and guest, and models for us how hospitality can be envisioned in the church today.
With the destruction of the Temple in 70 AD, the people were faced with the question of where now to encounter God. The followers of Jesus found an answer to that question in the person of the resurrected Christ and, following the ascension, in the Body of Christ formed by his followers.
With the destruction of the Temple in 70 AD, the people were faced with the question of where now to encounter God. The followers of Jesus found an answer to that question in the person of the resurrected Christ and, following the ascension, in the Body of Christ formed by his followers.
As we see the reactions of those to whom the resurrected Christ appears, it becomes apparent that confusion, doubt and fear reign. As the new life promised through resurrection turns the world upside down and inside out, such reactions continue today. And, despite this, Jesus appears in our midst and send us out to do his work in the world.
As we see the reactions of those to whom the resurrected Christ appears, it becomes apparent that confusion, doubt and fear reign. As the new life promised through resurrection turns the world upside down and inside out, such reactions continue today. And, despite this, Jesus appears in our midst and send us out to do his work in the world.
On this Easter Sunday we follow John's account of the discovery of the empty tomb and see how the resurrection event leads to new life for us today in the Body of Christ.
On this Easter Sunday we follow John's account of the discovery of the empty tomb and see how the resurrection event leads to new life for us today in the Body of Christ.
On this Palm Sunday - Passion Sunday we look at Mark's account of the entry of Jesus into Jerusalem and the events that lead to his crucifixion, death and placement in the tomb of Joseph of Arimathea. In one week, the crowds move from welcoming Jesus as king to calling for his crucifixion. We see how this transition stemmed, in part, from a poor understanding of the person and work of Jesus and how even today, such an understanding can move us in very few steps from proclaiming Jesus as king to crucifying him yet again.
On this Palm Sunday - Passion Sunday we look at Mark's account of the entry of Jesus into Jerusalem and the events that lead to his crucifixion, death and placement in the tomb of Joseph of Arimathea. In one week, the crowds move from welcoming Jesus as king to calling for his crucifixion. We see how this transition stemmed, in part, from a poor understanding of the person and work of Jesus and how even today, such an understanding can move us in very few steps from proclaiming Jesus as king to crucifying him yet again.
When Greeks, likely proselytes to Judaism in Jerusalem for Passover, indirectly approach Jesus via Philip and Andrew, he announces that the time has come for his glorification. As we explore this passage we see how these firstfruits of the Gentile world coming to Jesus model the outcome of the Abrahamic covenant, with Judaism reaching out into the world to be a blessing to the nations, now made possible through Jesus. We see how this can be a model for our own witness and evangelism today.
When Greeks, likely proselytes to Judaism in Jerusalem for Passover, indirectly approach Jesus via Philip and Andrew, he announces that the time has come for his glorification. As we explore this passage we see how these firstfruits of the Gentile world coming to Jesus model the outcome of the Abrahamic covenant, with Judaism reaching out into the world to be a blessing to the nations, now made possible through Jesus. We see how this can be a model for our own witness and evangelism today.
In his conversation with Nicodemus, Jesus refers to incidents in the narrative of the Exodus to better communicate his message. We look to the story of Moses, interpreted by Jesus, to help us see the importance of our Lenten practices as we journey towards the cross and the empty tomb.
In his conversation with Nicodemus, Jesus refers to incidents in the narrative of the Exodus to better communicate his message. We look to the story of Moses, interpreted by Jesus, to help us see the importance of our Lenten practices as we journey towards the cross and the empty tomb.
As we journey through Lent, we consider what Jesus might have meant when he spoke of denying oneself and carrying one's cross. These complex words of Jesus suggest to us a call to devote ourselves to participating in God's work of sanctification and to co-creating the Kingdom of God.
As we journey through Lent, we consider what Jesus might have meant when he spoke of denying oneself and carrying one's cross. These complex words of Jesus suggest to us a call to devote ourselves to participating in God's work of sanctification and to co-creating the Kingdom of God.
During Lent we have the opportunity to shake off lethargy and apathy, and do battle with acedia, by doing the hard work of examining our internal lives guided by prayer, fasting, alms-giving and penitence. In so doing, we deploy the seven gifts of the Spirit against the seven deadly sins and seek the seven virtues in our lives. Being a follower of Jesus is more than being a fan.
During Lent we have the opportunity to shake off lethargy and apathy, and do battle with acedia, by doing the hard work of examining our internal lives guided by prayer, fasting, alms-giving and penitence. In so doing, we deploy the seven gifts of the Spirit against the seven deadly sins and seek the seven virtues in our lives. Being a follower of Jesus is more than being a fan.
Wesley saw ethics as a response to God's acts of grace in justification and regeneration. The shape of grace and its ethical contours were passed to us by Jesus in his Sermon on the Mount.
Wesley saw ethics as a response to God's acts of grace in justification and regeneration. The shape of grace and its ethical contours were passed to us by Jesus in his Sermon on the Mount.
John Wesley's political ethics - a response to the times in which he lived - called for equality, liberty and responsibility, conditions he saw as inherent in those created in the image of God.
John Wesley's political ethics - a response to the times in which he lived - called for equality, liberty and responsibility, conditions he saw as inherent in those created in the image of God.
Wesley's economic ethics calls into question ideas about the nature of property ownership, the reasons for labor, and the purpose behind the accumulation of wealth. Wesley's challenge to us today is to respond to the economic problems surrounding us in creative and meaningful ways.
Wesley's economic ethics calls into question ideas about the nature of property ownership, the reasons for labor, and the purpose behind the accumulation of wealth. Wesley's challenge to us today is to respond to the economic problems surrounding us in creative and meaningful ways.
John Wesley saw that our ethical interactions with those around us are held accountable through constant attention in small groups such that we help each other maintain focus on works of piety and works of mercy. Our journey towards entire sanctification in some sense requires such works and so our focus on these endeavors cannot be lost.
John Wesley saw that our ethical interactions with those around us are held accountable through constant attention in small groups such that we help each other maintain focus on works of piety and works of mercy. Our journey towards entire sanctification in some sense requires such works and so our focus on these endeavors cannot be lost.
In John's baptism of Jesus, we see Jesus in his role as Messiah, acting on behalf of the collected people of God. This selfless act leads to Jesus being declared God's beloved. In our own journeys, moments of self realization often follow selfless acts. As we discover our own belovedness, we are constantly challenged to act on behalf of the other.
In John's baptism of Jesus, we see Jesus in his role as Messiah, acting on behalf of the collected people of God. This selfless act leads to Jesus being declared God's beloved. In our own journeys, moments of self realization often follow selfless acts. As we discover our own belovedness, we are constantly challenged to act on behalf of the other.
The journey of the Magi started long before they encountered Jesus and, unlike us, they celebrated his birth by offering gifts, not by accepting them. What gifts might we bring on a journey to encounter Jesus and how might we best present them to him?
The journey of the Magi started long before they encountered Jesus and, unlike us, they celebrated his birth by offering gifts, not by accepting them. What gifts might we bring on a journey to encounter Jesus and how might we best present them to him?
Simeon and Anna, after lifetimes of waiting, encounter Jesus as Messiah and the hope of the world. How do we encounter God through the person of Jesus and how can we work towards a life filled with such encounters each and every day?
Simeon and Anna, after lifetimes of waiting, encounter Jesus as Messiah and the hope of the world. How do we encounter God through the person of Jesus and how can we work towards a life filled with such encounters each and every day?
On this eve of Christmas, we look to the narrative of the birth of Jesus as our guide to bringing light into the world and driving away the darkness. Through this fragile and delicate story, we see how the task placed in our hands is always close to being broken and set aside. We look for meaning and purpose in the birth of Jesus and find it in the work passed to us this day.
On this eve of Christmas, we look to the narrative of the birth of Jesus as our guide to bringing light into the world and driving away the darkness. Through this fragile and delicate story, we see how the task placed in our hands is always close to being broken and set aside. We look for meaning and purpose in the birth of Jesus and find it in the work passed to us this day.
On the last Sunday of Advent we celebrate joyfully the announcement of Mary's pregnancy and look at how we might be people of joy today.
Join us on the third Sunday of Advent as we take a look at John the Baptists' testimony about who is coming after him.
Today we look at the opening of the Gospel of Mark and look to the coming of the Christ Child in John the baptizer's message of repentance.
Today we look at the opening of the Gospel of Mark and look to the coming of the Christ Child in John the baptizer's message of repentance.
We look at Jesus' parting words to the disciples and to us in the Gospel of Mark: Keep Awake. We examine what this means for us today and where we might hang our hope for tomorrow.
We look at Jesus' parting words to the disciples and to us in the Gospel of Mark: Keep Awake. We examine what this means for us today and where we might hang our hope for tomorrow.
For Christ the King Sunday we look at a text from Jeremiah and a text from Ephesians. We look at the new covenant God proposed, how Jesus fits in and what this means for us today.
For Christ the King Sunday we look at a text from Jeremiah and a text from Ephesians. We look at the new covenant God proposed, how Jesus fits in and what this means for us today.
Wesley understood that the Via Salutis (Way of Salvation) does not end with entire sanctification; it provides the bridge to eternal life. He saw that our lives here and now set the trajectory for eternity and that our task is to focus on the present moment. He wrote in a letter, "Your concern is with the present moment; your business is to live today ... It is true the full assurance of hope excludes all doubt of our final salvation; but it does not and cannot continue any longer than we walk closely with God. " Death is a certainty yet worrying about it changes nothing. Our focus must be on living today.
Wesley understood that the Via Salutis (Way of Salvation) does not end with entire sanctification; it provides the bridge to eternal life. He saw that our lives here and now set the trajectory for eternity and that our task is to focus on the present moment. He wrote in a letter, "Your concern is with the present moment; your business is to live today ... It is true the full assurance of hope excludes all doubt of our final salvation; but it does not and cannot continue any longer than we walk closely with God. " Death is a certainty yet worrying about it changes nothing. Our focus must be on living today.
We continue our exploration of the Wesleyan Via Salutis (Way of Salvation) with "The Scandal of Grace. 2. Christian Perfection." John Wesley wrote "A Plain Account of Christian Perfection" to encourage Christians to press ahead towards perfection (entire sanctification) as the human response to God's gift of sanctifying grace. What is "perfection" and can we actually achieve it?
We continue our exploration of the Wesleyan Via Salutis (Way of Salvation) with "The Scandal of Grace. 2. Christian Perfection." John Wesley wrote "A Plain Account of Christian Perfection" to encourage Christians to press ahead towards perfection (entire sanctification) as the human response to God's gift of sanctifying grace. What is "perfection" and can we actually achieve it?
Following the new birth, Wesley calls for us to embrace a second blessing, a gracious act of God that requires a human response in the form of evangelical repentance that deals with the very being of sin in the human heart. Wesley writes of works of piety and works of mercy as united in the church and spread to the wider society as our way of expressing gratitude to God and benevolence to those around us. In other words, we are live lives of "true religion" while anticipating the second blessing and approaching ever nearer to a complete recovery of the Imago Dei.
Following the new birth, Wesley calls for us to embrace a second blessing, a gracious act of God that requires a human response in the form of evangelical repentance that deals with the very being of sin in the human heart. Wesley writes of works of piety and works of mercy as united in the church and spread to the wider society as our way of expressing gratitude to God and benevolence to those around us. In other words, we are live lives of "true religion" while anticipating the second blessing and approaching ever nearer to a complete recovery of the Imago Dei.
John Wesley differentiated the "almost Christian" and the "altogether Christian" based on the whether or not a person's life was transformed such that they shed the love of God abroad in the world. He refused to make a God out of orthodoxy, orthoritus or orthopraxis, important as these are, and instead unity such that those of different opinions could nonetheless love alike.
John Wesley differentiated the "almost Christian" and the "altogether Christian" based on the whether or not a person's life was transformed such that they shed the love of God abroad in the world. He refused to make a God out of orthodoxy, orthoritus or orthopraxis, important as these are, and instead unity such that those of different opinions could nonetheless love alike.
In Wesley's Via Salutis (Way of Salvation) the New Birth has three major components: justification, regeneration and assurance. The Doctrine of Assurance, a Wesleyan distinctive, teaches that through a combination of the witness of one's own spirit and the witness of God's spirit with one's own spirit, a person of faith can be assured of their salvation.
In Wesley's Via Salutis (Way of Salvation) the New Birth has three major components: justification, regeneration and assurance. The Doctrine of Assurance, a Wesleyan distinctive, teaches that through a combination of the witness of one's own spirit and the witness of God's spirit with one's own spirit, a person of faith can be assured of their salvation.
In our examination of John Wesley's Via Salutis (Way of Salvation) we come to a consideration of the role of baptism and how Wesley balanced a sacramental and an evangelical understanding of baptism. In The United Methodist Church we see how baptism is today understood, in part: "In baptism the Church declares that it is bound in covenant to God; through baptism new persons are initiated into that covenant. The covenant connects God, the community of faith, and the person being baptized ..."
In our examination of John Wesley's Via Salutis (Way of Salvation) we come to a consideration of the role of baptism and how Wesley balanced a sacramental and an evangelical understanding of baptism. In The United Methodist Church we see how baptism is today understood, in part: "In baptism the Church declares that it is bound in covenant to God; through baptism new persons are initiated into that covenant. The covenant connects God, the community of faith, and the person being baptized ..."
Faith, hope and love - the three theological virtues - were described by John Wesley as the marks of the new birth. We see how these marks play an important role in Wesley's Via Salutis (Way of Salvation) and how we can live in ways characterized by these virtues today.
Faith, hope and love - the three theological virtues - were described by John Wesley as the marks of the new birth. We see how these marks play an important role in Wesley's Via Salutis (Way of Salvation) and how we can live in ways characterized by these virtues today.
In our conversation about the Wesleyan Via Salutis (Way of Salvation), we discover that regeneration (the work of God within us) accompanies justification (the work of God for us). In justification, the guilt and shame of past sin are defeated but in regeneration the power of sin is broken such that we avoid endless cycles of sin and forgiveness and the process of sanctification can begin. The vital work of the Spirit empowers us to begin a journey towards holiness and righteous, not tomorrow, but right at this very moment.
In our conversation about the Wesleyan Via Salutis (Way of Salvation), we discover that regeneration (the work of God within us) accompanies justification (the work of God for us). In justification, the guilt and shame of past sin are defeated but in regeneration the power of sin is broken such that we avoid endless cycles of sin and forgiveness and the process of sanctification can begin. The vital work of the Spirit empowers us to begin a journey towards holiness and righteous, not tomorrow, but right at this very moment.
In our reflection on the Wesleyan Via Salutis (Way of Salvation) we look at the question of atonement and how this was understood by Wesley and others throughout the history of the church. We see how varied perspectives can provide a more well-rounded understanding of atonement than one single view alone. Most importantly, we see how it is through the birth, life, death, resurrection and ascension of Christ that our own experience of forgiveness can be envisioned.
In our reflection on the Wesleyan Via Salutis (Way of Salvation) we look at the question of atonement and how this was understood by Wesley and others throughout the history of the church. We see how varied perspectives can provide a more well-rounded understanding of atonement than one single view alone. Most importantly, we see how it is through the birth, life, death, resurrection and ascension of Christ that our own experience of forgiveness can be envisioned.
We examine the concept of justification by grace through faith and its critical role in the Wesleyan Via Salutis (Way of Salvation). We ask exactly what constitutes such faith, how it is that we receive it by grace, and, given its role in salvation, exactly what it is from which we are saved. We look to John Wesley's personal experience of God's grace to help us understand the importance of the doctrine of justification in our own lives.
We examine the concept of justification by grace through faith and its critical role in the Wesleyan Via Salutis (Way of Salvation). We ask exactly what constitutes such faith, how it is that we receive it by grace, and, given its role in salvation, exactly what it is from which we are saved. We look to John Wesley's personal experience of God's grace to help us understand the importance of the doctrine of justification in our own lives.
As we consider the Wesleyan Via Salutis (Way of Salvation) we see that, for Wesley, repentance is prior to saving faith and that repentance is evidenced by "fruits meet for repentance," there being time and opportunity. The Wesleyan understanding of "fruits meet for repentance" is reflected in the General Rules that have shaped Methodism over many years.
As we consider the Wesleyan Via Salutis (Way of Salvation) we see that, for Wesley, repentance is prior to saving faith and that repentance is evidenced by "fruits meet for repentance," there being time and opportunity. The Wesleyan understanding of "fruits meet for repentance" is reflected in the General Rules that have shaped Methodism over many years.
In the Wesleyan Via Salutis (Way of Salvation), the moral law functions as a mirror that reflects back one's life against a normed standard and that acts as a catalyst to allow God's convincing grace to, literally, convince one of the need for change, i.e. repentance. In many ways, convincing grace functions as a "wake up call" to those who are sleeping through the opportunity to grow towards being remade in the image of God.
In the Wesleyan Via Salutis (Way of Salvation), the moral law functions as a mirror that reflects back one's life against a normed standard and that acts as a catalyst to allow God's convincing grace to, literally, convince one of the need for change, i.e. repentance. In many ways, convincing grace functions as a "wake up call" to those who are sleeping through the opportunity to grow towards being remade in the image of God.
In the Wesleyan Via Salutis (The Way of Salvation), prevenient grace (grace that "comes before") elevates humankind from the depths of brokenness after the Fall, restoring just enough for the Imago Dei for humankind to be able to begin to respond to God's gracious offer of salvation. In this manner, God acts first and it is only by the grace of God that humankind is rendered capable of any response at all. In other words, we are not alone as we struggle to "work out our own salvation" but, best of all, God is with us.
In the Wesleyan Via Salutis (The Way of Salvation), prevenient grace (grace that "comes before") elevates humankind from the depths of brokenness after the Fall, restoring just enough for the Imago Dei for humankind to be able to begin to respond to God's gracious offer of salvation. In this manner, God acts first and it is only by the grace of God that humankind is rendered capable of any response at all. In other words, we are not alone as we struggle to "work out our own salvation" but, best of all, God is with us.
As we continue our journey along the Wesleyan Via Salutis (Way of Salvation) we examine the concepts of creation and fall, and how the grace of God, understood in the Wesleyan sense, allows for the divine initiative to begin the road to recovery from the catastrophic consequences of the fall of humankind.
As we continue our journey along the Wesleyan Via Salutis (Way of Salvation) we examine the concepts of creation and fall, and how the grace of God, understood in the Wesleyan sense, allows for the divine initiative to begin the road to recovery from the catastrophic consequences of the fall of humankind.
We begin to examine the Via Salutis - the Way of Salvation - in Wesleyanism and see immediately how John Wesley described this as "The Scripture Way of Salvation." Throughout his nuanced and highly developed understanding of salvation, grace is the thread that weaves the entire tapestry together. Wesley saw grace as both the unmerited love of God and as the power of the Holy Spirit that enables one to walk in the ways of God, thus holding together conjunctively both the so-called "Protestant" emphasis and the "Catholic" emphasis. To Wesley, salvation was a matter of grace as logically prior to all else.
We begin to examine the Via Salutis - the Way of Salvation - in Wesleyanism and see immediately how John Wesley described this as "The Scripture Way of Salvation." Throughout his nuanced and highly developed understanding of salvation, grace is the thread that weaves the entire tapestry together. Wesley saw grace as both the unmerited love of God and as the power of the Holy Spirit that enables one to walk in the ways of God, thus holding together conjunctively both the so-called "Protestant" emphasis and the "Catholic" emphasis. To Wesley, salvation was a matter of grace as logically prior to all else.
As we examine sex and violence within the context of the alarming tendency in society to blame the victim, we once again see that when power and justice come into conflict, power wins when justice should.
As we examine sex and violence within the context of the alarming tendency in society to blame the victim, we once again see that when power and justice come into conflict, power wins when justice should.
As we explore the phenomenon of victim blaming, we look to the difficult subject of addiction. As we seek out those to whom we might assign responsibility, we notice that we, the church, are silent on our own role in failing to address issues of addiction.
As we explore the phenomenon of victim blaming, we look to the difficult subject of addiction. As we seek out those to whom we might assign responsibility, we notice that we, the church, are silent on our own role in failing to address issues of addiction.
As we continue to examine victim blaming, we consider the justice system as it exists today in the US and see areas in which the innocent, such as the children of those incarcerated, often pay the price for crimes of which they are innocent. We look to the work of The United Methodist Church in restorative justice to see how we might be involved locally in addressing such large-scale problems.
As we continue to examine victim blaming, we consider the justice system as it exists today in the US and see areas in which the innocent, such as the children of those incarcerated, often pay the price for crimes of which they are innocent. We look to the work of The United Methodist Church in restorative justice to see how we might be involved locally in addressing such large-scale problems.
As we consider the phenomenon of victim blaming in society, we look at poverty and how those living in poverty are often blamed for the situation in which they find themselves. We look at the questions of individual and societal responsibility in light of the Biblical narrative and conclude that victim blaming has no place in the Gospel message of Jesus.
As we consider the phenomenon of victim blaming in society, we look at poverty and how those living in poverty are often blamed for the situation in which they find themselves. We look at the questions of individual and societal responsibility in light of the Biblical narrative and conclude that victim blaming has no place in the Gospel message of Jesus.
We see how the Biblical Holiness Code guides us through an understanding of taboos whose violation can make us feel unclean and even cause us to blame ourselves for something that could have been entirely out of our control. The Holiness Code suggests that the difficult task of self forgiveness can be passed to God, whose love and grace can make whole that which feels damaged.
We see how the Biblical Holiness Code guides us through an understanding of taboos whose violation can make us feel unclean and even cause us to blame ourselves for something that could have been entirely out of our control. The Holiness Code suggests that the difficult task of self forgiveness can be passed to God, whose love and grace can make whole that which feels damaged.
As we examine the alarming tendency to blame victims for situations over which they have no control, we turn first to the concept of justice and how the Biblical narrative treats this matter.
As we examine the alarming tendency to blame victims for situations over which they have no control, we turn first to the concept of justice and how the Biblical narrative treats this matter.
On this Trinity Sunday, we look at the Doctrine of the Trinity and see how it leads us to a vision and mission for the church, and ultimately to the Kingdom!
On this Trinity Sunday, we look at the Doctrine of the Trinity and see how it leads us to a vision and mission for the church, and ultimately to the Kingdom!
As we encounter the text of Acts 2, we look to the ongoing festivals of first-century Judaism to provide context and structure to what we read. We see how the signs and symbols of Pentecost as we know it resonate with those of the Jewish festivals. We see how Pentecost gives us an image for our work in the world as driven by the very breath of God.
As we encounter the text of Acts 2, we look to the ongoing festivals of first-century Judaism to provide context and structure to what we read. We see how the signs and symbols of Pentecost as we know it resonate with those of the Jewish festivals. We see how Pentecost gives us an image for our work in the world as driven by the very breath of God.
On Ascension Sunday we look to the ascension of Jesus and find that it is best understood not in terms of departure or absence, nut rather in terms of glorification. We see how a renewed understanding of ascension informs our eschatology and empowers our work in the world.
On Ascension Sunday we look to the ascension of Jesus and find that it is best understood not in terms of departure or absence, nut rather in terms of glorification. We see how a renewed understanding of ascension informs our eschatology and empowers our work in the world.
Paul, in Athens, engages in conversation with Stoic and Epicurean philosophers. We see how the worldview that Paul proposes as a creational, covenantal monotheist is incompatible with the Stoic and Epicurean worldviews and leads to different ways of living in the world. As is the case today, what we think about God shapes our actions in everyday life.
Paul, in Athens, engages in conversation with Stoic and Epicurean philosophers. We see how the worldview that Paul proposes as a creational, covenantal monotheist is incompatible with the Stoic and Epicurean worldviews and leads to different ways of living in the world. As is the case today, what we think about God shapes our actions in everyday life.
The earliest descriptions of "church" illustrate for us how the followers of Jesus continued to build the Kingdom and proclaim the Gospel. We see how this work shaped the church today.
The earliest descriptions of "church" illustrate for us how the followers of Jesus continued to build the Kingdom and proclaim the Gospel. We see how this work shaped the church today.
On the Emmaus Road, two sad men, who had lost hope, encountered a stranger who was revealed in the breaking of bread as the risen Christ. We look to this narrative as a model for encounter and discipleship in the face of sadness and lost hope.
On the Emmaus Road, two sad men, who had lost hope, encountered a stranger who was revealed in the breaking of bread as the risen Christ. We look to this narrative as a model for encounter and discipleship in the face of sadness and lost hope.
Thomas - known for centuries as Doubting Thomas - provides us with the most definitive statement of who Jesus is: "My Lord and my God." In the midst of doubt and fear, the disciples encounter the risen Christ and following this encounter, take to Good News of the Kingdom of God out across their world.
Thomas - known for centuries as Doubting Thomas - provides us with the most definitive statement of who Jesus is: "My Lord and my God." In the midst of doubt and fear, the disciples encounter the risen Christ and following this encounter, take to Good News of the Kingdom of God out across their world.
On this Easter Sunday, we locate the account of the empty tomb within its wider context in the Biblical narrative and focus on the affirmation of Jesus as Son of David, Son of Man, Son of God, Messiah, Lord and Prophet. We see that even Mary Magdalene mistook Jesus for the hired help ("supposing him to be the gardener") and we think about what it might mean for the church today if we shook off this mistaken understanding of who Jesus is and embraced instead lives devoted to proclaiming that Jesus Christ is Lord.
On this Easter Sunday, we locate the account of the empty tomb within its wider context in the Biblical narrative and focus on the affirmation of Jesus as Son of David, Son of Man, Son of God, Messiah, Lord and Prophet. We see that even Mary Magdalene mistook Jesus for the hired help ("supposing him to be the gardener") and we think about what it might mean for the church today if we shook off this mistaken understanding of who Jesus is and embraced instead lives devoted to proclaiming that Jesus Christ is Lord.
We take a look at Jesus' entry into Jerusalem and rather perplexing behavior in the temple. What do these things mean and what do they compel us to today?
We take a look at Jesus' entry into Jerusalem and rather perplexing behavior in the temple. What do these things mean and what do they compel us to today?
As we journey towards Easter week, we look to the last of John's signs and wonders - the raising of Lazarus - to guide us. We see how the narrative is informed by the "I AM" statements of Jesus and his attitude towards the Temple and its festivals. The raising of Lazarus shows that "I am the resurrection and the life" is indeed a telling description of Jesus.
As we journey towards Easter week, we look to the last of John's signs and wonders - the raising of Lazarus - to guide us. We see how the narrative is informed by the "I AM" statements of Jesus and his attitude towards the Temple and its festivals. The raising of Lazarus shows that "I am the resurrection and the life" is indeed a telling description of Jesus.
Jesus responds to a question from his disciples about a man who was blind from birth: "Who sinned, this man or his parents?" His response helps us to understand how he viewed physical infirmity, community, the responsibilities of discipleship, and the work of God in the world. Set against stories common in the culture, we see the author of John's Gospel proclaiming loudly. "Jesus is Lord."
Jesus responds to a question from his disciples about a man who was blind from birth: "Who sinned, this man or his parents?" His response helps us to understand how he viewed physical infirmity, community, the responsibilities of discipleship, and the work of God in the world. Set against stories common in the culture, we see the author of John's Gospel proclaiming loudly. "Jesus is Lord."
We see the story of the Samaritan woman at the well through the lens of a reconciliation between Samaria and Judah, as Jesus symbolically reconstitutes Israel around himself so that Israel can fulfill its mission to be a blessing to the world. Jesus provides us with a model for reconciliation between estranged groups of people and shows a way forward when groups are alienated from each other.
We see the story of the Samaritan woman at the well through the lens of a reconciliation between Samaria and Judah, as Jesus symbolically reconstitutes Israel around himself so that Israel can fulfill its mission to be a blessing to the world. Jesus provides us with a model for reconciliation between estranged groups of people and shows a way forward when groups are alienated from each other.
We encounter Nicodemus visiting Jesus and listen to their conversation about being born. We see two different understandings of what this means in terms of participation in God's Kingdom and how Jesus calls on familiar images from Hebrew Scripture to support his understanding.
We encounter Nicodemus visiting Jesus and listen to their conversation about being born. We see two different understandings of what this means in terms of participation in God's Kingdom and how Jesus calls on familiar images from Hebrew Scripture to support his understanding.
As Jesus is led by the Spirit into the desert to be tempted by the devil, we see how Matthew has structured the three temptations around the Shema, with the view of Moses and the people during the Exodus in the background.
As Jesus is led by the Spirit into the desert to be tempted by the devil, we see how Matthew has structured the three temptations around the Shema, with the view of Moses and the people during the Exodus in the background.
In our series on covenants, we see how Jesus employs Jeremiah's description of a new covenant to formulate an overarching description of his work to bring the good news - a new vision of kingdom, Temple and covenant - into the world.
In our series on covenants, we see how Jesus employs Jeremiah's description of a new covenant to formulate an overarching description of his work to bring the good news - a new vision of kingdom, Temple and covenant - into the world.
We see how the covenant with David informs people's understanding of the person and work of Jesus in first-century Israel. As the concepts of kingdom and temple are reworked in the new covenant, so the covenant with David lies in the background, informing us of the ways in which we are to be the people of the covenant and kingdom; living temples that carry the light of Christ with us into the world.
We see how the covenant with David informs people's understanding of the person and work of Jesus in first-century Israel. As the concepts of kingdom and temple are reworked in the new covenant, so the covenant with David lies in the background, informing us of the ways in which we are to be the people of the covenant and kingdom; living temples that carry the light of Christ with us into the world.
We look to the words of Jesus in which he describes himself as the fulfillment of the law and to the writings of Paul to understand how the covenant with Moses and the New Covenant are closely intertwined.
We look to the words of Jesus in which he describes himself as the fulfillment of the law and to the writings of Paul to understand how the covenant with Moses and the New Covenant are closely intertwined.
The Apostle Paul, looking to position his experiences of Christ within the context and history of God's actions in the world, looks to the covenant with Abraham as a way to demonstrate the continuity of the narrative. We see how, today, how being a people who are "in Christ" carries with it both great blessings and great responsibilities.
The Apostle Paul, looking to position his experiences of Christ within the context and history of God's actions in the world, looks to the covenant with Abraham as a way to demonstrate the continuity of the narrative. We see how, today, how being a people who are "in Christ" carries with it both great blessings and great responsibilities.
As we think about what it means to be in a covenantal relationship with God and with each other, we look at the relationship between the creation covenant and the Noahide covenant. We see how Matthew calls on the image of the flood when he writes of the coming of the Son of Man and how the New Covenant is shaped by the covenants that came before it.
As we think about what it means to be in a covenantal relationship with God and with each other, we look at the relationship between the creation covenant and the Noahide covenant. We see how Matthew calls on the image of the flood when he writes of the coming of the Son of Man and how the New Covenant is shaped by the covenants that came before it.
As we think about what it means to be in covenant relationship with God and with our faith community, to we look first to the Genesis creation narratives as covenant material. We see how John's Gospel calls on the covenant nature of creation to give purpose and meaning to our life together in Christ.
As we think about what it means to be in covenant relationship with God and with our faith community, to we look first to the Genesis creation narratives as covenant material. We see how John's Gospel calls on the covenant nature of creation to give purpose and meaning to our life together in Christ.
As we celebrate and remember the Baptism of the Lord, we see how Jesus undertakes baptism for repentance of sin by John the Baptist on behalf of the covenant people of Israel. Through his actions on behalf of the people, "all righteousness" begins to be established and the Kingdom begins to made real in the world. The task of acting for the corporate interest of the covenant people, and not solely out of individual interest, is an important lesson for us today as the people of the new covenant.
As we celebrate and remember the Baptism of the Lord, we see how Jesus undertakes baptism for repentance of sin by John the Baptist on behalf of the covenant people of Israel. Through his actions on behalf of the people, "all righteousness" begins to be established and the Kingdom begins to made real in the world. The task of acting for the corporate interest of the covenant people, and not solely out of individual interest, is an important lesson for us today as the people of the new covenant.
Matthew uniquely describes Joseph, Mary and Jesus traveling to Egypt and back following the visit of the Magi. We see how Matthew understands the life and work of Jesus through his knowledge of Moses, positioning Jesus as one who embodies all that it means to be the true Israel. The cost of this devotion is high and reminds us of the true cost of discipleship.
Matthew uniquely describes Joseph, Mary and Jesus traveling to Egypt and back following the visit of the Magi. We see how Matthew understands the life and work of Jesus through his knowledge of Moses, positioning Jesus as one who embodies all that it means to be the true Israel. The cost of this devotion is high and reminds us of the true cost of discipleship.
On this fourth Sunday of Advent, we see how Matthew sees the birth of Jesus through the lens of Isaiah and, particularly, how he understands the idea of "Emmanuel" (God with us) as the purpose of Judah, embodied by Jesus. The fragile narrative, which rests on a tiny baby, is now passed to us as we look to the coming of God's Kingdom in all its fulness.
On this fourth Sunday of Advent, we see how Matthew sees the birth of Jesus through the lens of Isaiah and, particularly, how he understands the idea of "Emmanuel" (God with us) as the purpose of Judah, embodied by Jesus. The fragile narrative, which rests on a tiny baby, is now passed to us as we look to the coming of God's Kingdom in all its fulness.
As we journey through Advent to Christmas, we encounter Mary's response to the news that she will bear a child into the world who will be names Jesus and who will be called "Son of God." We see the implications of this astonishing news and how that news has resonated throughout the centuries.
As we journey through Advent to Christmas, we encounter Mary's response to the news that she will bear a child into the world who will be names Jesus and who will be called "Son of God." We see the implications of this astonishing news and how that news has resonated throughout the centuries.
On this Second Sunday of Advent, we look at Matthew's account of the time leading up to the public ministry of Jesus through the lens of the Book of Isaiah. We see how the Gifts of Spirit, as described by Isaiah, are sought in the long-awaited "stump of Jesse" and how the responsibility for utilizing these gifts and the virtues which they enable, passes from Jesus to his church. This visionary account helps us rethink the ways in which we celebrate Christmas.
On this Second Sunday of Advent, we look at Matthew's account of the time leading up to the public ministry of Jesus through the lens of the Book of Isaiah. We see how the Gifts of Spirit, as described by Isaiah, are sought in the long-awaited "stump of Jesse" and how the responsibility for utilizing these gifts and the virtues which they enable, passes from Jesus to his church. This visionary account helps us rethink the ways in which we celebrate Christmas.
On this First Sunday of Advent, we see how the sense of waiting and coming associated with this season is predicated upon the faithfulness of God. We read Isaiah and Matthew, each within their own historical contexts, to sense how the Biblical narrative is structured around the concept of faithfulness. As we journey through Advent, we wait faithfully for the faithful one to arrive.
On this First Sunday of Advent, we see how the sense of waiting and coming associated with this season is predicated upon the faithfulness of God. We read Isaiah and Matthew, each within their own historical contexts, to sense how the Biblical narrative is structured around the concept of faithfulness. As we journey through Advent, we wait faithfully for the faithful one to arrive.
Taking a look at international mission work and the way we should, or should not, think about it as well as how it needs to be done. Diana talks about her recent trip to Brazil.
Taking a look at international mission work and the way we should, or should not, think about it as well as how it needs to be done. Diana talks about her recent trip to Brazil.
One of our church leaders, who often serves from behind the scenes, talks about why serving and ministering to more than just our church family and/or friends is important if we call ourselves Christs' followers.
One of our church leaders, who often serves from behind the scenes, talks about why serving and ministering to more than just our church family and/or friends is important if we call ourselves Christs' followers.
A theology of justice and justice ministries spring from our worldview of the concept of justice. We examine the differences between the Biblical concept of justice and the justice system operative in the US today, concluding that our work in the world must focus on the Biblical concept of justice as it derives from the character of God.
A theology of justice and justice ministries spring from our worldview of the concept of justice. We examine the differences between the Biblical concept of justice and the justice system operative in the US today, concluding that our work in the world must focus on the Biblical concept of justice as it derives from the character of God.
In thinking about both theological and sociological orderings of society, we see that exclusion occurs and in some cases may even be necessary. Inclusion of those who threaten others within a given community can pose a threat and a very practical challenge to all who see to be inclusive in ministry.
In thinking about both theological and sociological orderings of society, we see that exclusion occurs and in some cases may even be necessary. Inclusion of those who threaten others within a given community can pose a threat and a very practical challenge to all who see to be inclusive in ministry.
We examine our theology of war and peace as well as our mission to be disciples of the Prince of Peace at the level of worldview. We take an historical approach to see how ideas about pacifism, just war theory and so on, gained a place in Christian theology.
We examine our theology of war and peace as well as our mission to be disciples of the Prince of Peace at the level of worldview. We take an historical approach to see how ideas about pacifism, just war theory and so on, gained a place in Christian theology.
As we think of our theology and mission around homelessness and hunger, we encounter a serious worldview problem: we have allowed ourselves to be persuaded that homelessness and hunger are acceptable and, indeed, inevitable. Within such a worldview, any serious attempt to eliminate them is futile. We develop an alternative approach based on Scripture, especially the words and deeds of Jesus, that lead us to the conclusion that it our responsibility to eliminate homelessness and hunger from the world.
As we think of our theology and mission around homelessness and hunger, we encounter a serious worldview problem: we have allowed ourselves to be persuaded that homelessness and hunger are acceptable and, indeed, inevitable. Within such a worldview, any serious attempt to eliminate them is futile. We develop an alternative approach based on Scripture, especially the words and deeds of Jesus, that lead us to the conclusion that it our responsibility to eliminate homelessness and hunger from the world.
We examine the interactions between theology and mission pertaining to poverty at the level of the worldview that generates them. The Christian worldview is at odds with the current, common worldview in the western world when it comes to meritocracy. Wealth and its distribution as well as poverty and its amelioration are issues of the covenant community, not attributable to the success or failure of individuals.
We examine the interactions between theology and mission pertaining to poverty at the level of the worldview that generates them. The Christian worldview is at odds with the current, common worldview in the western world when it comes to meritocracy. Wealth and its distribution as well as poverty and its amelioration are issues of the covenant community, not attributable to the success or failure of individuals.
Our explicitly Christian understanding of aging can easily become distorted by the effects of the bioethical and economic models of aging employed by the society around us. Such models see loss of personhood as part of the aging process. We instead see the faithfulness of God as central to affirming our ongoing humanity throughout the aging process.
Our explicitly Christian understanding of aging can easily become distorted by the effects of the bioethical and economic models of aging employed by the society around us. Such models see loss of personhood as part of the aging process. We instead see the faithfulness of God as central to affirming our ongoing humanity throughout the aging process.
Both our aims and intentions (mission) and our basic and consequent beliefs (theology) about children in Christianity are generally shallow and under-developed. We explore this problem as an issue of worldview and see how a distorted Christian worldview can easily lead to the marginalization of children while an authentic Christian worldview positions children centrally within the community and as our key expression of eschatological hope.
Both our aims and intentions (mission) and our basic and consequent beliefs (theology) about children in Christianity are generally shallow and under-developed. We explore this problem as an issue of worldview and see how a distorted Christian worldview can easily lead to the marginalization of children while an authentic Christian worldview positions children centrally within the community and as our key expression of eschatological hope.
We discuss the long and often disgraceful relationship between the church and mental illness/health at the level of worldview. What is it that has so often brought about such a strange rejection of those with mental illness by the church? We discover that the same distorted worldview that leads to a neglect of physical health as well a rejection of environmental concerns brings about this awful situation. We call for complete rejection of this paradigm.
We discuss the long and often disgraceful relationship between the church and mental illness/health at the level of worldview. What is it that has so often brought about such a strange rejection of those with mental illness by the church? We discover that the same distorted worldview that leads to a neglect of physical health as well a rejection of environmental concerns brings about this awful situation. We call for complete rejection of this paradigm.
A theology that asserts that the whole point of Christianity is to get from earth to heaven tends to devalue the physical and elevate the spiritual. Today, we examine the worldview that leads to such a theology and dismiss it in favor of one that focuses on a unified view of the human person that equally values body, spirit and soul, and that leads to a better understanding of concepts such as health and healing.
A theology that asserts that the whole point of Christianity is to get from earth to heaven tends to devalue the physical and elevate the spiritual. Today, we examine the worldview that leads to such a theology and dismiss it in favor of one that focuses on a unified view of the human person that equally values body, spirit and soul, and that leads to a better understanding of concepts such as health and healing.
The misreading God's plan for redemption and salvation as applicable only to humankind can lead to disastrous results for the created order. We examine theologies based upon worldviews that privilege heaven over earth and see the way in which they play out in the world today.
The misreading God's plan for redemption and salvation as applicable only to humankind can lead to disastrous results for the created order. We examine theologies based upon worldviews that privilege heaven over earth and see the way in which they play out in the world today.
The early followers of Jesus saw their work in living out the Great Commission and the Great Commandment as the natural extension of the earlier call on Abraham to be the solution to the problem engendered by Adam. The natural flow of the narrative shows us that our place in the story calls for us to spread the Good News such that all of God's people can find their way into the family of faith.
The early followers of Jesus saw their work in living out the Great Commission and the Great Commandment as the natural extension of the earlier call on Abraham to be the solution to the problem engendered by Adam. The natural flow of the narrative shows us that our place in the story calls for us to spread the Good News such that all of God's people can find their way into the family of faith.
Following our series on "worldview," we now look to the ways in which worldview is made public in the world: through aims and intentions (i.e. mission) and through basic and consequent beliefs (i.e. theology), both of which are closely coupled. Today, we explore the idea of "people groups" and how our mission and theology interact with groups, including the group of which we are a part.
Following our series on "worldview," we now look to the ways in which worldview is made public in the world: through aims and intentions (i.e. mission) and through basic and consequent beliefs (i.e. theology), both of which are closely coupled. Today, we explore the idea of "people groups" and how our mission and theology interact with groups, including the group of which we are a part.
As we conclude our series on "Worldview," we look at the Christian worldview as it emerged from that of 2nd-Temple Judaism, embedded in the surrounding Roman worldview, and see how it works today. We compare human needs (in the form of a needs hierarchy) with the essentials of the early Christian worldview and find that they fit together like two pieces of a jigsaw puzzle.
As we conclude our series on "Worldview," we look at the Christian worldview as it emerged from that of 2nd-Temple Judaism, embedded in the surrounding Roman worldview, and see how it works today. We compare human needs (in the form of a needs hierarchy) with the essentials of the early Christian worldview and find that they fit together like two pieces of a jigsaw puzzle.
In the overarching narrative we adopt to shape and view our lives and to understand the world around us, one of the key questions that our worldview must answer for us is, "What time is it?" In other words, where are we in the story and at what point in the plot do we find ourselves? In our modern worldview, the very way we think of time has separated it from creation and hence from the creator. As we rethink time, we reconnect and see our place in the flow of time from creation to today.
In the overarching narrative we adopt to shape and view our lives and to understand the world around us, one of the key questions that our worldview must answer for us is, "What time is it?" In other words, where are we in the story and at what point in the plot do we find ourselves? In our modern worldview, the very way we think of time has separated it from creation and hence from the creator. As we rethink time, we reconnect and see our place in the flow of time from creation to today.
A robust worldview answers for us the question, "How do we get out of this mess?" Today, we explore how the Romans of the first century, the people of second-Temple Judaism, and the early followers of Jesus had different ways of seeing this question and its answer. For today, the worldview we adopt should similarly answer this question. As you look at the world around you, how do you see the way out of the mess we are in? Can anything (or anyone) save us?
A robust worldview answers for us the question, "How do we get out of this mess?" Today, we explore how the Romans of the first century, the people of second-Temple Judaism, and the early followers of Jesus had different ways of seeing this question and its answer. For today, the worldview we adopt should similarly answer this question. As you look at the world around you, how do you see the way out of the mess we are in? Can anything (or anyone) save us?
A robust worldview should be able to provide an answer to the question, "What's wrong?" We examine the worldviews of 1st-century Rome, 2nd-Temple Judaism and early Christianity to probe this question. As we look at out at the world with its many troubles, how do we, today, answer the question, "What's wrong?"
A robust worldview should be able to provide an answer to the question, "What's wrong?" We examine the worldviews of 1st-century Rome, 2nd-Temple Judaism and early Christianity to probe this question. As we look at out at the world with its many troubles, how do we, today, answer the question, "What's wrong?"
In the Biblical narrative, the first question asked of humankind by God is, "Where are you?" And the answer to that question speaks to the worldview of the hearer. Adam and Eve were hiding, the people of Israel were in and out of the Promised Land, and the followers of Jesus are ... well, where are we? The answer "in Christ" as a primary locator speaks to a way of seeing the world and the grand narrative of which we are a part.
In the Biblical narrative, the first question asked of humankind by God is, "Where are you?" And the answer to that question speaks to the worldview of the hearer. Adam and Eve were hiding, the people of Israel were in and out of the Promised Land, and the followers of Jesus are ... well, where are we? The answer "in Christ" as a primary locator speaks to a way of seeing the world and the grand narrative of which we are a part.
Worldview - the lens through which we see and interpret the world - answers our basic questions, even when we don't know that we have asked them. Words/stories, symbols and praxis are elements of worldview that we can examine across the ages to see how our modern-day filters might affect our reading of ancient narratives and perhaps cause us to misunderstand the nature of the Gospel.
Worldview - the lens through which we see and interpret the world - answers our basic questions, even when we don't know that we have asked them. Words/stories, symbols and praxis are elements of worldview that we can examine across the ages to see how our modern-day filters might affect our reading of ancient narratives and perhaps cause us to misunderstand the nature of the Gospel.
The ways in which we speak allow us to attach to our phrases the level or certainty we have in them. Do we know something, feel it, guess it is true, trust in it, and so on. One of the important reasons for reading Scripture is to engage experientially such that we acquire non-propositional knowledge (trust, faith, hope and so on) in the person of Christ. Through his words and deeds, we come to see a standing point from which we can examine other truth claims with clarity.
The ways in which we speak allow us to attach to our phrases the level or certainty we have in them. Do we know something, feel it, guess it is true, trust in it, and so on. One of the important reasons for reading Scripture is to engage experientially such that we acquire non-propositional knowledge (trust, faith, hope and so on) in the person of Christ. Through his words and deeds, we come to see a standing point from which we can examine other truth claims with clarity.
As we discuss longing, hope and desire, we see that the Psalms, with their poetic structure, capture well the sense in which hope is rooted in the faithfulness of God, and made real in the world through covenant as an expression of God's steadfast love.
As we discuss longing, hope and desire, we see that the Psalms, with their poetic structure, capture well the sense in which hope is rooted in the faithfulness of God, and made real in the world through covenant as an expression of God's steadfast love.
In 1 Corinthians 15, Paul writes of the resurrection using a series of conditional claims, "if this ... then that" We examine his use of this way of discourse and see how shapes for us both indicatives and imperatives. Paul uses a well-rounded grammar to explore faith and teach his readers.
In 1 Corinthians 15, Paul writes of the resurrection using a series of conditional claims, "if this ... then that" We examine his use of this way of discourse and see how shapes for us both indicatives and imperatives. Paul uses a well-rounded grammar to explore faith and teach his readers.
We consider the role of questions in the grammar of faith - especially those questions which we tend not to ask because the supposed answers are culturally conditioned within us as part of our worldview.
We consider the role of questions in the grammar of faith - especially those questions which we tend not to ask because the supposed answers are culturally conditioned within us as part of our worldview.
As we examine the grammar of faith, we look at imperatives – simply understood here as commands – and see how the ten commandments work in the Biblical narrative (and how the great commandment of Jesus sits alongside). What would these commandments look like if reframed as optatives – hopes and longings – and how would we respond if we really believed that God would pitch his tent among us if we cleaned up the neighborhood in alignment with these hopes and longings?
As we examine the grammar of faith, we look at imperatives – simply understood here as commands – and see how the ten commandments work in the Biblical narrative (and how the great commandment of Jesus sits alongside). What would these commandments look like if reframed as optatives – hopes and longings – and how would we respond if we really believed that God would pitch his tent among us if we cleaned up the neighborhood in alignment with these hopes and longings?
In talking about and understanding faith, we take many different, individual positions with respect to what we say. Here, we develop ideas about how mood and modality can help us to form a more robust and well-rounded vocabulary of faith and also help us grasp new and complex facets of faith.
In talking about and understanding faith, we take many different, individual positions with respect to what we say. Here, we develop ideas about how mood and modality can help us to form a more robust and well-rounded vocabulary of faith and also help us grasp new and complex facets of faith.
As we examine the ascension through consideration of language, theology and politics in first-century Israel, we see that ascension is not about absence but about glorification. We see how Luke uses ascension to again proclaim that Jesus is Lord (and Caesar is not)!
As we examine the ascension through consideration of language, theology and politics in first-century Israel, we see that ascension is not about absence but about glorification. We see how Luke uses ascension to again proclaim that Jesus is Lord (and Caesar is not)!
In the introductory verses of the Acts of the Apostles, Luke reminds us of the charge that Jesus gave to his disciples to be witnesses. We explore the concept of "witness" and what it means in the world today.
In the introductory verses of the Acts of the Apostles, Luke reminds us of the charge that Jesus gave to his disciples to be witnesses. We explore the concept of "witness" and what it means in the world today.
As Luke starts his second major work, he looks back at his Gospel and touches on the central features of his narrative. Today, we see how he weaves together reminders about the importance of and connectivity between kingdom, baptism and the Spirit.
As Luke starts his second major work, he looks back at his Gospel and touches on the central features of his narrative. Today, we see how he weaves together reminders about the importance of and connectivity between kingdom, baptism and the Spirit.
As Luke begins The Acts of The Apostles, he summarizes what he has written in his Gospel by reference to "all that Jesus did and taught." We look back through the Gospel of Luke and see how his descriptions of Jesus and the Kingdom confirm the in-breaking of the reign of God in the world.
As Luke begins The Acts of The Apostles, he summarizes what he has written in his Gospel by reference to "all that Jesus did and taught." We look back through the Gospel of Luke and see how his descriptions of Jesus and the Kingdom confirm the in-breaking of the reign of God in the world.
As Luke concludes his "careful account," he brings us full circle back to Jerusalem and the Temple having done the job that he set out to do: establishing Jesus as Son of God, Son of Man, Son of David and Messiah, and establishing the in-breaking of the reign of God and and life under the new covenant.
In Luke's "orderly account," we hear of the first post-resurrection appearance of Jesus. On the road to Emmaus, Jesus is made known to two individuals through the interpretation of Scripture and the breaking of bread. We see how Luke works towards completing his narrative through this account and shows us a model for an encounter with Christ.
In Luke's "orderly account," we hear of the first post-resurrection appearance of Jesus. On the road to Emmaus, Jesus is made known to two individuals through the interpretation of Scripture and the breaking of bread. We see how Luke works towards completing his narrative through this account and shows us a model for an encounter with Christ.
On Easter Sunday we look to the resurrection to explain the Gospel (and not to the Gospel to explain the resurrection). The witness of the resurrection explains for us much that occurred in the Holy Land in the years following the ministry of Jesus.
On Easter Sunday we look to the resurrection to explain the Gospel (and not to the Gospel to explain the resurrection). The witness of the resurrection explains for us much that occurred in the Holy Land in the years following the ministry of Jesus.
On this Palm-Passion Sunday, we follow Luke's account of Jesus' entry into Jerusalem, arrest and crucifixion. We end with Jesus dead on the cross and imagine how the world would have been different if the story had ended there.
On this Palm-Passion Sunday, we follow Luke's account of Jesus' entry into Jerusalem, arrest and crucifixion. We end with Jesus dead on the cross and imagine how the world would have been different if the story had ended there.
In Luke's account of the encounter of Jesus with a blind beggar, we see Jesus stop what he is doing and ask, "What do you want me to do for you?" Perhaps we are unwilling to stop what we are doing and actually listen to others or perhaps we assume that we already know what people want. The words and actions of Jesus serve to remind us of the importance of stopping and listening.
In Luke's account of the encounter of Jesus with a blind beggar, we see Jesus stop what he is doing and ask, "What do you want me to do for you?" Perhaps we are unwilling to stop what we are doing and actually listen to others or perhaps we assume that we already know what people want. The words and actions of Jesus serve to remind us of the importance of stopping and listening.
In a cluster of three parables, including the well-known Parable of the Prodigal Son, Jesus describes what it means to be lost and then found again. His account of the Parable of the Prodigal Son, set against the back story of the Exile in Babylon, serves as a model for the church today being about the task of serving as the Body of Christ among God's people.
In a cluster of three parables, including the well-known Parable of the Prodigal Son, Jesus describes what it means to be lost and then found again. His account of the Parable of the Prodigal Son, set against the back story of the Exile in Babylon, serves as a model for the church today being about the task of serving as the Body of Christ among God's people.
As we follow Jesus on his journey to Jerusalem this Lent, we see how he reminds his followers of the importance and true cost of discipleship. The stakes are very high and Jesus not only asks that we count the cost of following him but also that we count the cost of choosing otherwise.
As we follow Jesus on his journey to Jerusalem this Lent, we see how he reminds his followers of the importance and true cost of discipleship. The stakes are very high and Jesus not only asks that we count the cost of following him but also that we count the cost of choosing otherwise.
As Jesus travels up to Jerusalem, resistance begins to mount with conflicts between him and the Pharisees as well as suggestions that Herod may be seeking after him, as he had done with John the Baptist. Jesus continues on his way, confident that he comes in the name of the Lord and that the mission for the Kingdom cannot be defeated. Once we have discovered what we are willing to die for then learning what we are willing to live for comes naturally.
As Jesus sets his face towards Jerusalem, we learn what is expected of those who choose to follow him. They must break loose from false security, from the expectations of others and even from the demands of their religious tradition. How many agree to follow Jesus? In this passage we never get to learn that. Perhaps the invitation is really directed at us.
As Jesus sets his face towards Jerusalem, we learn what is expected of those who choose to follow him. They must break loose from false security, from the expectations of others and even from the demands of their religious tradition. How many agree to follow Jesus? In this passage we never get to learn that. Perhaps the invitation is really directed at us.
On this Transfiguration Sunday we examine the account by Luke of Jesus on the mountain and understand how Jesus is preparing to turn his face to Jerusalem through our examination of the narrative through the lens of the Exodus. As we prepare for Ash Wednesday and the start of Lent, Jesus illustrates for us how transfiguration (or transformation) can come about.
On this Transfiguration Sunday we examine the account by Luke of Jesus on the mountain and understand how Jesus is preparing to turn his face to Jerusalem through our examination of the narrative through the lens of the Exodus. As we prepare for Ash Wednesday and the start of Lent, Jesus illustrates for us how transfiguration (or transformation) can come about.
Luke describes how Jesus uses the stories of the widow of Zarephath and Naaman the leper to teach the people of his home town how God acts among those outside the covenant. Maybe there is a lesson there for us!
Luke describes how Jesus uses the stories of the widow of Zarephath and Naaman the leper to teach the people of his home town how God acts among those outside the covenant. Maybe there is a lesson there for us!
In the narrative flow of Luke's Gospel, suddenly we encounter Jesus claiming the role of Messiah, prophet and Son of God, and starting to define his own vision for what this will look like. The key to his vision is freedom and he claims the words of the Book of Isaiah for himself. Luke's narrative takes an exciting new turn as Jesus sets about living into his vision.
In the narrative flow of Luke's Gospel, suddenly we encounter Jesus claiming the role of Messiah, prophet and Son of God, and starting to define his own vision for what this will look like. The key to his vision is freedom and he claims the words of the Book of Isaiah for himself. Luke's narrative takes an exciting new turn as Jesus sets about living into his vision.
Luke's account continues with the description of the temptation of Jesus in the wilderness. The real issue being tested is this: Is Jesus really the Son of God?
Luke's account continues with the description of the temptation of Jesus in the wilderness. The real issue being tested is this: Is Jesus really the Son of God?
In Luke's account, we read of the baptism of Jesus by John. What was John doing and why was Jesus participating? Did Jesus need to undergo a baptism of "repentance for the forgiveness of sins?" How do these acts by John and Jesus work into our understanding of baptism today and what does baptism call us to be and do?
In Luke's Gospel the account of Simeon and Anna in the Temple illustrates for us the concept of "epiphany." Epiphanies happen today but perhaps we are too busy or too distracted to notice them.
In Luke's Gospel the account of Simeon and Anna in the Temple illustrates for us the concept of "epiphany." Epiphanies happen today but perhaps we are too busy or too distracted to notice them.
As the New Year approaches we remind ourselves of the nature of the Biblical covenants and, especially, the centrality of the New Covenant to Christian life.
As the New Year approaches we remind ourselves of the nature of the Biblical covenants and, especially, the centrality of the New Covenant to Christian life.
On this eve of Christmas we look at Luke's narrative and see the fragile nature of the story of Jesus. This fragile, delicate story now rests in our hands as we seek to be the Body of Christ in the world today.
As Advent draws to a close, Luke's narrative returns to an account of Zechariah and Elizabeth, and the birth of John. In Zechariah's Benedictus, we see how Zechariah understands what is happening. He speaks of redemption and salvation in terms of freedom. The freedom to love and serve God is being made real in the world in a whole new way!
As Advent draws to a close, Luke's narrative returns to an account of Zechariah and Elizabeth, and the birth of John. In Zechariah's Benedictus, we see how Zechariah understands what is happening. He speaks of redemption and salvation in terms of freedom. The freedom to love and serve God is being made real in the world in a whole new way!
Today we think about the coming of Christ as a child (and born to one barely more than a child herself) into a world where even little children are not safe from brutal violence. We examine Mary's prayer and see how this can guide us to look with hope and trust to a future in which it is truly "on earth as it is in heaven."
Today we think about the coming of Christ as a child (and born to one barely more than a child herself) into a world where even little children are not safe from brutal violence. We examine Mary's prayer and see how this can guide us to look with hope and trust to a future in which it is truly "on earth as it is in heaven."
As we light the Candle of Hope in our Advent wreath, we look at Luke's accounts of hope coming into the world: the first spark with the birth of John and the ongoing light with the birth of Jesus. Like newly born infants, hope needs to be fed, nurtured and sustained in order to grow and flourish in the world. We look at ways in which we can do exactly that during Advent and Christmas this year.
As we light the Candle of Hope in our Advent wreath, we look at Luke's accounts of hope coming into the world: the first spark with the birth of John and the ongoing light with the birth of Jesus. Like newly born infants, hope needs to be fed, nurtured and sustained in order to grow and flourish in the world. We look at ways in which we can do exactly that during Advent and Christmas this year.
Paul invites his readers to, "Consider your own call." The concept of call in the Biblical narrative is multifaceted. Primarily, it is a call by Someone and only secondarily a call to do something, somewhere. When we confuse the Someone with the something and somewhere, various distortions occur. We begin to look at Advent and Christmas through the lens of being a people called by Someone. [With thanks to Os Guinness for the Someone, something, somewhere terminology].
Paul invites his readers to, "Consider your own call." The concept of call in the Biblical narrative is multifaceted. Primarily, it is a call by Someone and only secondarily a call to do something, somewhere. When we confuse the Someone with the something and somewhere, various distortions occur. We begin to look at Advent and Christmas through the lens of being a people called by Someone. [With thanks to Os Guinness for the Someone, something, somewhere terminology].
Paul shows how the message about the cross - a stumbling block to Jews and foolishness to gentiles - is actually the power to save all people. He relates the message in a way that connects with the past, present and future of his audience, and this challenges us to do the same today.
Paul shows how the message about the cross - a stumbling block to Jews and foolishness to gentiles - is actually the power to save all people. He relates the message in a way that connects with the past, present and future of his audience, and this challenges us to do the same today.
In his letter to the Corinthian church, Paul identifies unity and clarity of purpose as two of the key issues that need to be addressed in the life of this community. We look at our own community and examine ourselves in the light of Paul's words. How do we measure up when it comes to unity and clarity of purpose?
In his letter to the Corinthian church, Paul identifies unity and clarity of purpose as two of the key issues that need to be addressed in the life of this community. We look at our own community and examine ourselves in the light of Paul's words. How do we measure up when it comes to unity and clarity of purpose?
As we examine the early Corinthian church and how it fared in its efforts to follow the teachings of Jesus we are drawn to ask the same question of our church today: How well are we following Jesus' teachings? What could we be doing better and is there hope for a more Christocentric future?
Today we look at some practical advice from the letter to the Ephesians about how we should behave, as Christians, with one another. Topic: Communication
In the conclusion to the Sermon on the Mount, Jesus re-emphasizes the importance of not simply hearing his words but also acting upon them in the world. The underlying message is shocking in its simplicity: Love like Jesus loved.
In the conclusion to the Sermon on the Mount, Jesus re-emphasizes the importance of not simply hearing his words but also acting upon them in the world. The underlying message is shocking in its simplicity: Love like Jesus loved.
At this point in the Sermon on the Mount, Jesus speaks against false prophets. True prophets share a number of characteristics in the Biblical narrative and one of them is speaking out against injustice. We examine how we can collude with "false prophets" simply by remaining silent in the face of injustice and oppression.
At this point in the Sermon on the Mount, Jesus speaks against false prophets. True prophets share a number of characteristics in the Biblical narrative and one of them is speaking out against injustice. We examine how we can collude with "false prophets" simply by remaining silent in the face of injustice and oppression.
Jesus describes two paths in life: one is worthwhile but not so easy, the other is easy but not so worthwhile. He makes clear a way of life that is God-centered and embracing of both the self and others. Let's see how our own lives line up with these teachings of Jesus.
Jesus describes two paths in life: one is worthwhile but not so easy, the other is easy but not so worthwhile. He makes clear a way of life that is God-centered and embracing of both the self and others. Let's see how our own lives line up with these teachings of Jesus.
Jesus provides guidelines for how we should interact with each other, culminating in the Golden Rule, which he describes as summarizing the entirety of the law and the prophets. Jesus sets a high standard for our interactions with each other.
Jesus provides guidelines for how we should interact with each other, culminating in the Golden Rule, which he describes as summarizing the entirety of the law and the prophets. Jesus sets a high standard for our interactions with each other.
After his warning that a person cannot serve both God and mammon (wealth), Jesus moves directly to consideration of the other great distraction that can ruin a person's life: worry! He suggests strategies for dealing with excessive worrying that move beyond the catchy saying, "Don't worry. Be happy."
After his warning that a person cannot serve both God and mammon (wealth), Jesus moves directly to consideration of the other great distraction that can ruin a person's life: worry! He suggests strategies for dealing with excessive worrying that move beyond the catchy saying, "Don't worry. Be happy."
When Jesus teaches about money, these teachings are actually about the Kingdom of God. How we view people with money and people who have none, says a lot about how we see the world and whether or not the teachings of Jesus have impacted us.
When Jesus teaches about money, these teachings are actually about the Kingdom of God. How we view people with money and people who have none, says a lot about how we see the world and whether or not the teachings of Jesus have impacted us.
Jesus talks about fasting alongside prayer and alms-giving with an assumption that people simply fast! Today the connection between fasting and prayer and alms-giving might seem a little remote until we approach the subject in the way that Jesus does.
Jesus talks about fasting alongside prayer and alms-giving with an assumption that people simply fast! Today the connection between fasting and prayer and alms-giving might seem a little remote until we approach the subject in the way that Jesus does.
Jesus continues the Sermon on the Mount with words on alms-giving, prayer and fasting. We look especially at the sections on alms-giving and prayer (fasting will be our subject next week) and we examine the Lord's Prayer. We see how Jesus provides in this prayer an example of how motivation, authenticity and involvement are central to piety. We see how the prayer looks to those who are active participants with God in building the Kingdom of Heaven. It is a prayer for participants, not spectators!
Jesus continues the Sermon on the Mount with words on alms-giving, prayer and fasting. We look especially at the sections on alms-giving and prayer (fasting will be our subject next week) and we examine the Lord's Prayer. We see how Jesus provides in this prayer an example of how motivation, authenticity and involvement are central to piety. We see how the prayer looks to those who are active participants with God in building the Kingdom of Heaven. It is a prayer for participants, not spectators!
In this section of "The Sermon On The Mount," Jesus shows how to relate the Torah, the story of the people of Israel, his own life and teaching, and the Kingdom of Heaven. If we are to treat seriously the narrative of Hebrew Scripture then these words of Jesus will show us how to encounter the Torah and the overarching story of the people of Israel.
In this section of "The Sermon On The Mount," Jesus shows how to relate the Torah, the story of the people of Israel, his own life and teaching, and the Kingdom of Heaven. If we are to treat seriously the narrative of Hebrew Scripture then these words of Jesus will show us how to encounter the Torah and the overarching story of the people of Israel.
Following the beatitudes (makarisms), Jesus presents two new images: salt and light. He tells his listeners that they are "the salt of the earth" and "the light of the world." What could he have had in mind? How do the images of salt and light function in the narrative and how can these images guide us in our discipleship today?
Following the beatitudes (makarisms), Jesus presents two new images: salt and light. He tells his listeners that they are "the salt of the earth" and "the light of the world." What could he have had in mind? How do the images of salt and light function in the narrative and how can these images guide us in our discipleship today?
As we complete our examination of the makarisms (beatitudes) of Jesus, we see the interconnectedness of his teaching and his focus on bringing shalom to the world. The goal of shalom is laid before us as we each live our daily lives, recalling the extent to which Jesus went to ensure that his message to us is taken seriously.
As we complete our examination of the makarisms (beatitudes) of Jesus, we see the interconnectedness of his teaching and his focus on bringing shalom to the world. The goal of shalom is laid before us as we each live our daily lives, recalling the extent to which Jesus went to ensure that his message to us is taken seriously.
As we continue to explore the makarisms (beatitudes) of Jesus, we discover his message to the oppressed, marginalized and impoverished people of his day. How could they cope and retain their dignity under conditions of brutal oppression?
As we continue to explore the makarisms (beatitudes) of Jesus, we discover his message to the oppressed, marginalized and impoverished people of his day. How could they cope and retain their dignity under conditions of brutal oppression?
We follow Jesus up a mountain, to the place where heaven and earth meet, and explore the strange world of the beatitudes. Does being "poor in spirit" sound like a blessing? How about being in mourning? Only in the upside down, inside out world of the beatitudes.
We follow Jesus up a mountain, to the place where heaven and earth meet, and explore the strange world of the beatitudes. Does being "poor in spirit" sound like a blessing? How about being in mourning? Only in the upside down, inside out world of the beatitudes.
Last week we looked at the first part of the great commandment. This week, we look at the second part, loving your neighbor as yourself.
In the fifth chapter of the Epistle of James, we see the author take to task the rich who exploit the poor and who use illegal means for the unfettered pursuit of wealth. Such exploitation continues today and the quest for social holiness calls us into action.
In the fifth chapter of the Epistle of James, we see the author take to task the rich who exploit the poor and who use illegal means for the unfettered pursuit of wealth. Such exploitation continues today and the quest for social holiness calls us into action.
In his challenge to the plans of his audience for today and tomorrow, James reminds us that we are not only responsible for what we do, we are also responsible for what we don't do. When we don't act, when we don't speak up, when we don't do what we know is right then we fail to live the way we ought.
In his challenge to the plans of his audience for today and tomorrow, James reminds us that we are not only responsible for what we do, we are also responsible for what we don't do. When we don't act, when we don't speak up, when we don't do what we know is right then we fail to live the way we ought.
In the third chapter of the Epistle of James, we find the author showing us how tricky words can be! He shows us how teachers can teach badly; individuals can praise God and then bully each other, using words to do both! If words can be so difficult to use, how should we teach each other? Perhaps by deeds, linked inseparably to words, and by showing instead of speaking. The combination of word and deed is important to James, as it is in the world today.
In the third chapter of the Epistle of James, we find the author showing us how tricky words can be! He shows us how teachers can teach badly; individuals can praise God and then bully each other, using words to do both! If words can be so difficult to use, how should we teach each other? Perhaps by deeds, linked inseparably to words, and by showing instead of speaking. The combination of word and deed is important to James, as it is in the world today.
Do the messages of James and Paul on faith and works really differ? We consider a Wesleyan perspective on Faith and works, seeking be better understand how we might have a faith that works today.
Do the messages of James and Paul on faith and works really differ? We consider a Wesleyan perspective on Faith and works, seeking be better understand how we might have a faith that works today.
Søren Kierkegaard, in 1851, published “For Self Examination” in which he asked the question,“What is required in order to look at oneself with true blessing in the mirror of the Word?” In this extended meditation on James 1:22-27, Kierkegaard lays out a 5-point plan for linking faith and works in accord with Scripture such that the Kingdom of God benefits!
Søren Kierkegaard, in 1851, published “For Self Examination” in which he asked the question,“What is required in order to look at oneself with true blessing in the mirror of the Word?” In this extended meditation on James 1:22-27, Kierkegaard lays out a 5-point plan for linking faith and works in accord with Scripture such that the Kingdom of God benefits!
On this Pentecost Sunday we complete our series on the Holy Spirit by thinking about the Pentecost events in the light of the Jewish festivals of Passover, the Counting of the Omer, and Shavuot. We come to see the events of Pentecost in their place within the narrative framework and as an integral part of the story, looking back as far as the early Genesis accounts.
On this Pentecost Sunday we complete our series on the Holy Spirit by thinking about the Pentecost events in the light of the Jewish festivals of Passover, the Counting of the Omer, and Shavuot. We come to see the events of Pentecost in their place within the narrative framework and as an integral part of the story, looking back as far as the early Genesis accounts.
Understanding the gifts that we have been given to use for the good of the community in building the Kingdom takes on a journey through some of Paul's and Peter's writings. Between us we have the gifts we need to advance the Kingdom.
Understanding the gifts that we have been given to use for the good of the community in building the Kingdom takes on a journey through some of Paul's and Peter's writings. Between us we have the gifts we need to advance the Kingdom.
Some people seem compelled to stand up for the Gospel and are driven to make changes in the world. Many such characters are described in the Biblical narrative and some we can identify throughout history. Interestingly, it is us who are called to be driven this same way in bringing forth God's Kingdom here on earth.
Some people seem compelled to stand up for the Gospel and are driven to make changes in the world. Many such characters are described in the Biblical narrative and some we can identify throughout history. Interestingly, it is us who are called to be driven this same way in bringing forth God's Kingdom here on earth.
Being "filled with the Spirit" is something that John Wesley saw as central to the concept of "Scriptural Christianity." In the New Testament, being "filled with the Spirit" is laid alongside being drunk and the two are compared, with being drunk coming out on the losing side of the comparison. What does being "filled with the Spirit" mean? What does it look like? Why does it matter? These questions we take up today and see the importance of this idea in the spread of the Gospel.
Being "filled with the Spirit" is something that John Wesley saw as central to the concept of "Scriptural Christianity." In the New Testament, being "filled with the Spirit" is laid alongside being drunk and the two are compared, with being drunk coming out on the losing side of the comparison. What does being "filled with the Spirit" mean? What does it look like? Why does it matter? These questions we take up today and see the importance of this idea in the spread of the Gospel.
Can we know - with certainty - that we are children of God? How might such assurance shape how we live our lives in the world today? These are the questions we examine as we look at the witness of our own spirits with that of the Holy Spirit.
Can we know - with certainty - that we are children of God? How might such assurance shape how we live our lives in the world today? These are the questions we examine as we look at the witness of our own spirits with that of the Holy Spirit.
When Jesus talks of being "born of water and Spirit" what does he have in mind? His words to Nicodemus in John's Gospel suggest that the clues lie in Hebrew Scripture and are captured in images of birth, water and wind. We explore these images and attempt to capture the essence of what Jesus had in mind when he spoke of being "born again."
When Jesus talks of being "born of water and Spirit" what does he have in mind? His words to Nicodemus in John's Gospel suggest that the clues lie in Hebrew Scripture and are captured in images of birth, water and wind. We explore these images and attempt to capture the essence of what Jesus had in mind when he spoke of being "born again."
We look at the Gospel narratives through the eyes of the Holy Spirit and discover that the Spirit was present and active from start to finish, as is the case with the entire Biblical account from Genesis to Revelation. How can we think about the Holy Spirit and the work of the Spirit in the world today? Perhaps the work of artists can give us some clues on how to proceed.
We look at the Gospel narratives through the eyes of the Holy Spirit and discover that the Spirit was present and active from start to finish, as is the case with the entire Biblical account from Genesis to Revelation. How can we think about the Holy Spirit and the work of the Spirit in the world today? Perhaps the work of artists can give us some clues on how to proceed.
On this Easter Sunday we look at the encounter with the empty tomb through the eyes of John. The salvation of the created order is made possible and the Kingdom ushered in through the resurrection of Jesus; an event that shapes the future of the world.
On this Easter Sunday we look at the encounter with the empty tomb through the eyes of John. The salvation of the created order is made possible and the Kingdom ushered in through the resurrection of Jesus; an event that shapes the future of the world.
On Palm Sunday - Passion Sunday, we recall the sudden transition of a group of people from shouting a welcome to Jesus as a coming King to crying out "Crucify him!" What could bring about such a change? It seems that the calls of "Hosanna" (save us) meant one thing to the people and quite another to Jesus. When we misunderstand who Jesus is and what his message means, we can see discipleship destroyed and replaced by ugliness.
On Palm Sunday - Passion Sunday, we recall the sudden transition of a group of people from shouting a welcome to Jesus as a coming King to crying out "Crucify him!" What could bring about such a change? It seems that the calls of "Hosanna" (save us) meant one thing to the people and quite another to Jesus. When we misunderstand who Jesus is and what his message means, we can see discipleship destroyed and replaced by ugliness.
When two Gentiles approach the disciples with the words, "We wish to see Jesus" and that message is transmitted to Jesus, we see a response that looks to the glorification of Jesus as a means to take away the barriers between Jews and gentiles. Later, Paul explicates this new reality with his words about men and women, slaves and free people, in addition to Jews and Gentiles. This new reality gives us our primary identification as Christians and signals the task of tearing down barriers so that all people can encounter God through Christ.
When two Gentiles approach the disciples with the words, "We wish to see Jesus" and that message is transmitted to Jesus, we see a response that looks to the glorification of Jesus as a means to take away the barriers between Jews and gentiles. Later, Paul explicates this new reality with his words about men and women, slaves and free people, in addition to Jews and Gentiles. This new reality gives us our primary identification as Christians and signals the task of tearing down barriers so that all people can encounter God through Christ.
As Jesus gathers with friends to eat, Mary anoints his feet with perfume and wipes them with her hair. Judas objects to such extravagance and Jesus responds with "You always have the poor with you ...". What was he saying and how should our call to be in service alongside the poor be shaped by these words?
As Jesus gathers with friends to eat, Mary anoints his feet with perfume and wipes them with her hair. Judas objects to such extravagance and Jesus responds with "You always have the poor with you ...". What was he saying and how should our call to be in service alongside the poor be shaped by these words?
As we continue to discuss the story of Lazarus we see that Jesus places his emphasis on life and living it in discipleship and not on death and what happen beyond that. The call is one of immediacy. As the saying goes, "If not now, when? If not us, who?"
As we continue to discuss the story of Lazarus we see that Jesus places his emphasis on life and living it in discipleship and not on death and what happen beyond that. The call is one of immediacy. As the saying goes, "If not now, when? If not us, who?"
In the first part of the narrative of Lazarus, we hear of Jesus waiting to go to his sick friend until, it seems, it is too late. But there is much to consider in deciding where one will go and whom one will serve. As we journey through Lent, these issues are good ones for us to reflect upon.
In the first part of the narrative of Lazarus, we hear of Jesus waiting to go to his sick friend until, it seems, it is too late. But there is much to consider in deciding where one will go and whom one will serve. As we journey through Lent, these issues are good ones for us to reflect upon.
On this First Sunday in Lent we look at some of the “Big Questions” that John 10 raises: Where are you going? Who are you following? Who are you leading? How will you use the life that you have been given? These are great questions to reflect upon as we journey through Lent!
On this First Sunday in Lent we look at some of the “Big Questions” that John 10 raises: Where are you going? Who are you following? Who are you leading? How will you use the life that you have been given? These are great questions to reflect upon as we journey through Lent!
Perhaps real change in the world has to start with us. And it seems we might need help with that - help to feel forgiven for past wrongs, to change our direction in life, and to be assured that all can be well. On this night we seek forgiveness, repentance and assurance together.
Perhaps real change in the world has to start with us. And it seems we might need help with that - help to feel forgiven for past wrongs, to change our direction in life, and to be assured that all can be well. On this night we seek forgiveness, repentance and assurance together.
In the narrative of Jesus as the Good Shepherd we see a number of "big questions" raised: Where are you going? Who are you following? Who are you leading? How will you use the life that you have been given? As we approach the start of Lent, these questions form the basis of our reflection and self-examination.
In the narrative of Jesus as the Good Shepherd we see a number of "big questions" raised: Where are you going? Who are you following? Who are you leading? How will you use the life that you have been given? As we approach the start of Lent, these questions form the basis of our reflection and self-examination.
In the story of the woman caught in adultery the story itself and the subtext on covenant faithfulness to God are both fascinating and illuminating. Understanding even the nature of "adultery" as construed in the Torah and interpreted in first-century Israel is a challenge. The message of Jesus is a compelling one. Listen and find out!
In the story of the woman caught in adultery the story itself and the subtext on covenant faithfulness to God are both fascinating and illuminating. Understanding even the nature of "adultery" as construed in the Torah and interpreted in first-century Israel is a challenge. The message of Jesus is a compelling one. Listen and find out!
Among the many "signs" that John describes is the narrative of the feeding of the 5,000. It is a sign that points to Jesus. In our everyday lives our words and deeds, even the expressions on our faces, also serve as signs. Where do these signs point?
In the story of Jesus and the Samaritan woman at the well we see Jesus symbolically repairing the broken relationships between the southern and northern kingdoms while living into the role of the bridegroom that the author places upon him. The narrative is instructive for us as the Body of Christ today as we look a broken church that needs much repair.
In the story of Jesus and the Samaritan woman at the well we see Jesus symbolically repairing the broken relationships between the southern and northern kingdoms while living into the role of the bridegroom that the author places upon him. The narrative is instructive for us as the Body of Christ today as we look a broken church that needs much repair.
As Jesus fulfills a prophetic role in the Temple, we see how people are drawn to faith/trust through his words and deeds. Today, both words and deeds can be powerful agents of change in the world. Each of us is challenged to use words and deeds in making our faith alive and visible to others.
As Jesus fulfills a prophetic role in the Temple, we see how people are drawn to faith/trust through his words and deeds. Today, both words and deeds can be powerful agents of change in the world. Each of us is challenged to use words and deeds in making our faith alive and visible to others.
Today we see how Jesus gathers disciples and builds the Kingdom, overcoming skepticism and doubt while offering acceptance and welcome. Jesus provides a model for us to employ as we go about making disciples for the transformation of the world.
Today we see how Jesus gathers disciples and builds the Kingdom, overcoming skepticism and doubt while offering acceptance and welcome. Jesus provides a model for us to employ as we go about making disciples for the transformation of the world.
On this First Sunday After The Epiphany, on which we recall and celebrate the Baptism of the Lord, we begin a journey through John's Gospel where we see that the baptism of Jesus by John the Baptist is not specifically mentioned. John instead writes of the Spirit descending and resting on Jesus and speaks of him as "the Lamb of God."
On this First Sunday After The Epiphany, on which we recall and celebrate the Baptism of the Lord, we begin a journey through John's Gospel where we see that the baptism of Jesus by John the Baptist is not specifically mentioned. John instead writes of the Spirit descending and resting on Jesus and speaks of him as "the Lamb of God."
On this Epiphany Sunday, we draw together the experience of epiphany with the making of a resolution or decision to enter covenant.
On this Epiphany Sunday, we draw together the experience of epiphany with the making of a resolution or decision to enter covenant.
On this eve of Christmas we look at the fragile story of Mary, Joseph and Jesus and how the responsibility for living out and continuing this story is now passed to us.
In Mary's story we see similarities and differences to Elizabeth's story. One builds upon the other. Mary - a young girl in a very frightening and difficult position - shows us what an authentic human response to Christmas can be. If we are looking for a different kind of Christmas this year, we need only look to this young girl for advice.
In Mary's story we see similarities and differences to Elizabeth's story. One builds upon the other. Mary - a young girl in a very frightening and difficult position - shows us what an authentic human response to Christmas can be. If we are looking for a different kind of Christmas this year, we need only look to this young girl for advice.
In the story of Elizabeth and Zechariah we encounter anticipation, hope, wholeness and joy - the very themes of Advent. As we hear this story we are transported back to a time and place remote from us and yet one in which our human struggles remain the same.
In the story of Elizabeth and Zechariah we encounter anticipation, hope, wholeness and joy - the very themes of Advent. As we hear this story we are transported back to a time and place remote from us and yet one in which our human struggles remain the same.
On this Second Sunday of Advent, as we light the Candle of Peace, we anticipate the coming of Christ through the words of Matthew as he appropriates images and concepts from the Book of Isaiah in his writing.
On this Second Sunday of Advent, as we light the Candle of Peace, we anticipate the coming of Christ through the words of Matthew as he appropriates images and concepts from the Book of Isaiah in his writing.
On this First Sunday Of Advent, as we light the Candle of Hope, we are called to remember that our hope is predicated not in our faithfulness to God but in God's faithfulness to us. The faithfulness of God, given a human face at Christmas, becomes real as we seek to live into our vocation: ushering in the Kingdom of God.
On this First Sunday Of Advent, as we light the Candle of Hope, we are called to remember that our hope is predicated not in our faithfulness to God but in God's faithfulness to us. The faithfulness of God, given a human face at Christmas, becomes real as we seek to live into our vocation: ushering in the Kingdom of God.
On this special Sunday in the church year - Christ The King Sunday - we look at the Kingship of Christ - a way of being a king unlike any other that humankind has ever known. We explore the central ideas of the Kingdom of God and how these are designed to shape our understanding of Christ's kingship.
On this special Sunday in the church year - Christ The King Sunday - we look at the Kingship of Christ - a way of being a king unlike any other that humankind has ever known. We explore the central ideas of the Kingdom of God and how these are designed to shape our understanding of Christ's kingship.
The Gospel of John begins with words that remind us of the start of the Book of Genesis, "In the beginning ..." Those familiar with Genesis might expect to hear next, "God created ..." but instead, from John, we hear, "was the Word." We explore the reasons why John might want us to think back to Genesis as he starts to write about Jesus.
The Gospel of John begins with words that remind us of the start of the Book of Genesis, "In the beginning ..." Those familiar with Genesis might expect to hear next, "God created ..." but instead, from John, we hear, "was the Word." We explore the reasons why John might want us to think back to Genesis as he starts to write about Jesus.
We have seen that the narrative presented to us in Protestant Bibles has some 300 - perhaps even 400 - years of silence between the books, although much of great importance happened during that time. Today we look at the start of the Gospel of Mark and look back on the intertestamental period and beyond to see if that sheds light on what we read as we transition into the New Testament.
We have seen that the narrative presented to us in Protestant Bibles has some 300 - perhaps even 400 - years of silence between the books, although much of great importance happened during that time. Today we look at the start of the Gospel of Mark and look back on the intertestamental period and beyond to see if that sheds light on what we read as we transition into the New Testament.
When we close the Old Testament, we finish reading a document written in Hebrew (with a little Aramaic here and there) and when we open the New Testament we encounter a document written in Greek. What happened to bring about such a huge change in just a few hundred years?
When we close the Old Testament, we finish reading a document written in Hebrew (with a little Aramaic here and there) and when we open the New Testament we encounter a document written in Greek. What happened to bring about such a huge change in just a few hundred years?
The hand of God is seen at work as the Babylonians are defeated by the Persians and Cyrus issues an edict allowing the exiles to return to Judah where they set about building a second Temple. The conflicts and prophetic voices that accompany this great work set the stage for the coming of the Messiah in the years ahead.
The hand of God is seen at work as the Babylonians are defeated by the Persians and Cyrus issues an edict allowing the exiles to return to Judah where they set about building a second Temple. The conflicts and prophetic voices that accompany this great work set the stage for the coming of the Messiah in the years ahead.
The crushing period of the Exile shapes the religious life of the people of God. The parallels to those who feel exiled from the community of God's people are striking.
The crushing period of the Exile shapes the religious life of the people of God. The parallels to those who feel exiled from the community of God's people are striking.
As we explore the events leading up to the Babylonian Exile and the theological crisis that this brought about for the people of Judah. Interestingly enough, it is the same theological crisis that many encounter today!
As we explore the events leading up to the Babylonian Exile and the theological crisis that this brought about for the people of Judah. Interestingly enough, it is the same theological crisis that many encounter today!
As we follow the fate of the southern kingdom of Judah we see how its monarchs engage in much which is good, bad and ugly! And as the leaders go, so do the people. We see how easy it is to be influenced by those around us and how such influence can lead not only to good but also to much which is bad or even ugly. How we choose our circle of friends - those who influence us - is seen to be a critical factor in determining how our lives play out.
As we follow the fate of the southern kingdom of Judah we see how its monarchs engage in much which is good, bad and ugly! And as the leaders go, so do the people. We see how easy it is to be influenced by those around us and how such influence can lead not only to good but also to much which is bad or even ugly. How we choose our circle of friends - those who influence us - is seen to be a critical factor in determining how our lives play out.
The last years of the northern kingdom are characterized by bloodshed and mayhem as one king after another fails to be faithful. The nation becomes a vassal state, then an occupied land and finally ceases to exist as a viable entity. The words and deeds of Hosea illustrate the entire saga and the Book of Romans calls on such images to illustrate the work of Jesus and the good news that he presents to us all.
The last years of the northern kingdom are characterized by bloodshed and mayhem as one king after another fails to be faithful. The nation becomes a vassal state, then an occupied land and finally ceases to exist as a viable entity. The words and deeds of Hosea illustrate the entire saga and the Book of Romans calls on such images to illustrate the work of Jesus and the good news that he presents to us all.
In our journey through the Biblical narrative, we come the point where the consequences of the division into two kingdoms starts to become apparent. The events in the north build as one king after another "does what is evil in the sight of the LORD". Bad choices have consequences!
In our journey through the Biblical narrative, we come the point where the consequences of the division into two kingdoms starts to become apparent. The events in the north build as one king after another "does what is evil in the sight of the LORD". Bad choices have consequences!
King Solomon was legendary for his wisdom and yet he was not wise enough to see how his own actions would lead to the disintegration of his kingdom under the rule of his son. The division of the kingdom led to two separate realms: Israel and Judah and it was hundreds of years later that Jesus set about rebuilding the people of God into one body with one mission.
King Solomon was legendary for his wisdom and yet he was not wise enough to see how his own actions would lead to the disintegration of his kingdom under the rule of his son. The division of the kingdom led to two separate realms: Israel and Judah and it was hundreds of years later that Jesus set about rebuilding the people of God into one body with one mission.
Following Saul's descent into mental illness, David becomes king and the 40+ years of his leadership become thought of as "the good old days" in the years to come. But David, a master at making good choices as a king, make many terrible choices in his personal and family life. Somehow the tendency to divide life into slices and see the hand of God in some but not all continues to this day.
Following Saul's descent into mental illness, David becomes king and the 40+ years of his leadership become thought of as "the good old days" in the years to come. But David, a master at making good choices as a king, make many terrible choices in his personal and family life. Somehow the tendency to divide life into slices and see the hand of God in some but not all continues to this day.
The people of Israel - a group set apart to live directly under the kingship of God - choose instead to have a human king so they can be like everyone else. Unfortunately for them, things turn out badly! It is only with Jesus that we can have both a human king and also live directly under the kingship of God.
The people of Israel - a group set apart to live directly under the kingship of God - choose instead to have a human king so they can be like everyone else. Unfortunately for them, things turn out badly! It is only with Jesus that we can have both a human king and also live directly under the kingship of God.
After the death of Joshua, God raises up Judges to lead the people. A cycle of behavior begins: when life is good, the people forget God and behave badly. God responds by delivering them to their enemies and subsequently raising up a Judge who leads them out of trouble into peace and tranquility whereupon they again forget God and re-enter the cycle. Such destructive cycles of behavior continue today and God again provides a way to break out of these cycles.
After the death of Joshua, God raises up Judges to lead the people. A cycle of behavior begins: when life is good, the people forget God and behave badly. God responds by delivering them to their enemies and subsequently raising up a Judge who leads them out of trouble into peace and tranquility whereupon they again forget God and re-enter the cycle. Such destructive cycles of behavior continue today and God again provides a way to break out of these cycles.
As the people of God gather on the banks of the River Jordan, ready to enter the Promised Land, they are told repeatedly to have strength and to be courageous. When we have the strength and courage to step into unknown waters, we can move the world ever closer to God's Kingdom.
As the people of God gather on the banks of the River Jordan, ready to enter the Promised Land, they are told repeatedly to have strength and to be courageous. When we have the strength and courage to step into unknown waters, we can move the world ever closer to God's Kingdom.
To whom do we turn when we find ourselves in the desert? Despite a continuous demonstration of the Presence of God among the wandering people of Israel in this account they choose to turn to a golden calf!
To whom do we turn when we find ourselves in the desert? Despite a continuous demonstration of the Presence of God among the wandering people of Israel in this account they choose to turn to a golden calf!
We encounter Moses who encounters God through the agency of a burning bush! In this theophany/call narrative, we see the primary message of Exodus: Presence! The Presence of God is inextricably linked to freedom and freedom is inextricably linked to the Presence of God.
We encounter Moses who encounters God through the agency of a burning bush! In this theophany/call narrative, we see the primary message of Exodus: Presence! The Presence of God is inextricably linked to freedom and freedom is inextricably linked to the Presence of God.
Pharaoh lays out a nine-point plan for the enslavement of an entire people - a plan that has been used many times over the intervening centuries and is still employed today.
Pharaoh lays out a nine-point plan for the enslavement of an entire people - a plan that has been used many times over the intervening centuries and is still employed today.
When Joseph is sold into slavery by his brothers, God opens pathways that enable him to save his people from famine. In retrospect, it is possible to see the hand of God working in Joseph's life.
When Joseph is sold into slavery by his brothers, God opens pathways that enable him to save his people from famine. In retrospect, it is possible to see the hand of God working in Joseph's life.
We explore the call of Abram as detailed in Genesis 12 and expounded upon in Acts 3. How does the call of this patriarch shape our own call as Christians working to usher in the Kingdom of God?
We explore the call of Abram as detailed in Genesis 12 and expounded upon in Acts 3. How does the call of this patriarch shape our own call as Christians working to usher in the Kingdom of God?
The familiar story of Noah and the flood is a favorite of children's authors for coloring books and yet the narrative is actually one of serious and thoughtful content. What happens when the earth itself cries out about injustice?
The familiar story of Noah and the flood is a favorite of children's authors for coloring books and yet the narrative is actually one of serious and thoughtful content. What happens when the earth itself cries out about injustice?
In this series, we look at the Biblical narrative from start to finish, locating the various accounts in chronological order. We start, of course, in the beginning!
On this Trinity Sunday, we look at the question of how we :find God" in a secular world.
On Ascension Sunday we look at the brief description of "the ascension" provided by Luke. How might we understand this event within the worldview of those who witnessed it and what is its significance for us today?
On Ascension Sunday we look at the brief description of "the ascension" provided by Luke. How might we understand this event within the worldview of those who witnessed it and what is its significance for us today?
Today we anticipate the coming of Pentecost with the words of Jesus in the farewell discourse of the Gospel of John. How are we to be guided and shaped in our lives? The Paraclete/Advocate is the agent by which this is accomplished.
Today we anticipate the coming of Pentecost with the words of Jesus in the farewell discourse of the Gospel of John. How are we to be guided and shaped in our lives? The Paraclete/Advocate is the agent by which this is accomplished.
What do we do when our expectations of faith don't work out quite as we had expected? The recipients of the letter known as 1 Peter were working to understand their faith even as all those who had personally known Jesus were dying away and the future looked unclear. Just as today, they needed encouragement and clarification.
What do we do when our expectations of faith don't work out quite as we had expected? The recipients of the letter known as 1 Peter were working to understand their faith even as all those who had personally known Jesus were dying away and the future looked unclear. Just as today, they needed encouragement and clarification.
We examine the life of the early community of faith as detailed in Acts 2. What can learn about being the church in the world today from the writings of Luke?
We examine the life of the early community of faith as detailed in Acts 2. What can learn about being the church in the world today from the writings of Luke?
On the road to Emmaus, two travelers encounter the risen Christ and recognize him through the interpretation of Scripture and in the breaking of bread. They turn and head in the opposite direction and gather with others who have had similar experiences. Their journey teaches us about our own.
On the road to Emmaus, two travelers encounter the risen Christ and recognize him through the interpretation of Scripture and in the breaking of bread. They turn and head in the opposite direction and gather with others who have had similar experiences. Their journey teaches us about our own.
In the account of "Doubting Thomas" we see how doubt gives way to faith. The very human reactions of the followers of Jesus at the time of the resurrection, confusion, doubt and fear, can nonetheless be the forces that drive us towards clarity, faith and fearlessness in our actions to carry the Good News into the world.
In the account of "Doubting Thomas" we see how doubt gives way to faith. The very human reactions of the followers of Jesus at the time of the resurrection, confusion, doubt and fear, can nonetheless be the forces that drive us towards clarity, faith and fearlessness in our actions to carry the Good News into the world.
He is risen! He is risen indeed! Today, we look at John's account of the empty tomb, reading the narrative with new eyes. All attempts to keep Jesus safely "inside the box" fail on Easter morning.
On Palm Sunday we recall the entry of Jesus into Jerusalem to the cries of "Hosanna!" from the crowds; cries that turned to "Crucify him!" within a few days. We see how a mistaken view of Jesus and his purpose in journeying to Jerusalem still today leads to confused and negative views, distorting the meaning of discipleship.
On Palm Sunday we recall the entry of Jesus into Jerusalem to the cries of "Hosanna!" from the crowds; cries that turned to "Crucify him!" within a few days. We see how a mistaken view of Jesus and his purpose in journeying to Jerusalem still today leads to confused and negative views, distorting the meaning of discipleship.
As Easter draws close, we look at Ezekiel's account of the Valley of Dry Bones as a helpful lens through which to examine the dying, death, resurrection and new life that comes about through Jesus. We see how this metaphor helps us to understand and live through times when we, too, encounter the Valley of Dry Bones.
As Easter draws close, we look at Ezekiel's account of the Valley of Dry Bones as a helpful lens through which to examine the dying, death, resurrection and new life that comes about through Jesus. We see how this metaphor helps us to understand and live through times when we, too, encounter the Valley of Dry Bones.
As we journey through Lent, we encounter Paul writing of light and dark. We explore his use of this imagery and see how it relates to our modern-day understandings of light and dark.
As we journey through Lent, we encounter Paul writing of light and dark. We explore his use of this imagery and see how it relates to our modern-day understandings of light and dark.
In the story of the "Samaritan Woman At The Well" we find Jesus working to restore the covenant community by rebuilding the shattered relationships between Judah and Samaria. We see all of the elements needed for reconciliation and restoration in this classic narrative.
In the story of the "Samaritan Woman At The Well" we find Jesus working to restore the covenant community by rebuilding the shattered relationships between Judah and Samaria. We see all of the elements needed for reconciliation and restoration in this classic narrative.
As our journey through Lent continues, we encounter the question of how our Lenten practices relate to the tragic situation in Japan where an earthquake and tsunami has caused devastation. How do we respond from a position of holiness and righteousness in the face of such a crisis?
As our journey through Lent continues, we encounter the question of how our Lenten practices relate to the tragic situation in Japan where an earthquake and tsunami has caused devastation. How do we respond from a position of holiness and righteousness in the face of such a crisis?
On this First Sunday in Lent we explore the lectionary texts to ask the question, why is it so difficult to engage in Lenten practices for a mere 40 days?
On this First Sunday in Lent we explore the lectionary texts to ask the question, why is it so difficult to engage in Lenten practices for a mere 40 days?
Holiness and righteousness are "big ideas" in Scripture and yet these may be terms that we rarely use in our everyday conversation. As we look at how these words are used in Scripture and made familiar to us in songs, we see the centrality of the concepts of holiness and righteousness in understanding the flow of the Scriptural narrative.
Holiness and righteousness are "big ideas" in Scripture and yet these may be terms that we rarely use in our everyday conversation. As we look at how these words are used in Scripture and made familiar to us in songs, we see the centrality of the concepts of holiness and righteousness in understanding the flow of the Scriptural narrative.
As we think about salvation we encounter Paul's encouragement to, "Work out your own salvation with fear and trembling". Søren Kierkegaard (1813–1855), the philosopher, examined "fear and trembling" in the light of the story of Abraham. We explore this narrative and think about salvation in our own context.
As we think about salvation we encounter Paul's encouragement to, "Work out your own salvation with fear and trembling". Søren Kierkegaard (1813–1855), the philosopher, examined "fear and trembling" in the light of the story of Abraham. We explore this narrative and think about salvation in our own context.
Today, we examine some of the big questions about the concept of "the Will of God". What does “the will of God” look like? Is everything that happens the will of God (including the bad things)? If not all things are the will of God, how do we discern God’s will for our lives? We use Leslie Weatherhead's categories of the intentional will of God, the circumstantial will of God and the ultimate will of God to try and answer these questions and others.
Today, we examine some of the big questions about the concept of "the Will of God". What does “the will of God” look like? Is everything that happens the will of God (including the bad things)? If not all things are the will of God, how do we discern God’s will for our lives? We use Leslie Weatherhead's categories of the intentional will of God, the circumstantial will of God and the ultimate will of God to try and answer these questions and others.
The second stanza of Charles Wesley's classic hymn, "All Love Divine, All Loves Excelling" is missing from many hymnals. This stanza, which gives an account of "Christian Perfection" as a second blessing (a second act of grace that follows justification and regeneration), challenges many ideas on the ultimate outcome of the Christian life.
The second stanza of Charles Wesley's classic hymn, "All Love Divine, All Loves Excelling" is missing from many hymnals. This stanza, which gives an account of "Christian Perfection" as a second blessing (a second act of grace that follows justification and regeneration), challenges many ideas on the ultimate outcome of the Christian life.
In "All Creatures Of Our God And King", we find an English paraphrase of the "Canticle Of The Sun" by St. Francis of Assisi. St. Francis clearly delineates the difference between Creator and creation while, in an almost unspoken sense, emphasizes the sheer grace of God in all things.
In "All Creatures Of Our God And King", we find an English paraphrase of the "Canticle Of The Sun" by St. Francis of Assisi. St. Francis clearly delineates the difference between Creator and creation while, in an almost unspoken sense, emphasizes the sheer grace of God in all things.
In the words to "O, For A Thousand Tongues To Sing", Charles Wesley celebrates the anniversary of his evangelical conversion. We explore the Wesleyan understanding of "conversion" and how that understanding is reflected in the words of this famous hymn.
In the words to "O, For A Thousand Tongues To Sing", Charles Wesley celebrates the anniversary of his evangelical conversion. We explore the Wesleyan understanding of "conversion" and how that understanding is reflected in the words of this famous hymn.
The hymns we sing are an important way to communicate and teach our theology. The story behind Amazing Grace and the lyrics themselves express a profund understanding of the nature of God's grace.
The hymns we sing are an important way to communicate and teach our theology. The story behind Amazing Grace and the lyrics themselves express a profund understanding of the nature of God's grace.
On this First Sunday After The Epiphany we celebrate and remember The Baptism Of The Lord, which raises for us the question, "Why Baptize Jesus?" Even John the Baptist seemed troubled at the prospect of baptizing Jesus! Matthew seems to view the baptism of Jesus as an event in which the Messiah stands in for the true people of Israel as their representative, signifying their repentance and their re-creation to follow their true purpose - to bring about the salvation of the world!
On this First Sunday After The Epiphany we celebrate and remember The Baptism Of The Lord, which raises for us the question, "Why Baptize Jesus?" Even John the Baptist seemed troubled at the prospect of baptizing Jesus! Matthew seems to view the baptism of Jesus as an event in which the Messiah stands in for the true people of Israel as their representative, signifying their repentance and their re-creation to follow their true purpose - to bring about the salvation of the world!
On this Epiphany Sunday we examine the account of the Magi visiting Jesus and explore the understandings of this account in Matthew's world. How do we respond to moments of epiphany? Do we resemble Herod, who rejected the news of Christ, or do we resemble the Magi who embraced the news!
On this Epiphany Sunday we examine the account of the Magi visiting Jesus and explore the understandings of this account in Matthew's world. How do we respond to moments of epiphany? Do we resemble Herod, who rejected the news of Christ, or do we resemble the Magi who embraced the news!
In Matthew's telling of the account of Mary and Joseph fleeing to Egypt with Jesus, we encounter a Christian midrash on the story of Moses and the Exodus. In this haggadic midrash, Matthew shows that he understands the life of Jesus to recapitulate the life of Israel. In Matthew's mind, Christmas wasn't simply the birth of Jesus - it was the rebirth of the entire people of God!
In Matthew's telling of the account of Mary and Joseph fleeing to Egypt with Jesus, we encounter a Christian midrash on the story of Moses and the Exodus. In this haggadic midrash, Matthew shows that he understands the life of Jesus to recapitulate the life of Israel. In Matthew's mind, Christmas wasn't simply the birth of Jesus - it was the rebirth of the entire people of God!
In Luke's account of the birth of Jesus we find Mary and Joseph wandering the streets looking for shelter while the most unlikely of people - the shepherds - receive news of the coming of the Messiah. When love comes down at Christmas it seems that it chooses the most unlikely of people as its agents in the world.
In Luke's account of the birth of Jesus we find Mary and Joseph wandering the streets looking for shelter while the most unlikely of people - the shepherds - receive news of the coming of the Messiah. When love comes down at Christmas it seems that it chooses the most unlikely of people as its agents in the world.
As Matthew interprets the birth of Jesus through his understanding of the words of the prophet Isaiah, we see one come into the world whose message of love for God and neighbor inspires us to light the Candle of Love in our Advent wreath.
As Matthew interprets the birth of Jesus through his understanding of the words of the prophet Isaiah, we see one come into the world whose message of love for God and neighbor inspires us to light the Candle of Love in our Advent wreath.
On this Third Sunday of Advent, as we light the candle of Joy in our Advent wreath, we look at the portrait of joy that Isaiah paints with his words and that Matthew adopted in his understanding of the coming of Jesus. We see that joy is much more than happiness and that when we proclaim "Joy to the World" we are making a call for justice, restoration and peace that includes all of the created order.
On this Third Sunday of Advent, as we light the candle of Joy in our Advent wreath, we look at the portrait of joy that Isaiah paints with his words and that Matthew adopted in his understanding of the coming of Jesus. We see that joy is much more than happiness and that when we proclaim "Joy to the World" we are making a call for justice, restoration and peace that includes all of the created order.
Today we light the Candle of Peace on this Second Sunday of Advent. We look to the vision of Isaiah, as understood by Matthew and used by him to bring focus to the ministry of Jesus. How can we be agents of Shalom in the world, seeking to usher in the Kingdom of Heaven? Matthew tells us that it is the makers of shalom who are blessed to be children of God.
Today we light the Candle of Peace on this Second Sunday of Advent. We look to the vision of Isaiah, as understood by Matthew and used by him to bring focus to the ministry of Jesus. How can we be agents of Shalom in the world, seeking to usher in the Kingdom of Heaven? Matthew tells us that it is the makers of shalom who are blessed to be children of God.
Our lectionary texts for this First Sunday of Advent (Isaiah 2:1-5 and Matthew 24:36-44) speak to people who look for hope in a dark world and who wait for hope to made real among them. The call on our lives is to be agents of hope and through spreading hope in the world to usher in the Kingdom of God.
Our lectionary texts for this First Sunday of Advent (Isaiah 2:1-5 and Matthew 24:36-44) speak to people who look for hope in a dark world and who wait for hope to made real among them. The call on our lives is to be agents of hope and through spreading hope in the world to usher in the Kingdom of God.
We follow Paul from his encounter with King Herod Agrippa and Festus through to his last words in Rome. On Christ the King Sunday, we see the shining example of the Apostle Paul as one dedicated to proclaiming the good news of the Kingdom of God and the Lordship of Christ.
We follow Paul from his encounter with King Herod Agrippa and Festus through to his last words in Rome. On Christ the King Sunday, we see the shining example of the Apostle Paul as one dedicated to proclaiming the good news of the Kingdom of God and the Lordship of Christ.
On Christ the King Sunday, the last Sunday of the liturgical year, we see how the Kingship of Christ leads to the call on our lives to usher in the Kingdom of God. This is the culmination of the church year and proclaims that the vocation of humankind is the work of ushering in God's Kingdom.
On Christ the King Sunday, the last Sunday of the liturgical year, we see how the Kingship of Christ leads to the call on our lives to usher in the Kingdom of God. This is the culmination of the church year and proclaims that the vocation of humankind is the work of ushering in God's Kingdom.
As we conclude our series on "The Importance Of Virtue", we examine the role of the church in facilitating the hard work necessary in making virtue second nature.
As we conclude our series on "The Importance Of Virtue", we examine the role of the church in facilitating the hard work necessary in making virtue second nature.
The Apostle Paul, faithful to his vision of Jesus calling him to carry the Gospel to the political center of his world - Rome - demands to be heard by the emperor. The die is cast and Paul's destination is set.
The Apostle Paul, faithful to his vision of Jesus calling him to carry the Gospel to the political center of his world - Rome - demands to be heard by the emperor. The die is cast and Paul's destination is set.
The Apostle Paul, in a very precarious situation in Jerusalem, remains faithful to his vision and negotiates his way through a confrontation with the Roman authorities. As today, in many parts of the world, the matter comes down to a question of citizenship.
The Apostle Paul, in a very precarious situation in Jerusalem, remains faithful to his vision and negotiates his way through a confrontation with the Roman authorities. As today, in many parts of the world, the matter comes down to a question of citizenship.
In the struggle between virtue and sin, God weighs in with the seven gifts of the Holy Spirit. Each gift empowers a virtue, enabling us to live into the Kingdom and make a present reality.
In the struggle between virtue and sin, God weighs in with the seven gifts of the Holy Spirit. Each gift empowers a virtue, enabling us to live into the Kingdom and make a present reality.
Paul's arrival in Jerusalem creates an uproar as Torah-observant Jewish Christians believe a rumor that he has been teaching Diaspora Jews to ignore the Mosaic Law and has taken a Gentile into the Temple! As the crowd prepares to put Paul to death, the leader of the Roman arrives on the scene.
In the pursuit of virtue, we encounter the stumbling block of sin. Within the history of the church, the concept of "the seven deadly sins" has developed and we examine how these have evolved and can be understood today. As today is Halloween, we look at the history of demons associated with each deadly sin!
Paul's arrival in Jerusalem creates an uproar as Torah-observant Jewish Christians believe a rumor that he has been teaching Diaspora Jews to ignore the Mosaic Law and has taken a Gentile into the Temple! As the crowd prepares to put Paul to death, the leader of the Roman arrives on the scene.
In the pursuit of virtue, we encounter the stumbling block of sin. Within the history of the church, the concept of "the seven deadly sins" has developed and we examine how these have evolved and can be understood today. As today is Halloween, we look at the history of demons associated with each deadly sin!
In our discussion of virtues, today we encounter "Fortitude", both a virtue and a gift of the Holy Spirit. We see how fortitude enables the other virtues and provides the remaining "hinge" on which a Christian life hangs.
In our discussion of virtues, today we encounter "Fortitude", both a virtue and a gift of the Holy Spirit. We see how fortitude enables the other virtues and provides the remaining "hinge" on which a Christian life hangs.
The Apostle Paul continues his journey towards Jerusalem with some sense of foreboding about what might transpire. He is faced with a choice between laying down his life and preserving the purpose of his life. He decides that purpose is more important.
The Apostle Paul continues his journey towards Jerusalem with some sense of foreboding about what might transpire. He is faced with a choice between laying down his life and preserving the purpose of his life. He decides that purpose is more important.
Today we encounter the third of the cardinal virtues: temperance or self control. How do we develop better self control? We look to Susanna Wesley and her model for raising children as an example of how self control can be taught and inculcated.
In a passage full of symbols, we encounter Paul in Troas, where his preaching send s a young man to sleep. We consider the consequences of the church falling asleep and develop a Wesleyan theology of sleep based on John Wesley's sermon "On Redeeming Time."
Today we encounter the third of the cardinal virtues: temperance or self control. How do we develop better self control? We look to Susanna Wesley and her model for raising children as an example of how self control can be taught and inculcated.
In a passage full of symbols, we encounter Paul in Troas, where his preaching send s a young man to sleep. We consider the consequences of the church falling asleep and develop a Wesleyan theology of sleep based on John Wesley's sermon "On Redeeming Time."
The cardinal virtues - literally virtues upon which a way of life hinges - justice is one that is particularly hard to grasp in this day and age. Justice, in the Biblical narrative, is not paired with "courtroom" or "punishment" but is most commonly found coupled with "righteousness." We explore the terrain of justice as understood in the Biblical context and see how this might inform our work to help usher in the Kingdom of God, here and now.
As he begins his third missionary journey, Paul encounters a group of disciples in Ephesus who have no knowledge of the Holy Spirit, or at the very least, no knowledge of the outpouring of the Spirit. In a terse and complex narrative, Luke weaves together the roles of baptism, the Holy Spirit and preaching the Word in the spread of the Good News.
The cardinal virtues - literally virtues upon which a way of life hinges - justice is one that is particularly hard to grasp in this day and age. Justice, in the Biblical narrative, is not paired with "courtroom" or "punishment" but is most commonly found coupled with "righteousness." We explore the terrain of justice as understood in the Biblical context and see how this might inform our work to help usher in the Kingdom of God, here and now.
As he begins his third missionary journey, Paul encounters a group of disciples in Ephesus who have no knowledge of the Holy Spirit, or at the very least, no knowledge of the outpouring of the Spirit. In a terse and complex narrative, Luke weaves together the roles of baptism, the Holy Spirit and preaching the Word in the spread of the Good News.
Prudence - a word not in common use these days - is one of the cardinal virtues; a virtue upon which a way of life hinges. The Proverbs tell us that prudence - the ability to make the best decision among many possibilities - can be taught! How can we make prudent choices - the choices that are "best" in the sense that they open the way to the Kingdom of God?
Prudence - a word not in common use these days - is one of the cardinal virtues; a virtue upon which a way of life hinges. The Proverbs tell us that prudence - the ability to make the best decision among many possibilities - can be taught! How can we make prudent choices - the choices that are "best" in the sense that they open the way to the Kingdom of God?
When Paul leaves Athens and travels to Corinth his success in preaching the Good News brings troubles of its own. In the night, he has a vision and God tells him not to be afraid, not to be silent, and that God is with him. Perhaps that is a message we each need to hear today: Do not be afraid. Do not be silent. God is with us.
When Paul leaves Athens and travels to Corinth his success in preaching the Good News brings troubles of its own. In the night, he has a vision and God tells him not to be afraid, not to be silent, and that God is with him. Perhaps that is a message we each need to hear today: Do not be afraid. Do not be silent. God is with us.
We encounter Paul in Athens where is confronted with a city full of idols. His speech before the Areopagus provides a model for explaining the good news across cultures. Of course, some scoff and ask for more information - but some believe!
We encounter Paul in Athens where is confronted with a city full of idols. His speech before the Areopagus provides a model for explaining the good news across cultures. Of course, some scoff and ask for more information - but some believe!
Paul's vision in the night - perhaps a dream - leads to the Good News coming to Europe as Paul and his entourage cross over from Troas to Macedonia. The importance of vision in the life of the church continues to be of the utmost significance.
In our discussion of the importance of virtue, we encounter the second of the theological virtues, hope. The tension between hope and despair is a very real one in the world today and we examine the specifically Christian understanding of the nature of hope and why it is alive and well in the world.
Paul's vision in the night - perhaps a dream - leads to the Good News coming to Europe as Paul and his entourage cross over from Troas to Macedonia. The importance of vision in the life of the church continues to be of the utmost significance.
In our discussion of the importance of virtue, we encounter the second of the theological virtues, hope. The tension between hope and despair is a very real one in the world today and we examine the specifically Christian understanding of the nature of hope and why it is alive and well in the world.
Paul and Barnabas disagree over the inclusion of John Mark in their second missionary journey and go their separate ways. The issues of failure, disagreement and reconciliation all surface in this narrative.
Paul and Barnabas disagree over the inclusion of John Mark in their second missionary journey and go their separate ways. The issues of failure, disagreement and reconciliation all surface in this narrative.
Paul and Barnabas meet with the church at Jerusalem over the vexing question of whether or not Gentiles need to follow the Law of Moses to be included among the followers of Jesus. The question of "Who is in and who is out" continues to be a subject of much debate in the church today.
Paul and Barnabas meet with the church at Jerusalem over the vexing question of whether or not Gentiles need to follow the Law of Moses to be included among the followers of Jesus. The question of "Who is in and who is out" continues to be a subject of much debate in the church today.
In Lystra, Barnabas and Paul are mistaken for Greek gods walking the earth. The seductive power of being thought of as a god remains an issue to this day!
In Lystra, Barnabas and Paul are mistaken for Greek gods walking the earth. The seductive power of being thought of as a god remains an issue to this day!
In the "Antioch Chronicles" in the Acts of the Apostles we encounter Saul and Barnabas, called by the Holy Spirit and set apart by the people of God. In a passage filled with contrasts, we see how the contours of the role of the Christian in the world are mapped out.
In the "Antioch Chronicles" in the Acts of the Apostles we encounter Saul and Barnabas, called by the Holy Spirit and set apart by the people of God. In a passage filled with contrasts, we see how the contours of the role of the Christian in the world are mapped out.
While Antioch proved to be a fertile field for the growth of Christianity, things in Jerusalem were deteriorating rapidly! In the midst of this, the power of prayer was demonstrated dramatically as Peter was miraculously freed from prison.
While Antioch proved to be a fertile field for the growth of Christianity, things in Jerusalem were deteriorating rapidly! In the midst of this, the power of prayer was demonstrated dramatically as Peter was miraculously freed from prison.
At the start of the "Antioch Chronicles" we find ordinary followers of Jesus welcoming new and different people into the community and responding to a crisis by supporting others who are in need.
At the start of the "Antioch Chronicles" we find ordinary followers of Jesus welcoming new and different people into the community and responding to a crisis by supporting others who are in need.
A pair of visions - those of Cornelius and peter - lead to the outpouring of the Spirit and baptism of Gentiles in Caesarea. Peter realizes that "God Shows No Partiality" and the new covenant is made real a dramatic way.
A pair of visions - those of Cornelius and peter - lead to the outpouring of the Spirit and baptism of Gentiles in Caesarea. Peter realizes that "God Shows No Partiality" and the new covenant is made real a dramatic way.
In the second of a pair of miracle narratives, Luke describes how Tabitha is raised from the dead through the prayers of Peter. Many come to believe because of this miracle. We ask how we might provide experiences that bring people to belief even today.
In the second of a pair of miracle narratives, Luke describes how Tabitha is raised from the dead through the prayers of Peter. Many come to believe because of this miracle. We ask how we might provide experiences that bring people to belief even today.
The story of the first martyr among the followers of Jesus calls us to ask ourselves the question,"what matters the most to us?"
The story of the first martyr among the followers of Jesus calls us to ask ourselves the question,"what matters the most to us?"
we're sorry, the technology to record tonight's sermon failed us and no audio file is available. Please leek through the sermon notes and watch the video indicated at the end. We'll be back next week!
In the days "after Jesus", we find Peter acting faithfully to the good news of Jesus Christ despite significant opposition. The idea that if it is of God then nothing can stop it is central to the thinking of the disciples and even those who initially oppose them. How can we tell when something is "of God", especially in our own lives and in the life of our community?
In the days "after Jesus", we find Peter acting faithfully to the good news of Jesus Christ despite significant opposition. The idea that if it is of God then nothing can stop it is central to the thinking of the disciples and even those who initially oppose them. How can we tell when something is "of God", especially in our own lives and in the life of our community?
We compare the work of the people of Israel in building the Tabernacle with the work of the followers of Jesus in building the community that came to be known as the early church. How we we cultivate a sense of plenty during a time when the world tells us that there is scarcity?
We compare the work of the people of Israel in building the Tabernacle with the work of the followers of Jesus in building the community that came to be known as the early church. How we we cultivate a sense of plenty during a time when the world tells us that there is scarcity?
In John's Gospel we find Jesus talking with Simon Peter and asking him three times, "Do You Love Me?" Peter's responses and the words of Jesus that follow constitute a call to discipleship. Jesus ends the conversation with words that echo through the centuries: "Follow me."
In John's Gospel we find Jesus talking with Simon Peter and asking him three times, "Do You Love Me?" Peter's responses and the words of Jesus that follow constitute a call to discipleship. Jesus ends the conversation with words that echo through the centuries: "Follow me."
As we continue our exploration of the varied reactions of the disciples to the discovery of the empty tomb and encounters with the risen Christ, we find Simon Peter and six other disciples deciding to go fishing!
As we continue our exploration of the varied reactions of the disciples to the discovery of the empty tomb and encounters with the risen Christ, we find Simon Peter and six other disciples deciding to go fishing!
On this Second Sunday of Easter we encounter the narrative of "Doubting Thomas" and his encounter with the risen Christ. Through this account, we face the reality of our own doubts and struggles, and the role of doubt in faith.
On our journey through Lent we encounter Jesus entering Jerusalem and contrast the Lukan account with the historic description of royal entry found in Psalm 118.
On our journey through Lent we encounter Jesus entering Jerusalem and contrast the Lukan account with the historic description of royal entry found in Psalm 118.
As we journey through Lent we encounter Jesus visiting Lazarus, Mary and Martha. Seen against a background of Isaiah's prophetic words, we begin to notice a plan unfold as Jesus approaches Jerusalem.
As we journey through Lent we encounter Jesus visiting Lazarus, Mary and Martha. Seen against a background of Isaiah's prophetic words, we begin to notice a plan unfold as Jesus approaches Jerusalem.
As we journey through Lent together, we consider the idea that "Jesus is the solution" and ask "what is the problem?" We examine the finite nature of human life and ask how meaning and purpose can be found when faced with this ultimate limitation.
As we journey through Lent together, we consider the idea that "Jesus is the solution" and ask "what is the problem?" We examine the finite nature of human life and ask how meaning and purpose can be found when faced with this ultimate limitation.
As we journey through Lent - a time of introspection and self examination - we consider sin and repentance. How hard it is to admit that we are powerless over the sins that entrap us and that only through the grace of God can we be restored to wholeness.
As we journey through Lent - a time of introspection and self examination - we consider sin and repentance. How hard it is to admit that we are powerless over the sins that entrap us and that only through the grace of God can we be restored to wholeness.
The life and works of C. A. Tindley form the focus of our discussion of Black History Month and we discover a shining example of faith in the face of great obstacles.
The life and works of C. A. Tindley form the focus of our discussion of Black History Month and we discover a shining example of faith in the face of great obstacles.
A three-part compilation from the third of our Black History Month services: (i) Ernie Johansson speaks "On Bondage"; (ii) Matt Cook plays and sings the protest song, "Blind Willie McTell"; and (iii) Julian Davies preaches on "When The Church Gets It Wrong".
A three-part compilation from the third of our Black History Month services: (i) Ernie Johansson speaks "On Bondage"; (ii) Matt Cook plays and sings the protest song, "Blind Willie McTell"; and (iii) Julian Davies preaches on "When The Church Gets It Wrong".
As we reflect on the meaning and purpose of Black History Month, we examine the curious description of the marriage of Moses to a "Cushite woman" found in the Book of Numbers and the reasons behind the negative reaction of Aaron and Miriam.
As we reflect on the meaning and purpose of Black History Month, we examine the curious description of the marriage of Moses to a "Cushite woman" found in the Book of Numbers and the reasons behind the negative reaction of Aaron and Miriam.
On this first Sunday of Black History Month, 2010 we look at the ways that Scripture has been misused to justify slavery in the past and recognize that slavery continues to be a global problem to this day.
On this first Sunday of Black History Month, 2010 we look at the ways that Scripture has been misused to justify slavery in the past and recognize that slavery continues to be a global problem to this day.
As we finish our series on the theological virtues, we come to love - "the greatest of these". As explore the contours of love as described in Scripture we see that the essence of the Gospel is captured in two words: Love first.
In the second of our series on the theological virtues - faith, hope and love - we consider hope in the light of the earthquake that has devastated the island nation of Haiti.
In the second of our series on the theological virtues - faith, hope and love - we consider hope in the light of the earthquake that has devastated the island nation of Haiti.
As we begin to look at the theological virtues - faith, hope and love - we encounter the difficult problem of how to speak of faith in the face of a tragedy such as the devastating earthquake in Haiti.
As we begin to look at the theological virtues - faith, hope and love - we encounter the difficult problem of how to speak of faith in the face of a tragedy such as the devastating earthquake in Haiti.
On this Sunday we remember and celebrate the baptism of Jesus by John. We think about the meaning and significance of this event as it launches the public ministry of Jesus as an adult.
On this Sunday we remember and celebrate the baptism of Jesus by John. We think about the meaning and significance of this event as it launches the public ministry of Jesus as an adult.
On this Epiphany Sunday we look at Matthew's account of the visit of the Magi to Mary and Jesus, and the giving of the three gifts.
On this Epiphany Sunday we look at Matthew's account of the visit of the Magi to Mary and Jesus, and the giving of the three gifts.
In Luke's narrative we encounter Jesus as an adolescent boy, separated from his parents in a crowded city. We see the problem in understanding the words of Jesus was experienced even by his parents!
In Luke's narrative we encounter Jesus as an adolescent boy, separated from his parents in a crowded city. We see the problem in understanding the words of Jesus was experienced even by his parents!
On this last Sunday of Advent, we encounter Luke's description of the birth of Jesus. Shepherds provide the witness to the miracle of the coming of the Christ child into the world.
On this last Sunday of Advent, we encounter Luke's description of the birth of Jesus. Shepherds provide the witness to the miracle of the coming of the Christ child into the world.
As we follow Luke's narrative of the preparation for the birth of Jesus we encounter Zechariah and Elizabeth at the time of John's birth. In this account we begin the see the promise of light breaking into the darkness.
As we follow Luke's narrative of the preparation for the birth of Jesus we encounter Zechariah and Elizabeth at the time of John's birth. In this account we begin the see the promise of light breaking into the darkness.
In this second week of Advent we continue with Luke's narrative and encounter the call of Mary and the annunciation of Jesus. We seek to examine the reference to the future child, Jesus, as "Son of God".
In this second week of Advent we continue with Luke's narrative and encounter the call of Mary and the annunciation of Jesus. We seek to examine the reference to the future child, Jesus, as "Son of God".
On this First Sunday Of Advent we look at Luke's account of the preparation for the birth of Jesus. Luke begins his account, after some introductory words, with the story of Elizabeth and Zechariah and the conception of John.
On this First Sunday Of Advent we look at Luke's account of the preparation for the birth of Jesus. Luke begins his account, after some introductory words, with the story of Elizabeth and Zechariah and the conception of John.
On Christ the King Sunday we consider what it meant and what it means to speak of "Christ as King".
On Christ the King Sunday we consider what it meant and what it means to speak of "Christ as King".
As we think about balancing the effects of the past on our lives in the present and how we move towards the future, we encounter the role of ritual in reminding us, shaping us and guiding us.
As we think about balancing the effects of the past on our lives in the present and how we move towards the future, we encounter the role of ritual in reminding us, shaping us and guiding us.
Why do we feel at home sometimes and strangely "away" at others? What do we do if we get so far from home that we feel like we can't find our way back?
Why do we feel at home sometimes and strangely "away" at others? What do we do if we get so far from home that we feel like we can't find our way back?
How we preserve and utilize the natural resources of the planet is influenced by how we think about them theologically. John Wesley argued that animals participate in the imago Dei (the image of God) and, as such, have inherent value and hence should not be treated merely as objects.
How we preserve and utilize the natural resources of the planet is influenced by how we think about them theologically. John Wesley argued that animals participate in the imago Dei (the image of God) and, as such, have inherent value and hence should not be treated merely as objects.
How is our being part of God's good creation related to our own creativity? Is "being" related to "doing" and how do we balance these? Is our being that which motivates our doing?
A dialog between Rev. Dr. Julian A. Davies and Rev. Guadalupe Villalpando-Stewart about justice and grace in relation to the issues facing the Hispanic/Latino people, specifically in northwest Ohio.
Mark Twain wrote, "Faith is believing what you know ain't so." Is he correct about that? What is faith? Here we explore the concept of faith through the four Gospels and discover the connection between faith and life.
Mark Twain wrote, "Faith is believing what you know ain't so." Is he correct about that? What is faith? Here we explore the concept of faith through the four Gospels and discover the connection between faith and life.
In the current economic climate, many people are hurting. How we view money and resources will determine how we choose to respond. Either we can choose to be the church or we can choose to turn our backs.
In the current economic climate, many people are hurting. How we view money and resources will determine how we choose to respond. Either we can choose to be the church or we can choose to turn our backs.
Why is it that we so often see the world as divided into "us" and "them"? When do such categories lead to discrimination and harm? How can we work to ensure that all people are valued?
Why is it that we so often see the world as divided into "us" and "them"? When do such categories lead to discrimination and harm? How can we work to ensure that all people are valued?
In our series on "Balance" we look at the issue of "Vocation And Occupation". What is the difference? How can a person discern their vocation in life? Which do you want: an occupation or a vocation?
In our series on "Balance" we look at the issue of "Vocation And Occupation". What is the difference? How can a person discern their vocation in life? Which do you want: an occupation or a vocation?
How do we balance work and rest? In fact, how do we even tell which is which? The concept of Sabbath calls for us to "cease", whether what we doing counts as work or rest and to center ourselves on God, our neighbors, and the world around us.
How do we balance work and rest? In fact, how do we even tell which is which? The concept of Sabbath calls for us to "cease", whether what we doing counts as work or rest and to center ourselves on God, our neighbors, and the world around us.
In our continuing series on "Balance" we look at the problem of balancing our attention between the self and others and, of course, God! How do we make healthy choices that exemplify a good sense of balance?
In our continuing series on "Balance" we look at the problem of balancing our attention between the self and others and, of course, God! How do we make healthy choices that exemplify a good sense of balance?
As we begin a new series on "Balance", Rev. Dee Baker illustrates the concept through her artistic use of clay and the potter's wheel.
As part of our series, "Questions People Ask", Rev. Dee Baker looks at the question. Does Anything Happen After You Die, Or Is This It?".
As part of our series, "Questions People ask", we encounter the question, "If I'm A Good Person, Isn't That Enough?". We explore the Biblical concepts of "good" and "not good" and see how we might address this question.
As part of our series, "Questions People ask", we encounter the question, "If I'm A Good Person, Isn't That Enough?". We explore the Biblical concepts of "good" and "not good" and see how we might address this question.
Today we ask the question, "Would the world be a better place without religion?" as part of our series, "Questions People Ask".
Today we ask the question, "Would the world be a better place without religion?" as part of our series, "Questions People Ask".
Is disagreement between Christians necessarily a bad thing? The Biblical narrative shows that the Judeo-Christian tradition has a long history of debate and discussion, and even disagreement.
Is disagreement between Christians necessarily a bad thing? The Biblical narrative shows that the Judeo-Christian tradition has a long history of debate and discussion, and even disagreement.
What do you say when someone asks you, "Why Do Religions Cause So Much Trouble In The World"? Here we look at this question and how the Biblical narrative shows us a way forward.
What do you say when someone asks you, "Why Do Religions Cause So Much Trouble In The World"? Here we look at this question and how the Biblical narrative shows us a way forward.
In our series, "Questions People Ask" we encounter the commonly-asked question, "What Do I Have To Do To Be A Good Christian?"? There are plenty of people willing to answer this question for you, but instead we will think it through together.
In our series, "Questions People Ask" we encounter the commonly-asked question, "What Do I Have To Do To Be A Good Christian?"? There are plenty of people willing to answer this question for you, but instead we will think it through together.
In our series, "Questions People Ask", we come to "Does Praying To God Do Anything?" and ask why it seems that prayers go unanswered and yet people faithfully pray.
In our series, "Questions People Ask", we come to "Does Praying To God Do Anything?" and ask why it seems that prayers go unanswered and yet people faithfully pray.
In our series, "Questions People Ask", we consider the problem of reconciling the idea of a good and powerful God who acts in the world with our own experience that the world is full of pain, suffering and evil.
In our series, "Questions People Ask", we consider the problem of reconciling the idea of a good and powerful God who acts in the world with our own experience that the world is full of pain, suffering and evil.
In our series, "Questions People Ask", we explore the nature of God's control and human choice. We ask, "If God Is Completely In Control, How Can I Be Responsible For My So-called Choices?"
In our series, "Questions People Ask", we explore the nature of God's control and human choice. We ask, "If God Is Completely In Control, How Can I Be Responsible For My So-called Choices?"
In our series, "Questions People Ask" we begin with the question, "How Do You Know There Is A God?" We looked at the range of responses to this question from members of our community and considered them in some detail.
In our series, "Questions People Ask" we begin with the question, "How Do You Know There Is A God?" We looked at the range of responses to this question from members of our community and considered them in some detail.
On Trinity Sunday we consider the idea that there is one God in three persons. Just what does that look like? How can we understand it and how might our ideas about the nature God shape how we live?
On Trinity Sunday we consider the idea that there is one God in three persons. Just what does that look like? How can we understand it and how might our ideas about the nature God shape how we live?
At Pentecost, the Christian community talks of the outpouring of the Holy Spirit and the birth of the church but how did those in the 1st century understand the concept of Pentecost? And how did their understanding inform ours?
At Pentecost, the Christian community talks of the outpouring of the Holy Spirit and the birth of the church but how did those in the 1st century understand the concept of Pentecost? And how did their understanding inform ours?
We have been looking at the Easter story according to Luke's Gospel and his second work, The Acts of the Apostles and now find Luke dealing with some remaining details before the coming of the Holy Spirit. In particular, we see two troubling questions addressed in today�"s New Testament reading: (i) What about Judas? and (ii) What about the “twelve” now that Judas is gone?
We have been looking at the Easter story according to Luke's Gospel and his second work, The Acts of the Apostles and now find Luke dealing with some remaining details before the coming of the Holy Spirit. In particular, we see two troubling questions addressed in today�"s New Testament reading: (i) What about Judas? and (ii) What about the “twelve” now that Judas is gone?
At the start of the Acts of the Apostles, Luke summarizes the story thus far and we find the disciples waiting on the promise of God, without quite understanding for what they were waiting!
At the start of the Acts of the Apostles, Luke summarizes the story thus far and we find the disciples waiting on the promise of God, without quite understanding for what they were waiting!
Only Luke describes a physical setting for the ascension of Jesus. How are we to understand this description? Are the paintings of Jesus floating away on clouds what Luke had in mind?
Only Luke describes a physical setting for the ascension of Jesus. How are we to understand this description? Are the paintings of Jesus floating away on clouds what Luke had in mind?
Jesus refers to a proclamation to be made by the disciples in his name to all nations. He charges them as "witnesses". What does it mean to be a "witness"? How does the concept of "witness" influence discipleship?
Jesus refers to a proclamation to be made by the disciples in his name to all nations. He charges them as "witnesses". What does it mean to be a "witness"? How does the concept of "witness" influence discipleship?
Jesus appeared to the disciples in Jerusalem (the city of peace) and greeted them by saying "Peace Be With You" (Shalom). What did he mean and what is captured in the word "shalom"?
Jesus appeared to the disciples in Jerusalem (the city of peace) and greeted them by saying "Peace Be With You" (Shalom). What did he mean and what is captured in the word "shalom"?
On the road to Emmaus, two men encounter the risen Christ who explains to them how his life and work may be understood through the Hebrew Scriptures. He is revealed to them through the breaking of bread.
On the road to Emmaus, two men encounter the risen Christ who explains to them how his life and work may be understood through the Hebrew Scriptures. He is revealed to them through the breaking of bread.
The journey through Holy Week begins with Jesus welcomed by adoring crowds as he enters Jerusalem and ends with his body lying in a tomb. What happened? How could this have come about?
Celtic Christianity developed in ways quite different from Christianity within the reach of the Roman Empire. Here we examine the Celtic tradition and see what we might learn for today.