Calling oneself a “Bible-believing Christian” fails to account for the fact that every belief system, knowingly or unknowingly, arises out of a particular history.
From the very beginning, the community that God was forming was going to be much more inclusive than anyone could have imagined.
There are important historical reasons for making a distinction between ministry and vocation.

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Epiphany celebrates that we have not been left in our hearts’ cold darkness and this spoiled creation.
John has been preaching a radical vision of God, where God holds people accountable for their sin and calls them to repent. What will Jesus do?
Perhaps this past year has prompted the recognition that God is not the tame projection of our highest hopes and dreams. Instead, he is the one who uses even his foes to make a point.
Any good work we perform among you; any doctrine we write upon your heart – that is God’s own work.
The setting for Luke 2 is the first century analog to my backyard. The stage is dressed with rust and decay, guilt and shame, sin and death.
To the extent that God is exclusive by offering salvation only through Christ we can say he is more gracious than other systems because he takes on our guilt upon himself while gifting us his righteousness.
We begin in ignorance and we end in ignorance. But, in the midst of our ignorance, Jesus is walking with us.
This story of despair met with the hope of the gospel is rightly told by many during the holiday season.
As Simeon sang, you might lead your hearers in a song of defiant and hopeful confidence to close out a year characterized by death and despair.
Advent is not a call to prepare to engage in a transaction with God.
The well-meaning advice “time heals all wounds” is offensively false when we confront the overwhelming evidence that the constants in our lives are death, taxes, and suffering.
At the center of this gospel reading is a conversation. It was of the memorable variety. It involved a peasant girl from a small town and a mighty messenger from God.