Friends and endorsers of the Ekklesia Project are invited to Portland, Oregon for a regional gathering. See below for the details. Read more
The appropriate response to the depiction of Christ’s suffering and broken flesh is not empathy leading to philanthropic action or political activism on behalf of the less fortunate other. Rather, it is meant to provoke repentance and conversion.
There are two kinds of people in the world, the saying goes – those who divide people into two kinds and those who don’t. The saying is, of course, tongue-in-cheek; a satire of, say, candidates who draw dishonestly simplistic false dichotomies for political gain, or of “experts” who presume a perspective from which they omnisciently categorize the world. At best these folks are pretentious. At worst, they are the ones who make “distinctions among yourselves, and become judges with evil thoughts” (James 2:4).
The lectionary readings unabashedly speak of two kinds of people – the poor and the rich. Far from making a false dichotomy, the texts shine light on what is perhaps the primordial divide. Read more
Fifth Sunday after Epiphany
Scholars often speak of Mark’s gospel as a passion narrative with a long introduction. The readings for this week as well as the past couple of weeks are part of that introduction.
Last week’s gospel reading and the first part of this week’s reading cover just one day in the ministry of Jesus. In Mark’s typically laconic style, we learn in short order that Jesus calls two sets of brothers to be his first followers (1:16-20). They enter Capernaum on a Sabbath and “immediately” go to the synagogue.
There, Jesus teaches “with authority.” Though we don’t learn what he says, we do learn that he casts out a demon. This activity certainly serves to buttress Jesus’ authority. Moreover, we learn that “immediately” the news about him spread throughout Galilee (1:21-28). This is all before lunch. Read more
Seventh Sunday of Easter
My friend Stan Dotson claims that texts are called “passages” because they offer us passage. They can take us somewhere.
The culmination of this week’s Gospel passage, Jesus’ prayer “that they may be one, as we are one,” takes me to a question posed by Jonathan Wilson-Hartgrove: “How do black people and white people become one in Christ Jesus? And what does that look like?” (Free To Be Bound: Church Beyond the Color Line, p. 61).
Given the demographics of the part of the county where I live in western North Carolina, I could be totally absorbed in congregational life and never even have to consider that question. In fact, by exhorting my flock to become more involved in “church” as it’s commonly understood, I could conceivably make matters worse. As much stress as Baptist polity places on the local congregation, the temptation is ever present to narrow the scope of Jesus’ prayer to internal relationships alone. Read more
Twenty-Eighth Sunday in Ordinary Time
Twentt-First Sunday after Pentecost
The real trouble with this world of ours, says G. K. Chesterton, is that it is nearly reasonable, but not quite. “It looks just a little more mathematical and regular than it is; its exactitude is obvious, but its inexactitude is hidden; its wildness lies in wait.”
Chesterton imagines that if a mathematical creature from outer space saw a human body, he would at once assume that the human body is a duplicate. That is, a person is really two people: the one on the right resembling exactly the one on the left. An arm on the right, one on the left; a leg on the right and a leg on the left; the same number of fingers at the end of each arm, the same number of toes. Twin eyes, twin ears, twin nostrils, even twin lobes of the brain.
So when the creature found a heart on one side, he would obviously deduce that there was a heart on the other side. And just when the visitor thought he was most right, says Chesterton, he would be most wrong. Chesterton calls it “this silent swerving from accuracy by an inch that is the uncanny element in everything” (Orthodoxy, p. 81). Read more