The glorious and impressive features are only half of the story.
Sometimes someone else has to start singing before we can.
There’s a lot of a certain sort of pleasure pursued around Christmas.
Theology is not popularly understood to be a landscape where dreams are welcome.
Why am I so skeptical about sitting and learning at the feet of others?
What is the story within the story that we need to hear anew?
This Sunday is one where some re-education and re-framing might be helpful.
There's more than one way to taste and see the goodness of God.
What kind of faith gets you through 25 years in a refugee camp?
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Have you ever been inordinately annoyed by someone else's clothing? I have, and in my experience this is a classic indicator of what this week's Leviticus reading calls “hating someone in my heart.” When I'm repressing anger or frustration, I suddenly notice the hideously out-of-date belt my relative is wearing, or the way-too-short-in-every-inseam pantsuit my co-worker has on. The clothes are never the true offense, of course, but they send off alarms: time to speak up.
We have, in fact, been given a simple code for living.
My mother died on the winter solstice shortly after her 50th birthday. So I have spent a lot of time thinking about darkness and the return of the light. As I read Barbara Brown Taylor’s Learning to Walk in the Dark, I wondered if I had fallen prey to the dualistic paradigm she finds so troubling.
It often feels like a rhetorical game, this question of what belongs to God.
For this Transfiguration Sunday, the preacher faces at least two temptations. The first is to move too quickly to the pastoral and personal dimensions of these texts, to consider how we, too, are transfigured by God’s love, glory and grace. And the epistle lesson does bring this theme up. But Exodus and Luke invite us to explore the nature of God’s glory itself, and it’s rewarding to focus first on these rich texts.