Isaiah

The Magnificat rejoices in a God who acts within human history.

Like John the Baptist, progressive Christians tend to define ourselves in the negative.

In Flint, we know something about nostalgia and despair—and hope.

We want to know God, but we also want to be known.

Hans Boersma sees scripture as more open to imaginative reading than our modern methods permit. The key is faith in Christ.

Hans Boersma sees scripture as more open to imaginative reading than our modern methods permit. The key is faith in Christ.

Hans Boersma sees scripture as more open to imaginative reading than our modern methods permit. The key is faith in Christ.

The parable of the wedding banquet is a horror story.

Isaiah invites us to remember our origins.

God builds “a house of prayer for all peoples.” All means all.

I can’t fathom a God who isn’t personal—and personally accountable.

We stood along the highway in a blizzard, trying to hitchhike. We started reciting Bible verses to pass the time.

Isaiah 50:4-9a; Matthew 26:14–27:66; Philippians 2:5–11

The prescription for the persistent malady of God’s people

Isaiah 58:1–12; 1 Corinthians 2:1–12; Matthew 5:13–20

We need the prophets to unmask power’s seductions.

If God can be born in the wilderness, God can be born in the dry places of our lives.

We are not prepared to be judged by Matthew.

Is Isaiah's vision of a peaceful public square a naïve hope?

Jesus' ministry is not what John the Baptist expected it to be.