Jeremiah

Among the most stimulating books I've read recently is Samuel Wells's Be Not Afraid, from which I picked up the phrase repeated several times in my current lectionary columns for the Century: "What's God up to?" This is the question that counts.

Among the most stimulating books I've read recently is Samuel Wells's Be Not Afraid, from which I picked up the phrase repeated several times in my current lectionary columns for the Century: "What's God up to?" This is the question that counts.

The thing about serving as a prophet is that you are forever stuck between what God wants and what the people want.

The thing about serving as a prophet is that you are forever stuck between what God wants and what the people want.

Several years ago I met in D.C. with a group of young evangelical professionals. While certainly not world-fleeing fundamentalists, they were not theocrats either. They were seeking an alternative approach.

It seems there is no time simply to weep over the wrong of the world. The public’s instinct that we have a share in victims’ suffering doesn’t find a fit way to grieve just for them.

It seems there is no time simply to weep over the wrong of the world. The public’s instinct that we have a share in victims’ suffering doesn’t find a fit way to grieve just for them.

Security and risk are nothing new. Today's biblical texts deal not with stocks and bonds exactly, but with living in the real circumstances of a difficult and uncertain world while also accepting the possibility of good, of help and support, comfort and security.

A few years ago when Tomas wrecked a car, the police didn't care about his immigration status. But times have changed.

Psalm 51 does not let any of us off the hook—not the progressives, the evangelicals, or the feel-good agnostics.

It is not enough for the prophet to declare God’s consolation—it is framed in visions of loud singing and dancing.

It is not enough for the prophet to declare God’s consolation—it is framed in visions of loud singing and dancing.