Luke

How do we respond to the issues that trouble people deeply? Jesus and the lawyer have a proper debate, but the lawyer continues to wrestle and cannot let go.

Transformation often has a price. There is a cost to freedom, even freedom from demons.

Jesus sends his disciples out “like lambs in the midst of wolves.” We live in a time when intimacy is erased, privacy laughable, rhetoric rude and rusty. The notion of going out as lambs to wolves is apt, even if the wolves and lambs may be interchangeable.

It's up to pastors to remind each other to talk to people instead of about them.

Growing up it was in the kitchen every Sunday where I would witness the most frenetic, clamorous work of our church community.

Growing up it was in the kitchen every Sunday where I would witness the most frenetic, clamorous work of our church community.

The satisfaction theory of the atonement centers on debt, humanity’s debt to God. It’s often criticized for its gruesome picture of God. But it also paints a weird picture of Jesus: Christ the Debt Buyer.

The satisfaction theory of the atonement centers on debt, humanity’s debt to God. It’s often criticized for its gruesome picture of God. But it also paints a weird picture of Jesus: Christ the Debt Buyer.

Jesus setting his face to Jerusalem marks a shift: the text mentions it three times. There is a boldness and immovable attention to the assignment.

My friend Laura Kelly Fanucci, a blogger and writer, recently lost her twin baby girls. She wrote a blog post about the experience, and then a follow-up as she continues to process her grief.

Many people are bound. Some don’t even know it. The difference between being free and being bound is at the center of our Gospel text this week.

When I read this week’s passage from Luke, I take an aerial view. My perspective shifts from the disciples to Jesus, then to Simon the Pharisee, then to the bystanders, and finally to the woman who washes Jesus’ feet.

When I read this week’s passage from Luke, I take an aerial view. My perspective shifts from the disciples to Jesus, then to Simon the Pharisee, then to the bystanders, and finally to the woman who washes Jesus’ feet.

In Luke’s Gospel, many of Jesus’ encounters with people are described in terms of whether or not they have faith. Yet this week’s story of the widow of Nain stands in contrast: the person in need never asks for help.

In Galatians, Paul is confrontational. While we should be more cautious about calling other people "foolish," we can learn from him that tolerance shouldn't depend on denying one's faith, and being grounded in one's faith shouldn't lead to intolerance or coercion.

On Ascension Day, with the readings from Luke and Acts in danger of being embalmed by archaism, the reading from Ephesians is a gift.

Each year when I sit down to write my Easter sermon, I remember Doris Olson. Doris was a pillar of the church, and when I arrived as the new pastor, she came to my office and told me a story.

During Holy Week, it's common for worship leaders to ask people to consider their place in the drama of Jesus' final days. To what extent do we betray him, deny him, insult him, crucify him? When do we, like the crowds, find ourselves gawking at suffering with prurient glee? When do we, like the thieves, alternately ridicule the truth, then believe in it? When do we, like the centurion, make our confession--though perhaps a moment too late?