Pink flowers etched on to the couch. Faked a smile at the wilting flowers outside the window drenched […]
To be a Christian should not be something taken lightly. It is not something that effects just one […]
The end of the book of Genesis contains what has been called the Joseph Narratives. These scenes move […]
Saint Paul tells Jesus’ church in Rome to love their enemies and to not be overcome by evil […]
I have a catchphrase that I’m semi-known for. Don’t get excited, it’s not like what you’d hear in […]
A good story meets you in the midst of life. It tells you something true, something you can relate to. It abducts you. It takes your heart unexpectedly. It gives you the breath of another life as a character in the fairy tale. It becomes a reality you dream is yours. It paints a world you cannot quite touch. It draws you in with emotion and connection, love and heartbreak, familiarity and fantasy. That is when you know it is a great story.
When I drive into my neighborhood, I pass by not one but two cars that have the same exact decal on their windows. It is not some political statement or baseball team, but a simple graphic saying, “He is greater than I.” I have seen this same image on other vehicles, on coffee mugs and last year at the Jiu Jitsu World Championships in Las Vegas I saw it tattooed on the side of a man’s neck.
By – John W. Hoyum
A kind of revisionist history has come to surround the issue of “radical Lutheranism,” taking aim especially at the theology of Gerhard Forde. Forde’s work has been particularly notable in recent years for his interpretation of Luther’s law-gospel distinction, the theology of the cross, and the relevance of proclamation for Christian theology. Unfortunately, Forde’s contribution has become a symbol of encroaching liberalism in confessional Lutheran circles. Yet this narrative of blaming Forde isn’t quite accurate. An examination of the origins of “radical Lutheranism” and the details of Forde’s own background will, I hope, help to set the record straight.
Today we are going to look at another great parable of our Lord, a parable that uses something we can understand, something of our physical world to explain or reveal more about the working of the Kingdom of Heaven. The Parable of the Weeds, as it is called, is also another parable Jesus unpacks for us. He interprets the details, so we know who all the players are in the story. As we look at this parable today, I think we will find it to be a bold and crucial reminder of the active rule and reign of God’s Kingdom.
For people in the middle of some trouble, trauma, or grief, the light at the end of the tunnel can appear very dim or non-existent. On the other side of the hurricane, though the damage remains to one degree or another, it can be hard to remember the full reality of that particular time (at least until something triggers the emotions again in a similar way). In the midst of all the lingering effects of various degrees of trauma, healing is an open question. Can these wounds be healed? How and where? By whom? Those questions are at least part of what the films The Way Back and Driveways are exploring.