Tomorrow, Lent begins. The Lent tradition began in the 3rd-century and is a 40-day season of meditation and repentance in anticipation of Easter celebration. Whether you are just beginning to explore Christianity, or have been a Christian for some time, Lent is a perfect season to allow God to shape your life in fresh ways.
Historically, Christians have used three broad categories of practices to engage in this season: fasting, prayer, and generosity.
These practices are external means and postures for shaping one’s soul and interior life. Fasting removes things to create space in your heart and life, prayer is a way to fill that interior space, and then generosity is giving out of the overflow we trust is there.
Below, you’ll find some brief words helping us think through these categories, followed by some ideas for how you can it in your life. Pick one, or pick several. The important thing is to try and do it consistently, and use times of frustration or skipping as a chance to meditate on your own limitations, and how God meets you in that. Continue reading →
Note: This was originally three separate posts that have been collated into one for future reference.
The Lent tradition began in the 3rd-century of the early church and is a 40-day season of preparation and repentance in anticipation of Jesus’ resurrection on Easter. Whether you are only beginning to explore the claims of Jesus, or have been a Christian for some time, Lent is a perfect season to allow God to shape your life around the cross and empty tomb of Christ in fresh ways.
Historically, Christians have used three broad categories of practices in this season: fasting, prayer, and generosity. If you’re like me, you forget to think about this until Lent has already started, so hopefully this helps us all.
If you think of these practices as external means and postures for shaping one’s soul and interior life, then fasting is a process of removing things to create a space, prayer is the way we fill those interior spaces, and then generosity is giving out of the overflow we trust is there.
To use another analogy, prayer is like the soul’s inhale, and love/generosity is its exhale; fasting or other ascetic practices are ways to increase our “lung capacity” or quicken our breath for a time from spiritual exertion in order to take in and give out more than we normally would. Continue reading →
Prayer is most often characterized “talking with God”. However, there is a more implicit strand through the Scriptures and Christian history that invites us to see prayer as much bigger than verbal, discursive spiritual engagement. Continue reading →
Yesterday marked the beginning of Advent 2019, a period of time which the Christian Church has historically set aside to meditate on Jesus’ coming into the world at Christmas. It’s usually a time of reflection, meditation, and preparation, leading up to the full-on celebration that is Christmas.
To help focus us in this time, people at my church designed a prayerbook built around the women named in the genealogies of Jesus in the gospels: Tamar, Rahab, Ruth, Bathsheba, and Mary.
Different people put together the daily prayer liturgies, reflections, art, poetry, and seasonal meditations, so there’s variety and depth for those that appreciate and connect with such things. Though it is a product of a particular church congregation, it is put together in such away that anyone, anywhere could engage with it and benefit from it. So download and share it widely and sit with it deeply. We all hope it will be a useful way to stop, reflect, and connect during this season.
When looking through old seminary research, I ran across some quotes I pulled out from Karl Barth, my favorite theologian (hands down), and got to soak in the beauty of his words. I wanted to share them. Now, for people that don’t read academic theology, this is it. It’s circular, it repeats itself, and it’s unnecessarily complicated and unclear. I know. I get that. But I promise, if you can spend a few minutes, quiet yourself, and focus, the pay-off is huge. This guy stands as a tower over all of modern theology and deserves more mainstream attention than he gets. I’ve done slight edits to some of the wording and paragraph breaks for clarity. Enjoy.
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God’s direction is an all-powerful decision, His own divine act of lordship. By this means, too, God vindicates His honor and maintains His glory. By this means, too, He exercises authority….
God’s direction is the directing of humans into the freedom of His children. It is this which has taken place in Jesus Christ no less uniquely than the once-for-all fulfillment of the divine sentence on all humanity. In suffering in our stead the death of the old nature, and bringing in by His resurrection the life of the new, He has made room for the being of all humanity to be at peace with God.
On the basis of what we are and is not by virtue of the divine sentence passed and revealed in Jesus Christ… we have no other place but this—the kingdom in which God can be at peace with us and us at peace with God. Jesus Christ…is the all-powerful direction of God to us to occupy this place, to live in this kingdom. If we are told in Him who we are and are not, we are also told in Him where we belong, where we have to be and live.
I know it’s a little long for a quote, but I promise, it’s very worth your time:
Within Christianity, the masculine image of God is often defined in these terms of control, power and dominion. Much of the Christian faith, though, requires that men recognize their limitations and depend on God. We accept salvation through his son and sanctification by the power of the Holy Spirit. It is a faith where the last shall be first (Mk 10:31), marked by a life of service to others….
Consider the definition offered by John Piper: “At the heart of mature masculinity is a sense of benevolent responsibility to lead, provide for and protect women in ways appropriate to a man’s differing relationships” ([Recovering Biblical Manhood and Womanhood] Piper and Grudem, 2006, p. 35). It is a definition that emphasizes leading, providing for and protecting women. But it offers no insight on how men relate to one another. Depending on your reading of this definition, it either smacks of male chauvinism or places greater value on women’s needs. No doubt well intentioned, it offers little guidance for men who are already confused, wounded and lost about their masculinity…. Continue reading →
Well, I’m finally coming off a whirlwind month of preaching three out of four weeks while our lead pastor is on vacation…and while I keep doing my full-time day job. So now, hopefully I’ll be able to post more here again. I do want to share with you these sermons though.
This summer, my church is going through different key texts in the book of Acts, chronicling the opening years of the Christian movement in the world. In the first of these sermons I’ve done during the past month, I got to preach on the Christian holiday of Trinity Sunday and my text was the very first Christian sermon ever preached–Peter’s Pentecost message. I tried to weave these together best I could.
The text is Acts 2.22-39, and here’s the sermon audio. Feel free to send me any thoughts, questions or concerns:
I’m really looking forward to doing a happy sermon sometime soon. But alas, I find myself preaching on both Ash Wednesday and Good Friday this year–not the happiest of Church Holy Days.
And yet there is hope.
It’s fashionable to emphasize the narrative nature of God’s work in the world. And yes, it’s true–there is a progressive nature to Redemption, with a beginning, middle, and end.
But God’s work is also often cyclical, with certain rhythms and movements that return, repeat, and fold within one another.
I had this in mind as I went into this sermon. Yes, we ought to press into the darkness and doubt of the Cross without just quickly comforting ourselves with the Resurrection–we have to sit there for a bit–and yet the Church Calendar gets into our bones and souls to such an extent that it transforms the darkness. We can never sit in the Cross’ forsakenness without feeling the spiritual muscle memory of previous Easters gone by. And in that is hope.
This realization led me to largely do away with my notes (which you can find below) when giving this sermon and largely ad-lib, speaking from the heart as I wrestled with this stuff in real-time. The text selections came from Matthew 26-27, and here’s the sermon audio. Feel free to send me any thoughts, questions or concerns:
I had the privilege of preaching the Ash Wednesday service at one of my church’s campuses a few weeks ago. As is appropriate to that Holy Day and this Lenten season itself, we sat with words that drew us into a meditation on our mortality and death.
(I also talk about my grandfather’s death. For more about that, you can read my reflections.)
I help lead a Bible Study and sometimes, when I’m feeling artsy, to help us start a discussion on a certain text from Scripture, I’ll ask my group a question: what color is this text? As in, what’s the emotional tone? When you close your eyes, and let its words sit in you, what color are the images that come to mind? For me, sitting with this Psalm before preaching it, I felt it was a dull, pale blue–or maybe more like a burlap grey. And I have found that “hue” marking much of my time this Lent.
So even now, a few weeks in to season, I find myself returning to the themes of this Scripture text. I hope it might lead you to engage all the more deeply into this Holy Lent. The text is Psalm 90.1-12, and here’s the sermon audio. Feel free to send me any thoughts, questions or concerns:
During the Advent and Christmas season, my church did a sermon series going through the key texts of Handel’s Messiah.
I got to preach during that series and only recently realized I never posted it here.
I’m beginning to see that light and darkness are constant themes through my preaching, and in this sermon, those themes are explicitly in the text. God’s people have returned from exile to their homeland, but it still hurts. Things aren’t the way they remembered, and they keep encountering difficulties and old temptations at every turn.
And so God acknowledged the darkness, but promises light. Is that enough, though? How do we not just sit back and say, “yeah, yeah yeah–I’ve heard this all before” and then continue on steeped in our cynicism? In this sermon (as with others I’ve preached), I try to press more deeply into the darkness to see what God might say. The text is Isaiah 60.1-3, and here’s the sermon audio. Feel free to send me any thoughts, questions or concerns:
A couple of weeks ago, I got to finish up our church’s series going through the Sermon on the Mount. This sermon was such an experience to prepare and give. For one, this was my first time ever preaching two weeks in a row (if your pastor does this regularly, give him or her a hug for me–it’s hard!)
Second, this was my firs time preaching on a text I previously preached on. This text was the same as my first ever “real” sermon. It was the oddest experience diving back into this text and it feeling so new–as if I’d never read or studied it previously.
And lastly, this is the shortest set of verses I’ve ever been able to preach on–5 verses! This gave me the freedom to slow down, and experiment with how I wanted to structure this and go about writing the sermon.
This sermon tries to serve both as a summary of the entire Sermon on the Mount as well as a conclusion and call to action for those of us who have sat under it all Summer. If that piques your interest, feel free to listen to or read the sermon below. The text is Matthew 7:24-29. Here’s the audio:
As part of my church’s series on The Sermon on the Mount, I got to preach this past week on the Golden Rule, as well as Jesus’ call to action at the end of the Sermon.
For many of us, when exploring Christian faith, what we’re really looking for is what makes Christianity distinctive. What does it have to say that any other perspective on existence doesn’t—or can’t? I can imagine many people see Jesus offer the Golden Rule and think that he is acting as just one more ethical teacher repeating this ethical principle that most anyone who wants to be a nice person knows about. And it’s true: much of what Jesus says is, technically, not new in human history.
But here’s the trouble: as a human race, we’ve had a lot of practice with the Golden Rule. It’s in us. It’s in our laws. It’s in our societies. It’s in our intuitions that guide and shape how we move through the world. It shapes our sense of justice and morality. And yet we still fail it every day. We’ve had so much practice legislating it, commanding it, manipulating it, teaching it, and hoping for it. And yet it is not the predominant reality in our world or relationships.
That’s why when Jesus comes on the scene, it’s not enough for him to simply repeat the same old teachings in the same old ways. We need more than that if we have any hope for living his vision out. And in this sermon I argue that what Jesus offers here is an entirely new framing and context of the Golden Rule. What Jesus offers here is so much more than a simple ethical maxim. It’s not even Ethics at all! Further, if we see Jesus as just one more religious authority trying to tell people how to act, then we’ve profoundly missed Jesus’ point and what he’s trying to offer us here.
So feel free to listen to or read the sermon, and let me know what you think. The sermon text is Matthew 7:12-23. Here’s the audio:
I had the honor of giving the reflection at our Good Friday service this year. For the service, we did a series of extended readings, from Luke 22.39-23.56, from Jesus praying in Gethsemane to his burial.
Preaching on this passage was a unique privilege for me, having recently returned from Israel. I walked these very steps that Jesus takes in our story. I prayed in the shade under the Olive Trees in the Garden of Gethsemane on the Mount of Olives. I walked down the Kidron Valley to the place where it’s actually quite possible Jesus was imprisoned overnight, beaten, and mocked. I walked through Old City Jerusalem to the fortress of Pilate. Our hotel was right outside the old city walls near the place of Crucifixion.
This passage therefore, especially in light of that trip, was so rich with meaning throughout. Nevertheless, the focus of my message was living in the darkness and tension between Good Friday and Easter.
During the Advent season, I preached a sermon on John 1.1-5,10-18, the famous Logos. In the sermon, we talk about Jesus revealing himself in the midst of the darkness of this world and our hearts, and so encouraging us to press all the more deeply into darkness rather than running from it. Looking back on it, I think it’s a very “Lent-y” sermon and so I’d like to throw it up here this week during Holy Week. It was my first sermon I preached without a manuscript, so there’s no version to read (sorry). But here it is for listening:
This is the reflection I wrote for my Church’s Lent Prayerbook this year. Its about Ash Wednesday, but its Lenten themes remind us of the spirit of this season, as we move into Holy Week next week.
Ash Wednesday is the beginning of Lent, the time in which we turn the volume up on the dark whispers and hauntings in our souls that we spend the rest of the year trying to drown out. It is the season where we feel the gravity of our weakness and finitude. And Ash Wednesday particularly focuses on where we are most weak and most finite: our mortality.
Hundreds of millions (perhaps billions?) of people will gather today to take on what I feel is one of the most packed symbols of the historic Christian faith: the placement of ashes in the shape of a cross on their forehead. We are called in the ashes to begin this process of mourning our seeming slavery to Sin and Death. In the Ash Wednesday service, we hear the words, “remember from dust you came, and to dust you will return.” Ashes are a symbol of suffering, lament, tragedy, repentance, and mourning. Continue reading →