https://www.spreaker.com/show/day1-radio-day1-feedsenReligion & SpiritualityCopyright Peter Wallacehttps://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/60ba8cb772d4c6f8eeabd2e0559ff2e5.jpghttps://www.spreaker.com/show/day1-radio-day1-feedsSun, 23 Jun 2019 07:34:21 +0000Peter WallacePeter Wallacepwallace@day1.orgDay1 is a weekly radio program/podcast that features outstanding preachers from the historic Protestant churches, with interviews before and after their messages. Find inspiration and hope each week!cleanepisodicPeter Wallacepwallace@day1.orgDay1 is a weekly radio program/podcast that features outstanding preachers from the historic Protestant churches, with interviews before and after their messages. Find inspiration and hope each week!Nohttps://www.spreaker.com/user/11011474/lori-raible-i-beg-you-do-not-torment-meI don't care if you are Al Roker or Willard Scott, no one can honestly estimate the wrath of a storm. We can't control them or stop them. How does the Psalm go? Though the mountains shake in the heart of the sea, though its waters roar and foam... (Psalm 46). Well, it seems like Jesus was having one of those days. We find Jesus on the shore after crossing the gliding waters of the Sea of Galilee where Jews caught fish and Jesus caught disciples. But as you know, this trip with his fearful disciples was not smooth sailing. And come to find out, the raging sea wasn't the only storm Jesus commanded that day. Hear what happens when Jesus lands on the east side, the Gentile side of the lake, in the Gospel of Luke 8:26-27.
Then they arrived at the country of the Gerasenes, which is opposite Galilee. As he stepped out on land, a man of the city who had demons met him. For a long time, he had worn no clothes, and he did not live in a house but in the tombs. When he saw Jesus, he fell down before him and shouted at the top of his voice, "What have you to do with me, Jesus Son of the Most High God? I beg you, do not torment me." - for Jesus had commanded the unclean spirit to come out of the man. (For many times it had seized him; he was kept under guard and bound with chains and shackles, but he would break the bonds and be driven by the demon into the wilds.) Jesus then asked him, "What is your name?" He said, "Legion"; for many demons had entered him. They begged him not to order them to go back into the abyss.]]>http://day1.org/8385-lori_raible_i_beg_you_do_not_torment_meTue, 18 Jun 2019 00:00:00 +0000Peter Wallace  I don't care if you are Al Roker or Willard Scott, no one can honestly estimate the wrath of a storm. We can't control them or stop them. How does the Psalm go? Though the mountains shake in the heart of the sea, though its waters roar and foam......I don't care if you are Al Roker or Willard Scott, no one can honestly estimate the wrath of a storm. We can't control them or stop them. How does the Psalm go? Though the mountains shake in the heart of the sea, though its waters roar and foam... (Psalm 46). Well, it seems like Jesus was having one of those days. We find Jesus on the shore after crossing the gliding waters of the Sea of Galilee where Jews caught fish and Jesus caught disciples. But as you know, this trip with his fearful disciples was not smooth sailing. And come to find out, the raging sea wasn't the only storm Jesus commanded that day. Hear what happens when Jesus lands on the east side, the Gentile side of the lake, in the Gospel of Luke 8:26-27.
Then they arrived at the country of the Gerasenes, which is opposite Galilee. As he stepped out on land, a man of the city who had demons met him. For a long time, he had worn no clothes, and he did not live in a house but in the tombs. When he saw Jesus, he fell down before him and shouted at the top of his voice, "What have you to do with me, Jesus Son of the Most High God? I beg you, do not torment me." - for Jesus had commanded the unclean spirit to come out of the man. (For many times it had seized him; he was kept under guard and bound with chains and shackles, but he would break the bonds and be driven by the demon into the wilds.) Jesus then asked him, "What is your name?" He said, "Legion"; for many demons had entered him. They begged him not to order them to go back into the abyss.]]>1862cleanfullPeter Wallace  I don't care if you are Al Roker or Willard Scott, no one can honestly estimate the wrath of a storm. We can't control them or stop them. How does the Psalm go? Though the mountains shake in the heart of the sea, though its waters roar and foam... (Psalm 46). Well, it seems like Jesus was having one of those days. We find Jesus on the shore after crossing the gliding waters of the Sea of Galilee where Jews caught fish and Jesus caught disciples. But as you know, this trip with his fearful disciples was not smooth sailing. And come to find out, the raging sea wasn't the only storm Jesus commanded that day. Hear what happens when Jesus lands on the east side, the Gentile side of the lake, in the Gospel of Luke 8:26-27. Then they arrived at the country of the Gerasenes, which is opposite Galilee. As he stepped out on land, a man of the city who had demons met him. For a long time, he had worn no clothes, and he did not live in a house but in the tombs. When he saw Jesus, he fell down before him and shouted at the top of his voice, "What have you to do with me, Jesus Son of the Most High God? I beg you, do not torment me." - for Jesus had commanded the unclean spirit to come out of the man. (For many times it had seized him; he was kept under guard and bound with chains and shackles, but he would break the bonds and be driven by the demon into the wilds.) Jesus then asked him, "What is your name?" He said, "Legion"; for many demons had entered him. They begged him not to order them to go back into the abyss.Nohttps://www.spreaker.com/user/11011474/brian-coulter-if-children-then-heirs 
 
 
 
 
 
 
I
 
The text says:
 
They were all together in one place that day,     
gathered together in one place that day.  
 
They had just selected another
to become their new ministry brother.   
 
One more disciple to partner with,  
            Judas no more, now Matthias.   
 
So, their work was now done,  
            yet, also only begun . . .
 
                                     and once again, they waited.   
 
They were all together in one place that day,    
gathered together in one place that day. 
 
            They still missed their friend,  ]]>http://day1.org/8379-brian_coulter_if_children_then_heirsTue, 04 Jun 2019 00:00:00 +0000Peter Wallace                I   The text says:   They were all together in one place that day,      gathered together in one place that day.     They had just selected another to become their new ministry brother.      One more disciple to partner with,  ... 
 
 
 
 
 
 
I
 
The text says:
 
They were all together in one place that day,     
gathered together in one place that day.  
 
They had just selected another
to become their new ministry brother.   
 
One more disciple to partner with,  
            Judas no more, now Matthias.   
 
So, their work was now done,  
            yet, also only begun . . .
 
                                     and once again, they waited.   
 
They were all together in one place that day,    
gathered together in one place that day. 
 
            They still missed their friend,  ]]>1895cleanfullPeter Wallace                I   The text says:   They were all together in one place that day,      gathered together in one place that day.     They had just selected another to become their new ministry brother.      One more disciple to partner with,               Judas no more, now Matthias.      So, their work was now done,               yet, also only begun . . .                                        and once again, they waited.      They were all together in one place that day,     gathered together in one place that day.                They still missed their friend,  Nohttps://www.spreaker.com/user/11011474/rodney-petersen-the-sabbath-and-social-rEarlier in the year, a friend sent around an email reporting that a radio station, known for its conservative brand of Christianity, held a discussion of the Ten Commandments, of which it was said only nine are still valid. This led the talk show host to ask, "Well, which one is done?" "Oh," said the guest, "the fourth, about Sunday." This prompted another friend to say when he heard someone boast about not taking a day off. "And what other commandment are you proud of breaking?"
The value of the Sabbath in the teachings of Jesus remains unbroken. We might understand Sabbath to be a kind of "covenant renewal." This idea finds grounding in Jesus' teaching and in Jewish practice. German theologian Karl Barth adds theological resonance to this. He writes that, "the Sabbath commandment explains all the other commandments, or all the others are forms of the one commandment. It is thus to be placed at the head" (Church Dogmatics, III: p 53).
The Sabbath commandment is often called the "hinge" commandment because of the way it stands between and links commandments about the nature of God with commandments about relationships in society.
Spiritual formation among Christians finds its first point of definition in the recognition of the resurrection of Jesus. This gave power through the Holy Spirit to the Christian community described in the book of Acts. Consciousness of this point of departure was so powerful that worship became organized around what was referred to as the Lord's Day or Sunday in recognition of the resurrection of Jesus, following in Revelation 1:10. The early church gathered together not only for worship on this day but for the weekly collection for the poor (1 Corinthians 16:1-2), providing continuity with the deep inner connection between worship and ethics in Judaism (Isaiah 58:6-14; Mark 2:23-28). This Sabbath gathering for prayer and collection for the poor follows from the two tables of the law, love of God and love of neighbor (Matt 22:37-40).]]>http://day1.org/8376-rodney_petersen_the_sabbath_and_social_renewalTue, 28 May 2019 00:00:00 +0000Peter Wallace  Earlier in the year, a friend sent around an email reporting that a radio station, known for its conservative brand of Christianity, held a discussion of the Ten Commandments, of which it was said only nine are still valid. This led the talk show...Earlier in the year, a friend sent around an email reporting that a radio station, known for its conservative brand of Christianity, held a discussion of the Ten Commandments, of which it was said only nine are still valid. This led the talk show host to ask, "Well, which one is done?" "Oh," said the guest, "the fourth, about Sunday." This prompted another friend to say when he heard someone boast about not taking a day off. "And what other commandment are you proud of breaking?"
The value of the Sabbath in the teachings of Jesus remains unbroken. We might understand Sabbath to be a kind of "covenant renewal." This idea finds grounding in Jesus' teaching and in Jewish practice. German theologian Karl Barth adds theological resonance to this. He writes that, "the Sabbath commandment explains all the other commandments, or all the others are forms of the one commandment. It is thus to be placed at the head" (Church Dogmatics, III: p 53).
The Sabbath commandment is often called the "hinge" commandment because of the way it stands between and links commandments about the nature of God with commandments about relationships in society.
Spiritual formation among Christians finds its first point of definition in the recognition of the resurrection of Jesus. This gave power through the Holy Spirit to the Christian community described in the book of Acts. Consciousness of this point of departure was so powerful that worship became organized around what was referred to as the Lord's Day or Sunday in recognition of the resurrection of Jesus, following in Revelation 1:10. The early church gathered together not only for worship on this day but for the weekly collection for the poor (1 Corinthians 16:1-2), providing continuity with the deep inner connection between worship and ethics in Judaism (Isaiah 58:6-14; Mark 2:23-28). This Sabbath gathering for prayer and collection for the poor follows from the two tables of the law, love of God and love of neighbor (Matt 22:37-40).]]>1750cleanfullPeter Wallace  Earlier in the year, a friend sent around an email reporting that a radio station, known for its conservative brand of Christianity, held a discussion of the Ten Commandments, of which it was said only nine are still valid. This led the talk show host to ask, "Well, which one is done?" "Oh," said the guest, "the fourth, about Sunday." This prompted another friend to say when he heard someone boast about not taking a day off. "And what other commandment are you proud of breaking?" The value of the Sabbath in the teachings of Jesus remains unbroken. We might understand Sabbath to be a kind of "covenant renewal." This idea finds grounding in Jesus' teaching and in Jewish practice. German theologian Karl Barth adds theological resonance to this. He writes that, "the Sabbath commandment explains all the other commandments, or all the others are forms of the one commandment. It is thus to be placed at the head" (Church Dogmatics, III: p 53). The Sabbath commandment is often called the "hinge" commandment because of the way it stands between and links commandments about the nature of God with commandments about relationships in society. Spiritual formation among Christians finds its first point of definition in the recognition of the resurrection of Jesus. This gave power through the Holy Spirit to the Christian community described in the book of Acts. Consciousness of this point of departure was so powerful that worship became organized around what was referred to as the Lord's Day or Sunday in recognition of the resurrection of Jesus, following in Revelation 1:10. The early church gathered together not only for worship on this day but for the weekly collection for the poor (1 Corinthians 16:1-2), providing continuity with the deep inner connection between worship and ethics in Judaism (Isaiah 58:6-14; Mark 2:23-28). This Sabbath gathering for prayer and collection for the poor follows from the two tables of the law, love of God and love of neighbor (Matt 22:37-40).Nohttps://www.spreaker.com/user/11011474/hardy-kim-connect-to-real-life-connect-tToward the beginning of her book Christianity After Religion, published in 2012, Diana Butler Bass shares part of a conversation she had with a seat mate on a plane who said, "'...I don't go to church anymore. I'm not mad at the church or anything - I appreciate what it gave me when I was young... But I just don't know where it fits anymore, and I just drifted away. My life is full without church; it seems kind of irrelevant. They don't care about my questions; there's no reason to go.'"
When she went on to ask what the questions that mattered were, he continued by responding, "Oh, doubt, life, making the world a better place. You know, questions. They seem interested in things that don't really matter. Church is disconnected from real life."
This anecdote-as-wake-up-call rang true for me and my ministry with young adults in Chicago back in 2012. It continues to unsettle me now, as I seek to help my congregation connect with Gen-X and Millennial households in Silicon Valley.
As Bass' example points out, a church that wants to capture the attention of people in today's world can't just continue parroting answers to questions that were interesting to people in Asia Minor 2,000 years ago, or in 16th century Europe, or even in 1950s suburban U.S. neighborhoods. We need to be interested in things that really matter to people who are not already in our churches! We need to learn their questions and give them resources to support them in wrestling their way toward answers that make sense.]]>http://day1.org/8373-hardy_kim_connect_to_real_life_connect_to_jesusTue, 21 May 2019 00:00:00 +0000Peter Wallace  Toward the beginning of her book Christianity After Religion, published in 2012, Diana Butler Bass shares part of a conversation she had with a seat mate on a plane who said, "'...I don't go to church anymore. I'm not mad at the church or anything -...Toward the beginning of her book Christianity After Religion, published in 2012, Diana Butler Bass shares part of a conversation she had with a seat mate on a plane who said, "'...I don't go to church anymore. I'm not mad at the church or anything - I appreciate what it gave me when I was young... But I just don't know where it fits anymore, and I just drifted away. My life is full without church; it seems kind of irrelevant. They don't care about my questions; there's no reason to go.'"
When she went on to ask what the questions that mattered were, he continued by responding, "Oh, doubt, life, making the world a better place. You know, questions. They seem interested in things that don't really matter. Church is disconnected from real life."
This anecdote-as-wake-up-call rang true for me and my ministry with young adults in Chicago back in 2012. It continues to unsettle me now, as I seek to help my congregation connect with Gen-X and Millennial households in Silicon Valley.
As Bass' example points out, a church that wants to capture the attention of people in today's world can't just continue parroting answers to questions that were interesting to people in Asia Minor 2,000 years ago, or in 16th century Europe, or even in 1950s suburban U.S. neighborhoods. We need to be interested in things that really matter to people who are not already in our churches! We need to learn their questions and give them resources to support them in wrestling their way toward answers that make sense.]]>1773cleanfullPeter Wallace  Toward the beginning of her book Christianity After Religion, published in 2012, Diana Butler Bass shares part of a conversation she had with a seat mate on a plane who said, "'...I don't go to church anymore. I'm not mad at the church or anything - I appreciate what it gave me when I was young... But I just don't know where it fits anymore, and I just drifted away. My life is full without church; it seems kind of irrelevant. They don't care about my questions; there's no reason to go.'" When she went on to ask what the questions that mattered were, he continued by responding, "Oh, doubt, life, making the world a better place. You know, questions. They seem interested in things that don't really matter. Church is disconnected from real life." This anecdote-as-wake-up-call rang true for me and my ministry with young adults in Chicago back in 2012. It continues to unsettle me now, as I seek to help my congregation connect with Gen-X and Millennial households in Silicon Valley. As Bass' example points out, a church that wants to capture the attention of people in today's world can't just continue parroting answers to questions that were interesting to people in Asia Minor 2,000 years ago, or in 16th century Europe, or even in 1950s suburban U.S. neighborhoods. We need to be interested in things that really matter to people who are not already in our churches! We need to learn their questions and give them resources to support them in wrestling their way toward answers that make sense.Nohttps://www.spreaker.com/user/11011474/hardy-kim-food-and-them-and-usThe story of Peter defending himself before the believers in Jerusalem is critical to our Christian faith. It helped open the door to including believers who did not (or could not) adopt a lifestyle consistent with Jewish purity laws.
Aside from that, we don't trouble ourselves with the particulars of the tale. As most Christians don't live according to any faith-based dietary laws, it can be hard for us to imagine what useful wisdom we might gain from this passage. And yet, these days, most of us pay a lot of attention to what we eat, don't we? We spend many hours researching what is good to eat and what is bad to eat. We look up expert advice to help us put together a personal diet that is healthy for both our bodies and spirits. We have all sorts of ideas about what makes a certain type of food or diet ethically proper, and many of us avoid whole categories of food on moral grounds.
Almost exactly 10 years ago, ethicist Mary Eberstadt published an article titled, "Is Food the New Sex?"[i] In this article, Eberstadt describes how increasingly Americans "...care to some limited degree about what other people do about sex; but it seldom occurs to [them] to extend [their] opinions to a moral judgment. In fact, [they think] such an extension would be wrong in a different way - because it would be impolite, needlessly judgmental, simply not done. On the other hand, [they are] genuinely certain that [their] opinions about food are not only nutritionally correct, but also, in some deep, meaningful sense, morally correct - i.e., [they feel] that others ought to do something like what [they do]."]]>http://day1.org/8371-hardy_kim_food_and_them_and_usTue, 14 May 2019 00:00:00 +0000Peter Wallace  The story of Peter defending himself before the believers in Jerusalem is critical to our Christian faith. It helped open the door to including believers who did not (or could not) adopt a lifestyle consistent with Jewish purity laws. Aside from...The story of Peter defending himself before the believers in Jerusalem is critical to our Christian faith. It helped open the door to including believers who did not (or could not) adopt a lifestyle consistent with Jewish purity laws.
Aside from that, we don't trouble ourselves with the particulars of the tale. As most Christians don't live according to any faith-based dietary laws, it can be hard for us to imagine what useful wisdom we might gain from this passage. And yet, these days, most of us pay a lot of attention to what we eat, don't we? We spend many hours researching what is good to eat and what is bad to eat. We look up expert advice to help us put together a personal diet that is healthy for both our bodies and spirits. We have all sorts of ideas about what makes a certain type of food or diet ethically proper, and many of us avoid whole categories of food on moral grounds.
Almost exactly 10 years ago, ethicist Mary Eberstadt published an article titled, "Is Food the New Sex?"[i] In this article, Eberstadt describes how increasingly Americans "...care to some limited degree about what other people do about sex; but it seldom occurs to [them] to extend [their] opinions to a moral judgment. In fact, [they think] such an extension would be wrong in a different way - because it would be impolite, needlessly judgmental, simply not done. On the other hand, [they are] genuinely certain that [their] opinions about food are not only nutritionally correct, but also, in some deep, meaningful sense, morally correct - i.e., [they feel] that others ought to do something like what [they do]."]]>1951cleanfullPeter Wallace  The story of Peter defending himself before the believers in Jerusalem is critical to our Christian faith. It helped open the door to including believers who did not (or could not) adopt a lifestyle consistent with Jewish purity laws. Aside from that, we don't trouble ourselves with the particulars of the tale. As most Christians don't live according to any faith-based dietary laws, it can be hard for us to imagine what useful wisdom we might gain from this passage. And yet, these days, most of us pay a lot of attention to what we eat, don't we? We spend many hours researching what is good to eat and what is bad to eat. We look up expert advice to help us put together a personal diet that is healthy for both our bodies and spirits. We have all sorts of ideas about what makes a certain type of food or diet ethically proper, and many of us avoid whole categories of food on moral grounds. Almost exactly 10 years ago, ethicist Mary Eberstadt published an article titled, "Is Food the New Sex?"[i] In this article, Eberstadt describes how increasingly Americans "...care to some limited degree about what other people do about sex; but it seldom occurs to [them] to extend [their] opinions to a moral judgment. In fact, [they think] such an extension would be wrong in a different way - because it would be impolite, needlessly judgmental, simply not done. On the other hand, [they are] genuinely certain that [their] opinions about food are not only nutritionally correct, but also, in some deep, meaningful sense, morally correct - i.e., [they feel] that others ought to do something like what [they do]."Nohttps://www.spreaker.com/user/11011474/bill-carter-mourning-to-morningHer living room was filled with shadows. The shades were pulled, the curtains were drawn, and no light had entered the room, even though the sun was shining outdoors. There was a solitary lamp on the table with the dim glow of a forty-watt bulb. It's the only light in a room filled with shadows. She looked up and said, "When will I feel better?"
Can you imagine who she is? I haven't told you anything else about her. Is she bearing a long illness, perhaps recovering from surgery? Perhaps that is why there is little light in the room.
Is she a widow, surrounded by empty tissue boxes, still in the numbness of grief? Maybe it's five months after the funeral and everybody else has gone back to their normal lives, and life for her will never be normal again.
Or is she someone who carries a burden that no one ever sees. The son who moved away at seventeen is now in jail, or the daughter has fallen again into thirty days of rehab, or her best friend betrayed her in broad daylight, or some embarrassment puts her on the headlines. It is hard for her to leave the shadows. She wants to know, "When will I feel better?"
The sermon today is for her, because the Psalm is for her. Psalm 30 is filled with joy, but as we get into it, we learn it is hard-earned joy. This ancient poem knows about the reality of trouble, and it doesn't settle on what kind of trouble it is.
The ancient poet mentions some unnamed enemies. We don't know who they are. There is a cry for help and a declaration of physical healing, leading the editor of our English Bible to add the line, "Recovery from a Grave Illness." The poet says, "I was on the verge of death," sharing some worry about falling into The Pit, a euphemism for "Sheol," the resting place of the dead. There is also mention of "sackcloth." the ancient garb for those who were contending with humiliation or grief.]]>http://day1.org/8367-bill_carter_mourning_to_morningTue, 30 Apr 2019 00:00:00 +0000Peter Wallace  Her living room was filled with shadows. The shades were pulled, the curtains were drawn, and no light had entered the room, even though the sun was shining outdoors. There was a solitary lamp on the table with the dim glow of a forty-watt bulb....Her living room was filled with shadows. The shades were pulled, the curtains were drawn, and no light had entered the room, even though the sun was shining outdoors. There was a solitary lamp on the table with the dim glow of a forty-watt bulb. It's the only light in a room filled with shadows. She looked up and said, "When will I feel better?"
Can you imagine who she is? I haven't told you anything else about her. Is she bearing a long illness, perhaps recovering from surgery? Perhaps that is why there is little light in the room.
Is she a widow, surrounded by empty tissue boxes, still in the numbness of grief? Maybe it's five months after the funeral and everybody else has gone back to their normal lives, and life for her will never be normal again.
Or is she someone who carries a burden that no one ever sees. The son who moved away at seventeen is now in jail, or the daughter has fallen again into thirty days of rehab, or her best friend betrayed her in broad daylight, or some embarrassment puts her on the headlines. It is hard for her to leave the shadows. She wants to know, "When will I feel better?"
The sermon today is for her, because the Psalm is for her. Psalm 30 is filled with joy, but as we get into it, we learn it is hard-earned joy. This ancient poem knows about the reality of trouble, and it doesn't settle on what kind of trouble it is.
The ancient poet mentions some unnamed enemies. We don't know who they are. There is a cry for help and a declaration of physical healing, leading the editor of our English Bible to add the line, "Recovery from a Grave Illness." The poet says, "I was on the verge of death," sharing some worry about falling into The Pit, a euphemism for "Sheol," the resting place of the dead. There is also mention of "sackcloth." the ancient garb for those who were contending with humiliation or grief.]]>1837cleanfullPeter Wallace  Her living room was filled with shadows. The shades were pulled, the curtains were drawn, and no light had entered the room, even though the sun was shining outdoors. There was a solitary lamp on the table with the dim glow of a forty-watt bulb. It's the only light in a room filled with shadows. She looked up and said, "When will I feel better?" Can you imagine who she is? I haven't told you anything else about her. Is she bearing a long illness, perhaps recovering from surgery? Perhaps that is why there is little light in the room. Is she a widow, surrounded by empty tissue boxes, still in the numbness of grief? Maybe it's five months after the funeral and everybody else has gone back to their normal lives, and life for her will never be normal again. Or is she someone who carries a burden that no one ever sees. The son who moved away at seventeen is now in jail, or the daughter has fallen again into thirty days of rehab, or her best friend betrayed her in broad daylight, or some embarrassment puts her on the headlines. It is hard for her to leave the shadows. She wants to know, "When will I feel better?" The sermon today is for her, because the Psalm is for her. Psalm 30 is filled with joy, but as we get into it, we learn it is hard-earned joy. This ancient poem knows about the reality of trouble, and it doesn't settle on what kind of trouble it is. The ancient poet mentions some unnamed enemies. We don't know who they are. There is a cry for help and a declaration of physical healing, leading the editor of our English Bible to add the line, "Recovery from a Grave Illness." The poet says, "I was on the verge of death," sharing some worry about falling into The Pit, a euphemism for "Sheol," the resting place of the dead. There is also mention of "sackcloth." the ancient garb for those who were contending with humiliation or grief.Nohttps://www.spreaker.com/user/11011474/john-thompson-quartey-on-being-gods-new-To John, our Gospel writer, the Good News of Jesus Christ begins not with a baby in a manger, but from the very beginning of creation. You can tell by the way John begins his gospel: "In the beginning was the word."
The first three words echo the creation story from the book of Genesis, and John was very intentional about starting with those words. John sees the birth, life, ministry, death and resurrection of Jesus Christ taking its roots in the beginning of creation.
"What has come into being in him was life, and the life was the light of all people. The light shines in the darkness, and the darkness did not overcome it." (John 1:4-5)
Let us hear once again how John chose to tell the story of New Creation. "Early on the first day of the week, while it was still dark..."
Can you hear echoes of the creation story from Genesis? "In the beginning when God created the heavens and the earth, the earth was a formless void and darkness covered the face of the deep..."
John's gospel tells us that because it was the day of preparation for the sabbath, the body of Jesus was taken from the cross and placed in a garden tomb. John goes on to tell us how Mary Magdalene - mournful, broken-hearted, and fear-stricken - returned to the place she last saw her friend and teacher, while it was still dark. But as soon as Mary Magdalene saw that the stone which covered the tomb had been removed, her first reaction was to fear the worst; that the body of Jesus had been stolen.]]>http://day1.org/8362-john_thompsonquartey_on_being_gods_new_creationTue, 16 Apr 2019 00:00:00 +0000Peter Wallace  To John, our Gospel writer, the Good News of Jesus Christ begins not with a baby in a manger, but from the very beginning of creation. You can tell by the way John begins his gospel: "In the beginning was the word." The first three words echo the...To John, our Gospel writer, the Good News of Jesus Christ begins not with a baby in a manger, but from the very beginning of creation. You can tell by the way John begins his gospel: "In the beginning was the word."
The first three words echo the creation story from the book of Genesis, and John was very intentional about starting with those words. John sees the birth, life, ministry, death and resurrection of Jesus Christ taking its roots in the beginning of creation.
"What has come into being in him was life, and the life was the light of all people. The light shines in the darkness, and the darkness did not overcome it." (John 1:4-5)
Let us hear once again how John chose to tell the story of New Creation. "Early on the first day of the week, while it was still dark..."
Can you hear echoes of the creation story from Genesis? "In the beginning when God created the heavens and the earth, the earth was a formless void and darkness covered the face of the deep..."
John's gospel tells us that because it was the day of preparation for the sabbath, the body of Jesus was taken from the cross and placed in a garden tomb. John goes on to tell us how Mary Magdalene - mournful, broken-hearted, and fear-stricken - returned to the place she last saw her friend and teacher, while it was still dark. But as soon as Mary Magdalene saw that the stone which covered the tomb had been removed, her first reaction was to fear the worst; that the body of Jesus had been stolen.]]>2274cleanfullPeter Wallace  To John, our Gospel writer, the Good News of Jesus Christ begins not with a baby in a manger, but from the very beginning of creation. You can tell by the way John begins his gospel: "In the beginning was the word." The first three words echo the creation story from the book of Genesis, and John was very intentional about starting with those words. John sees the birth, life, ministry, death and resurrection of Jesus Christ taking its roots in the beginning of creation. "What has come into being in him was life, and the life was the light of all people. The light shines in the darkness, and the darkness did not overcome it." (John 1:4-5) Let us hear once again how John chose to tell the story of New Creation. "Early on the first day of the week, while it was still dark..." Can you hear echoes of the creation story from Genesis? "In the beginning when God created the heavens and the earth, the earth was a formless void and darkness covered the face of the deep..." John's gospel tells us that because it was the day of preparation for the sabbath, the body of Jesus was taken from the cross and placed in a garden tomb. John goes on to tell us how Mary Magdalene - mournful, broken-hearted, and fear-stricken - returned to the place she last saw her friend and teacher, while it was still dark. But as soon as Mary Magdalene saw that the stone which covered the tomb had been removed, her first reaction was to fear the worst; that the body of Jesus had been stolen.Nohttps://www.spreaker.com/user/11011474/steven-pierce-aint-no-rock-gonna-shout-fIt was Palm Sunday, but because of a sore throat, 5-year-old Annie stayed home from church with her mother. When the rest of the family returned home, they were carrying palm fronds. Annie asked them what they were for. "People held them over Jesus' head as he rode by on a colt," her father explained. "Wouldn't you know it," Annie fussed, "the one Sunday I'm sick and Jesus shows up and offers pony rides!"
There's nothing quite like experiencing the Christian faith through the eyes of our children. Annie's comment reminds me of American theologian, Harvey Cox, who wrote, "only by assuming a playful attitude toward our religious tradition can we possibly make any sense of it (Essay, 1969, "The Feast of Fools"). Perhaps it is in coming to faith like a child that we best understand the mystery of it.
One moment in the life of the church in which children remind us of the mystery and wonder of our faith is Palm Sunday. Our children astonish us as they parade around with palms. They fill our sanctuaries with hope and our hearts with joy. While many of our traditional churches may prefer our services be done decently and in good order - and there is nothing very orderly about children waving palm branches and leaving messes wherever thy tread - we make exceptions because we know today is special.
It's special because, as Annie points out, Jesus showed up! And he showed up with a radical, compelling message which was the joy of the poor and the ire of the establishment. As he made his way from the east toward Jerusalem, this man on a humble colt received a hero's welcome. Soon, he would drive a theological stake into the heart of a kingdom pulsing with imperial power and military might. Jesus had spent the last three years saving the lost (Luke 19:10) and offering peace and healing to the weary, impoverished, and spiritually hungry. For the first time, the marginalized and downtrodden were being noticed and finding favor with God. Even on that road to Jerusalem, the opening notes of Jesus' suffering were beginning to sound. His kingly procession, ascending into Jerusalem would soon lead to another ascent to the cross.]]>http://day1.org/8356-steven_pierce_aint_no_rock_gonna_shout_for_meTue, 09 Apr 2019 00:00:00 +0000Peter Wallace  It was Palm Sunday, but because of a sore throat, 5-year-old Annie stayed home from church with her mother. When the rest of the family returned home, they were carrying palm fronds. Annie asked them what they were for. "People held them over Jesus'...It was Palm Sunday, but because of a sore throat, 5-year-old Annie stayed home from church with her mother. When the rest of the family returned home, they were carrying palm fronds. Annie asked them what they were for. "People held them over Jesus' head as he rode by on a colt," her father explained. "Wouldn't you know it," Annie fussed, "the one Sunday I'm sick and Jesus shows up and offers pony rides!"
There's nothing quite like experiencing the Christian faith through the eyes of our children. Annie's comment reminds me of American theologian, Harvey Cox, who wrote, "only by assuming a playful attitude toward our religious tradition can we possibly make any sense of it (Essay, 1969, "The Feast of Fools"). Perhaps it is in coming to faith like a child that we best understand the mystery of it.
One moment in the life of the church in which children remind us of the mystery and wonder of our faith is Palm Sunday. Our children astonish us as they parade around with palms. They fill our sanctuaries with hope and our hearts with joy. While many of our traditional churches may prefer our services be done decently and in good order - and there is nothing very orderly about children waving palm branches and leaving messes wherever thy tread - we make exceptions because we know today is special.
It's special because, as Annie points out, Jesus showed up! And he showed up with a radical, compelling message which was the joy of the poor and the ire of the establishment. As he made his way from the east toward Jerusalem, this man on a humble colt received a hero's welcome. Soon, he would drive a theological stake into the heart of a kingdom pulsing with imperial power and military might. Jesus had spent the last three years saving the lost (Luke 19:10) and offering peace and healing to the weary, impoverished, and spiritually hungry. For the first time, the marginalized and downtrodden were being noticed and finding favor with God. Even on that road to Jerusalem, the opening notes of Jesus' suffering were beginning to sound. His kingly procession, ascending into Jerusalem would soon lead to another ascent to the cross.]]>2451cleanfullPeter Wallace  It was Palm Sunday, but because of a sore throat, 5-year-old Annie stayed home from church with her mother. When the rest of the family returned home, they were carrying palm fronds. Annie asked them what they were for. "People held them over Jesus' head as he rode by on a colt," her father explained. "Wouldn't you know it," Annie fussed, "the one Sunday I'm sick and Jesus shows up and offers pony rides!" There's nothing quite like experiencing the Christian faith through the eyes of our children. Annie's comment reminds me of American theologian, Harvey Cox, who wrote, "only by assuming a playful attitude toward our religious tradition can we possibly make any sense of it (Essay, 1969, "The Feast of Fools"). Perhaps it is in coming to faith like a child that we best understand the mystery of it. One moment in the life of the church in which children remind us of the mystery and wonder of our faith is Palm Sunday. Our children astonish us as they parade around with palms. They fill our sanctuaries with hope and our hearts with joy. While many of our traditional churches may prefer our services be done decently and in good order - and there is nothing very orderly about children waving palm branches and leaving messes wherever thy tread - we make exceptions because we know today is special. It's special because, as Annie points out, Jesus showed up! And he showed up with a radical, compelling message which was the joy of the poor and the ire of the establishment. As he made his way from the east toward Jerusalem, this man on a humble colt received a hero's welcome. Soon, he would drive a theological stake into the heart of a kingdom pulsing with imperial power and military might. Jesus had spent the last three years saving the lost (Luke 19:10) and offering peace and healing to the weary, impoverished, and spiritually hungry. For the first time, the marginalized and downtrodden were being noticed and finding favor with God. Even on that road to Jerusalem, the opening notes of Jesus' suffering were beginning to sound. His kingly procession, ascending into Jerusalem would soon lead to another ascent to the cross.Nohttps://www.spreaker.com/user/11011474/david-hodges-return-as-far-as-you-canWhen my son, Burton, was a young boy, we were living in Austin, Texas and I took him to the airport one afternoon to meet my parents. Burton was excited about seeing his grandparents but also about going to the airport and since there were no security restrictions back then, we waited at the gate. The terminal was small and shaped like a pod, and there were several gates and a lot. of people waiting. As soon as he saw his grandparents, Burton ran to meet them - but as my parents and I started to walk toward the hallway to baggage claim, I looked around and did not see Burton anywhere.
If you have experienced what I'm about to describe, you know it is one of the worst feelings ever. In a matter of just a few seconds - seconds when I thought he was right there with us - my son was gone. I don't mean he had gone across the terminal to another gate. I don't mean he had gone to a water fountain. I don't mean he had gone to look at something. He was gone, nowhere to be found.
I heard someone describe an experience he had that was similar to this and one of the things he said was, "It is never pretty when a grown man runs full on. It just worries me," he said. "You think somebody is gonna get hurt."[i]
Well I'm sure it wasn't pretty, but I could not have cared less when I took off running. Several flights had come in and there were a lot of people, and I don't think I knocked anyone down, but I probably came very close. I started zigging and zagging, my elbows flying, bumping into people and putting my hands on shoulders of people I didn't know to get them out of my way. I was frantic, and I did whatever it took because I had been separated from my son.]]>http://day1.org/8350-david_hodges_return_as_far_as_you_canTue, 26 Mar 2019 00:00:00 +0000Peter Wallace  When my son, Burton, was a young boy, we were living in Austin, Texas and I took him to the airport one afternoon to meet my parents. Burton was excited about seeing his grandparents but also about going to the airport and since there were no...When my son, Burton, was a young boy, we were living in Austin, Texas and I took him to the airport one afternoon to meet my parents. Burton was excited about seeing his grandparents but also about going to the airport and since there were no security restrictions back then, we waited at the gate. The terminal was small and shaped like a pod, and there were several gates and a lot. of people waiting. As soon as he saw his grandparents, Burton ran to meet them - but as my parents and I started to walk toward the hallway to baggage claim, I looked around and did not see Burton anywhere.
If you have experienced what I'm about to describe, you know it is one of the worst feelings ever. In a matter of just a few seconds - seconds when I thought he was right there with us - my son was gone. I don't mean he had gone across the terminal to another gate. I don't mean he had gone to a water fountain. I don't mean he had gone to look at something. He was gone, nowhere to be found.
I heard someone describe an experience he had that was similar to this and one of the things he said was, "It is never pretty when a grown man runs full on. It just worries me," he said. "You think somebody is gonna get hurt."[i]
Well I'm sure it wasn't pretty, but I could not have cared less when I took off running. Several flights had come in and there were a lot of people, and I don't think I knocked anyone down, but I probably came very close. I started zigging and zagging, my elbows flying, bumping into people and putting my hands on shoulders of people I didn't know to get them out of my way. I was frantic, and I did whatever it took because I had been separated from my son.]]>1938cleanfullPeter Wallace  When my son, Burton, was a young boy, we were living in Austin, Texas and I took him to the airport one afternoon to meet my parents. Burton was excited about seeing his grandparents but also about going to the airport and since there were no security restrictions back then, we waited at the gate. The terminal was small and shaped like a pod, and there were several gates and a lot. of people waiting. As soon as he saw his grandparents, Burton ran to meet them - but as my parents and I started to walk toward the hallway to baggage claim, I looked around and did not see Burton anywhere. If you have experienced what I'm about to describe, you know it is one of the worst feelings ever. In a matter of just a few seconds - seconds when I thought he was right there with us - my son was gone. I don't mean he had gone across the terminal to another gate. I don't mean he had gone to a water fountain. I don't mean he had gone to look at something. He was gone, nowhere to be found. I heard someone describe an experience he had that was similar to this and one of the things he said was, "It is never pretty when a grown man runs full on. It just worries me," he said. "You think somebody is gonna get hurt."[i] Well I'm sure it wasn't pretty, but I could not have cared less when I took off running. Several flights had come in and there were a lot of people, and I don't think I knocked anyone down, but I probably came very close. I started zigging and zagging, my elbows flying, bumping into people and putting my hands on shoulders of people I didn't know to get them out of my way. I was frantic, and I did whatever it took because I had been separated from my son.No