This isn’t an easy story — it is especially hard to avoid the pitfalls of any Christian preaching about the destruction of the Temple (I pray I didn’t contribute to those anti-Semitic interpretations!). But I think it is one of the most important stories in Mark, a short section of verses that help make sense of the entire gospel.

This Sunday Rev. Meyers preaches from the Gospel according to Mark, chapter chapter 8 verses 27 thru 38, a passage known as "Peter's Declaration about Jesus." Recorded Sunday, Sept. 16, 2018 from the pulpit of Mayflower Congregational UCC Church in Oklahoma City.

The Mystic Bible is perfectly balanced on the progressive spectrum, meaningful for people who are deeply connected to the stories of the Bible, mystical and poetic, and yet innovative and theologically progressive.

This service is appropriate for a small congregation of 20-60 people. The service is conducted in two settings:

I was . . . suddenly so uncomfortable with the words I have always known to say during communion

Then Jesus brought a little child into their midst and putting his arm around the child, said to the Twelve, "Whoever welcomes a child such as this for my sake welcomes me. And whoever welcomes me welcomes not me but the One who sent me." Readings included Exodus 40:34-38, Mark 9:33-37

I heard a contemporary hymn on Sunday morning during the Eucharist and fell in love with the melody. It was the “Untitled Hymn

Our senses and our use of them are part of God's creation. To attempt to deny our senses is as much an insult to God as is the misuse of them.

1. Easter is the festival of the irrepressible God whom not even death can contain. 2. Most of us would prefer a cozy God to a God who shatters our complacency. Yet Easter is about a God who bursts tombs of the familiar, the ordinary and the mediocre.

I sing a song of the woman's voice Tender and strong and clear; Of those who longed to gain the vote Despite men's doubt and fear;

When someone shares in our suffering, somehow the knowledge that we are not alone, that there is someone out there who knows the pain that we are going through, the knowledge that we are cared for by someone who truly knows our pain comforts us and gives us the strength we need to endure our suffering. To be alone in our suffering is the most terrible thing that we can imagine. The Good News that God is LOVE means that LOVE will not let us suffer alone because LOVE is determined to suffer with us. Working in, with, and through those who have experienced our pain LOVE is able to enfold us and say, “I know, my child, I know.”

How do you account for / explain the different versions of the same event? To what extent does it matter in your understanding and experience of Jesus that the details that describe such a fundamental event in his life are not an agreed Gospel record across Mark, Matthew and Luke? Why did John ignore all the details of the baptism of Jesus?

Christmas is a time to move into the world of images and dreams, a time to allow the 'make believe' happen. Let us be still and reflective.

I think Christian missionaries should live among the people exhibiting their Christianity in their daily lives. If the people see something in their lives that is missing in their own lives they will ask about it, which gives the missionary permission to tell them about their faith.

Mary, we did not know you. Kept hidden for centuries you were despised, A Queen not seen, under harlot’s disguise. Mary, we did not know you.

The central focus for Christian liturgy is the ritual Eucharist. Traditionally Eucharist (which means “thanksgiving”) has reenacted the last meal Jesus ate with his followers before the blood sacrifice of his execution at the hands of the Romans, but with the dogmatic interpretation that Jesus died to save sinners from hell in the next life. Twenty-first century progressive Christians are concerned more with living a life of justice-compassion here and now (as Jesus taught) than reconciling with a god that demands blood sacrifice in exchange for a carefree afterlife. What is required is to act with justice-compassion in radical abandonment of self-interest. Suppose that instead of terrorizing ourselves with the Advent of violent judgment, we were to celebrate the Advent of the Christ consciousness; instead of a Eucharist mourning the personal holocaust of Jesus’s death, a Eucharist of Ordination, in which we recommit ourselves to the great work of distributive justice-compassion? We have the power, at any moment, to transform the way we live our lives. We can choose not to participate in the retributive system of imperial war and systemic injustice. We can step into the kind of ongoing parallel universe of God’s justice-compassion at any moment. We can change our consciousness, change the paradigm in which we live, whenever we have the will to do so. Jesus is not coming again. We are; and when the rare opportunity presents itself, we can break the alabaster jar in remembrance of her.

Bonhoeffer believed that in the future a religionless Christianity—stripped of its religious garments—would be limited to two things: prayer and action.3 He believed that through these two acts Christians would learn to see the world from a new perspective, with the eyes of those at the bottom of society—the people that Matthew called “the least of these.” For Bonhoeffer, prayer—especially intercessory prayer—becomes important because it creates a powerful sense of empathy and solidarity with the people one brings before God. This, in turn, motivates one to engage in “righteous” action—the seeking of justice in human society.

A sample of Sea Raven’s work, a free PDF download of the Bible Study found in Appendix Two of The Year of Luke, is available: “Holy Week: An Exploration of the Meaning of Kenosis.”

“My God, my God, why have you forsaken me?” The quintessential cry of despair, when all hope is lost.

The church sign can be easily read by anyone driving by: “You can’t be a devoted follower of Jesus unless you are part of a local church.” Does the church that posts this sign not trust the people with Jesus’s message? What is the meaning of “incarnation” if not “embodiment” by individual persons of the spirit of the Christ? Is the “Body of Christ” for members only? The Apostle Paul created the metaphor of the “Body of Christ” as the community of followers. In 1 Corinthians 10:16-17, he explains the meaning of the ritually-shared meal: “The cup of God’s gracious benefits that we consecrate means that we are involved in the blood of the Anointed, doesn’t it? The bread that we break means that we are involved in the body of the Anointed, doesn’t it? That there is one loaf means that we who are many constitute one body, because we all partake of the one loaf.” In Romans 12:5 he says, “Just as each of us has one body with many parts that do not all have the same function, so although there are many of us, we are the Anointed’s body, interrelated with one another.”

Wash me in the river Dry me on the shore Do this for me, cousin As you did for those before

The energy of God, Like yeast within the dough, Can take a sterile life And give it strength to grow.

I’d like to invite you into a conversation we’ve been having at the First Presbyterian Church of San Rafael these last weeks of Lent, a conversation about evolution and faith. We’re not talking about a six day creation, with God resting on the seventh. I really, really hope that argument’s over and done with. No, we’re talking about evolution as the way in which everything unfolds in all of creation. We are looking at a creation that evolves and opens towards unity, or shalom, in the presence of God.

Jesus’ parables tell us how use our creativity to subvert the putative rulers of Earth. Jesus got into trouble for suggesting that the way to assure that all of the people have food to eat is to share whatever they have. And don’t assume that your traditional enemy has no soul. The very powers that are supposed to have your best interest at heart will pass you by on the other side of the road while you die in the ditch (“The Good Samaritan” Luke 10:30-35). To love your enemies is to have no enemies.

Basically, the Church was developing within a strongly partiarchal and heirarchical society.... Despite the freshness and hopefulness we see in Jesus and Paul, it is not surprising that male domination would soon assert itself and claim exclusive leadership privileges. Maybe women could lead among women, of course... no real complication or threat there.

With chapter 7 the anti-Semitism that has haunted Christianity for centuries seems to become unavoidable.

There's two sides to every story, and there's often some good news and bad news. Is the Gospel all good news? That depends. This Advent commentary considers the implications of rethinking and retelling the Christmas story.

For millennia the world has been driven by the differences between the great patriarchal religions. Western civilization--or Christendom, as it was once called--received its values and its confidence from a belief in God, the Father, and Jesus, his only son. But what if this conviction were founded on an error?

What impudence of these two upstart fishermen to demand anything of God! These two brothers went to Jesus, not so much with a question or a petition or a prayer, but they went with a demand: "we want you to do for us whatever we ask."

Regarding Heaven and Hell; Ah, but a man's reach should exceed his grasp, or what's a heaven for? - Robert Browning. An evangelical pastor of a mega-church, Rob Bell, creates a stir when he writes a little book, suggesting when it comes to a place called heaven, there's room for everyone. What the hell?