A Fresh Perspective

In the Apostle Paul’s correspondence with the Corinthian church, he advocates something truly radical when compared to other organizations and institutions. Paul argues that while all members of the Christian community are loved and valued equally, God bestows special honor and dignity on some whom we would never expect. He contends that those parts of the body that appear to be “weaker” are actually indispensable to the health and well-being of the body (see 1 Cor. 12:21–25). We could read “weaker” as “more vulnerable” or even “less useful.” In the conventional wisdom of this world’s organizations and institutions, such “weaker” members are considered expendable.         Paul is probably echoing the language the Corinthians were using in order to issue an implicit warning. Paul is saying: You who fancy yourselves to be “stronger,” to be more spiritual or knowledgeable, you’d better be careful. The ones you call “weaker” are the very ones to whom God grants special honor and deem

In his book, Letters to a Young Doubter , William Sloan Coffin says that when he was chaplain at Yale, he would sometimes get requests from seniors to write a letter of recommendation to some highfalutin school like Harvard Law or Columbia Medical School . He mostly wrote about their character and integrity rather than their academic achievements or potential, which to some students was not totally satisfactory. Coffin describes it this way: “Never mind that I enumerated some sterling extracurricular qualities. Never mind that in order to be accepted into Harvard Law or Columbia Medical School you had to be in the ninety-seventh percentile and to graduate ninety-eight. Just because I didn’t say they would be in the ninety-ninth percentile, they felt they had somehow failed.” Coffin ends by concluding: “Such is the power of higher education to tell you who you are!” I think that if Jesus had not been listening to God and open to the leading of the Divine Spirit, he may have

The scriptures of the Judeo-Christian tradition invite us into the human struggle for truth. They are not perfect from any angle and some texts should trouble us. The scriptures reflect the faith journeys and struggles of faith communities, therefore, we should expect to find in our scriptures contradictions, paradoxes, conflicts, and inconsistencies. When we struggle with the sacred text, we struggle with God, and that provides us with an opportunity to grow up, to evolve in spiritual consciousness. Creeds and doctrinal statements are basically distractions that invite people to avoid the struggle and, as a result, avoid real growth and transformation. My assessment of such documents is obviously biased, springing from the impact they have had on people I know. Creeds and propositional statements of doctrine offer single sentence answers that end the questioning and hence, the thinking, searching, and struggling with questions of faith. In the Gospel story of Matthew 2:1–12, t

A healthy Christian spirituality includes both an internal life of integrity that is developed through a personal relationship with Christ and an external life of ministry that is expressed through self-giving service for the good of others.  The life of service includes both personal and communal acts of mercy and compassion, as well as social justice and peacemaking.  In the Gospels, Jesus makes care for the poor a priority. Jesus says, “When you give a lunch or a dinner, do not invite your friends or your relatives or rich neighbors, in case they invite you back and repay you. No; when you have a party, invite the poor, the crippled, the lame, and the blind; then you will be blessed (Luke 12:12–14).” This is not a liberal agenda item; it is a nonnegotiable characteristic of discipleship to Jesus. In the judgment parable of Matthew 25:31–46, treatment of the poor and disadvantaged (“the least of these”) becomes the criterion for the final judgment.  We care for the poor