A Fresh Perspective

The church secretary was reading the minutes of the previous church business meeting and she read: Forty voted yes, seven voted no, and one said, “Over my dead body.” I’m sure for those of   you who have been involved in church much of your lives you can recall a contentious business meeting or two. Maybe you heard about the little ditty that was found on the back of a church bulletin. It read: “To dwell above, with the saints we love: O that will be glory. But to dwell below, with the saints we know; well, that’s a different story.” Paul is well aware of the divisions that are tearing at the Corinthian church. He opens the letter by informing them that reports have reached him that there are divisions and factions among them. And from Paul’s point of view, regardless of the surface issues dividing them, Paul argues they such divisiveness is rooted in spiritual immaturity and selfishness. He says to them early in the letter, “I cannot speak to you as spiritual women and men, but a

To say that Jesus is Lord is to echo one the earliest and most basic Christian confessions. Lordship language came right out of the Roman culture: Caesar claimed for himself the titles “son of God” and “Lord.” To claim the Lordship of Jesus flew in the face of the powerful Roman Empire. No wonder Paul said in his letter to the Corinthians that “no one can say ‘Jesus is Lord’ except by the Holy Spirit” (1 Cor. 12:3b). Of course, anyone might say it and not mean it, but in the context of the Roman empire why would you make such a claim and put your self, your family, and your faith community in danger unless you were serious? But even before the Roman emperor was called “Lord,” this was a title ascribed to God. The Greek word  kyrios  was employed in the Septuagint (the Greek translation of the Hebrew scriptures) as a substitute for the unspeakable name of God. The early Christians did not claim that Jesus was God, but they believed as the “Son of God” he acted as God’s mediator and

John, the Baptizer drew people from the villages and towns out into the desert. He believed a new order, a new reality was about to break forth and in preparation he called people out to the desert for repentance and renewal. According to Luke John’s baptism was a baptism of repentance for the forgiveness of sins. Now, here is Jesus going out into the desert and being baptized by John. Did Jesus feel the need for personal repentance and renewal or was he simply identifying collectively with his people? You can think about that later because I don’t intend to go down that road.   I want us today to think about baptism in our own experience and tradition. What does it signify for us? What’s in a baptism? Of course, it’s very possible we could have different perspectives on this, which is okay. Certainly Christians of different traditions have different ideas and not all Baptists believe the same things when it comes to baptism. So, here’s what I think. First of all, I think

In light of the Christmas stories in Matthew and Luke, John’s prologue might not be something we get too excited about. Joseph and Mary, shepherds, magi, angels and prophets in the temple are much easier to imagine than words like light, glory, grace, and truth that are used here. John’s prologue employs the concept of word, the Greek term is logos, to talk about God’s revelation of God’s self in the world. The prologue functions as a kind of overture or outline of John’s gospel. Words like “light”, “life,” “glory,” and “truth” will be used throughout this Gospel. While all the Gospels are in essence theological presentations or proclamations of the Christ, it is a common assumption among scholars that John’s Gospel is less historical and more symbolic than the others. This Gospel often employs symbolical, mystical, and metaphorical language and it starts right here in the beginning with the Logos or Word in John’s introduction. The theological term often used for talking