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Paul is not talking about life after death. Paul is talking about embracing the challenge of distributive justice-compassion –“the great work” – here and now. John’s Jesus assures us that “the spirit of truth will testify on my behalf,” not about the insane claim that he was God, nor about the resuscitation of a corpse.

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

This worship service combines the contemplative spirit of Taizé chant with the Celtic liturgy of the Iona Community.

The underlying assumption in this study of Luke (and eventually Acts and the authentic letters of Paul) is that Luke wrote his gospel and his account of the Acts of the Apostles as a subversive counter to Roman oppression, and the Roman imperial theology that proclaimed Cesar (whether Augustus or Tiberias) as the son of God.  The voice of John the Baptist screamed from the edges of civilization about “repentance” until Herod Antipas had had enough.

Pentecost is perhaps the first festival appropriated from an ancient tradition to serve the purposes of the new Christian Way.

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.”

Sea Raven details how the Gosepl of Jesus relates to the current debate over worker’s rights.

First celebrated in 1898, the Universal Day of Prayer for Students is observed on the third Sunday of February; in 2010 it is celebrated on February 21st. The UDPS is one of the oldest ecumenical days of prayer.  In line with WSCF’s theme for 2010 the UDPS theme is ‘Climate Justice’.  Former WSCF Chairperson Rev. Ejike Okoro of Nigeria has prepared the 2010 UDPS liturgy and accompanying Bible study on behalf of the Africa region.

I trust it will come as news to very few that the canonical gospels offer us two Christmas stories, and to those who have actually read the accounts it is clear that the two bear little resemblance to one another.  To be sure, the names of the infant, his mother, his nominal father, and the place of birth are the same; but nearly all the other details stand in striking and irreconcilable conflict.  Does this mean that Matthew’s narrative or Luke’s—or both—are simply to be rejected as wildly unreliable? Not if we adopt the strategy of understanding the two tales not as failed attempts at history, but as brilliantly conceived and wonderfully effective parables.

Bill Coffin said, Liberal Christianity, or what we today call progressive Christianity and what some call “seminar room Christianity” has until now had a really unhelpful taint of elitism around it. We need to change that. So let’s just agree to get the conversation started. Let’s begin to grow in faith. Find strength in one another. See the world more clearly. And in and through all this, liberate ourselves and liberate one another for the sake of social transformation. If we ourselves can become the first fruits of the change we seek, then change itself-real change-cannot be far behind.