July 27th, 2014
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Noah & Sons
Genesis 9:8-17
July 24th, 2014
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“God makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust.” — Jesus, Matthew 5:45

In answer to an interviewer who asks for the philosophy that underpins your life. “One must never forget that life is unfair. But sometimes, with a bit of luck, this works in your favor.” — Peter Mayle, London’s Daily Mail, March 23, 2012

July 23rd, 2014
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Ark & Advent
1 December 2013
Gen. 6: 8; Matt. 24: 37
July 23rd, 2014
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The Baptism of our Lord
12 January 2014
July 23rd, 2014
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Palm Sunday
Triumphal Entry
13 April 2014
July 23rd, 2014
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The Feast of Pentecost
8 June 2014
July 19th, 2014
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When an enemy is shown the door what should we do? Proverbs 24: 17 tells us not to gloat over the death of our enemy, as one Professor of Christian Ethics would have us remember [see this]. The Book of Proverbs has an acute psychological sense: gloating is haute cuisine to our lip-smacking appetite for fancying ourselves fit creatures to sit at God’s table. Gloating comes naturally. What comes less naturally and pegs the rheostat of my b#llsh*t meter cognitive dissonance is the sanctimonious claptrap of those whose response to the gloating is to say, “Christians can’t take pleasure in anyone’s death.”

To such wise I want to offer two words of advice. First: Write less. Leave such sentences to those who in this case might say them on good authority, to the families of those whose sons and daughters, moms and dads, were murdered on 9/11, and the ones loved by those men and women who were given their walking papers trying to hunt down the bad guy. Quit pontificating and read the Book of Job. Good theology is reticence and learning to say your prayers. It’s knowing what to say to God or about God and it is knowing when to shut up.

Taming the tongue is tougher than finding a terrorist. We’ll win the war on terror before we win that battle. Do I wish the gloaters would bite their tongues? Yes. But godhelpus I also wish some Christians would know when to shut up and when to keep reading.

That’s the second piece of advice: Read more. The Book of Proverbs doesn’t compose parallel couplets for the sake of argument, to make it easy for us to quote the first half and conceal or ignore the rest.

          Do not rejoice when your enemy falls,
             and let not your heart be glad when he stumbles,
                lest the LORD see it and be displeased,
                   and turn away his anger from him.
                                                             — Proverbs 24: 17 – 18 [my emphasis]

Do you see? The professor quotes the first half of the couplet. By withholding the rest, he reduces a radical aphorism—Jesus was an aphoristic master [see the Sermon on the Mount]—to a platitude, what he expects and wants it to say, when what’s there astonishes and takes us places we never imagined we would go.

The Bible has a disdain for moralistic harangues. It has also, in the Book of Proverbs as elsewhere, a wisdom, and a sense of humor, lost on one Professor of Christian Ethics and on much of North American Christianity.

July 14th, 2014
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Alistair Hanna

I thank God for my friend Ali Hanna. Ali died 12 July. Pray for him. Pray for his wife Nancy. We all worked together at St Bartholomew’s NYC where the Burial Office will be said Tuesday at 1 o’clock. Requiem aeternam dona ei, Domine, et lux perpetua luceat ei. Requiescat in pace.

July 8th, 2014
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Louis Zamperini
Billy Graham Archives at Wheaton College

From my college alma mater: “There are several documents in the Billy Graham Center Archives here at Wheaton about his conversion and ministry. In 1974, he spoke at a meeting commemorating the 25th anniversary of the 1949 Los Angeles meetings where he was saved.”

June 18th, 2014
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Hat tip to Bryce Taylor. It just makes me, too, happy that people came together and made these anamorphoses.

June 5th, 2014
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From The Gospel according St Luke (24: 13 – 27)

That very day two of them were going to a village named Emmaus, about seven miles from Jerusalem, and they were talking with each other about all these things that had happened.

While they were talking and discussing together, Jesus himself drew near and went with them. But their eyes were kept from recognizing him.

And he said to them, “What is this conversation that you are holding with each other as you walk?”

And they stood still, looking sad. Then one of them, named Cleopas, answered him, “Are you the only visitor to Jerusalem who does not know the things that have happened there in these days?”

And he said to them, “What things?”

And they said to him, “Concerning Jesus of Nazareth, a man who was a prophet mighty in deed and word before God and all the people, and how our chief priests and rulers delivered him up to be condemned to death, and crucified him. But we had hoped that he was the one to redeem Israel. Yes, and besides all this, it is now the third day since these things happened. Moreover, some women of our company amazed us. They were at the tomb early in the morning, and when they did not find his body, they came back saying that they had even seen a vision of angels, who said that he was alive. Some of those who were with us went to the tomb and found it just as the women had said, but him they did not see.”

And he said to them, “O foolish ones, and slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into his glory?”

And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself.


The risen Jesus demands courage. The first witnesses ran away afraid. Cleopas and the unnamed disciple don’t recognize the stranger on their way to Emmaus. I like especially the part where the stranger—the risen Jesus—tells them, “O how foolish you are, and slow of heart to believe!”

That rings true. The risen Jesus judging our unbelief contradicts the saccharine notion of a risen Christ that’s all pastel and affirmation.

One thinks of that Lord of the Rings scene in the Fangorn forest, where Gandalf, who had died, comes back and appears to Aragorn, Gimli and Legolas.

Gandalf. “A thing is about to happen that has not happened since the elder days. The Ents are going to wake up and find that they are strong.”

Gimli [mocking]. “Strong! Oh that’s good!”

Gandalf. “So stop your fretting Master Dwarf! Merry and Pippin are quite safe. In fact, they are far safer than you are about to be!”

Gimli [to himself]. “This new Gandalf’s more grumpy than the old one!”

The resurrection is not jejune affirmation of our ‘human condition’ — a kind of “there, there everything’s all right, you can go back now to all your pet assumptions about being the center of the universe.”

Resurrection judges everything. It required of the disciples that they go back to the start with Jesus and relearn him all over again. It demanded of them, in many cases, their bloody lives. One would have to be obtuse or ignorant, or willfully misreading the gospels to think that the resurrection means merely that the first disciples, once they got over their disappointment, decided (how noble of them) that the spirit of Jesus, what he stood for and taught, would continue in their lives. Bathetic.

Gimli was man enough, humble enough, to appreciate the grumpiness of the new Gandalf. It was confirmation to him that this resurrected Gandalf is the same Gandalf only moreso. If Gandalf were not demanding — if he were the namby-pamby milquetoast Christ of so many Easter sermons — Gimli would have known he was a fraud.

The Evangelium has not abrogated legends; it has hallowed them, especially the “happy ending.” The Christian has still to work, with mind as well as body, to suffer, hope, and die; but he may now perceive that all his bents and faculties have a purpose, which can be redeemed.
— J. R. R. Tolkien

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