Luke 7

When the widow in Luke 7 sees her son revived, she isn’t thinking about biology.

Kenosis, solidarity, and discipleship

Jesus in conversation with three women in the Gospels

Amy-Jill Levine and Ben Witherington’s dialogue is most illuminating when the co-authors disagree.

What does it look like to embody the peace of the city of God?

In the United Church of Canada, a liberal congregation is growing. Here's how.

Growing up it was in the kitchen every Sunday where I would witness the most frenetic, clamorous work of our church community.

The satisfaction theory of the atonement centers on debt, humanity’s debt to God. It’s often criticized for its gruesome picture of God. But it also paints a weird picture of Jesus: Christ the Debt Buyer.

My friend Laura Kelly Fanucci, a blogger and writer, recently lost her twin baby girls. She wrote a blog post about the experience, and then a follow-up as she continues to process her grief.

When I read this week’s passage from Luke, I take an aerial view. My perspective shifts from the disciples to Jesus, then to Simon the Pharisee, then to the bystanders, and finally to the woman who washes Jesus’ feet.

In Luke’s Gospel, many of Jesus’ encounters with people are described in terms of whether or not they have faith. Yet this week’s story of the widow of Nain stands in contrast: the person in need never asks for help.

In Galatians, Paul is confrontational. While we should be more cautious about calling other people "foolish," we can learn from him that tolerance shouldn't depend on denying one's faith, and being grounded in one's faith shouldn't lead to intolerance or coercion.

In the context of a seminary class behind bars, Jesus' question to Simon is a probing and challenging one.

I have neither given or received, nor have I tolerated others' use of unauthorized aid. At the university where I teach part time, students write this honor code statement on every exam, essay and homework submission. It is up to the instructor to identify what constitutes authorized aid for each assignment or exam.

When Luke set out to write his “orderly account of the events that have been fulfilled among us,” there seems to have been no concept of unauthorized aid.

The centurion’s use of the Jewish elders and his friends to approach Jesus on his behalf makes me think about lobbying and advocacy. When, if at all, are these activities an appropriate part of Christian mission and ministry?

A while back I spent a good chunk of a week at a denominational pastors' retreat in the Alberta foothills just north of Calgary. One of the things we did during our worship times each day was spend some time “dwelling in the Word.” The specific text we focused on each session was Luke 7:36-50, the story where Jesus is anointed by a “sinful woman” at the home of Simon the Pharisee. It’s a scandalous story—a woman of ill repute showing up a bunch of religious elites, crashing their party with her sensuous, inappropriate display of penitence, love, and devotion.