Luke 8

Jesus disrupts the narrative in multiple ways.

Kenosis, solidarity, and discipleship

Jesus, too, encountered a naked man living with mental torment. He responded quite differently.

Jesus in conversation with three women in the Gospels

Sometimes the terror we know is more tolerable than the peace we can’t imagine.

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?

The practice plays a big role in Christianity—and not just on the fringes.

Incarceration is a tomb. It beats death into people.

Narratives of fear, domination, and greed abound. But there's a better story.

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

I relate to physical sickness more easily than mental illness. So does our culture.

Transformation often has a price. There is a cost to freedom, even freedom from demons.

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.

Many people are bound. Some don’t even know it. The difference between being free and being bound is at the center of our Gospel text this week.

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