Matthew 22

I take seriously the absence of a denarius in Jesus’ own hand.

Erin Raffety’s ethnographic study calls churches to repentance.

If we take the doctrine seriously, then we dare not draw the circle of salvation along religious lines. Or any lines at all.

The Herodians' topic of choice could have been plucked from the moderator's cue cards in a presidential debate.

The king doesn't want just anyone at the wedding banquet.

"Love God, love neighbor." Sounds simple.

It's important to note what Jesus does not say about the Roman coin.

The parable of the wedding banquet is a horror story.

The headlines spoke of nationalism and war. Barth proclaimed a living God who calls for repentance.

There’s nothing subtle about Ngũgĩ wa Thiong’o’s Marxist critique of life in postcolonial Kenya.

Being religious is not about following rules. It's more like dancing.

Belief in the incarnation places suffering bodies within the realm of Christian responsibility.

"Why you even invite us to any of this," asked Richard, "if you’re just gonna humiliate us and throw us out?"

We have, in fact, been given a simple code for living.

It often feels like a rhetorical game, this question of what belongs to God.

The hyperbole, violence, and abrupt scene changes in Matthew’s parable of the wedding feast have driven most interpreters to treat the story allegorically—thereby turning it from a dangerous puzzle to a reassuring message in code.

It's easy to love Mr. C. It's not as easy to love Mrs. M., and it’s stone-cold not easy to love that guy down the street.