Podcasts about Fleming Rutledge

In this special episode of Crackers & Grape Juice, Teer Hardy and Jason Micheli sit down with Bishop Will Willimon and Rev. Tony Robinson to celebrate the life, legacy, and theological firepower of The Rev. Fleming Rutledge. Together, they explore the depth and breadth of Rutledge's influence on contemporary preaching and theological discourse.From her theocentric preaching style to her razor-sharp use of language, Rutledge's sermons never flinch from the hard truths—sin, salvation, resurrection, and the cosmic battle between good and evil. The conversation traverses her Southern roots, her unapologetic embrace of proclamation over persuasion, and the way her preaching cuts through the noise of modern, therapeutic homiletics.With a mix of personal stories, sharp wit, and deep reverence, Jason, Teer, Will, and Tony reflect on what makes Rutledge's work so urgently necessary for the church today—and what it means to preach like it matters. Tune in for a spirited theological tribute to one of the great voices of our time.Find Crackers and Grape Juice on Instagram, Facebook, and Substack.

Send us a textJoin Fr. Aaron & Marissa Burt for this week's episode, in which they consider the readings for the seventh Sunday of Epiphany: Genesis 45:3-11, 21-28; Psalm 37: (1-7) 8-18; 1 Corinthians 15:35-49; Luke 6:27-38.We discussed Joseph's reuniting with his brothers, the Psalmist's instruction to fret not in the face of evil and instead obey and trust God, Paul's discourse on the resurrection of the body, and Jesus' teaching on loving enemies.Notes:--Dwell App--Prayers of the People for Epiphany--2019 Book of Common Prayer--Ari Lamm's thread on Joseph and Jacob--Epiphany, by: Fleming Rutledge in The Fullness of Time IVP seriesThe Bible Project--Bible Project's video on the Sermon on the Mount--Bible Project's video on Psalm 12:11  Collect2:48  Genesis 45:3-11, 21-2822:32  Psalm 37: (1-7) 8-1833:35  1 Corinthians 15:35-4945:44  Luke 6:27-38 Our outro music is an original song by our friend Dcn. Jeremiah Webster, a poet and professor whose giftedness is rivaled by his humbleness. You can find his published works, including After So Many Fires, with a quick Google.

Send us a textJoin Fr. Aaron & Marissa Burt for this week's episode, in which they consider the readings for the sixth Sunday of Epiphany: Jeremiah 17:5-10; Psalm 1; 1 Corinthians 15:12-20; Luke 6:17-26.They discuss Jeremiah's prophetic message of repentance, Psalm 1's invitation to follow God's instructions, Paul's teaching on Jesus' resurrection, and Jesus' healing ministry and sermon on the plain.Notes:--Dwell App--Prayers of the People for Epiphany--2019 Book of Common Prayer--Epiphany, by: Fleming Rutledge in The Fullness of Time IVP seriesThe Bible Project--Bible Project's video on the Sermon on the Mount--Bible Project's video on Psalm 10:47  Collect1:14  Jeremiah 17:5-1017:48  Psalm 128:55  1 Corinthians 15:12-2036:59  Luke 6:17-26 Our outro music is an original song by our friend Dcn. Jeremiah Webster, a poet and professor whose giftedness is rivaled by his humbleness. You can find his published works, including After So Many Fires, with a quick Google.

Send us a textJoin Fr. Aaron & Marissa Burt for this week's episode, in which they consider the readings for the fifth Sunday of Epiphany: Judges 6:11-24; Psalm 85; 1 Corinthians 15:1-11; Luke 5:1-11. They discuss the call of Gideon and the cycle of the judges, Paul's apostleship and teaching on the resurrection, and Jesus' call of Peter, James & John & miracle of the great catch of fish. Notes:--Dwell App--Prayers of the People for Epiphany--2019 Book of Common Prayer--Epiphany, by: Fleming Rutledge in The Fullness of Time IVP seriesThe Bible Project--Bible Project's overview of Judges  1:02 Collect2:43 Judges 6:11-2416:43 Psalm 8522:21 1 Corinthians 15:1-1134:52  Luke 5:1-11 Our outro music is an original song by our friend Dcn. Jeremiah Webster, a poet and professor whose giftedness is rivaled by his humbleness. You can find his published works, including After So Many Fires, with a quick Google.

Send us a textJoin Fr. Aaron & Marissa Burt for this week's episode, in which they consider the readings for the third Sunday of Epiphany: Nehemiah 8:1-12; Psalm 113; 1 Corinthians 12:12-27; Luke 4:14-21.They discuss Nehemiah's return and Ezra's public reading of the Law, the Psalm's parallels with Hannah's song, Paul's metaphor for the body of Christ, and Jesus' announcement of Jubilee.Notes:--Dwell App--Prayers of the People for Epiphany--2019 Book of Common Prayer--NT Wright's "For Everyone" Set - unfortunately it's no longer on sale, but keep an eye out—last Thanksgiving it was available for $5.99.--Epiphany, by: Fleming Rutledge in The Fullness of Time IVP series--Marissa's article on the suffering Body of ChristThe Bible Project--Bible Project's class on spiritual gifts3:28 Collect3:54 Nehemiah 8:1-1222:00 Psalm 11329:28 1 Corinthians 12:12-2740:35  Luke 4:14-21 Our outro music is an original song by our friend Dcn. Jeremiah Webster, a poet and professor whose giftedness is rivaled by his humbleness. You can find his published works, including After So Many Fires, with a quick Google.

Send us a textJoin Fr. Aaron & Marissa Burt for this week's episode, in which they consider the readings for the second Sunday of Epiphany: Isaiah 62:1-5; Psalm 96; 1 Corinthians 12:1-11; John 2:1-11.They discuss Isaiah's imagery of bride, bridegroom and torch, Paul's teaching on spiritual gifts, and Jesus' miracle at Cana.Notes:--Dwell App--Prayers of the People for Epiphany --2019 Book of Common Prayer--NT Wright's "For Everyone" Set - unfortunately it's no longer on sale, but keep an eye out—last Thanksgiving it was available for $5.99.--Epiphany, by: Fleming Rutledge in The Fullness of Time IVP seriesThe Bible Project--Bible Project's class on spiritual gifts2:27 Collect3:04 Isaiah 62:1-59:49 Psalm 9617:55 1 Corinthians 12:1-1133:45  John 2:1-11 Our outro music is an original song by our friend Dcn. Jeremiah Webster, a poet and professor whose giftedness is rivaled by his humbleness. You can find his published works, including After So Many Fires, with a quick Google.

In our final episode of 2024 we discuss our upcoming Christmas plans, the Christmas Spectacular and hear a sermon that Brad preached during Advent 2018 called "Work as Witness". Merry Christmas and Happy New Year! Make sure to email us midweek@shadesvalley.org JM's Album Of The Week: Young Oceans - Songs Of Christmas Bradford's Book Club: Christmas: The Season of Life and Light by Emily Hunter McGowin, Epiphany: The Season of Glory by Fleming Rutledge

When Isaiah calls us to “prepare the way of the Lord,” we might be tempted to think we are the change agents. Yet in the very next verse, the prophet reveals that the Lord is the true change agent: “Every valley shall be exalted, every mountain and hill made low…” This means that everything matters, and, thanks be to God, the Lord's cut-and-fill operation does not depend on us.*With thanks to Fleming Rutledge for all kinds of inspiration.

====================================================SUSCRIBETEhttps://www.youtube.com/channel/UCNpffyr-7_zP1x1lS89ByaQ?sub_confirmation=1=======================================================================VIRTUOSADevoción Matutina Para Mujeres 2024Narrado por: Sirley DelgadilloDesde: Bucaramanga, Colombia===================|| www.drministries.org ||===================08 DE DICIEMBRELO QUE SUCEDIÓ EN LA CRUZ CAMBIA MI MANERA DE VER EL MUNDO«Por medio de la cruz de Cristo, el mundo ha muerto para y yo he muerto para el mundo» (Gál. 6: 14).La cruz no nos invita a lucirla en el cuello, en el auto o en la pared de nuestra casa, ni tampoco a reverenciarla como objeto sagrado (eso sería idolatría). La cruz nos invita a tratar de comprender lo que sucedió en ella, de tal modo que transforme nuestra manera de vernos a nosotras mismas y de tratar a los demás.La sociedad en la que vivimos tiene una forma peculiar de considerar la valía de una persona: el país donde nació, su raza, la profesión que ejerce, el dinero que gana, la fama que tiene, las cosas que acumula... Sin embargo, Cristo «renunció a lo que era suyo y tomó naturaleza de siervo. Haciéndose como todos los hombres y presentándose como un hombre cualquiera, se humilló a sí mismo, haciéndose obediente hasta la muerte, hasta la muerte en la cruz» (Fil. 2: 7-8). Y a través de esa cruz yo comprendo qué es lo que debo valorar en la vida: la humildad, el servicio, la obediencia a Dios aun cuando requiera sacrificio o conlleve rechazo, incomprensión y soledad... Por eso el cristiano de nada quiere gloriarse sino de la cruz de Jesucristo, pues por medio de la cruz, el mundo ha muerto para él y él ha muerto para el mundo (Gál. 6: 14). Esto no lo entiende la sociedad, pero así es como los cristianos debemos vernos a nosotros mismos.¿Y en cuanto a la manera de tratar a los demás? Te lo digo directo y sin anestesia: la cruz no significa nada si no te conduce a nada. Así como el apóstol Pablo decidió llevar el evangelio de salvación a aquellos a quienes acusó previamente de haber rechazado, entregado y matado a Cristo, así nosotras, movidas por su amor, hemos de dar una oportunidad y una amonestación a quienes viven en oscuridad. Eso se traduce en un trato, unas relaciones personales, un tipo de amor y de compasión que den sentido a la vida.Comprender el significado de la cruz ha de llevarnos a un compromiso con Dios que se traduzca en unos valores internos y unas relaciones personales diferentes. Tomar la cruz significa reorientar nuestra existencia. Porque «la cruz revela su significado cuando toma forma en la vida del creyente». ¿Ha tomado forma en la tuya?«La cruz revela su significado cuando toma forma en la vida del creyente». Fleming Rutledge. 

“... so much American Christianity today comes packaged as inspirational uplift—sunlit, backlit, or candlelit. Furthermore, we are so accustomed to seeing the cross functioning as decoration that we can scarcely imagine it as an object of shame and scandal unless it is burned on someone's lawn. It requires a considerable effort of the imagination to enter into the first century world of the Roman Empire so as to understand the degree of offensiveness attached to crucifixion as a method of execution. ... There were many thousands of crucifixions in Roman times, but only the crucifixion of Jesus is remembered as having any significance at all, let alone world-transforming significance.”— Fleming Rutledge, The Crucifixion: Understanding the Death of Jesus Christ Mark 8:22-33

In this episode, Zen speaks with E. Trey Clark about his new book, Black Contemplative Preaching: A Hidden History of Prayer, Proclamation, and Prophetic Witness (Baylor University Pres: https://www.baylorpress.com/9781481321990/black-contemplative-preaching/). Related Episodes: Malcolm Foley on Cone's The Cross and the Lynching Tree: https://podcasts.apple.com/us/podcast/the-cross-and-the-lynching-tree-malcolm-foley-on/id1648052085?i=1000607851160 Ericka Shawndricka Dunbar on Africana Biblical Criticism: https://podcasts.apple.com/us/podcast/africana-biblical-criticism-and-the-book-of/id1648052085?i=1000600183961 Marcus Jerkins on Black Lives Matter and the Gospels: https://podcasts.apple.com/us/podcast/black-lives-matter-to-jesus-marcus-jerkins-on-salvation/id1648052085?i=1000599025436 The Baylor University Press book plugged in the middle of the episode is By the Word Worked by Fleming Rutledge (https://www.baylorpress.com/9781481321754/by-the-word-worked/).

Marty Solomon, Brent Billings, and Reed Dent compare and contrast Psalms 51 and 139.Psalm 139: Take 1 — Reed Dent, Campus Christian FellowshipPsalm 139: Take 4 — Reed Dent, Campus Christian FellowshipThe Crucifixion by Fleming Rutledge

It is not hard to see why Christians would shy away from sin and judgement in our attempts to engage constructively in the debates and questions of our age. Our culture attacks sin and judgement as hate speech, leaving Christians confused, embarrassed and in denial about foundational biblical truths. We are told that doctrines of sin and judgement are not just misguided but downright dangerous or evil. But we agree with Fleming Rutledge who wrote, “It is only by endeavoring to look sin straight in the face that we are able to understand grace.” ​ Ethos is a life-giving community committed to keeping Jesus at its Center. We are on a mission to love all people in Jesus' name so that we may all Know God, Find Freedom, Discover Purpose, & Make a Difference. EthosOH.com Small Groups: EthosOH.com/Community ServeColumbus.org

As we enter a new year, I invite you to consider the feast of Epiphany as it calls for a deeper understanding of the manifestation of Christ's glory in our spiritual journey. A philosophy rooted in the meaning of Epiphany has profound implications in bringing light and knowledge of the glory of God in Christ Jesus. Epiphany serves as an invitation to delight in the manifestation of God's glory through Christ. I invite you to experience the celebration of Epiphany in the Eastern and Western churches, highlighting the diverse ways in which Jesus reveals His glory to the world. This celebration commemorates pivotal events such as the arrival of the Magi, the baptism of Jesus, and the miraculous wedding at Cana, offering profound insights into the multifaceted manifestation of Jesus's glory. Here are 5 key things I hope you will take from our time together today: 1. Understanding the Christological nature of epiphanies and their relevance to our faith journey. 2. Exploring the celebration of Epiphany in Eastern and Western traditions, and the different ways Jesus manifests His glory to the world. 3. The historical and biblical significance of the Magi's visit, and why their worship of Jesus is a pivotal moment for both Gentiles and Israel. 4. Uncovering the deeper meaning of the wedding at Cana and its connection to spiritual growth and abundance in the Christian life. 5. Embracing the concept of waiting between epiphanies as a means to discover deeper trust in God. Stephanie mentions the book Epiphany by Fleming Rutledge. You can find it HERE. Want more? Here are some of the topics we cover together today: Jesus' Glory in Light and Darkness Contrary to the belief that Christ's glory is confined to moments of transfiguration, His glory is ever-present, permeating through both light and darkness. Through the lens of John 1:1-14, I invite to recognize Christ's manifestation not only in moments of splendor but also during challenging times, even amidst the crucifixion. This profound insight prompts us to seek and cherish the epiphanies that illuminate Christ's glory in our everyday lives. The Importance of Waiting Between Epiphanies The concept of waiting between epiphanies offers a poignant reminder of the journey of faith. Together, we emphasize the value of learning to trust God more deeply, echoing the truth that the wait between epiphanies unveils spiritual growth and fortitude. This underscores the significance of patience and perseverance as we anticipate and appreciate the epiphanies that reveal the glory of Christ. The Invitation to Delight in the Manifestation of God's Glory John 1:1-14 is the quintessential Scripture passage encapsulating the essence of Christ's manifestation and glorification. The passage vividly describes the incarnation of the Word and the manifestation of God's glory through Christ, emblematic of the purpose that Epiphany serves in illuminating the magnificence of Christ. Root of the Greek Word "Epiphany" and the Transfiguration Event The Greek word "epiphany" originates from the idea of a sudden realization or manifestation. Scripture draws our attention to the ultimate epiphany - the transfiguration event, emphasizing its link to the concept of light and darkness in the gospel of John. This event is a powerful demonstration of Christ's glory and divinity, highlighting the transformative nature of epiphanies in illuminating God's presence in our lives. Exploring the Traditions and Symbolism of Epiphany Together, let us ponder the rich traditions surrounding Epiphany, as I share my personal experience within the Anglican Church, emphasizing the importance of learning from early Christian traditions and connecting with the roots of Christianity. There is much value in embracing the wisdom and traditions of our Christian ancestors! The anticipation for deeper revelations and epiphanies about the beauty and power of Christ resonates deeply, leaving us with a profound sense of gratitude for the opportunity to partake in this transformative journey. I hope and pray that our episode today will embolden you in your quest to discover and cherish the manifestation of Christ's glory in our lives, urging us to wait with hopeful hearts, aligning with the deeper trust in God's plan. As we embark on this spiritual odyssey, may the Epiphany season kindle an unyielding flame of faith, guiding us to behold the radiant manifestation of Christ's glory in every moment. TOP 10 THINGS TO REMEMBER ABOUT EPIPHANY 1/ Are you ready to dive into the heart of epiphanies, light, and divine manifestations? Join me as we explore the transcendent beauty of Christ Jesus in this captivating Twitter thread!  2/ The Christological nature of epiphanies is simply awe-inspiring. From the profound root of the Greek word epiphany to the transfiguration event, we unveil how each epiphany brings forth knowledge and light of the glory of God in Christ Jesus. 3/ The celebration of Epiphany beckons us to witness the multifaceted ways in which Jesus manifests His glory to the world. From the Magi's homage to the miracles at the wedding of Cana, every event fuels our hearts with the radiant presence of Christ.  4/ The theme of Epiphany is an invitation to delight in the glory of God as it is made manifest in Christ. It's a celebration that bridges Christmas to Easter and Pentecost with the central focus being the dazzling glory of Jesus Christ.  5/ Beyond the celebration lies the essence of waiting between epiphanies. It is during this period that we discover deeper trust in God, and the beauty of patience as we anticipate the next stunning revelation of His love and grace.  6/ As we seek these moments of divine epiphany, let's reflect on the splendor of John 1:1-14 and the significance of the Word becoming flesh, manifesting God's glory through Christ.  7/ Epiphany is not just a historical event, it is a living reality that permeates our lives, urging us to embrace each stunning revelation of Christ's glory, leading us into a transformative journey of faith.  8/ The Epiphany prayer for all of us: May we experience wondrous epiphanies that unwrap the glory of Christ in our lives and may we understand the power of waiting between epiphanies. Stephanie mentions the book Epiphany by Fleming Rutledge. You can find it HERE.   Have you ever wondered what it would be like to sit alongside Jesus and his initial audience? To experience the fresh spiritual flavors that the Messianic Jewish culture weaves into the four gospels? Well, that's exactly what we here aim to do through this original series, JESUS RABBI AND LORD. Stephanie invites you to dig deep into Scripture, unearthing raw diamonds that may need a little cleaning up, but will ultimately shine brightly. So get ready to embark on this enlightening and transformative journey with Gospel Spice. Prepare to encounter Jesus in a way that resonates with our modern world and discover the richness of the gospel through the lens of Jewish culture. Let's dig deep, uncover the hidden spices, and experience the beauty of the Scriptures together. Welcome to Gospel Spice! Grab your headphones, hit play, and let Gospel Spice be the catalyst for encountering Jesus in a way you've never experienced before! Go to gospelspice.com for more, and go especially to gospelspice.com/podcast to enjoy our guests! Interested in our blog? Click here: gospelspice.com/blog Do you enjoy Gospel Spice? Then let's deepen our relationship! There are 4 very simple ways to do that, and it would truly mean the world to us.  1- If you've enjoyed this episode, you will love receiving our newsletter. It contains value-packed free gifts and rich content each month. It's at gospelspice.com/signup. There is always something new and exciting happening around here, and I don't want you to miss out! Sign up at Gospelspice.com/signup 2- Did you know Gospel Spice has a YouTube Channel? There's exclusive content there too. So, join Gospel Spice on YouTube! It's at https://www.youtube.com/gospelspice 3- Also please give us a star rating and a comment on your podcast listening app. Your reviews actually really do make a difference to help others discover and experience Gospel Spice. You would be surprised how helpful these are! So please leave a star rating and a review of a sentence or two. Thank you! 4- As always, we are praying for you! You can confidentially email us your prayer requests and praise items at the email address contact@gospelspice.com. It is our privilege to pray for you! So, would you please invest 3 to 5 minutes of your time, maybe even right now, to do one (or more!) of the following suggestions: 1-      signup on our website for our newsletter to receive gifts you're going to love - at Gospelspice.com/signup 2-      find us on YouTube, and see what content we've put together to help you grow closer to Jesus - at https://www.youtube.com/gospelspice 3-      rate Gospel Spice on your listening app – it's one of the easiest ways to share the gospel! 4-      and finally, tell us how we can pray for you! Go to gospelspice.com for more, and go especially to gospelspice.com/podcast to enjoy our guests! Interested in our blog? Click here: gospelspice.com/blog We offer high-quality, full color, gorgeous PDF downloadable workbooks to come alongside each episode of this original series of Gospel Spice, Jesus Rabbi and Lord. These workbooks allow you to build your library of in-depth Biblical studies and content to maximize your time in Scripture and amplify your intimacy with God. For each episode, we offer: - an episode summary - a listening guide - key takeaways from the episode - key quotes - Bible verses to enhance your experience - up to 10 questions per episode to take charge of your quiet time - topics for further research, based on the episode content. There are 3 workbooks, each containing over 10 episodes to cover the entire series. You can buy them separately, or as a bundle for an amazing price! Go now to https://www.gospelspice.com/jesus for the details and to purchase your Jesus Rabbi and Lord workbooks! Support us on Other, PayPal and Other!

At the heart of the Advent season is the proclamation that God did not remain where he was, high above the misery of his creation, but came down into the midst of it. He was born in the darkness and lived with those who were in the darkness. He understands the pain and sorrow of this world. That a light has come into the world means that Jesus is with us in our moments of darkness. Whenever we gather together to sing carols, decorate homes, and stir up wonder in one another—it need not be tone deaf. We don’t have to turn a blind eye to the problems we’ve seen in the world. Actually, because of Jesus we can look in the face of darkness and proclaim, “The light shines in the darkness and the darkness has not overcome it” (John 1:5.) The darkness never stood a chance and never will. The Light has won. References: “Advent is the season that, when properly understood, does not flinch from the darkness that stalks us all in this world. Advent begins in the dark and moves toward the light—but the season should not move too quickly or too glibly, lest we fail to acknowledge the depth of the darkness. Advent bids us take a fearless inventory of the darkness: the darkness without and the darkness within.” Fleming Rutledge “For whatever reason God chose to make man as he is—limited and suffering and subject to sorrows and death—He had the honesty and the courage to take His own medicine. Whatever game He is playing with His creation, He has kept His own rules and played fair. He can exact nothing from man that He has not exacted from Himself. He has Himself gone through the whole of human experience, from the trivial irritations of family life and the cramping restrictions of hard work and lack of money to the worst horrors of pain and humiliation, defeat, despair and death. When He was a man, He played the man. He was born in poverty and died in disgrace and thought it well worthwhile.” Dorothy Sayers "Light is the aggressor." Larry Renoe True Detective: Rust reminds Marty of how things are, “You’re looking at it wrong, the sky thing. Once there was only dark. You ask me, the light’s winning.”

At the heart of the Advent season is the proclamation that God did not remain where he was, high above the misery of his creation, but came down into the midst of it. He was born in the darkness and lived with those who were in the darkness. He understands the pain and sorrow of this world. That a light has come into the world means that Jesus is with us in our moments of darkness. Whenever we gather together to sing carols, decorate homes, and stir up wonder in one another—it need not be tone deaf. We don’t have to turn a blind eye to the problems we’ve seen in the world. Actually, because of Jesus we can look in the face of darkness and proclaim, “The light shines in the darkness and the darkness has not overcome it” (John 1:5.) The darkness never stood a chance and never will. The Light has won. References: “Advent is the season that, when properly understood, does not flinch from the darkness that stalks us all in this world. Advent begins in the dark and moves toward the light—but the season should not move too quickly or too glibly, lest we fail to acknowledge the depth of the darkness. Advent bids us take a fearless inventory of the darkness: the darkness without and the darkness within.” Fleming Rutledge “For whatever reason God chose to make man as he is—limited and suffering and subject to sorrows and death—He had the honesty and the courage to take His own medicine. Whatever game He is playing with His creation, He has kept His own rules and played fair. He can exact nothing from man that He has not exacted from Himself. He has Himself gone through the whole of human experience, from the trivial irritations of family life and the cramping restrictions of hard work and lack of money to the worst horrors of pain and humiliation, defeat, despair and death. When He was a man, He played the man. He was born in poverty and died in disgrace and thought it well worthwhile.” Dorothy Sayers "Light is the aggressor." Larry Renoe True Detective: Rust reminds Marty of how things are, “You’re looking at it wrong, the sky thing. Once there was only dark. You ask me, the light’s winning.”

Isaiah 9:2-7 In general the whole Liturgical calendar is set up so that you never have celebration without preparation. Advent is focused more on preparation. Advent is designed to call us into rest, into reflection and into hope for what's next. That's what Christians are focusing on when they celebrate Advent. - Tish Harrison Warren The entire thrust of this season is designed to bring us face-to-face with reality—reality about sin and death, reality about the human race, reality about God. Something ultimate has entered our world, something or Someone that calls us to attention, calls us out of our daily preoccupations and our routine points of view. That is what this season with its special biblical readings is designed to reveal - Fleming Rutledge “It is because of His humanity and His incarnation that Christ becomes sweet to us, and through Him God becomes sweet to us. Let us therefore begin to ascend step by step from Christ's crying in His swaddling clothes up to His Passion. Then we shall easily know God. I am saying this so that you do not begin to contemplate God from the top, but start with the weak elements. We should best ourselves completely with treating, knowing, and considering this man. Then you will know that He is the Way, the Truth, and the Life.”  Martin Luther May the Lord make you glad during this remembrance of the birth of His only Son, Jesus Christ; that as you joyfully receive Him for your redeemer, you may with sure confidence behold Him when He shall come to be our judge. Book of Common Prayer (1928) “Assyria's masters are planning to conquer the whole earth (Is. 5:25-29) Her greed is reckless, her weapons devastating, her armies formidable, crushing all resistance, sweeping to victories. No one seems to question her invincibility except Isaiah, who foresees the doom of the oppressor, the collapse of the monster.” Abraham Heschel “Look at how a single candle can both defy and define the darkness.” ―Anne Frank This good news offers another opportunity for rebellious people to turn from trusting in political alliances, mediums, and the spirits of the dead because God is their only true source of hope. Neither Ahaz nor any modern political figure can ever hope to bring about an era of perfect peace and justice. Only God's wonderful plans will bring about these ideals, not the plans of Ahaz (8:10) or any other fast talking politician. God's promises will only be accomplished through his chosen messianic ruler, so placing trust in any other solution is folly. - Gary Smith Matthew 1:9, 21-23, 2:5-6 I fled Him, down the nights and down the days; I fled Him, down the arches of the years; I fled Him, down the labyrinthine ways Of my own mind; and in the mist of tears I hid from Him, and under running laughter. Up vistaed hopes I sped; And shot, precipitated, Adown Titanic glooms of chasmèd fears, From those strong Feet that followed, followed after. But with unhurrying chase, And unperturbèd pace, Deliberate speed, majestic instancy, They beat—and a Voice beat More instant than the Feet— ‘All things betray thee, who betrayest Me.'  Francis Thompson In the church, this is the season of Advent. It's superficially understood as a time to get ready for Christmas, but in truth it's the season for contemplating the judgment of God. Advent is the season that, when properly understood, does not flinch from the darkness that stalks us all in this world. Advent begins in the dark and moves toward the light—but the season should not move too quickly or too glibly, lest we fail to acknowledge the depth of the darkness. Advent bids us take a fearless inventory of the darkness: the darkness without and the darkness within. - Fleming Rutledge

At the heart of the Advent season is the proclamation that God did not remain where he was, high above the misery of his creation, but came down into the midst of it. He was born in the darkness and lived with those who were in the darkness. He understands the pain and sorrow of this world. That a light has come into the world means that Jesus is with us in our moments of darkness. Whenever we gather together to sing carols, decorate homes, and stir up wonder in one another—it need not be tone deaf. We don’t have to turn a blind eye to the problems we’ve seen in the world. Actually, because of Jesus we can look in the face of darkness and proclaim, “The light shines in the darkness and the darkness has not overcome it” (John 1:5.) The darkness never stood a chance and never will. The Light has won. References: “Advent is the season that, when properly understood, does not flinch from the darkness that stalks us all in this world. Advent begins in the dark and moves toward the light—but the season should not move too quickly or too glibly, lest we fail to acknowledge the depth of the darkness. Advent bids us take a fearless inventory of the darkness: the darkness without and the darkness within.” Fleming Rutledge “For whatever reason God chose to make man as he is—limited and suffering and subject to sorrows and death—He had the honesty and the courage to take His own medicine. Whatever game He is playing with His creation, He has kept His own rules and played fair. He can exact nothing from man that He has not exacted from Himself. He has Himself gone through the whole of human experience, from the trivial irritations of family life and the cramping restrictions of hard work and lack of money to the worst horrors of pain and humiliation, defeat, despair and death. When He was a man, He played the man. He was born in poverty and died in disgrace and thought it well worthwhile.” Dorothy Sayers "Light is the aggressor." Larry Renoe True Detective: Rust reminds Marty of how things are, “You’re looking at it wrong, the sky thing. Once there was only dark. You ask me, the light’s winning.”

At the heart of the Advent season is the proclamation that God did not remain where he was, high above the misery of his creation, but came down into the midst of it. He was born in the darkness and lived with those who were in the darkness. He understands the pain and sorrow of this world. That a light has come into the world means that Jesus is with us in our moments of darkness. Whenever we gather together to sing carols, decorate homes, and stir up wonder in one another—it need not be tone deaf. We don’t have to turn a blind eye to the problems we’ve seen in the world. Actually, because of Jesus we can look in the face of darkness and proclaim, “The light shines in the darkness and the darkness has not overcome it” (John 1:5.) The darkness never stood a chance and never will. The Light has won. References: “Advent is the season that, when properly understood, does not flinch from the darkness that stalks us all in this world. Advent begins in the dark and moves toward the light—but the season should not move too quickly or too glibly, lest we fail to acknowledge the depth of the darkness. Advent bids us take a fearless inventory of the darkness: the darkness without and the darkness within.” Fleming Rutledge “For whatever reason God chose to make man as he is—limited and suffering and subject to sorrows and death—He had the honesty and the courage to take His own medicine. Whatever game He is playing with His creation, He has kept His own rules and played fair. He can exact nothing from man that He has not exacted from Himself. He has Himself gone through the whole of human experience, from the trivial irritations of family life and the cramping restrictions of hard work and lack of money to the worst horrors of pain and humiliation, defeat, despair and death. When He was a man, He played the man. He was born in poverty and died in disgrace and thought it well worthwhile.” Dorothy Sayers "Light is the aggressor." Larry Renoe True Detective: Rust reminds Marty of how things are, “You’re looking at it wrong, the sky thing. Once there was only dark. You ask me, the light’s winning.”

Muito bem, muito bem, muito bem, está no ar mais um BTCast, o seu podcast de bíblia e teologia! Neste episódio,  Rodrigo Bibo conversa com Cynthia Muniz e Victor Fontana sobre o mais novo lançamento da editora Thomas Nelson Brasil, A Crucificação, da teóloga e pastora Fleming Rutledge. Trazendo uma perspcetiva praticamente devocional a sua […] O conteúdo de A Crucificação – BTCast 519 é uma produção do Bibotalk - Teologia é nosso esporte!.

Muito bem, muito bem, muito bem, está no ar mais um BTCast, o seu podcast de bíblia e teologia! Neste episódio,  Rodrigo Bibo conversa com Cynthia Muniz e Victor Fontana sobre o mais novo lançamento da editora Thomas Nelson Brasil, A Crucificação, da teóloga e pastora Fleming Rutledge. Trazendo uma perspcetiva praticamente devocional a sua […] O conteúdo de A Crucificação – BTCast 519 é uma produção do Bibotalk - Teologia é nosso esporte!.

What makes Good Friday so 'good'? Brian & Aubrey walk through the timeline of the day, talk about why people seem to celebrate Christmas more than Easter, and then dive into a fascinating idea called the 'harrowing of Hell'--the theory that Jesus spent time in Hell on Holy Saturday. Follow The Common Good on Facebook, Twitter and Instagram Hosted by Aubrey Sampson and Brian From Produced by Laura Finch and Keith ConradSee omnystudio.com/listener for privacy information.

Audio Transcript: This media has been made available by Mosaic BostonChurch. If you'd like to check out more resources, learn about Mosaic Boston ordonate to this ministry, please visit mosaicboston.com. Well, good evening. My name is Andy. I'm one of the pastors here at Mosaic along with Pastor Jan and Pastor Shane. And as we say every service, we are glad to have everybody here worshiping with us today. And whether you're new or one of our seasoned attendees, we're thankful to be worshiping with you. If you are not a regular attendee, we invite you out to come on Sunday after this service. We won't hold any announcements at the end of the service today. Come out, we have services at 9:15 and 11:15 AM. Bring friends, bring family, and just come celebrate the resurrection, as tonight we'll be a little more intense. But we're glad that you're here and we're always praying for the Lord to send us people asking questions about Christianity, asking questions about the cross of Jesus Christ. And praying that the Lord would also send seasoned saints to come and just take up the labor, the mission here with us in Boston. Tonight, I'm going to have just a meditation on God's zeal for His glory, how good Friday shows God's zeal for His glory. And before we do so, I just want to jump in and pray. Heavenly Father, we praise You that You are God. You are worthy of our worship. You speak to us through Your creation. When we look upon all that is good in this world, we see Your fingerprint upon it. When we look upon other human lives, we see Your presence. We see some of the character attributes that You have passed on. Lord, when we look upon Your word, most importantly, we see Your love for us. We see this Bible from the third chapter through the finish, talking about man's fall to sin and Your plan to be the solution to that, to crush the serpent on the head, and to come and be both the priest and the sacrifice of the atonement for our sins. And Lord, we praise You for sending Jesus Christ who is our brother, but is also our God. We thank You that He took on flesh to be tempted and tried in every way. He took on flesh to know the challenges firsthand that we face in this life. And Lord, He took on flesh to walk perfectly under your law in the way that we could not. And we thank you Lord that He came, He lived for the primary purpose of going to the cross for Your lost children. And He went and He bore the full wrath that is due for all of our sins and the work is finished. We praise You that as we look upon Good Friday, as we look upon Christ, we know that it is finished. And Lord, it's sad, it sickens us to know what Christ went through us. But we praise You for that. We praise You that we can say ultimately You have worked the great travesty of the cross for Your good, for Your glory, for our salvation. We pray right now. Lord, just show us more of Your heart. Let us not get lost in thinking what this day means and offers to us. Let's not just seek an emotional religious experience, Lord. Let us grow further and further in love with your heart. I pray these things in Jesus's name. Amen. Now to start, I want to read from Matthew ... Excuse me, Mark chapter 15 and I'll read the whole chapter, I think it's 1-47, Mark chapter 15 verses 1-47. "And as soon as it was morning, the chief priest held a consultation with the elders and scribes and the whole council. And they bound Jesus and led him away and delivered him over to Pilate. And Pilate asked him, 'Are you the king of the Jews?' And he answered him, 'You have said so.' And the chief priest accused him of many things. And Pilate again asked him, 'Have you no answer to make? See how many charges they bring against you?' But Jesus made no further answer, so that Pilate was amazed. Now at the feast he used to release for them one prisoner for whom they asked. And among the rebels in prison, who had committed murder in the insurrection, there was a man called Barabbas. And the crowd came up and began to ask Pilate to do as he usually did for them. And he answered them saying, 'Do you want me to release for you the King of the Jews?' For he perceived that it was out of envy that the chief priest had delivered him up. But the chief priest stirred up the crowd to have him release for them Barabbas instead. And Pilate again said to them, 'Then what shall I do with the man you call the King of the Jews?' And they cried out again, 'Crucify him.' And Pilate said to them, 'Why? What evil has he done?' But they shouted all the more, 'Crucify him.' So Pilate wishing to satisfy the crowd, released for them Barabbas. And having scourged Jesus, he delivered him to be crucified. And the soldiers led him away inside the palace (that is, the governor's headquarters), and they called together the whole battalion. And they clothed him a in a purple cloak and twisting together a crown of thorns, they put it on him. And they began to salute him, 'Hail, King of the Jews!' And they were striking his head with a reed and spitting on him and kneeling down in homage to him. And when they had mocked him, they stripped him of the purple cloak and put his own clothes on him. And they led him out to crucify him. And they comp compelled a passerby, Simon of Cyrene, who was coming in from the country, the father of Alexander and Rufus, to carry the cross. And they brought him to the place called Golgotha (which means Place of a Skull). And they offered him wine mixed with myrrh, but he did not take it. And they crucified him and divided his garments among them, casting lots for them, to decide what each should take. And it was the third hour when they crucified him. And the inscription of the charge against him read, 'The King of the Jews.' And with him they crucified two robbers, one on his right and one on his left. And those who passed by derided him, wagging their heads and saying, 'Aha! You who would destroy the temple and rebuild it in three days, save yourself and come down from the cross!' So also the chief priest with the scribes mocked him to one another, saying, 'He saved others; he cannot save himself. Let the Christ, the King of Israel come down now from the cross that we may see and believe.' Those who were crucified with him also reviled him. And when the sixth hour had come, there was darkness over the whole land until the ninth hour. And at the ninth hour Jesus cried with a loud voice, 'Eloi, Eloi, lema sabachthani?' 'My God, my God, why have you forsaken me?' And some of the bystanders hearing it said, 'Behold, he is calling Elijah.' And someone ran and filled a sponge with sour wine, put it on a reed and gave it to him to drink and said, 'Wait, let us see whether Elijah will come to take him down.' And Jesus uttered a loud cry and breathed his last. And the curtain of the temple was torn in two, from top to bottom. And when the centurion, who stood facing him, saw that in this way he breathed his last, he said, "Truly this man was the Son of God!' There were also women looking on from a distance among whom were Mary Magdalene and Mary, the mother of James and the younger and of Joses and Salome. When he was in Galilee, they followed him and ministered to him, and there were also many other women who came up with him to Jerusalem." "And when evening had come, since it was the day of preparation, that is, the day before the Sabbath, Joseph of Arimathea, a respected member of the council, who was also himself looking for the kingdom of God, took courage and went to Pilate and asked for the body of Jesus. Pilate was surprised to hear that he should have already died. And summoning the centurion, he asked him whether he was already dead. And when he learned from the centurion that he was dead, he granted the corpse to Joseph. And Joseph brought a linen shroud, and taking him down, wrapped him in the linen shroud and laid him in a tomb that had been cut out of the rock. And he rolled a stone against the entrance of the tomb. Mary Magdalene and Mary the mother of Joses saw where he was laid." This is the reading of God's holy word. It's in this, the blood of Christ, His crucifixion, and on Sunday, his resurrection that we boast as Christians. To start, I'm glad that Caleb in the introduction said Happy Good Friday because it's just a confusing day. This is the most solemn day of the year for the church, yet it really is one of the most joyful days. Today we celebrate the cross of Jesus Christ. And I come from a lot of ... I've been through a few traditions of Christianity before I came to Mosaic. And there's a lot of questions about how to approach Good Friday. And so I want to start by just making a couple critiques of the typical approach of Good Friday. There's one where people come and on Good Friday, there's this extra pressure to come and think about what Christ went through for me. Wow. Look how far, look at the ridicule, look at the mockery, look at the physical pain, look at the sin, the wrath that He bore for me. And I want to say keep doing that. We have to keep doing that for at the cross we boast He who knew us and became sin, so in Him we might become the righteousness of God. And there's a tendency though, to just get one side of the Good Friday story. And it's when you really just think about, wow, what did Jesus go through for me, what you miss out on is, is your heart being taken to worship of God. What does the cross, how does this direct me to worship of God? And so this point's a little confusing. I say, don't make this the only thing that you do. As you contemplate the weight that Christ bore on the cross, you should be in awe and astonishment and wonder about what He did for you. You should grimace as you read the gospel story, the crucifixion story. You should grimace as we take communion and you eat the bread and drink the juice, the wine. You should grimace, almost feel sick as I go through a reading to close out my portion of this message that will tell you and explain more details of the crucifixion than you could have ever wanted to know. But you don't want to make it the primary thing. And there's just beneath this wow what he did for me, some Christians can just get lost. We say that Jesus Christ, He is our Lord and He is our savior. And we get stuck in our faith just saying, "Wow, he's my savior. What has he done for me?" But beneath that is really me, me, me, instead of wow, God, God, God, look at what God has done. And so I challenge you today, think. I said this is a message where we're talking about God's zeal for his glory. As I preach to you right now, ask the Lord to show you what does Good Friday teach me about God Himself? Not what does Good Friday do for me? And so that's a nuanced point. You want to feel the weight. You should feel the weight. You have the law of God standing over you in this dark building right now. I just read Mark, the crucifixion story. You should be feeling it, but don't let that be the only thing. Don't let that be the primary thing. And next, I just want to critique. A lot of people come to a Good Friday service to tremble and really just get that little taste of religious experience, of emotional experience that will just carry them forward in their life. There's a famous hymn that really I think captures this tendency for Good Friday and it's, were you there when they crucified my Lord. I think a lot of people know that. And the lyrics go: Were you there when you crucified my Lord? Were you there when you crucified my Lord? Oh. If you know the song, you know that I do not have the capacity to sing it. Sometimes it causes me to tremble, tremble, tremble. And I used to attend a church that sang this song on every Good Friday and I really looked forward to it. It's catchy. Guys like Johnny Cash sang it. But I think this approach captures, reveals the wrong mindset. It reveals a mindset of I just want to tremble. I just want to be shaken a little bit as I engage God, as I engage His holy scriptures. And this has shown, some Christians who are regular church attendees, we fall into this. But many people come out once a year, let me go get my fix, let me go get right before God by doing this. And it's not the right way. What's the problem? We only want to sometimes tremble. We want to pause and be shaken a bit. And what Good Friday teaches is that it's not about us. It's not about coming to get a religious experience. And you can come and do that every week at Mosaic and hopefully it goes beyond that to your heart. But Good Friday, first and foremost is about God and His zeal for His glory. And if your mind, as you ponder just the weight that Christ bore for you, if you come and you have this religious experience, but you don't get taken up to worship and awe and wonder at the glory of God and his character, then we have failed in this service. You are either after the wrong thing in your approach or we as a church are not taking you to the heavenly of heavenlys, taking you into the presence of God. And Jesus knew this. He knew that the cross was all about God's glory. Right before He was betrayed by Judas and handed to the authorities Christ prayed, "Now is my soul troubled." And this is John chapter 12:27-28. "Now, is my soul troubled. And what shall I say? 'Father, save me from this hour? But for this purpose I have come to this hour. Father, glorify your name.' Then a voice from heaven came from heaven: 'I have glorified it, and I will glorify it again.'" When we observe Good Friday, we tend to get so caught up in the thinking about the power and ambiance of Christ, of the situation of the service. We get so caught up in thinking about what does this mean for me? What's the point of coming out here? How does this add to my personal walk in the faith? But in doing so, we miss what God is trying to teach us about himself. And what is that God has a zeal. He's teaching us, God, I have a zeal for my glory, first and foremost. What is Christ's passion? This week where we talk about his suffering in holy week, it's a storm, literally the sky went black, probably felt a lot like this for several hours of the day in Jerusalem, while Christ was on the cross. The cross is the storm. The fury of God's just rest, the whole cup of it for all sins, past, present, and future of his children. And our engagement in one of the events in Christ's life with a storm should teach us how to take lessons from this storm on the cross. Mark 4:36-41 says, "And leaving the crowd, they took him with them in the boat, just as he was. And other boats were with him. And a great windstorm arose, and the waves were breaking into the boat, so that the boat was already filling. But he was in the stern, asleep in the cushion. And they woke him and said to him, 'Teacher, do you not care that we are perishing?' And he awoke and rebuked the wind and said to the sea, 'Peace! Be still!' And the wind ceased, and there was a great calm. He said to them, 'Why are you so afraid? Have you still no faith?' And they're filled with great fear and said to one another, 'Who then is this, that even the wind in the sea obey him?'" So what's the situation at the end of this storm scene? Imagine just being in a boat with waves just rocking over your head, the winds just loud howling in your ears, rain's coming down, thunder, lightning, and Jesus is there sleeping and he wakes up and he says, "Peace. Be still." The situation at the end is that the disciples are left more scared as they ponder the nature of Jesus than they were by the storm that was rocking them a moment ago. "Who is this man? Who then is this, that even the wind and the sea obey him," they ask. And that's how our engagement with the storm of Good Friday should be when we think about God. We should ask, "Who is this God?" When we get a greater glimpse at the lens he goes to preserve his just, his righteous, his glorious nature, it should shake us to the core, not just give us a little tremble. It should inspire us to turn to get right with him through Christ immediately and should change us all together from the inside out. And this is in several parts of scripture. Where do I give this primarily tonight? Romans chapter 3:21-26. It says, "But now the righteousness of God has been manifested apart from the law, although the law and the prophets bear witness to it, the righteousness of God through faith in Jesus for all who believe. For there is no distinction, for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins. It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus." I think these verses contain the most important paragraph on the atonement in the Bible, and that's not biblical. That's just my after me really digging into it in this season and in the past. What do these verses say? They say that beneath God's pursuit of our justification, our being made right before him and forgiveness, beneath our justification and forgiveness in sending to the cross was the pursuit of God to clear his own name. Verse 25 can be understood as "God put Christ forward as a propitiation by his blood, to be received by faith. This was to show God's righteousness because in his divine forbearance he had passed over former sins." The text tells us that until Christ sacrifice on the cross, God's righteousness is at stake. His name was in need of vindication. Why is that the case? Why did God face the problem of needing to give a public vindication of his righteousness? The answer it's provided in verse 25, "because in his divine forbearance, he had passed over former sins." Now what does that mean? It means that for millennia, God had been doing what Psalm 103 verse 10 says. "He does not deal with us according to our sins, nor repay us according to our iniquities." Think King David. He sends a man off to war to get killed so that he can marry his wife and the prophet Nathan tells him his sins are forgiven and David gets to continue to serve as king. There's no punishment in the kingdom, and he's not stricken dead. And that's offensive. Why is passing over of sin of forgiveness such a problem? Well, what is sin? Romans 3:23 says, "For all sin and fall short of the glory of God," or translated literally, "all of sinned and lacked the glory of God." Sin is related to glory and it's understood as a lacking or losing of it. When Adam sinned, he lost the glory that came with being a sinless image bearer of the trial of God. How did he lose his glory? He exchanged that glory which was inherent in his nature as an image bearer of God for something offered to him in the creation. All sin is a preference for the temporary pleasures of things found within the finite creation over the everlasting joy of eternal fellowship with the creator. Sin is a failing to love God's glory above everything else. Altogether sin might be understood as an effort to rob God of his glory, or that sin is a rebellion against God's glory. Therefore, the problem when God passes over sin is that God seems to condone the behavior of those who commit sin. He seems to be saying it is a matter of indifference that his glory is spurned. He seems to condone the low assessment of who He is, His righteousness, His worth from the sinner. Where the passing over of sin communicates that God's glory and His righteous governance are of little or no value to the sinner. But according to Romans, this is the most basic problem that God solved by the death on his son. Verse 25 and 26 say, "This, God's putting Christ his son forward to die was to show God's righteousness because in his divine forbearance he had passed over former sins. It was to show his righteousness at the present time." So God, he could have settled accounts with man by not saving anybody and punishing all sinners with hell. This would've demonstrated that He does not condone our falling short of his glory or the belittling of His honor. But God did not will to condemn everyone like that. John 3:17 says, "God did not send his Son into the world to condemn the world, but in order that the world might be saved through him." This truth we know well. We know well that God is for us. We know that our salvation is God's goal in sending Jesus. But today I'm asking, do you know the foundation of God's rescue plan for his children? Do you know that there is a deeper goal in the father's sending of the son? Do you know that God's love for us depends on a deeper love, namely God's love for his own glory? Do you know that God's desire to save sinners rest on a deeper desire, namely God's desire to vindicate his righteousness? Do you realize that the accomplishment of our salvation does not center on us, but on God's zeal for his own glory? The big question of the cross is not can we be saved, but can Christ repair the glory of God for the people of God? And the resounding answer of the Bible is yes. Christ drank the full cup of God's wrath for the sins of his children, past, present, future when he went to the cross and first and foremost for God the Father, then for us. So this is why is it important to understand, meditate upon Good Friday. It shows us that the cross is the foremost display of God's love for sinners. Not because it demonstrates the value of sinners, but because it vindicates the value of God for sinners to enjoy. God's love for man does not consist in making man central, but in making Himself central to man. The cross doesn't direct man's attention to His own vindicated worth, but to God's vindicated righteousness. This is love, God pursuing His own glory because the only eternal happiness for man is happiness focused on the riches of God's glory. Psalm 16:11 says, "In your presence there is fullness of joy. At your right hand are pleasures forevermore." God's self-exaltation, it's loving because it preserves for us and offers to us the only fully satisfying object of desire in the universe, Himself, the all glorious, all righteous God. If God doesn't correct things, if God doesn't make sure that there is payment for sins, he is not worthy to be God. At the cross your view of God and His character and love of God and His character, they should expand. He destroys any formulations of a God that we could have contrived by our own personal preferences. He destroys any construction of God that could have been contrived by the primary ideals of our day, our culture, our country, our government. At the cross, you don't just tremble. Sometimes but are shaken to the core. Who is this God that chases after his own glory with such zeal? At the cross, you see that you're not the center of things. Your glory and joy are not at the center of life and history, but God and his glory and joy are. You see that you're just blessed that He even offers a chance to walk beside Him in life despite your sin through faith in Jesus Christ. At the cross you see most clearly on Good Friday that you are a mere creature made for worship of the good, holy, and wise God. At the cross you see that God is both just and the justifier. You cherish the fact that he has procured your salvation through the sending of the Son and the fact of His righteous character. At the cross you'll find that to be loved intimately is to be forgiven, cleansed and enabled to see and to feel the wonder that the Father has for himself and that Christ has for the Father and that the spirit has for them both. To close my speaking portion before we partake ... Oh, excuse me, what the cross is it's the Grand Canyon. God doesn't take us to Mount Washington, a cheap New England wannabe. Now the cross, God takes us to the Grand Canyon. He displays the full majesty of who he is. He shows a zeal for righteousness, holiness, perfection, all glories, preserves them and says, "Look upon me. Look upon how great I am. Look at how holy set apart from all other as I am and be holy before me, because that is what is best for you." And praise God, he doesn't say that to us in our sin without hope, for we know that without Jesus Christ, who was perfect, who was holy, while we are sinners, we can look to Christ and have peace with him. We can look to God and know that He in all of His glory and power and splendor, the might of His good hand is working towards us for all of eternity in Jesus. And so to close my portion before we partake in communion together, I want to read a really long excerpt that does spend a lot of time making me say, "Wow, look what God has done for me." But as you read it, I want you to test yourself. I want you to test yourself. When you look at the death, the crucifixion of Christ, do you look simply to be shaken, to tremble a little? Or as a reader, are you only thinking, "Wow, look at what God has done for me," and not go beyond that? Or are you brought to praise and wonder to see the lens that God goes to preserve his glorious and righteous character for your eternal satisfaction in him? I'm going to read a long section from Fleming Rutledge's book, The Crucifixion: Understanding the Death of Jesus Christ. "It is formidably difficult to understand the cross today in its original context after 2000 years in which it has been domesticated, romanticized, idealized, and misappropriated. Occasionally a modern interpreter struggling to find some correspondence that can be grasped by people today will compare the cross of Roman times to the American electric chair. This is an adequate analogy for a number of reasons as we shall see, but we can learn a few things from it. Imagine revering an electric chair. Imagine using it as the focal point in our churches, hanging small replicas around our necks, carrying it aloft in procession and bow bowing our heads as it passes. The absurdity of this scenario can readily be grasped, but other features in the comparison might help us. For instance, the electric chair when it was still used was almost always used for executing the lowest class of criminal and majority of them black with no powerful connections or other resources. Similarly, the Romans virtually never used the cross for executing people who had occupied high positions and never for Roman citizens. Another point of contact is the contradictory response of revulsion and attraction familiar to anyone who has ever slowed to look at a wreck on a highway. Even the most fastidious person when confronted by a photograph of an electric chair, let alone the real thing, will experience a disturbing fascination. There have always been people who specialize in coming to cheer and applaud executions when they took place, whether lynchings, hangings, or electrocutions. That is what undoubtedly happened on Calvary when Jesus was nailed to the cross and left there to die. Crowds of people then as now took pleasure in reviling the one who is being put to death. When they became bored with this pastime, they went safely home to their comforts and gave the victim no further thought. 'It is nothing to you, all you who passed by,' Lamentations 1:12. But there are very important differences. Electrocutions were at least theoretically supposed to be humane and quick, but crucifixion as a method of execution was specifically designed to intensify and prolong agony. In this sense, the cross was infinitely more dreadful than the electric chair, odious, though the chair was. Another difference is that the person to be electrocuted is permitted the dignity of a mask or a hood, presumably so that the privilege of the face noted by Susan Sontag would be protected. Most important of all, electrocutions took place indoors out of public view with only a few select people permitted to watch. Crucifixion, on the other hand, was supposed to be seen by as many people as possible. The basement resulting from public display was a chief feature of the method along with the prolonging of the agony. It was a form of advertisement or public announcement. 'This person is the scum of the earth, not fit to live, more an insect than a human being.' The crucified wretch was pinned up like a specimen. Crosses were not placed out in the open for convenience or sanitation, but for maximum public exposure. Crucifixion as a means of execution in the Roman Empire had its express purpose, the elimination of victims from consideration as members of the human race. It cannot be said too strongly that it was its function. It was meant to indicate to all who might be toying with subversive ideas that crucified persons were not of the same species as either the executioners or the spectators, and were therefore not only expendable, but also deserving of ritualized extermination. Therefore, the mocking and jeering that accompanied crucifixion were not only allowed, they're part of the spectacle and were programmed into it. In a sense, crucifixion was a form of entertainment. Everyone understood that the specific role of the passerby was to exacerbate the dehumanization and degradation of the person had thus been designated to be a spectacle. Crucifixion was cleverly designed, we might say diabolically designed, to be an almost theatrical enactment of the sadistic and inhumane impulses that lie within human beings. According to the Christian gospel, the Son of God voluntarily and purposefully absorbed all of that, drawing it into himself. Anyone seeking to interpret Jesus crucifixion must decide whether or not to include a clinical description. Since the New Testament writers are conspicuously silent about the physical details, it is legitimate to ask whether it is suitable or helpful to introduce them. On the other hand, people in New Testament times had all seen crucifixions and did not need a description. The evangelists and the other New Testament writers were able to assume a familiarity with the method that is unthinkable for us today. Most of us have never even come close to see anyone tortured to death. 'For this reason,' as Martin Hengel writes, 'reflection on the harsh reality of crucifixion and antiquity may help us to overcome the acute loss of reality, which is to be found so often present in theology and preaching.' The early theologian originally called Jesus death the utterly vile death on the cross. Cicero, the great Roman statesman and writer referred to the crucifixion as the supreme penalty, exceeding burning and decapitation and gruesomeness. Some rudimentary knowledge of what was taking place will help us to understand these terms. The first phase of a Roman execution was scourging. The lictors, Roman legionnaires assigned to this duty used a whip made of leather cords to which small pieces of metal or bone had been fastened. Paintings of the scouring of Jesus had always shown him with a loin cloth but in fact the victim would've been naked, tied to a post in a position to expose the back and buttocks to maximum effect. With the first strokes of the scourge, skin would be pulled away and subcutaneous tissue exposed. As the process continued, the lacerations would begin to tear into the underlying skeletal muscles. This would result not only in a great pain but also in appreciable blood loss. The idea was to weaken the victim to a state just short of collapse or death. It was common for taunting and ridicule to accompany the procedure. In the case of Jesus, the New Testament tells us that a crown of thorns, a purple robe and a mock scepter were added to intensify the mockery. The condition of a prisoner after scourging just prior to crucifixion would depend upon several things. Previous physical condition, the enthusiasm of the lictors and the extent of blood loss. In the case of Jesus, these things cannot be known. But the fact that he was apparently unable to carry the crossbar himself would indicate that he was probably in a severely weakened state and he may have been close to circulatory shock. Those being crucified were then paraded through the streets, exposing them to the full scorn of the population. When the procession reached the site of the crucifixion, the victims would see before them the heavy upright wooden post permanently in place to which the crossbar, sorry, they have the Latin terms, to which the crossbar would be joint. The person was to be crucified. The person to be crucified would be thrown down on his back, exacerbating the pain of the wounds from the scourging and introducing dirt into them. His hands would be tied or now to the crossbar. Nailing seams to have been preferred by the Romans. Ossuary finds have given us a clearer idea of how this was done. 2000 years of Christian iconography notwithstanding that nails were not driven into the palms which could not support the weight of a man's body, but into the wrists. The long stake of the cross was then hoisted onto the crossbar with the victim dependent from it, and the feet were tied or nailed. At this point, the process of crucifixion proper began. Victims of crucifixion lived on their crosses for periods varying from three or four hours or to three or four days. It has often been remarked that Jesus ordeal is relatively brief. Perhaps he was weakened by the scourging or had lost more blood than usual or suffered cardiac rupture. We cannot know. In any sense, it has been surmised that the major pathophysiological effect of crucifixion beyond the excruciating pain was a marked interference with normal respiration, particularly exhalation, passive exhalation, which we all do thousand of times a day without thinking about it, becomes impossible for a person hanging on a cross. The weight of a body hanging by its wrists would depress the muscles required for breathing out. Therefore, each exiled breath could only be achieved by a tremendous effort. The only way to gain a breath at all would be by pushing oneself up from the legs and feet or pulling ones off up by the arms, either of which would cause intense agony. Add to this primary factor, the following secondary ones, bodily functions uncontrolled, insects feasting on wounds and orifices, unspeakable thirst, muscle cramps, bolts of pain from the severed median nerves in the wrist, scourged back scraping against the wooden post. It is more than any of us are capable of fully imagining. The verbal abuse and other actions such as spitting and throwing refuse by the spectators. Roman soldiers and passersby added the final touch. The New Testament shows us life lived between two worlds, the Roman and the near Middle Eastern crucifixion was noxious enough in Roman eyes. Palestinian attitudes would've found it perhaps even more so. Middle Eastern cultures still have to this day an acute sense of personal honor lodged in the body. An amputation administered as punishment, for instance, would be seen as much more than just physical cruelty or permanent handicap. It would mean that the amputee would carry the visible marks of dishonor and shame for the rest of his or her life. Anything done to the body would've been understood as exceptionally cruel, not just because it inflicted pain, but even more because it caused dishonor. Furthermore, the passion accounts reflect in part a very ancient ritual of humiliation. The mocking of Jesus, the spitting and scorn, the inversion of his kingship and the studious dethronement with the crown of thorns and purple robe would've been understood as a central part of a total right of infamy, of which the crucifixion itself is the culmination. Another aspect of crucifixion not widely noted is that a crucified person gasping and heaving on his cross is forced to be his own executioner. He is not even allowed the perverse dignity of having a human being corresponding to himself who hangs or decapitates him. He dies truly and completely alone with the weight of his own body, killing him as it hangs, causing his own diaphragm to suffocate him." All of this Jesus Christ went through for you, but also for the Father's glory. Let us pray before we partake in communion. Heavenly Father, we are just sickened and nauseous, just pondering just what Christ went through on the cross, the pain, the isolation, the thirst, the sadness. Lord, we cannot fathom. Lord, we do thank you that He came and He bore that for us. And because He bore that, He can identify with us from this moment on in history and our weaknesses and in our pains and conflicts. But most of all, Lord, we thank you that on the cross when He cried out, you did not hear Him, you did not respond. You did forsake him. Lord, he took the full cup of the punishment due for our sin so that we do not have to. We thank you that we do not have to relate with Him in that. We praise you for freeing us from the fear of death, from the fear of eternal torment, which would rightly be due to us had Jesus not gone to the cross for us. Lord, we pray, we thank you. But more as I reflect on tonight, we thank you for your zeal, for your glory. We thank you that to preserve your holy and right name, Lord, you go to such lengths. We thank you that you use your power for all that is good and godly and pure. We thank you for the hope that we have, knowing that as we go forward facing this creation, that is still impacted by Satan, sin, and death. We know that you're working for our good and not against us. Lord, help us to grow in our love and appreciation of you and who you are. You are all together set apart. You are all together holy. And with our limited minds we can only understand that to the degree that you allow us. So I pray, Lord, as we look at the cross, let us grow in our love and knowledge and understanding of you in addition to our appreciation for what you have done for us in Jesus and offering us salvation. Let us find joy walking in communion with you. I pray these things in Jesus' name. Amen.

Audio Transcript: This media has been made available by Mosaic BostonChurch. If you'd like to check out more resources, learn about Mosaic Boston ordonate to this ministry, please visit mosaicboston.com. Well, good evening. My name is Andy. I'm one of the pastors here at Mosaic along with Pastor Jan and Pastor Shane. And as we say every service, we are glad to have everybody here worshiping with us today. And whether you're new or one of our seasoned attendees, we're thankful to be worshiping with you. If you are not a regular attendee, we invite you out to come on Sunday after this service. We won't hold any announcements at the end of the service today. Come out, we have services at 9:15 and 11:15 AM. Bring friends, bring family, and just come celebrate the resurrection, as tonight we'll be a little more intense. But we're glad that you're here and we're always praying for the Lord to send us people asking questions about Christianity, asking questions about the cross of Jesus Christ. And praying that the Lord would also send seasoned saints to come and just take up the labor, the mission here with us in Boston. Tonight, I'm going to have just a meditation on God's zeal for His glory, how good Friday shows God's zeal for His glory. And before we do so, I just want to jump in and pray. Heavenly Father, we praise You that You are God. You are worthy of our worship. You speak to us through Your creation. When we look upon all that is good in this world, we see Your fingerprint upon it. When we look upon other human lives, we see Your presence. We see some of the character attributes that You have passed on. Lord, when we look upon Your word, most importantly, we see Your love for us. We see this Bible from the third chapter through the finish, talking about man's fall to sin and Your plan to be the solution to that, to crush the serpent on the head, and to come and be both the priest and the sacrifice of the atonement for our sins. And Lord, we praise You for sending Jesus Christ who is our brother, but is also our God. We thank You that He took on flesh to be tempted and tried in every way. He took on flesh to know the challenges firsthand that we face in this life. And Lord, He took on flesh to walk perfectly under your law in the way that we could not. And we thank you Lord that He came, He lived for the primary purpose of going to the cross for Your lost children. And He went and He bore the full wrath that is due for all of our sins and the work is finished. We praise You that as we look upon Good Friday, as we look upon Christ, we know that it is finished. And Lord, it's sad, it sickens us to know what Christ went through us. But we praise You for that. We praise You that we can say ultimately You have worked the great travesty of the cross for Your good, for Your glory, for our salvation. We pray right now. Lord, just show us more of Your heart. Let us not get lost in thinking what this day means and offers to us. Let's not just seek an emotional religious experience, Lord. Let us grow further and further in love with your heart. I pray these things in Jesus's name. Amen. Now to start, I want to read from Matthew ... Excuse me, Mark chapter 15 and I'll read the whole chapter, I think it's 1-47, Mark chapter 15 verses 1-47. "And as soon as it was morning, the chief priest held a consultation with the elders and scribes and the whole council. And they bound Jesus and led him away and delivered him over to Pilate. And Pilate asked him, 'Are you the king of the Jews?' And he answered him, 'You have said so.' And the chief priest accused him of many things. And Pilate again asked him, 'Have you no answer to make? See how many charges they bring against you?' But Jesus made no further answer, so that Pilate was amazed. Now at the feast he used to release for them one prisoner for whom they asked. And among the rebels in prison, who had committed murder in the insurrection, there was a man called Barabbas. And the crowd came up and began to ask Pilate to do as he usually did for them. And he answered them saying, 'Do you want me to release for you the King of the Jews?' For he perceived that it was out of envy that the chief priest had delivered him up. But the chief priest stirred up the crowd to have him release for them Barabbas instead. And Pilate again said to them, 'Then what shall I do with the man you call the King of the Jews?' And they cried out again, 'Crucify him.' And Pilate said to them, 'Why? What evil has he done?' But they shouted all the more, 'Crucify him.' So Pilate wishing to satisfy the crowd, released for them Barabbas. And having scourged Jesus, he delivered him to be crucified. And the soldiers led him away inside the palace (that is, the governor's headquarters), and they called together the whole battalion. And they clothed him a in a purple cloak and twisting together a crown of thorns, they put it on him. And they began to salute him, 'Hail, King of the Jews!' And they were striking his head with a reed and spitting on him and kneeling down in homage to him. And when they had mocked him, they stripped him of the purple cloak and put his own clothes on him. And they led him out to crucify him. And they comp compelled a passerby, Simon of Cyrene, who was coming in from the country, the father of Alexander and Rufus, to carry the cross. And they brought him to the place called Golgotha (which means Place of a Skull). And they offered him wine mixed with myrrh, but he did not take it. And they crucified him and divided his garments among them, casting lots for them, to decide what each should take. And it was the third hour when they crucified him. And the inscription of the charge against him read, 'The King of the Jews.' And with him they crucified two robbers, one on his right and one on his left. And those who passed by derided him, wagging their heads and saying, 'Aha! You who would destroy the temple and rebuild it in three days, save yourself and come down from the cross!' So also the chief priest with the scribes mocked him to one another, saying, 'He saved others; he cannot save himself. Let the Christ, the King of Israel come down now from the cross that we may see and believe.' Those who were crucified with him also reviled him. And when the sixth hour had come, there was darkness over the whole land until the ninth hour. And at the ninth hour Jesus cried with a loud voice, 'Eloi, Eloi, lema sabachthani?' 'My God, my God, why have you forsaken me?' And some of the bystanders hearing it said, 'Behold, he is calling Elijah.' And someone ran and filled a sponge with sour wine, put it on a reed and gave it to him to drink and said, 'Wait, let us see whether Elijah will come to take him down.' And Jesus uttered a loud cry and breathed his last. And the curtain of the temple was torn in two, from top to bottom. And when the centurion, who stood facing him, saw that in this way he breathed his last, he said, "Truly this man was the Son of God!' There were also women looking on from a distance among whom were Mary Magdalene and Mary, the mother of James and the younger and of Joses and Salome. When he was in Galilee, they followed him and ministered to him, and there were also many other women who came up with him to Jerusalem." "And when evening had come, since it was the day of preparation, that is, the day before the Sabbath, Joseph of Arimathea, a respected member of the council, who was also himself looking for the kingdom of God, took courage and went to Pilate and asked for the body of Jesus. Pilate was surprised to hear that he should have already died. And summoning the centurion, he asked him whether he was already dead. And when he learned from the centurion that he was dead, he granted the corpse to Joseph. And Joseph brought a linen shroud, and taking him down, wrapped him in the linen shroud and laid him in a tomb that had been cut out of the rock. And he rolled a stone against the entrance of the tomb. Mary Magdalene and Mary the mother of Joses saw where he was laid." This is the reading of God's holy word. It's in this, the blood of Christ, His crucifixion, and on Sunday, his resurrection that we boast as Christians. To start, I'm glad that Caleb in the introduction said Happy Good Friday because it's just a confusing day. This is the most solemn day of the year for the church, yet it really is one of the most joyful days. Today we celebrate the cross of Jesus Christ. And I come from a lot of ... I've been through a few traditions of Christianity before I came to Mosaic. And there's a lot of questions about how to approach Good Friday. And so I want to start by just making a couple critiques of the typical approach of Good Friday. There's one where people come and on Good Friday, there's this extra pressure to come and think about what Christ went through for me. Wow. Look how far, look at the ridicule, look at the mockery, look at the physical pain, look at the sin, the wrath that He bore for me. And I want to say keep doing that. We have to keep doing that for at the cross we boast He who knew us and became sin, so in Him we might become the righteousness of God. And there's a tendency though, to just get one side of the Good Friday story. And it's when you really just think about, wow, what did Jesus go through for me, what you miss out on is, is your heart being taken to worship of God. What does the cross, how does this direct me to worship of God? And so this point's a little confusing. I say, don't make this the only thing that you do. As you contemplate the weight that Christ bore on the cross, you should be in awe and astonishment and wonder about what He did for you. You should grimace as you read the gospel story, the crucifixion story. You should grimace as we take communion and you eat the bread and drink the juice, the wine. You should grimace, almost feel sick as I go through a reading to close out my portion of this message that will tell you and explain more details of the crucifixion than you could have ever wanted to know. But you don't want to make it the primary thing. And there's just beneath this wow what he did for me, some Christians can just get lost. We say that Jesus Christ, He is our Lord and He is our savior. And we get stuck in our faith just saying, "Wow, he's my savior. What has he done for me?" But beneath that is really me, me, me, instead of wow, God, God, God, look at what God has done. And so I challenge you today, think. I said this is a message where we're talking about God's zeal for his glory. As I preach to you right now, ask the Lord to show you what does Good Friday teach me about God Himself? Not what does Good Friday do for me? And so that's a nuanced point. You want to feel the weight. You should feel the weight. You have the law of God standing over you in this dark building right now. I just read Mark, the crucifixion story. You should be feeling it, but don't let that be the only thing. Don't let that be the primary thing. And next, I just want to critique. A lot of people come to a Good Friday service to tremble and really just get that little taste of religious experience, of emotional experience that will just carry them forward in their life. There's a famous hymn that really I think captures this tendency for Good Friday and it's, were you there when they crucified my Lord. I think a lot of people know that. And the lyrics go: Were you there when you crucified my Lord? Were you there when you crucified my Lord? Oh. If you know the song, you know that I do not have the capacity to sing it. Sometimes it causes me to tremble, tremble, tremble. And I used to attend a church that sang this song on every Good Friday and I really looked forward to it. It's catchy. Guys like Johnny Cash sang it. But I think this approach captures, reveals the wrong mindset. It reveals a mindset of I just want to tremble. I just want to be shaken a little bit as I engage God, as I engage His holy scriptures. And this has shown, some Christians who are regular church attendees, we fall into this. But many people come out once a year, let me go get my fix, let me go get right before God by doing this. And it's not the right way. What's the problem? We only want to sometimes tremble. We want to pause and be shaken a bit. And what Good Friday teaches is that it's not about us. It's not about coming to get a religious experience. And you can come and do that every week at Mosaic and hopefully it goes beyond that to your heart. But Good Friday, first and foremost is about God and His zeal for His glory. And if your mind, as you ponder just the weight that Christ bore for you, if you come and you have this religious experience, but you don't get taken up to worship and awe and wonder at the glory of God and his character, then we have failed in this service. You are either after the wrong thing in your approach or we as a church are not taking you to the heavenly of heavenlys, taking you into the presence of God. And Jesus knew this. He knew that the cross was all about God's glory. Right before He was betrayed by Judas and handed to the authorities Christ prayed, "Now is my soul troubled." And this is John chapter 12:27-28. "Now, is my soul troubled. And what shall I say? 'Father, save me from this hour? But for this purpose I have come to this hour. Father, glorify your name.' Then a voice from heaven came from heaven: 'I have glorified it, and I will glorify it again.'" When we observe Good Friday, we tend to get so caught up in the thinking about the power and ambiance of Christ, of the situation of the service. We get so caught up in thinking about what does this mean for me? What's the point of coming out here? How does this add to my personal walk in the faith? But in doing so, we miss what God is trying to teach us about himself. And what is that God has a zeal. He's teaching us, God, I have a zeal for my glory, first and foremost. What is Christ's passion? This week where we talk about his suffering in holy week, it's a storm, literally the sky went black, probably felt a lot like this for several hours of the day in Jerusalem, while Christ was on the cross. The cross is the storm. The fury of God's just rest, the whole cup of it for all sins, past, present, and future of his children. And our engagement in one of the events in Christ's life with a storm should teach us how to take lessons from this storm on the cross. Mark 4:36-41 says, "And leaving the crowd, they took him with them in the boat, just as he was. And other boats were with him. And a great windstorm arose, and the waves were breaking into the boat, so that the boat was already filling. But he was in the stern, asleep in the cushion. And they woke him and said to him, 'Teacher, do you not care that we are perishing?' And he awoke and rebuked the wind and said to the sea, 'Peace! Be still!' And the wind ceased, and there was a great calm. He said to them, 'Why are you so afraid? Have you still no faith?' And they're filled with great fear and said to one another, 'Who then is this, that even the wind in the sea obey him?'" So what's the situation at the end of this storm scene? Imagine just being in a boat with waves just rocking over your head, the winds just loud howling in your ears, rain's coming down, thunder, lightning, and Jesus is there sleeping and he wakes up and he says, "Peace. Be still." The situation at the end is that the disciples are left more scared as they ponder the nature of Jesus than they were by the storm that was rocking them a moment ago. "Who is this man? Who then is this, that even the wind and the sea obey him," they ask. And that's how our engagement with the storm of Good Friday should be when we think about God. We should ask, "Who is this God?" When we get a greater glimpse at the lens he goes to preserve his just, his righteous, his glorious nature, it should shake us to the core, not just give us a little tremble. It should inspire us to turn to get right with him through Christ immediately and should change us all together from the inside out. And this is in several parts of scripture. Where do I give this primarily tonight? Romans chapter 3:21-26. It says, "But now the righteousness of God has been manifested apart from the law, although the law and the prophets bear witness to it, the righteousness of God through faith in Jesus for all who believe. For there is no distinction, for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins. It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus." I think these verses contain the most important paragraph on the atonement in the Bible, and that's not biblical. That's just my after me really digging into it in this season and in the past. What do these verses say? They say that beneath God's pursuit of our justification, our being made right before him and forgiveness, beneath our justification and forgiveness in sending to the cross was the pursuit of God to clear his own name. Verse 25 can be understood as "God put Christ forward as a propitiation by his blood, to be received by faith. This was to show God's righteousness because in his divine forbearance he had passed over former sins." The text tells us that until Christ sacrifice on the cross, God's righteousness is at stake. His name was in need of vindication. Why is that the case? Why did God face the problem of needing to give a public vindication of his righteousness? The answer it's provided in verse 25, "because in his divine forbearance, he had passed over former sins." Now what does that mean? It means that for millennia, God had been doing what Psalm 103 verse 10 says. "He does not deal with us according to our sins, nor repay us according to our iniquities." Think King David. He sends a man off to war to get killed so that he can marry his wife and the prophet Nathan tells him his sins are forgiven and David gets to continue to serve as king. There's no punishment in the kingdom, and he's not stricken dead. And that's offensive. Why is passing over of sin of forgiveness such a problem? Well, what is sin? Romans 3:23 says, "For all sin and fall short of the glory of God," or translated literally, "all of sinned and lacked the glory of God." Sin is related to glory and it's understood as a lacking or losing of it. When Adam sinned, he lost the glory that came with being a sinless image bearer of the trial of God. How did he lose his glory? He exchanged that glory which was inherent in his nature as an image bearer of God for something offered to him in the creation. All sin is a preference for the temporary pleasures of things found within the finite creation over the everlasting joy of eternal fellowship with the creator. Sin is a failing to love God's glory above everything else. Altogether sin might be understood as an effort to rob God of his glory, or that sin is a rebellion against God's glory. Therefore, the problem when God passes over sin is that God seems to condone the behavior of those who commit sin. He seems to be saying it is a matter of indifference that his glory is spurned. He seems to condone the low assessment of who He is, His righteousness, His worth from the sinner. Where the passing over of sin communicates that God's glory and His righteous governance are of little or no value to the sinner. But according to Romans, this is the most basic problem that God solved by the death on his son. Verse 25 and 26 say, "This, God's putting Christ his son forward to die was to show God's righteousness because in his divine forbearance he had passed over former sins. It was to show his righteousness at the present time." So God, he could have settled accounts with man by not saving anybody and punishing all sinners with hell. This would've demonstrated that He does not condone our falling short of his glory or the belittling of His honor. But God did not will to condemn everyone like that. John 3:17 says, "God did not send his Son into the world to condemn the world, but in order that the world might be saved through him." This truth we know well. We know well that God is for us. We know that our salvation is God's goal in sending Jesus. But today I'm asking, do you know the foundation of God's rescue plan for his children? Do you know that there is a deeper goal in the father's sending of the son? Do you know that God's love for us depends on a deeper love, namely God's love for his own glory? Do you know that God's desire to save sinners rest on a deeper desire, namely God's desire to vindicate his righteousness? Do you realize that the accomplishment of our salvation does not center on us, but on God's zeal for his own glory? The big question of the cross is not can we be saved, but can Christ repair the glory of God for the people of God? And the resounding answer of the Bible is yes. Christ drank the full cup of God's wrath for the sins of his children, past, present, future when he went to the cross and first and foremost for God the Father, then for us. So this is why is it important to understand, meditate upon Good Friday. It shows us that the cross is the foremost display of God's love for sinners. Not because it demonstrates the value of sinners, but because it vindicates the value of God for sinners to enjoy. God's love for man does not consist in making man central, but in making Himself central to man. The cross doesn't direct man's attention to His own vindicated worth, but to God's vindicated righteousness. This is love, God pursuing His own glory because the only eternal happiness for man is happiness focused on the riches of God's glory. Psalm 16:11 says, "In your presence there is fullness of joy. At your right hand are pleasures forevermore." God's self-exaltation, it's loving because it preserves for us and offers to us the only fully satisfying object of desire in the universe, Himself, the all glorious, all righteous God. If God doesn't correct things, if God doesn't make sure that there is payment for sins, he is not worthy to be God. At the cross your view of God and His character and love of God and His character, they should expand. He destroys any formulations of a God that we could have contrived by our own personal preferences. He destroys any construction of God that could have been contrived by the primary ideals of our day, our culture, our country, our government. At the cross, you don't just tremble. Sometimes but are shaken to the core. Who is this God that chases after his own glory with such zeal? At the cross, you see that you're not the center of things. Your glory and joy are not at the center of life and history, but God and his glory and joy are. You see that you're just blessed that He even offers a chance to walk beside Him in life despite your sin through faith in Jesus Christ. At the cross you see most clearly on Good Friday that you are a mere creature made for worship of the good, holy, and wise God. At the cross you see that God is both just and the justifier. You cherish the fact that he has procured your salvation through the sending of the Son and the fact of His righteous character. At the cross you'll find that to be loved intimately is to be forgiven, cleansed and enabled to see and to feel the wonder that the Father has for himself and that Christ has for the Father and that the spirit has for them both. To close my speaking portion before we partake ... Oh, excuse me, what the cross is it's the Grand Canyon. God doesn't take us to Mount Washington, a cheap New England wannabe. Now the cross, God takes us to the Grand Canyon. He displays the full majesty of who he is. He shows a zeal for righteousness, holiness, perfection, all glories, preserves them and says, "Look upon me. Look upon how great I am. Look at how holy set apart from all other as I am and be holy before me, because that is what is best for you." And praise God, he doesn't say that to us in our sin without hope, for we know that without Jesus Christ, who was perfect, who was holy, while we are sinners, we can look to Christ and have peace with him. We can look to God and know that He in all of His glory and power and splendor, the might of His good hand is working towards us for all of eternity in Jesus. And so to close my portion before we partake in communion together, I want to read a really long excerpt that does spend a lot of time making me say, "Wow, look what God has done for me." But as you read it, I want you to test yourself. I want you to test yourself. When you look at the death, the crucifixion of Christ, do you look simply to be shaken, to tremble a little? Or as a reader, are you only thinking, "Wow, look at what God has done for me," and not go beyond that? Or are you brought to praise and wonder to see the lens that God goes to preserve his glorious and righteous character for your eternal satisfaction in him? I'm going to read a long section from Fleming Rutledge's book, The Crucifixion: Understanding the Death of Jesus Christ. "It is formidably difficult to understand the cross today in its original context after 2000 years in which it has been domesticated, romanticized, idealized, and misappropriated. Occasionally a modern interpreter struggling to find some correspondence that can be grasped by people today will compare the cross of Roman times to the American electric chair. This is an adequate analogy for a number of reasons as we shall see, but we can learn a few things from it. Imagine revering an electric chair. Imagine using it as the focal point in our churches, hanging small replicas around our necks, carrying it aloft in procession and bow bowing our heads as it passes. The absurdity of this scenario can readily be grasped, but other features in the comparison might help us. For instance, the electric chair when it was still used was almost always used for executing the lowest class of criminal and majority of them black with no powerful connections or other resources. Similarly, the Romans virtually never used the cross for executing people who had occupied high positions and never for Roman citizens. Another point of contact is the contradictory response of revulsion and attraction familiar to anyone who has ever slowed to look at a wreck on a highway. Even the most fastidious person when confronted by a photograph of an electric chair, let alone the real thing, will experience a disturbing fascination. There have always been people who specialize in coming to cheer and applaud executions when they took place, whether lynchings, hangings, or electrocutions. That is what undoubtedly happened on Calvary when Jesus was nailed to the cross and left there to die. Crowds of people then as now took pleasure in reviling the one who is being put to death. When they became bored with this pastime, they went safely home to their comforts and gave the victim no further thought. 'It is nothing to you, all you who passed by,' Lamentations 1:12. But there are very important differences. Electrocutions were at least theoretically supposed to be humane and quick, but crucifixion as a method of execution was specifically designed to intensify and prolong agony. In this sense, the cross was infinitely more dreadful than the electric chair, odious, though the chair was. Another difference is that the person to be electrocuted is permitted the dignity of a mask or a hood, presumably so that the privilege of the face noted by Susan Sontag would be protected. Most important of all, electrocutions took place indoors out of public view with only a few select people permitted to watch. Crucifixion, on the other hand, was supposed to be seen by as many people as possible. The basement resulting from public display was a chief feature of the method along with the prolonging of the agony. It was a form of advertisement or public announcement. 'This person is the scum of the earth, not fit to live, more an insect than a human being.' The crucified wretch was pinned up like a specimen. Crosses were not placed out in the open for convenience or sanitation, but for maximum public exposure. Crucifixion as a means of execution in the Roman Empire had its express purpose, the elimination of victims from consideration as members of the human race. It cannot be said too strongly that it was its function. It was meant to indicate to all who might be toying with subversive ideas that crucified persons were not of the same species as either the executioners or the spectators, and were therefore not only expendable, but also deserving of ritualized extermination. Therefore, the mocking and jeering that accompanied crucifixion were not only allowed, they're part of the spectacle and were programmed into it. In a sense, crucifixion was a form of entertainment. Everyone understood that the specific role of the passerby was to exacerbate the dehumanization and degradation of the person had thus been designated to be a spectacle. Crucifixion was cleverly designed, we might say diabolically designed, to be an almost theatrical enactment of the sadistic and inhumane impulses that lie within human beings. According to the Christian gospel, the Son of God voluntarily and purposefully absorbed all of that, drawing it into himself. Anyone seeking to interpret Jesus crucifixion must decide whether or not to include a clinical description. Since the New Testament writers are conspicuously silent about the physical details, it is legitimate to ask whether it is suitable or helpful to introduce them. On the other hand, people in New Testament times had all seen crucifixions and did not need a description. The evangelists and the other New Testament writers were able to assume a familiarity with the method that is unthinkable for us today. Most of us have never even come close to see anyone tortured to death. 'For this reason,' as Martin Hengel writes, 'reflection on the harsh reality of crucifixion and antiquity may help us to overcome the acute loss of reality, which is to be found so often present in theology and preaching.' The early theologian originally called Jesus death the utterly vile death on the cross. Cicero, the great Roman statesman and writer referred to the crucifixion as the supreme penalty, exceeding burning and decapitation and gruesomeness. Some rudimentary knowledge of what was taking place will help us to understand these terms. The first phase of a Roman execution was scourging. The lictors, Roman legionnaires assigned to this duty used a whip made of leather cords to which small pieces of metal or bone had been fastened. Paintings of the scouring of Jesus had always shown him with a loin cloth but in fact the victim would've been naked, tied to a post in a position to expose the back and buttocks to maximum effect. With the first strokes of the scourge, skin would be pulled away and subcutaneous tissue exposed. As the process continued, the lacerations would begin to tear into the underlying skeletal muscles. This would result not only in a great pain but also in appreciable blood loss. The idea was to weaken the victim to a state just short of collapse or death. It was common for taunting and ridicule to accompany the procedure. In the case of Jesus, the New Testament tells us that a crown of thorns, a purple robe and a mock scepter were added to intensify the mockery. The condition of a prisoner after scourging just prior to crucifixion would depend upon several things. Previous physical condition, the enthusiasm of the lictors and the extent of blood loss. In the case of Jesus, these things cannot be known. But the fact that he was apparently unable to carry the crossbar himself would indicate that he was probably in a severely weakened state and he may have been close to circulatory shock. Those being crucified were then paraded through the streets, exposing them to the full scorn of the population. When the procession reached the site of the crucifixion, the victims would see before them the heavy upright wooden post permanently in place to which the crossbar, sorry, they have the Latin terms, to which the crossbar would be joint. The person was to be crucified. The person to be crucified would be thrown down on his back, exacerbating the pain of the wounds from the scourging and introducing dirt into them. His hands would be tied or now to the crossbar. Nailing seams to have been preferred by the Romans. Ossuary finds have given us a clearer idea of how this was done. 2000 years of Christian iconography notwithstanding that nails were not driven into the palms which could not support the weight of a man's body, but into the wrists. The long stake of the cross was then hoisted onto the crossbar with the victim dependent from it, and the feet were tied or nailed. At this point, the process of crucifixion proper began. Victims of crucifixion lived on their crosses for periods varying from three or four hours or to three or four days. It has often been remarked that Jesus ordeal is relatively brief. Perhaps he was weakened by the scourging or had lost more blood than usual or suffered cardiac rupture. We cannot know. In any sense, it has been surmised that the major pathophysiological effect of crucifixion beyond the excruciating pain was a marked interference with normal respiration, particularly exhalation, passive exhalation, which we all do thousand of times a day without thinking about it, becomes impossible for a person hanging on a cross. The weight of a body hanging by its wrists would depress the muscles required for breathing out. Therefore, each exiled breath could only be achieved by a tremendous effort. The only way to gain a breath at all would be by pushing oneself up from the legs and feet or pulling ones off up by the arms, either of which would cause intense agony. Add to this primary factor, the following secondary ones, bodily functions uncontrolled, insects feasting on wounds and orifices, unspeakable thirst, muscle cramps, bolts of pain from the severed median nerves in the wrist, scourged back scraping against the wooden post. It is more than any of us are capable of fully imagining. The verbal abuse and other actions such as spitting and throwing refuse by the spectators. Roman soldiers and passersby added the final touch. The New Testament shows us life lived between two worlds, the Roman and the near Middle Eastern crucifixion was noxious enough in Roman eyes. Palestinian attitudes would've found it perhaps even more so. Middle Eastern cultures still have to this day an acute sense of personal honor lodged in the body. An amputation administered as punishment, for instance, would be seen as much more than just physical cruelty or permanent handicap. It would mean that the amputee would carry the visible marks of dishonor and shame for the rest of his or her life. Anything done to the body would've been understood as exceptionally cruel, not just because it inflicted pain, but even more because it caused dishonor. Furthermore, the passion accounts reflect in part a very ancient ritual of humiliation. The mocking of Jesus, the spitting and scorn, the inversion of his kingship and the studious dethronement with the crown of thorns and purple robe would've been understood as a central part of a total right of infamy, of which the crucifixion itself is the culmination. Another aspect of crucifixion not widely noted is that a crucified person gasping and heaving on his cross is forced to be his own executioner. He is not even allowed the perverse dignity of having a human being corresponding to himself who hangs or decapitates him. He dies truly and completely alone with the weight of his own body, killing him as it hangs, causing his own diaphragm to suffocate him." All of this Jesus Christ went through for you, but also for the Father's glory. Let us pray before we partake in communion. Heavenly Father, we are just sickened and nauseous, just pondering just what Christ went through on the cross, the pain, the isolation, the thirst, the sadness. Lord, we cannot fathom. Lord, we do thank you that He came and He bore that for us. And because He bore that, He can identify with us from this moment on in history and our weaknesses and in our pains and conflicts. But most of all, Lord, we thank you that on the cross when He cried out, you did not hear Him, you did not respond. You did forsake him. Lord, he took the full cup of the punishment due for our sin so that we do not have to. We thank you that we do not have to relate with Him in that. We praise you for freeing us from the fear of death, from the fear of eternal torment, which would rightly be due to us had Jesus not gone to the cross for us. Lord, we pray, we thank you. But more as I reflect on tonight, we thank you for your zeal, for your glory. We thank you that to preserve your holy and right name, Lord, you go to such lengths. We thank you that you use your power for all that is good and godly and pure. We thank you for the hope that we have, knowing that as we go forward facing this creation, that is still impacted by Satan, sin, and death. We know that you're working for our good and not against us. Lord, help us to grow in our love and appreciation of you and who you are. You are all together set apart. You are all together holy. And with our limited minds we can only understand that to the degree that you allow us. So I pray, Lord, as we look at the cross, let us grow in our love and knowledge and understanding of you in addition to our appreciation for what you have done for us in Jesus and offering us salvation. Let us find joy walking in communion with you. I pray these things in Jesus' name. Amen.

[NOTE: audio corrects at 12:47]Do you see him hanging there, with his back against the grain?Hear him crying in pain, as he pushes off his nail-pierced feet to breathe, rubbing his wounded back against the grain.See the early Christians, staring down the Roman Empire, facing brutality armed only with sacrificial love, going against the grain.And cast your eyes to the wheat field, to the stalks swaying in the wind. Will they simply waver through the summer til the autumn of their lives? Or will they be gathered and crushed, so that they, being few, may be planted in new soil and yield a harvest of plenty? It seems to go against every instinct—against our need for survival, and against common sense—to go against the grain.It's also the way of the cross. But, then again, so is resurrection.The sermon today is titled "Against The Grain." It is the first installment in our "He Is Risen" Series. The Scripture reading is from John 12:24-26. Originally preached at the West Side Church of Christ (Searcy, AR) on April 2, 2023. All lessons fit under one of 5 broad categories: Begin, Discover, Grow, Learn, and Serve. This sermon is filed under BEGIN: A Loving Christ and DISCOVER: A New Reality.Click here if you would like to watch the sermon or read a transcript.Footnotes (Sources and References Used In Today's Podcast):Inspired by Sam Wells, "Unless A Grain of Wheat," a sermon preached at St. Martin-in-the-Fields, London (21 Mar 2021).On the text (John 12:24-26), see also Andrew T. Lincoln, The Gospel According to Saint John, Black's New Testament Commentary (2005), p.350.Alexander Jannaeus crucified 800 Pharisees.After the Spartacus revolt, Romans crucified 6,000 on the Appian Way. Appian, The Civil Wars, 1.120.Varus crucified 2,000 of Jesus' fellow Jews in 4 BC.For the story of the Philippian house church and baptistery, see this chapter by Charalambos Bakirtzis, "Paul and Philippi: The Archaeological Evidence," in Philippi at the Time of Paul and After His Death (1998), pp. 42-46."One 19th century theologian": Teilhard de Chardin."Living Significance": Fleming Rutledge's preface to The Crucifixion.Chrysostom, Homily on Galatians 6:14. Cited here."O Sacred Head": see the Wikipedia page here.I'd love to connect with you!Watch sermons and find transcripts at nathanguy.com.Follow along each Sunday through YouTube livestream.

How do people who have devoted their lives to ministry know that Christianity is true? What can believers do to address the cultural loss of biblical literacy? How should we think about the social unrest we see in everything from political divides to tragic shootings? On today's episode of The Russell Moore Show, American Episcopal priest and author Fleming Rutledge joins Moore to respond to these questions and more. Rutledge and Moore discuss motifs and images of the cross, what it means that Satan is at work in the world, and the difference between virtue signaling and the gospel. They discuss Rutledge's writings on the Crucifixion and what Jesus' death accomplished. And they talk about the potential for recovery in Mainline Protestantism and what it means to be a “Reformed thinker.” Tune in for a theologically deep yet accessible discussion of the core tenets of Christianity. Resources mentioned in this episode include: The Crucifixion by Fleming Rutledge Not Ashamed of the Gospel by Fleming Rutledge Advent by Fleming Rutledge The Cross and the Lynching Tree by James H. Cone “The Horseman and the Lake of Constance” by Gustav Schwab, referenced in Karl Barth's sermon “Saved by Grace,” included in his book Deliverance to the Captives Frederick Buechner quoting Karl Barth  Do you have a question for Russell Moore? Send it to questions@russellmoore.com. Click here for a trial membership at Christianity Today. “The Russell Moore Show” is a production of Christianity Today Executive Producers: Erik Petrik, Russell Moore, and Mike Cosper Host: Russell Moore Producer: Ashley Hales Associate Producers: Abby Perry and Azurae Phelps CT Administration: Christine Kolb Social Media: Kate Lucky Director of Operations for CT Media: Matt Stevens Production Assistance: coreMEDIA Audio Engineer: Kevin Duthu Coordinator: Beth Grabenkort Video Producer: John Roland Theme Song: “Dusty Delta Day” by Lennon Hutton Learn more about your ad choices. Visit podcastchoices.com/adchoices

A modern theologian said, “The fundamental sin is the failure to worship God.” And this failure to worship God results in all kinds of others sins and suffering and darkness and brokenness. Today we'll see this play out not just in Romans but in the entirety of our biblical story. In the words of Fleming Rutledge, “Something is terribly wrong and needs to be set right.” Questions to Consider Do you believe that something is terribly wrong and needs to be set right? If so, will you raise your eyes up to that Blessed Hope, the One who gives redemption by his perfect love?Paragraph Description Romans Cor Chmieleski Hope Community Church - Downtown Minneapolis Download Message Slides For more resources or to learn more about Hope Community Church, visit hopecc.com.

The darkness of our world pushes those who feel isolated, alone, or forgotten further into the shadows, where it can seemingly feel impossible to see or experience and source of hope – a source of light.Rev. Fleming Rutledge wrote, “Jesus is calling us to let our light shine in a world often shrouded in darkness. Our good works, acts of kindness and compassion, can bring light into the lives of those around us.”The things we do in the church – the hymns we sing, the meals we share, the sacraments, the mission work, the committee, and council meetings – are not things we do to make ourselves feel better or to check a box on the list of good things we are supposed to do. No, what we do here matters because, in everything we do – in the hymns, meals, sacraments, mission work, and yes, even the meetings – we are bearing the light of Christ into a world in desperate need of light.Being bears of the light of the world makes us a source of hope and positivity, even in difficult and trying times, because our world can feel hopeless and dark. But, when we step out, of this physical space and out of the comfort of our preferences and desires, we are beacons of hope, beacons of light, shining the grace of Jesus Christ for all to see.Martin Luther King Jr. reminds us, "Darkness cannot drive out darkness; only light can do that. Hate cannot drive out hate; only love can do that.”The good news for us and the world is that the light we bear is not our own; thus, our effectiveness is not entirely up to us. The yous in Jesus' “you are” is singular, yes, but it is also plural. We “are the light of the world” because we have been formed by Christ, because Christ sustains us, and because we are sent into the world in the name of Christ.We are not doing this on our own. Christ is with us, before and after us.The light shines in the darkness, sings the psalmist, “They rise in the darkness as a light for the upright; they are gracious, merciful, and righteous.” We get to be a part of the grand crescendo of God's kingdom-building work in the world, but more urgently in the dark corners of our community. This sounds like a mighty, seemingly impossible task, but by God's grace, a light shines from within us, even on those days when the world's chaos appears to have the upper hand.Subscribe to Brewing TheologyFollow on Instagram

Listen along as we look at Jude's letter on Christmas Eve. Jude:1-3 - Jeff Orsburn Jude 1:1-3 In the church, this is the season of Advent. It's superficially understood as a time to get ready for Christmas, but in truth it's the season for contemplating the judgment of God. Advent is the season that, when properly understood, does not flinch from the darkness that stalks us all in this world. Advent begins in the dark and moves toward the light—but the season should not move too quickly or too glibly, lest we fail to acknowledge the depth of the darkness. Advent bids us take a fearless inventory of the darkness: the darkness without and the darkness within. - Fleming Rutledge “Every time you feel hurt, offended, or rejected, you have to dare to say to yourself: “These feelings, strong as they may be, are not telling me the truth about myself. The truth, even though I cannot feel it right now, is that I am the chosen child of God, precious in God's eyes, called the Beloved from all eternity, and held safe in an everlasting embrace.” Henri Nouwen   Jude 1:17-23 We think of him as safe beneath the steeple, Or cosy in a crib beside the font, But he is with a million displaced people On the long road of weariness and want. For even as we sing our final carol His family is up and on that road, Fleeing the wrath of someone else's quarrel, Glancing behind and shouldering their load. Whilst Herod rages still from his dark tower Christ clings to Mary, fingers tightly curled, The lambs are slaughtered by the men of power, And death squads spread their curse across the world. But every Herod dies, and comes alone To stand before the Lamb upon the throne. Malcom Guite Jude 1:24-25 The entire thrust of this season at the end of the church year is designed to bring us face-to-face with reality—reality about sin and death, reality about the human race, reality about God. Something ultimate has entered our world, something or Someone that calls us to attention, calls us out of our daily preoccupations and our routine points of view. That is what this season with its special biblical readings is designed to reveal - Fleming Rutledge

or our final episode of 2022, we are sharing with everyone two bonus features that are normally exclusively available to Holy Post supporters. First, you'll hear an episode of “Christian Asks” where Skye explains what the Bible says, and does not say, about what happens to us after we die. Then, we're sharing one of the most popular episodes of “Getting Schooled by Kaitlyn Schiess” about the doctrine of the harrowing of hell. After that, Kaitlyn interviews Michael Wear, the founder and president of The Center for Christianity and Public Life. 0:00 - Intro 2:01 - Christian Asks... What actually happens after we die? 19:21 - Getting Schooled by Kaitlyn Schiess: The Harrowing of Hell 101 52:23 - With God Daily Interview with Michael Wear Michael Wear - https://www.michaelwear.com The Center for Christianity & Public Life - https://www.ccpubliclife.org 53:19 - Michael Wear intro 53:55 - Faith journey 1:01:46 - Politics journey 1:07:15 - Center for Christianity and Public Life overview 1:12:21 - Spiritual formation and policies 1:25:25 - Pre-2024 formation 1:30:09 - Credits Resources “He Descended to the Dead: An Evangelical Theology of Holy Saturday” by Matthew Y. Emerson - https://amzn.to/3Kjqg4o “The Crucifixion: Understanding the Death of Jesus Christ” by Fleming Rutledge - https://amzn.to/3QEiJ2h “Forsaken: The Trinity and the Cross, and Why It Matters” by Thomas McCall - https://amzn.to/3cno66W Holy Post website: https://www.holypost.com/ Holy Post Patreon: https://www.patreon.com/holypost The Holy Post is supported by our listeners. We may earn affiliate commissions through links listed here. As an Amazon Associate, we earn from qualifying purchases.

Today we read Isaiah 61, written after the Jews had returned from exile, while things were still broken. We learn from Fleming Rutledge that Advent is not darkness: Advent is Light in darkness. And therein lies the possibility of joy.

Glen O'Brien and Fran discuss Isaiah 7:10-16 and Matthew 1:18-25 We mention Fleming Rutledge's Advent: The Once and Future Coming of Jesus Christ, Brendan Byrne's Lifting the Burden: Reading Matthew's Gospel in the World Today and Charles Wesley's hymn Let Earth and Heaven Combine Glen O Brien's new book The Political World of John Wesley is available now.

A  sermon by Andrew Colman from the 2nd  Sunday in Advent, December 4, 2022. The texts for the day were  Isaiah 11:1-10 and Matthew 3:1-12.Subscribe to the show wherever you listen to audio and recommend this episode to your friends. We invite you to rate us or write a review of what we are doing on Apple Podcasts. Reviews help others join the conversation.* * *This podcast is created at saint benedict's table, a congregation of the Anglican Church of Canada in Winnipeg, where we've been making great audio since 2006. Listen to other recent episodes on our website and see our entire catalogue of over 600 shows on our hosting page.Our MissionTo provide rich and stimulating audio resources to the wider church and engage topics and issues relevant to the concerns and questions of the larger culture in which we live.

"We are waiting.⁠ We are waiting in the dark.⁠ We are waiting in the holy darkness.⁠ We are waiting in the womb of God.⁠ Between this Advent and the next.⁠ We wait." - A Prayer by Wilda C. Gafney⁠ ⁠ In this episode, we begin the first Sunday of Advent, and Pastor Erin guides us through the work of Wilda C. Gafney, Fleming Rutledge, and the parable of the doorkeeper in Mark 13:34-37.

"We are waiting.⁠ We are waiting in the dark.⁠ We are waiting in the holy darkness.⁠ We are waiting in the womb of God.⁠ Between this Advent and the next.⁠ We wait." - A Prayer by Wilda C. Gafney⁠ ⁠ In this episode, we begin the first Sunday of Advent, and Pastor Erin guides us through the work of Wilda C. Gafney, Fleming Rutledge, and the parable of the doorkeeper in Mark 13:34-37. --- Send in a voice message: https://anchor.fm/erin-lashley/message

“Advent begins in the dark.”  These words are a famous description of the season of Advent from Fleming Rutledge. As we enter Advent this Sunday and prepare to celebrate Christmas, we remember that the world is not the way it's supposed to be. On one hand it's “the most wonderful time of the year,” but on the other hand it's one of the darkest times of year. In Genesis 1 God spoke over the darkness and said, “Let there be light,” and there was light. In John 1 God's Word once more speaks over the darkness. “The light shines in the darkness, and the darkness has not overcome it.”This Sunday we'll begin our Advent sermon series through chapter one of the Gospel of John, by looking at John 1:1-5. In preparation for our time together, read these verses and spend a few minutes meditating on the theological significance of Jesus being the Word - who is also the light that shines in the darkness.I look forward to singing Advent songs with you this Sunday as we prepare for the joy of Christmas! Pastor Adam 

Glen O'Brien and Fran discuss Isaiah 11:1-10, Romans 15:4-13 and Matthew 3:1-12 We mention Fleming Rutledge's Advent: The Once and Future Coming of Jesus Christ, and the movie Sling Blade. Glen O'Brien's new book The Political World of John Wesley is available now

U-Wen and Fran discuss 1 Timothy 1:12-17 and Luke 15:1-10; Robyn and Liz Boase focus on Jeremiah 4: 11-12; 22-28 We mention a sermon by Rev Craig Thompson; and a sermon by Fleming Rutledge in God Spoke to Abraham

U-Wen and Fran discuss 1 Timothy 1:12-17 and Luke 15:1-10; Robyn and Liz Boase focus on Jeremiah 4: 11-12; 22-28 We mention a sermon by Rev Craig Thompson; and a sermon by Fleming Rutledge in God Spoke to Abraham

"Jesus saves" reads the bumper sticker. But what does it mean? This one is about soteriology, past, present, and future. Referenced and recommended resources include: Quotations: Who Will Deliver Us by Paul Zahl (https://mbird.com/theology/who-will-deliver-us-duck-hunter/) Books and Literature: The Crucifixion (https://amzn.to/3alQZQ9) by Fleming Rutledge, The Holy Spirit and Christian Experience (https://amzn.to/3bLZSCM) by Simeon Zahl, “On the Incarnation of the Word” by Athanasius, Augustine's Confessions (first 9 books), Dangerous Journey (https://amzn.to/3Az237e) by Oliver Hunkin Movies and Television: Magnolia (1999), The Lives of Others (2006), Amazing Grace (2018), Battlestar Galactica "Exodus Pt 2" (https://www.youtube.com/watch?v=evodPpqb9H4) Songs: "Amazing Grace" by John Newton, “Save Me Jesus” by Bobby Charles, “Where Will I Be?” by Emmylou Harris, “Tickle Robot”, “Hvorfor Ikke Mig” by Elmer, “My Own Worst Enemy” by Lit, "You Changed My Life" by Bob Dylan, “You Never Can Tell” by Chuck Berry, “Mockingbird [remix]” by Derek Webb, “Save Me” by Nanette Workman, “Save Me” by Aimee Mann, “Walking on Broken Glass” by Annie Lennox, “Coreur Bingo” by Silvana, “最悪の日々 Pt.1”, “Jesus Dropped the Charges” by The O'Neal Twins Click here (https://open.spotify.com/playlist/2ZEDD3kbdFeuBjrMIhWi1V?si=058bfc64dedc426d) to listen to a playlist of the available tracks on Spotify.

The long-awaited second season kicks off with an extended episode about the Good Shepherd himself, Jesus of Nazareth. Recommended and referenced resources include: Quotations: from Charles Dickens' The Life of Our Lord (http://www.ourfavouritebooks.co.uk/downloadindiv/dickens/The%20Life%20of%20Our%20Lord.pdf), JD Salinger's Franny and Zooey (https://mbird.com/literature/even-more-from-franny-and-zooey-jesus/), an interview with Zadie Smith (https://mbird.com/literature/the-hardest-thing-for-anyone/), and WH Auden in The Chimera (https://mbird.com/religion/jesus-fulfilled-none-of-w-h-audens-dreams/) Books and Literature: The Gospel of John: A Theological Commentary (https://amzn.to/3nQB9Qo) by David F. Ford, “The Gardener” (https://greatwar.nl/books/gardener/gardener.html) by Rudyard Kipling, War and Peace (https://amzn.to/3uy1l6d) by Leo Tolstoy, The Crucifixion (https://amzn.to/3Rh3g95) by Fleming Rutledge, Dominion (https://amzn.to/3uvwZl1) by Tom Holland, Kingdom Grace Judgment (https://amzn.to/3NPsoRo) by Robert Farrar Capon, Unapologetic (https://amzn.to/3amJ1pS) by Francis Spufford, “The Dog in the Red Bandana” (https://mbird.com/literature/the-dog-in-the-red-bandana-ray-bradbury/) by Ray Bradbury, and “Inscription Under a Roadside Crucifix” (https://www.consolatio.com/2005/02/written_beneath.html) by Victor Hugo Movies: The Gospel According to St Matthew (1964), Pier Pasolini dir. Artwork: Duccio's Maesta (https://www.wga.hu/html_m/d/duccio/maesta/index.html) Songs: “I Love You (Bollydub)” by Razor n Tape, “Gospel Rappin” by New Testament Youth Group, “Jesus is Waiting” by Al Green, “Look at What the Light Did Now” by Flo Morrissey and Matthew E White, "24K Magic" by Bruno Mars, “Simon Peter” by Sphinx, “Wonderful Savior” by Mavis Staples, “O Sacred Head Sore Wounded", “They Hung Him on the Cross”, “Crazy Boy Master” by JAZ & Bertie, “Resurrection Shuffle” by Tom Jones, “Jesus Is Here Today” by Sister Rosetta Tharpe, “Jesus” by The Velvet Underground, “Way Out Jesus” by Sammy Johns, “When He Was No One” by Swamp Dogg, “I Knew Jesus (Before He Was a Star)” by Glen Campbell, “He's Alive” by Dolly Parton Click here (https://open.spotify.com/playlist/2ZEDD3kbdFeuBjrMIhWi1V?si=058bfc64dedc426d) to listen to a playlist of the available tracks on Spotify.

Trusting God At All Times Daily Devotional. I discovered a book a couple of years ago that actually has been around for 20 years. Written by Episcopal priest Fleming Rutledge who is from Franklin VA, "The Undoing of Death," has become a powerful read for me as I reflect on the consequences of Easter. I think she is correct when she says the human spirit. left on its own will not do well. But the person who depends on God's spirit, that Holy Spirit of the Bible will prosper.

Fleming Rutledge has said, “The key to Jesus is now, as it has always been, his crucifixion and resurrection.” This Easter Sunday we will read accounts of both. We will also ask the question, “Where would we be if it wasn't for the cross and resurrection?” And we will celebrate the one that though he died, behold, he lives! Download Message Slides For more resources from Hope Community Church, visit hopeccresources.com. To learn more about Hope Community Church, visit hopecc.com.

For this very special episode, Moses and Grace discuss the reality of Good Friday and the joy of Easter Sunday. Moses references Dostoevsky's encounter with Hans Holbein's The Dead Christ and the Easter sermons of Martin Luther, while Grace discusses Fleming Rutledge's The Crucifixion: Understanding the Death of Christ. Finally, the hosts discuss what it means to benefit from Christ's death and resurrection, and how Christ's victory over sin and death is, in a sense, political.

Disney's recent cinematic success not only leaves us singing (constantly) about Bruno but also tells a revealing story about the nature of evil. Drawing from Genesis 3 and the theology of Karl Barth, Ryan suggests that this movie offers as realistic a portrayal of the nature and origin of evil as any Disney film.The Crucifixion by Fleming Rutledge is quoted.The gospel is the royal proclamation that Jesus is the promised King who is bringing the kingdom of God—in his life, death, resurrection, reign, and return. Until next time and for all time, YOUR GOD REIGNS!

In this episode, the group discusses whether Jesus Christ actually had to die to fulfill the atonement for our sins and the significance of His sacrifice on the cross. References: Tim Keller, author John Stott - "The Cross of Christ" Fleming Rutledge - "The Crucifixion" Thomas C. Oden - "Classic Christianity"  Email - wherewebegin@lightengroup.org Website - https://lightengroup.org/ (https://lightengroup.org) Give -  https://lightengroup.org/give/ (https://lightengroup.org/give/)

“From beginning to end, the Holy Scriptures testify that the predicament of fallen humanity is so serious, so grave, so irremediable from within, that nothing short of divine intervention can rectify it.” ― Fleming Rutledge, The Crucifixion: Understanding the Death of Jesus Christ John 11:45-57

Join us for Daily Devotions with Pastor Jim Thomas. Each morning, he will share a selection of his favorite devotionals along with a short time of prayer. This is a resource of The Village Chapel in Nashville, Tennessee. Artwork for the podcast by Kim Thomas, music by Phil Keaggy. Artwork and music used by permission Follow TVC Online: www.thevillagechapel.com Facebook.com/tvcnashville Twitter.com/tvcnashville Instagram.com/tvcnashville

Join us for Daily Devotions with Pastor Jim Thomas. Each morning, he will share a selection of his favorite devotionals along with a short time of prayer. This is a resource of The Village Chapel in Nashville, Tennessee. Artwork for the podcast by Kim Thomas, music by Phil Keaggy. Artwork and music used by permission Follow TVC Online: www.thevillagechapel.com Facebook.com/tvcnashville Twitter.com/tvcnashville Instagram.com/tvcnashville

Fleming Rutledge encourages people to stare at sin in order to understand grace. In this message, "Saving Grace", Pastor Lance highlights the destructive power of sin and how it's rooted in an abandonment of bearing the image of God, and then highlights the free gift of grace that imparts life to us and saves us, making us objects of God's kindness.