Jubilee Action on Wall Street

Friday, February 6, 2026

What does love require of us, and how can we provoke that spirit of Jubilee that God was up to?
—Shane Claiborne, The Francis Factor

At CAC’s 2015 conference The Francis Factor, activist Shane Claiborne told a story about how his community’s study of Jubilee and their unexpected receipt of $10,000 in a legal settlement led to a creative action on Wall Street:

We thought, “Wow, this money isn’t just for our nonprofit. This should go to folks on the street, because we were literally fighting anti-homeless legislation.” We said, “Let’s use that money…. Let’s have a Jubilee party and let’s do it on Wall Street.” We invited a bunch of homeless folks from all over New York, many of them friends, and we said, “Hey, we’re going to go to Wall Street and we’re going to give away the money that we won in a lawsuit. We need to be peaceful, but it’s going to be beautiful.” We didn’t want it to be too crazy, so we broke it up in small change…. We had hundreds of us that had it divvied up everywhere. We had people on bikes and people with backpacks, people with coffee mugs that were filled with money.

When we got to Wall Street, you could see folks from the street trickling in wondering, “Is this really happening?” The police are all already there … and they’re insisting, “This is not happening. If anyone’s here for this money distribution, it’s not happening.” What they didn’t know is we were already there…. As soon as the bell was about to drop on Wall Street, … we announced, “We believe another world is possible, another world where everybody has what they need and there’s not this deep inequity.”

We preached it that morning and then Sister Margaret [a Catholic sister] announced the Jubilee, blew the ram’s horn, and money started pouring out everywhere. I mean, we had people on the balconies with paper money. They start pouring it out…. It was beautiful. They’re singing. This one … street sweeper, he’s got his dustpan filled with money. He’s like, “It is a good day at work. Hallelujah!” Another guy grabs some money off the street and he said, “Now I can get the prescription I needed. Thank you.” We even had folks from inside Wall Street that heard about what was happening. They said, “We heard that there’s more fun happening out here, so we’re here.” One guy just said, “I want to start getting bagels and giving them out,” and he did. It was contagious….

I think that in the end, our goal is not to create enemies but is actually to courageously proclaim the vision of God that is so big that everyone is welcome. But it also means, as Desmond Tutu says, that those who have been oppressed are free from oppression, and those who have done the oppressing are free from being the oppressor, that everyone is set free. [1] That’s the invitation for us.

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5 On Friday John Chaffee

1.

“Love itself is a kind of knowing.”

– Gregory the Great, 6th Century Bishop

The whole of Christian tradition highlights Love as the main virtue and as a description of what God is.  That said, it is fascinating how the tradition also holds that Love is a form of epistemology, it is a way of learning and therefore of knowing.

It is one thing for me to read a book about being married; it is another thing entirely to be taught by the school of love what marriage is supposed to be.

I can read 400 biographies about a person, but I could learn so much more about a person if I were to love them and be loved by them.

For all these reasons and more, as Gregory the Great teaches us, Love is a kind of knowing.

2.

“God leads into the dark night those whom He desires to purify from all these imperfections so that He may bring them farther onward.”

– John of the Cross, Spanish Monk & Reformer

When I first read the Dark Night of the Soul, it did not make sense to me.  Then, after enormous heartbreak and disillusionment with the institutional church, the Dark Night of the Soul made the most sense of all the approaches of Christian spirituality.

Over the years, I have met people at various stages of the Dark Night of the Soul.  Many of them felt a sense of relief to know that their path had been walked before by others, and that rather than being lost, they are on the same old journey of being found.

I think that one of the reasons the Dark Night of the Soul can feel so painful is that it is almost never a chosen path.  It is a path forced upon us, or one that chooses us.

In the wisdom of John of the Cross, the Dark Night of the Soul is God stripping away every single crutch, support, or idol that gets in the way of the Beloved Soul and God…

And that even includes the experience of faith itself.

Think about that.

God allows us to experience a type of “atheism” or “lack of faith” in order to teach us that our experience of faith is not the thing we should be after.  That is very much like being in love with the feeling of being in love without loving the Beloved right in front of us!

3.

“This is the final human knowledge of God: to know that we do not know God.”

– Thomas Aquinas, Dominican Monk

Aquinas wrote the most impressive systematic theology in Church history.  It has towered rather supremely over other works of theology.  It is known as the Summa Theologiae.

Even still…

Despite writing such an impressive tome.

Aquinas still maintained the mystery that God is something beyond our comprehension.

I find that absolutely lovely.

4.

“That which we cannot speak of is the one thing about whom and to whom we must never stop speaking.”

– Pete Rollins, Irish Philosopher

We have a problem, a predicament, a difficulty that we must overcome.

God is utterly beyond human language, symbols, ceremonies, and concepts.  Every potential thought we might have about God is immediately infinitely less than the reality of what God actually is.

And yet…

We can’t not say something.

God is such a profound mystery that encompasses and penetrates everything we say or do to such a degree that we still have to say something.

This paradox could make some people despair, while others might bend the knee before the mystery.

5.

“I pray God rid me of God.”

– Meister Eckhart, 14th Century German Preacher

Years ago, I preached a Good Friday service where the main point of the sermon was this quote from Eckhart.

At some level, we need the help of God to rid us of every smaller, limited, misguided, idolatrous view of God.

It is probably true for each of us that at the end of our ropes, there is an understanding of God that we would rather die than give up.  The strange reality is that that view of God is far less than what God actually is, and therefore, we need God’s help to “cleanse our palate” or “clean the slate” and to help us come to God with as few hindrances as possible.

On the surface, this quote sounds like a preacher requesting to become an atheist.  On a deeper level, it is a prayer of profound insight and devotion to this mystery we all call “God.”

Funny enough, I did not preach a Good Friday service at that church again.  Oh well.  I still think it was a sermon that Meister Eckhart would have approved of.

There Is More Than Enough

Thursday, February 5, 2026

In a homily on the miracle of the loaves and fishes, Father Richard Rohr encourages us to pray for a worldview of abundance instead of scarcity:

In The 7 Habits of Highly Effective People, Steven Covey observed that one of the most universal patterns of highly effective people was that they had a worldview of abundance, while much of the world has a worldview of scarcity.

We tend to get these worldviews very young, and they underlie almost everything. I, myself, tend to have a worldview of scarcity, growing up as I did as a child of parents who were born in the Depression and the Kansas dust storms. A worldview of scarcity tells us to protect what we have, because there’s never enough to go around. It’s a competitive, win/lose worldview. It moves us toward anxiety, toward consumerism, and toward possessiveness, because we don’t want to lose what “little” we have—even if what we have is really more than enough.

But there’s another worldview, the worldview of abundance. Sooner or later, we have to choose it, because it doesn’t come naturally. I’m convinced that it’s the worldview of the gospel. It’s a big world out there. There are a lot of options and opportunities. There’s always another creative way to look at things. Let’s be honest. Do we remember to look at life that way?

Most people are afraid that they don’t have enough. Of course, if we’re dependent upon a finite source—one limited amount of money, one limited intellect, one limited life—it’s easy to look at life in terms of scarcity, convincing ourselves that there isn’t enough. There isn’t enough of goodness. There isn’t even enough of God.

The worldview of abundance depends upon us recognizing that we are in touch with an Infinite Source. If we’ve never made contact with our Infinite Source, we will be stingy, even selfish. We will guard and hoard the portion we have. This affects much of our politics and policies in this country. We’re always afraid that someone else is taking what we have earned, as if we had earned it entirely by ourselves. Most of it has been given to us, yes, by our work, but also by grace and freedom, and the choices of many other people, almost despite ourselves.

Jesus represents the worldview of abundance in every one of his multiplication miracles and stories. There’s always the making of much out of little and there are always baskets left over. That’s the only possible message: There’s plenty! If we learn to be creative, if we learn to be imaginative, if we learn to be a little less selfish, there’s always another way to look at it and another way to make sure all are fed.

Maybe a worldview of abundance is something we’ll only fully experience when we learn to draw upon an Infinite Source. If the Source is Infinite, we are infinite. If our source is finite, of course we are finite too.

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Daily Bread Is Enough
(Adapted from Henri Nouwen, Bread for the Journey)

“Give us this day our daily bread.”
— Matthew 6:11

We often want bread for the next year, the next decade, the rest of our lives. We want guarantees. We want reserves. We want control.

But Jesus teaches us to ask only for today.

Daily bread is the spiritual discipline of trust. It invites us to believe that what we are given is sufficient — not because it is large, but because it is enough.

Scarcity is not always about lacking resources. Often it is the fear that tomorrow will not come with grace. We hoard because we are afraid. We compete because we are anxious. We grasp because we do not trust the Source.

The prayer for daily bread is a refusal to live in fear of tomorrow.

It is a quiet rebellion against the myth that survival depends solely on accumulation. It reminds us that life flows from gift, not possession.

Those who trust daily bread become generous people. When we believe there is enough for today, we are freed to share today. When we believe tomorrow will come with mercy, we no longer need to clutch what we have.

Abundance is not measured by how much we store, but by how freely we can give.

The miracle is not that we have everything.
The miracle is that what we are given is enough.

Wednesday, February 4, 2026 

The jubilee mandate helps us to imagine what a community living life in all its fullness could look like when living justly, loving compassion and walking humbly.
—Cheryl Haw and Caitlin Collins, Jubilee, God’s Answer to Poverty

Author Kelley Nikondeha describes how Jesus encouraged his disciples to practice jubilee actions in their daily lives: 

Under the Galilean sun Jesus taught his disciples to pray about their most tangible concerns—bread for today, no debts for tomorrow, and the end of violence forevermore. [1] The structure of the prayer itself followed an ancient rubric regarding the worries of the poor. Even under Rome’s heavy hand, the hope of the have-nots was for ample food for their families and debt relief on the horizon. The matters that pressed upon the population most were central to Jesus.…

The prayer Jesus offered his disciples ushered them into the economic work of debt remission in real time. They did not need to wait for this empire, or a subsequent one, to proclaim justice in order for their debts to fall away. As they began to pray this revolutionary prayer day after day, their worldview could shift toward a jubilee-centered reality. And as their sight line changed, so could their own practice. Debt forgiveness in this landscape would begin with the disciples releasing their neighbors from debts owed to them, and vice versa. Releasing one another from debts would begin breaking the cycle of indebtedness that plagued them all.

Maybe a disciple’s prayer for debts to be forgiven would be first answered when a neighbor cancels the debt owed him. Maybe the first surge of economic freedom would happen at a microlevel, among neighbors refusing to accept debt as necessary. Neighborliness meant, among other things, not ensnaring your neighbor into debt….

When Jesus said jubilee begins today, it was not an unrealistic ideal. He intended it to begin with his disciples. Breaking the wheel would start with those with the least structural power as they reached for tools from other nations, and other times. Jesus empowered his followers to enact jubilee now—no need to wait for a king’s proclamation or the sound of the shofar.

Nikondeha points to the good news when we engage in jubilee practices ourselves:

The Lord’s Prayer, with its tangible economic language and intent, has also been called the Jubilee Prayer…. Imagine if all of us who know this prayer by heart took the challenge embedded in it seriously? It would start a groundswell of jubilary motion and economic reform…. This revolutionary prayer is a place to begin, now, wherever you are, whoever you are, in the larger movement of jubilee. 

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From Don Love. Pray Through It. ministries

Testimony of the Month

We all have words we use to help us to downplay our situation. For me, I convince myself that I am not “worried,” but “concerned.” That way, I can continue to view myself as far from the sin of anxiousness or from failing to trust God in times of fear. Once, as I was praying through my fears, I saw my “concerns” as a stone. This stone was so much more than I could handle & I could feel myself struggling to maintain all of the juggling, shifting, weight-bearing, sleep-interrupting weight that I was trying my best to manage.​ And so I prayed:”Lord, what is this stone?’His answer: Future weight.“What am I believing about this?” That If You keep holding it, You are affecting it. That you are actually doing something to solve it.“Lord, is this true?”No. All your worry is just making today heavier. ​This all happened in such a simple exchange but began to unravel my strategies. What could I give the Lord that I had absolutely no control over?  Events or outcomes to happen in the future, mostly to be made by others (which I have NO control over). It was eye-opening just to realize I was trying to control things I have no control over. That is freeing to release to the Lord. It was not meant to be my weight.There was a lie there too in my life strategy I could break up with – wresting with fear is NOT doing something about it or affecting it. It was probably doing the opposite – making me anxious, irritable, controlling of others, & wasting my energy on future problem-solving instead of resting before the Lord.  And the last statement just felt so true. Holding my fear was just making my today heavier. I could then see & feel the foolishness of my thinking & release the lies, strategies, & future concerns to the Lord. The stone was a good visual for me. When I start to feel the weight of that stone, I am reminded not to “…be anxious about tomorrow, for tomorrow will be anxious for itself. Sufficient for the day is its own trouble.” (Matthew 6:34)I was not actually helping myself as I thought I was. But the relief felt in entrusting Him with these things did help me to deal better with what I could control & make decisions with more peace. And that is more effective.

Tip of the Month 

To uncover any lies or strategies about fear or worry in your life (or with others), work through something like this conversation with the Lord. Write down what you are sensing so you can reflect on it & act upon it. “Lord, what is my fear or worry like in my life? Where is this coming from? Or when did it start? What am I believing about this? Is this true? What is the truth? Can I give You my fear/worry, lie, & strategy to handle it now? What would You give me in exchange to deal with my fear/worry? How do I share this with You instead of carrying it on my own?”

Personal Jubilee Practice: Nikondeha says Jubilee “begins with the disciples” in small, neighborhood-level acts of release. Where in your life right now might you be called to practice “micro-level” freedom—releasing someone from a debt (literal or metaphorical), or being released yourself?

The Weight of Tomorrow: Don Love describes his worries as a “future weight” stone that made “today heavier.” What are you carrying that belongs to tomorrow? What would it look like to release that stone and live in today’s sufficiency—your “daily bread”?

From Prayer to Practice: The Lord’s Prayer asks for daily bread and debt forgiveness. How does praying this “revolutionary prayer” day by day actually begin to change not just our worldview, but our practice toward our neighbors?

Communal Shalom

Tuesday, February 3, 2026 

The consequences of justice and righteousness are shalom, an enduring Sabbath of joy and well-being. But the alternative is injustice and oppression, which leads inevitably to turmoil and anxiety, with no chance of well-being.
—Walter Brueggemann, Peace: Living Toward a Vision

Rev. Dr. Randy Woodley describes God’s vision of shalom, which is the ancient Hebrew vision of communal peace and universal thriving:

Shalom is communal, holistic, and tangible. There is no private or partial shalom. The whole community must have shalom or no one has shalom…. Shalom is not for the many, while a few suffer; nor is it for the few while many suffer. It must be available for everyone. In this way, shalom is everyone’s concern…. Shalom produces change for the good of all….

Shalom is not a utopian destination; it is a constant journey. One does not wait on shalom; one actually sets about the task of shalom. In other words, people need to be going about the business of shalom and living out shalom. This active, persistent effort takes place at every level, from personal relationships to societal and structural transformation. [1]

Woodley writes about Sabbath and Jubilee as practices that support God’s shalom: 

Jubilee was good news for the poor. Sabbath, and especially Jubilee, was the awaited opportunity for new starts among marginalized people. The Acceptable Year of the Lord was the chance the oppressed needed in order to find new hope. Paradoxically, while the Year of Jubilee was good news to the poor, it might have felt like bad news to the rich and prosperous. Jubilee was good news to the oppressed but bad news to the oppressor. Certainly Mary, the mother of Jesus, understood the implications at the announcement of her pregnancy when she sang in Luke 1:51–53…. Mary, and those during Jesus’ time, understood well the radical implications of a Jubilee Year. Why were such radical social measures needed? The answer according to Isaiah 61 was because God “loves justice” and [God] “hates robbery and wrongdoing” [61:8].

God’s will and cosmic design is that no one suffer unjustly, but because human beings create unjust systems, shalom-type social parameters must serve as a social safety net to offset human disobedience. In order to create a shalom system of social harmony, no person could be oppressed for too long without hope of ease and eventual release; no family could remain in poverty for generations; no land could be worked until it was depleted and useless; no animals could go hungry for too long. Any of these violations of shalom that were left unmitigated for too long would upset the natural order of reciprocity fixed in all creation.

The Year of Jubilee ensured God’s sense of justice for everyone, just in case justice was not being enacted by God’s people in the way it was supposed to be done. Put in proper perspective, Sabbath days, Sabbath years, and Jubilee years were simply rehearsals for the real “game day,” and in the understanding of Jesus, who had the final playbook, “game day” was to live out shalom every day.

Story From Our Community

I was blessed to have grown up with parents who lived their faith by making Sundays a quiet celebration. When I left home, I carried the Sunday traditions with me, and when I had children of my own, we created our own ways of practicing the Sabbath. Like Renita J. Weems wrote in her meditation, I learned how necessary it is to have at least one day of freedom from the world’s system. I am surrounded by people who have never known the joy of practicing Sabbath, and I am so grateful to have grown up in a home where the Sabbath was a delight.
—Constance F.

A Hymn to Certainty

ODDS AND ENNS FEB 1

Did you know I was a hymn writer? I’m not, though I did write one once.

I bring this up because many years ago, perhaps when I was no more than 20 or 21, I wrote a hymn for apologist Josh McDowell. I was an avid reader at the time of The Wittenburg Door Magazine (note misspelling), a Christian satire and humor magazine. (Please comment if you’ve ever read it. We can go to therapy together.) Josh was a hot item back in the day and low hanging fruit for satire, so I gave it a shot.

Why am I putting this out in the world? Why not? Also, I’m struck by how 45 or so years ago I was beginning to articulate a brand that has been with me ever since—snark and issues with people who are cocky about their faith–which is to say, I never really had a chance at normalcy.

I was also beginning to read some philosophy, namely the Spanish essayist, novelist, philosopher, etc., Miguel de Unamuno (1864-1936), who penned such devotional lines as:

“Orthodoxy is often the grave of living faith.”

“It is not that I resign myself to uncertainty; it is that I live by it.”

“Faith which does not doubt is dead faith.”

“Christ did not come to teach a doctrine, but to awaken souls.”

“The Cross is not a solution; it is a problem.”

“I do not want to die; no, I neither want to die nor do I want to want to die.”

I was hooked.

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Anyway, I digress. So, now, finally, I give you “Hymn for Josh McDowell” (sung to the tune of “On Christ the Solid Rock I Stand). And I think we can all agree that I am a little less sarcastic and slightly more mature 45 years later. Right? RIIIIGHT?!

Verse: My hope is built on nothing less

Then pure objective evidence.

I will not trust what others say,

I know I’m right, so what the hay.

Chorus: On intellect alone I stand.

All other ground is sinking sand.

All other ground is sinking sand.

Verse: My books prove God’s eternity,

There is no faith but certainty.

Though I may teach “trust Christ for all,”

I push my books, talks, tapes, et al.

Verse: I’ve only read a book or two,

But still I know much more than you.

These cogent arguments abound,

My reasoning goes round and round.

Verse: I’m so important can’t you see

To present Christianity.

And if you can’t think just as I,

I pray God opens up your eyes.

I know. “Don’t quit your day job.”

Sabbath and Jubilee Economics

The Forgiveness of Debts

Sunday, February 1, 2026 

Give us today our daily bread. And forgive us our debts, as we have forgiven those who are in debt to us. —Matthew 6:11–12

Father Richard Rohr points to the economic emphasis present in the prayer of Jesus: 

These phrases in the prayer of Jesus or the “Our Father” on bread and debts are clearly a prayer given to the poor. Bread and debt are the preoccupations of the peasant class. How do I have food for tomorrow and how do I pay my bills? In the Old English of the King James Bible, the word “debts” was rendered as “trespasses.” It seems unchangeable now because we’ve said it for so long, but without doubt, the word in the original text is clearly an economic word.

We have spiritualized this petition, as we did most of the gospel. We made this petition refer to private, individual forgiveness—you trespassing against me. Surely it does have that meaning, but on the first level this petition really refers to economic indebtedness. The power of this petition lies in the Jubilee year, described in Leviticus 25.

You shall hallow the fiftieth year, and you shall proclaim liberty throughout the land to all its inhabitants. It shall be a Jubilee for you: you shall return, every one of you, to your property and every one of you to your family. That fiftieth year shall be a Jubilee for you: you shall not sow or reap the aftergrowth or harvest the unpruned vines. For it is a Jubilee; it shall be holy to you: you shall eat only what the field itself produces. In this year of Jubilee you shall return, every one of you, to your property…. You shall not cheat one another, but you shall fear your God, for I am the Lord your God. You shall observe my statutes and faithfully keep my ordinances, so that you may live on the land securely. The land will yield its fruit, and you will eat your fill and live on it securely.
—Leviticus 25:10–13; 17–19

In ancient Israel, in the fiftieth year, everything went back to its original owner. Ideally, all debts were forgiven. It was the great equalizer, a sign of the largess and magnanimity of God. This is the teaching Jesus is drawing upon when he quotes from Isaiah in his inaugural address and throughout his ministry (Luke 4:18–19, 21).

If people had lived by the law of Jubilee, communism would never have been necessary, and capitalism would have never been possible. The spirit behind this jubilee thinking lasted for the first 1,000 years of Christianity, when one could be excommunicated for taking an interest on a loan. (They called it the sin of usury.) The prayer of petition Jesus teaches still raises questions about economics: How does the burden of debt—the personal debt people carry in our consumer society, the national debt carried, particularly by Global South countries—keep people imprisoned in their own history?

Justice Requires Rest for All

Monday, February 2, 2026 

Observe the sabbath day by keeping it holy, as the Lord your God has commanded you. Six days you shall labor and do all your work, but the seventh day is a sabbath to the Lord your God. 
—Deuteronomy 5:12–14

Theologian Cindy Lee explains how Moses and the Israelites practiced Sabbath as a liberating rhythm of life:

Work and rest are justice issues that affect our everyday spiritual formation…. We cannot rest well unless we unform our distorted practices of work. We also cannot truly find rest as individuals until all in the community can also find rest. In the Old Testament Scriptures, the commandment to keep the Sabbath was not just an order to rest. Rather, the Sabbath establishes a liberative spiritual practice to address our unjust and unethical systems of work….

The Sabbath laws establish a new rhythm of life for the Israelites after they are freed from Egypt. The Sabbath laws counteract the unjust and abusive economic system of slavery. The way of Sabbath is detailed in the fourth commandment in Deuteronomy 5:12–15….  

In this passage, Moses explains to the Israelites that they can rest now because they’ve been saved from the economic oppression of slavery. They no longer have to live according to that violent rhythm of production. Sabbath breaks the nonstop, violent cycle of production and consumption. It breaks our greed by forcing us to stop continually trying to do more and gain more. The Sabbath system is a just and equal system because all—animals, land, landowners, servants, and foreigners—enjoy the same rest. None of us has ever truly experienced a Sabbath, however, because we still live in a world where foreigners, servants, land, and animals do not get sufficient rest. Imagine a world where we all had equal rest.

The healing power of the Sabbath comes when we embrace it as a collective practice:

The Western church has taught Sabbath keeping as an individual practice of taking a day off and missed the understanding of Sabbath as a collective posture that orients us toward a just society where all can find rest. Therefore, even as our individual rest is important, we also need to help others in our communities to rest. Keeping the Sabbath rhythm requires everyone in the community, including those with privilege and power, to participate so that all can rest. The practice of communal rest is meant to train us into a way of living as a society. As someone who is privileged to take days off and go on retreats, I need to look at my community. These are questions I’ve found helpful to ask myself: Who can I free to rest? Who is exhausted? Who is not getting enough rest? And what little part can I do to help lessen their load so they can rest too? 

Truth Beyond Literalism

Friday, January 30, 2026

Writer Liz Charlotte Grant describes how she has moved beyond the literal and “inerrant” way she was taught to read the Bible through her religious upbringing:

I used to read the Bible in binary terms—inerrant versus errant, fallible versus infallible. This led me and many American Christians to believe that the whole of our spirituality could be slotted into binaries. We could read a passage either rightly or wrongly. Our interpretation could be true or false. We ourselves could be classed as good or bad, damned or redeemed, friend or enemy. Reading the Bible like this also encouraged us to believe in one single interpretation, … the “plain reading,” because God would not try to keep Godself from us. We flattened the Bible for the sake of simplicity.

Grant discovered a way to reapproach the Bible with curiosity and respect for its history:

I believe this book still deserves our attention—even when it refuses to submit to our age’s demand for historicity, even if we readers leave literalism behind. Truth is not the same as fact. To refuse ourselves these stories is a death by starvation. These spiritual stories sustained our spiritual forebears; without these stories, I suggest that we cannot maintain the imagination required to nurture belief….

I am returning to the Scriptures … but I am reading it slant. I attend to the sky and the ground with free-ranging curiosity, comingling origin stories from science and art with the Bible’s account of God’s first encounters with humanity in the book of Genesis.… Rather than flat-footed rejection, I encourage wandering. Our best questions often sound like doubts, yet I believe curiosity is the most reverent stance a human can take. Wandering itself is a spiritual discipline. Far from losing faith, I have found that wandering has allowed me to find it.

I believe the Bible does have the power to tell us what God is like, even to introduce us to the Creator. But I read the Bible differently than I used to. I move more cautiously, listening closely to a variety of careful scholars—theologians, archaeologists, philologists, linguists, and manuscript critics. I am determined to be patient and humble. I myself am a learner, not a scholar….

You too have permission to question the sacred without fearing a backslide into unbelief. Knock loudly. Listen to your gut and let your tears run. Reject answers that do not admit complication. Seek the resonance at the base of the story. The seeking is the point. Because there, in your wandering, God is.

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1.

“Christianity stands or falls with its revolutionary protest against violence, arbitrariness, and pride of power and with its plea for the weak. Christians are doing too little to make these points clear rather than too much. Christendom adjusts itself far too easily to the worship of power. Christians should give more offense, shock the world far more than they are doing now. Christians should take a stronger stand in favor of the weak rather than considering first the possible right of the strong.”

– Dietrich Bonhoeffer, German Lutheran Pastor

I am not afraid to say that Bonhoeffer was the first theologian I seriously studied in my early 20s.  His whole life and work are utterly inspiring to me.

One thing most people do not know about Dietrich Bonhoeffer is how adamantly he opposed Christian nationalism in Germany.  If you go back and read his famous book, Discipleship, you will see that throughout he makes comments against fascism and totalitarianism.

If Bonhoeffer were to travel through time and have the opportunity to give a prophetic and pastoral sermon to our current cultural moment in America, I wonder what he would say.  He clearly did not agree with the Church shaking hands with those in power, and believed that the ethics of Christ always sided with the poor, the outcast, the foreigner, the oppressed.

2.

“Put your sword back in its place,” Jesus said to him, “for all who draw the sword will die by the sword.“

– Matthew 26:52

It feels appropriate to reflect on this quote from Jesus.

It happens in the Garden of Gethsemane, when Jesus is arrested by the Roman guard with the Temple leadership’s approval.  Peter, believing it is finally time to start fighting back and overthrow the Romans by force, is corrected by Jesus about his tactics…

Jesus tells Peter to put away his sword, and heals the cut off ear of Malchus.

Rather than endorsing violence, Jesus tells his followers to put away their weapons and then heals the wounds of his enemies.

No wonder there are whole books written about this single verse, and it has become one of the most discussed passages on a Christian approach to conflict management, violence, and enemy-love!

3.

“As the ‘imperial mind’ took over, religion had less to do with Jesus’ teachings on nonviolence and forgiveness, and instead became fully complicit in power, war, and greed.”

– Fr. Richard Rohr, Franciscan Friar

“Imperial Christianity” is a term for that false interpretation of Christianity that believes in the use of empire tactics for the sake of influence and expansion.  This means using force, might, power, and/or intimidation.

However, true Christianity is always a grassroots movement that primarily uses the tools of compassion, welcome, gentleness, and hospitality.

4.

“Do not give yourselves up to party spirit. . . . To live for a political party is unworthy of a man who professes to be a Christian.”

– Charles Spurgeon, Baptist Preacher

Charles Spurgeon is not a figure I am familiar with.

What strikes me about this quote is that he is often quoted by conservative-leaning pastors.  And yet, Spurgeon refused the push/pull of American politics and knew that the ethics of the Kingdom of God utterly transcend bipartisan politics.

The Christian is not allowed to bow to any ideology whatsoever, even if that supposed ideology claims to be more “Christian” than the opposing side.  To profess oneself as a Christian means that one is beholden to Christ alone and not any group or collective in particular.

This reminds me of something else, a basic principle from Soren Kierkegaard…  “If you can’t critique it, then it is already an idol.”  I fear that we all have the tendency to hold our group identities above critique. which means our political parties are almost certainly idols.

5.

“We must not mind insulting men, if by respecting them we offend God.”

– St. John Chrysostom, Early Church Father

John Chrysostom died in 407.  This is just a generation after Christianity was legalized as a religion in the Roman Empire and became its official religion.

At no point in the New Testament does it mandate that Christians are to be “nice.”

The New Testament does tell Christians to be “gentle,” but one can be “gentle” while saying things that others do not consider “nice.”

As we can see here, John Chrysostom seems to endorse insulting/offending people.  As we look back at the words of the Hebrew Prophets, I sincerely doubt their original audiences thought their sermons were “nice.”  No, they poked and prodded and tipped over the “sacred cows.”

Let us not “respect men” if by doing so we “offend God.”

More than One Meaning

Thursday, January 29, 2026

Father Richard recounts how Christians received the wisdom of Scripture through hearing it discussed in many different ways:

Most Christians today don’t know that the early centuries of Christianity—through authoritative teachers like Origen, Cyril of Alexandria, Augustine, and Gregory the Great—encouraged as many as seven “senses” of Scripture. The literal, historical, allegorical, moral, symbolic, eschatological (the trajectory of history and growth), and “primordial” or archetypal (commonly agreed-upon symbolism) levels of a text were often given serious weight among scholars. These levels were gradually picked up by the ordinary Christian through Sunday preaching (as is still true today). Multiple interpretations of Scripture came to be expected by those who heard them.

 These different senses of Scripture were sometimes compared to our human senses of hearing, seeing, tasting, smelling, and touching, which are five distinct ways of knowing the same thing, but in very different “languages.” After both the Reformation and the Enlightenment, Western Europeans reduced the multiple ways of knowing to one way for all practical purposes—the supposedly rational/literal/historical. At this point, we have largely compacted and limited the Bible to this single sense for several centuries, in both its Catholic and Protestant forms.

Our bandwidth of spiritual access to the Bible was consequently severely narrowed, it seems to me—and as many would say—to the least spiritually helpful level. That something supposedly literally happened in one exact way, in one moment of time, does not, of itself, transfer the experience to now, me, or us. I believe that such transference is the transformative function of any spiritual text.

The narrow, rational/literal/historical approach largely creates an antiquarian society that prefers to look backward instead of forward. In my experience, it creates transactional religion much more than transformational spirituality. It idealizes individual conformity and group belonging over love, service, or actual change of heart.

Actually, literalism was discredited from the beginning of the New Testament by the inclusion of four Gospel accounts of the same Jesus event, which differ in many ways. Which is the “inerrant” one?

Jesus repeatedly chose to teach through story and parable, revealing what God was “like”:

The earlier centuries of Christianity were much closer to the trans-rational world of Jesus and his storytelling style of teaching (which does not lend itself to dogmatic or systematic theology). The Gospel says, “He would never speak to them except in parables” (Matthew 13:34). The indirect, metaphorical, symbolic language of a story or parable seems to be Jesus’s preferred way of teaching spiritual realities.

Almost all of Jesus’s parables begin with the same phrase: “The reign of God is like….” Jesus fully knows he is speaking in simile, metaphor, story, and symbol. But in recent centuries, many Christians have not granted him that freedom, and thus we miss or avoid many of his major messages. We are much poorer for it.

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Jesus Calling: January 29th, 2026

Jesus Calling: January 29

Keep your focus on Me. I have gifted you with amazing freedom, including the ability to choose the focal point of your mind. Only the crown of My creation has such remarkable capability; this is a sign of being made in My image. Let the goal of this day be to bring every thought captive to Me. Whenever your mind wanders, lasso those thoughts and bring them into My Presence. In My radiant Light, anxious thoughts shrink and shrivel away. Judgmental thoughts are unmasked as you bask in My unconditional Love. Confused ideas are untangled while you reset in the simplicity of My Peace. I will guard you and keep you in constant Peace, as you focus your mind on Me.

RELATED SCRIPTURE: 

Psalm 8:5 NLT

5 Yet you made them only a little lower than God

    and crowned them with glory and honor.

Genesis 1:26-27 NLT

26 Then God said, “Let us make human beings in our image, to be like us. They will reign over the fish in the sea, the birds in the sky, the livestock, all the wild animals on the earth, and the small animals that scurry along the ground.”

27 So God created human beings in his own image.

    In the image of God he created them;

    male and female he created them.

Additional insight regarding Genesis 1:27: God made both man and woman in his image. Neither man nor woman is made more in the image of God than the other. From the beginning, the Bible places man and woman at the pinnacle of God’s creation. Neither sex is exalted, and neither is depreciated.

2nd Corinthians 10:5 NLT

5 We destroy every proud obstacle that keeps people from knowing God. We capture their rebellious thoughts and teach them to obey Christ.

Additional insight regarding 2nd Corinthians 10:5: Paul uses military terminology to describe this warfare against sin and Satan. God must be the commander in chief – even our thoughts must be submitted to his control as we live for him. Spirit-empowered believers must capture every thought and yield it to Christ. When exposed to ideas or opportunities that might lead to wrong desires, you have a choice. You can recognize the danger and surrender, or you can allow unhealthy thoughts to take you captive. You capture your fantasies and desires when you honestly admit them to the Lord and ask him to redirect your thinking. Ask God to give you the spirit of discernment and conscious acts of surrender to keep your thoughts focused on his truth.

Isaiah 26:3 NLT

3 You will keep in perfect peace

    all who trust in you,

    all whose thoughts are fixed on you!

Additional insight regarding Isaiah 26:3: We can never avoid strife in the world around us, but when we fix our thoughts on God, we can know the perfect peace even in turmoil. As we focus our mind on God and his Word, we become steady and stable. Supported by God’s unchanging love and mighty power, we are not shaken by the surrounding chaos (see Philippians 4:7 – “Then you will experience God’s peace, which exceeds anything we can understand. His peace will guard your hearts and minds as you live in Christ Jesus.”). Do you want peace? Keep your thoughts on God and your truth in him!

Wednesday, January 28, 2026 

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Father Richard identifies some of the paradoxes we encounter when reading the Bible: 

After reading and studying Scripture for decades, my assumption is that the biblical text mirrors the nature of human consciousness. It includes within itself passages that develop certain great themes and universal patterns, as well as passages that fight and resist those very advances. We might even call it faith and unfaith—both are locked into the text.

The journey into the mystery of God is necessarily a journey into the unfamiliar. While much of the Bible is merely a repetition of familiar terrain, where nothing new is asked of history or nothing new given to the soul, there are also those frequent breakthroughs, which we would rightly call “revelations” from the Spirit (because we would never come to them by our own small minds).

Once we observe the trajectory, we are always ready to be surprised and graced by the Unfamiliar, which is why it is called “faith” to begin with. It might at first feel scary, new, or even exciting, but if we stay with the unfolding texts, we will have the courage to know them also as our own deepest hopes or intuitions. Such is the dance between outer authority and inner authority, the great Tradition and inner experience. This is the balance we seek.

I believe the prime ideas of Scripture are already revealed in capsulated form at the beginning in the Hebrew Scriptures. From that early statement of the theme, the whole middle part of the Bible is something akin to character or theme development. By the end, especially in the Risen Christ of the Gospels and in Paul’s theology of the Risen Christ, we have the crescendo, the full revelation of One we can trust to be a nonviolent and thoroughly gracious God, who is inviting us into loving union.

It takes all the Bible—and sometimes all our lives—to get beyond the punitiveness and pettiness that we project onto God and that we harbor within ourselves. We have to keep connecting the dots of God’s wisdom and grace. Remember, how we get there determines where we will arrive. The process itself is important and gives authority to the outcome. The Bible’s “three-steps-forward, two-steps-back” texts give us a deeper urgency to go forward and a deeper understanding when we get there.

I love the clear continuities between the two Testaments and clearly see Jesus as a Jewish man and rabbi, who brilliantly gave us a wonderful lens by which to love the Jewish tradition and keep moving forward with it in an inclusive way (which became its child, Christianity).

The ecumenical character and future of Christianity become rather obvious when understood in this way. We cannot avoid one another any longer, and we do so only at our own loss (1 Corinthians 12:12–30), and the loss of the gospel.

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JAN 28, 2026 Jesus’ Death Exposed the Failure of the Second Temple

The first temple in Jerusalem was built by King Solomon. When it was finished, God’s presence filled the temple and his glory dwelt in the innermost chamber, the Holy of Holies (see 1 Kings 8:10-11). However, after generations of injustice, idolatry, and ignoring the warnings offered by the Lord’s prophets, God’s presence left the temple as a sign that the people had broken their covenant with him. Shortly after, the temple was destroyed by the Babylonian invaders in 586 BC, and the people were carried into exile. When they returned to Jerusalem 70 years later, the people began rebuilding after the destruction. This included erecting a new temple. Despite the resumption of worship and sacrifices, there is no record of God’s presence ever returning to the second temple. Over the following centuries, the second temple was expanded, its furnishings upgraded, and its decor enhanced, yet there was no sign that God’s glory filled the Holy of Holies. Nonetheless, the temple became the centerpiece of Jewish identity, religion, and hope for political liberation. And those who served in the temple—the priests and religious leaders—used their status to exalt themselves and maintain control over the people.The importance of the second temple, but the absence of God’s presence within it, is a tension we see throughout the gospels. On the one hand, Jesus repeatedly criticized the religious leaders for abusing his “Father’s house,” but on the other hand, Jesus also dismissed the temple as irrelevant. Instead, he identified himself as the real temple and the true presence of God on earth. In fact, it was Jesus’ criticism of the temple and his exaltation of himself as greater than the temple which ultimately led the religious leaders to seek his arrest and execution. By challenging the temple, Jesus undermined the foundation on which the religious leaders based their authority.In this reading of the gospels, Jesus’ judgment of the temple and its leaders reaches its climax when he dies on the cross. Matthew, Mark, and Luke each recorded that “At that moment the curtain of the temple was torn in two from top to bottom,” exposing the inner chamber, the Holy of Holies, where God’s presence was supposed to dwell. Of course, God’s glory was not there. It never was. The torn curtain revealed that the second temple, and all of the men who drew their power from it, were frauds. They said they arrested and executed Jesus to defend the temple, the house of the Lord. In truth, they had destroyed the actual temple and murdered the Lord to protect their fragile religious authority. In other words, they were guilty of the very thing they had accused Jesus of.The scene is reminiscent of The Wizard of Oz, when Toto pulls back the curtain to reveal the truth. The giant, frightening wizard whose presence was surrounded by smoke and fire, turned out to be a little man talking into a microphone and pulling levers. It was all a charade. Likewise, the second temple and the religious hierarchy it produced were built on an illusion. God’s presence was not there. No smoke or holy fire filled the Most Holy Place behind the curtain, because God’s true glory was to be found somewhere else—on the cross .DAILY SCRIPTURE LUKE 23:44-49 2 CHRONICLES 7:1-3 WEEKLY PRAYER. from Charles Kingsley (1819 – 1875) O God, grant that looking upon the face of the Lord, as into a glass, we may be changed into his likeness, from glory to glory. Take out of us all pride and vanity, boasting and forwardness; and give us the true courage which shows itself by gentleness; the true wisdom which shows itself by simplicity; and the true power which shows itself by modesty. Amen.

A Book to Remember

Tuesday, January 27, 2026 

With Scripture, we’ve … been invited to a centuries-long conversation with God and God’s people that has been unfolding since creation, one story at a time.
—Rachel Held Evans, Inspired

Public theologian Rachel Held Evans (1981–2019) recounts the historical circumstances that led to the creation of the Old Testament:

Our Bible was forged from a crisis of faith. Though many of its stories, proverbs, and poems were undoubtedly passed down through oral tradition, scholars believe the writing and compilation of most of Hebrew Scripture, also known as the Old Testament, began during the reign of King David and gained momentum during the Babylonian invasion of Judah and in the wake of the Babylonian exile, when Israel was occupied by that mighty pagan empire….

While the circumstances of the exiled Israelites may seem far removed from us today, the questions raised by that national crisis of faith remain as pressing as ever: Why do bad things happen to good people? Will evil and death continue to prevail? What does it mean to be chosen by God? Is God faithful? Is God present? Is God good?

Rather than answering these questions in propositions, the Spirit spoke the language of stories, quickening the memories of prophets and the pens of scribes to call a lost and searching people to gather together and remember.

The Bible can be understood as a call to remember our shared humanity:

This collective remembering produced the Bible as we know it and explains why it looks the way it does—foreign yet familiar, sacred yet indelibly smudged with human fingerprints. The Bible’s original readers may not share our culture, but they share our humanity, and the God they worshipped invited them to bring that humanity to their theology, prayers, songs, and stories.

And so we have on our hands a Bible that includes psalms of praise, but also psalms of complaint and anger, a Bible that poses big questions about the nature of evil and the cause of suffering without always answering them. We have a Bible that says in one place that “with much wisdom comes much sorrow” (Ecclesiastes 1:18) and in another “wisdom is supreme—so get wisdom” (Proverbs 4:7 HCSB). We have a Bible concerned with what to do when your neighbor’s donkey falls into a pit…. We have a Bible that depicts God as aloof and in control in one moment, and vulnerable and humanlike in the next, a Bible that has frustrated even the best systematic theologians for centuries because it’s a Bible that so rarely behaves.

In short, we have on our hands a Bible as complicated and dynamic as our relationship with God, one that reads less like divine monologue and more like an intimate conversation. Our most sacred stories emerged from a rift in relationship, an intense crisis of faith. Those of us who spend as much time doubting as we do believing can take enormous comfort in that. The Bible is for us too.

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BRADLEY JERSAKJAN 26

“Any ‘identity in Christ’ that does not have regard for the fragility of human life 
is anti-Christ and a subversion of the Gospel.” 
—David Goa

‘P.O.S. Theology’

I was part of the generation of young Evangelicals who at last discovered the poverty of any Christian anthropology (our doctrine of humanity) that saw humanity as flawed or even ‘totally depraved’ all the way down to our foundations. This tradition endeavored to give an account for the ‘human condition’ and our need for a Saviour. And rightly so. But in that model, we had reverse-engineered our neediness to such extremes that we literalized and totalized verses like Romans 7:18: “For I know that nothing good dwells in me, that is, in my flesh.” We could then make an easy case for “salvation by grace alone.” In recent years, this dehumanizing interpretation became UNaffectionally known as ‘P.O.S. theology.’ It claimed that we are rotten to the core, that we are dung, and that Christ must cover our shame so that his Father only sees Jesus.

Gratefully, we began to see that this is not the whole story—or even the truth. We remembered from Genesis that we were created in the image of God and declared a delight. Still, we asked, hadn’t human goodness ended with ‘the fall’? But we kept reading. Scriptures like Psalm 8 revealed how God continued to hold humanity in high regard. And the author of Hebrews heard that song as a foreshadowing of the Incarnation, when Christ would dignify the human race. 

We are not simply the ‘snow-covered dung’ as certain Protestants insisted, but ‘pearls of great price’ unearthed from the dirt by the One who ‘sold it all’ to retrieve and restore us. We began to understood that far from worthless objects of God’s disgust (still preached today), we are beloved children of a loving heavenly Father, no matter how lost or dysfunctional we’ve become. In our self-will, we became estranged but never disowned—and by God’s grace we find ourselves meandering our way back home—always accompanied by a clandestine guide, anonymously when necessary.

‘Identity’

With the recovery of this ancient and more beautiful way of seeing ourselves and our neighbors, we began to speak about our ‘identity in Christ.’ The very best version of this is the confident, God-given assurance that we are all God’s beloved children and that will never change. Authors like Paul Young and C. Baxter Kruger often call this the truth of our being. Others use the phrase ‘my true self in Christ’ or ‘Christ in me.’ 

Early in this awakening, we gravitated to “I am” Scriptures that describe our humanity according to our telos (who we are becoming as a transfigured people). For example, we recited long lists that included identity claims such as “I am the righteousness of God in Christ.” We identified as those “set apart” (saints, holy ones). And we resisted belittling and demoralizing identities.

Naturally, we also witnessed this much-needed course correction oversteer in the extreme. Some would say:

• I am not a sinner (because that’s not my identity),
• I don’t need to ask forgiveness (because I’m already forgiven),
• there’s no such thing as sin and
• there’s no need for a Savior.

Okay. I won’t argue. Life will be their teacher.

But others didn’t careen so wildly. To those readers, I want to offer a few tweaks to avoid the dualism of being one person “seated with Christ in the heavenlies” and a disconnect alter-ego that continues to relapse into self-centeredness, selfishness, and self-sabotaging ways of being. My ‘identity in Christ’ must be more than an ethereal abstraction while real-life relational dumpster fires rage on. My friend Paul invites me to think of holiness, not as more perfectionism, but as wholeness—an alignment of the truth of our being and the way of our being. I’m down with that. Ministries such as “Identity Exchange” also help people discover their unique identity—the particular grace gift they are to the world. 

Tweaks

Now for a few supplements:

• The truth of our being is not actually true if it doesn’t transform us from the inside, even incrementally. The truth of our being is not separate from real life. The truth of our being (Christ in us) sets us free. If the truth of our being is not liberating us in some way from the demands of the ego, our attachments and cravings, our judgments and religiosity, then I need to slow down with my claims and examine what’s up.
• If the truth of our being is that we’re beloved children of God (we are!), that assurance make for a stable relationship. But it’s better than that. That truth is ever unfolding and expanding and deepening. It’s stable but never static.
• The word ‘identity’ in popular, cultural, and political use has become incredibly reductive. Identity labels can shrink wondrously complex persons into some thing. When folks say, “I identify as…,” I get it. They are becoming more and more self-aware. But I also want them to beware of reducing who they are to a labeled box the constrains their growth and can’t account for the wildness of human existence. Oppressive forces will always try to weaponize those identity labels to lock us down to scripts and stereotypes, eventually even legislating our freedom. 
• Conversely, I wonder if there’s a way to become all that we are without erasing our beautiful particularity. “Beloved child of God” is true but also too generic. Who we are includes our story, our ancestry, our geography, our people, our culture, our character, our gifts. “Who am I?” can’t be photocopied. We are all unique handwritten sagas of grace, unfolding over a lifetime. 
• I suspect the way forward is to shift from ‘from umbrella identities’ to the language of ‘personhood,’ along with a commitment to seeing John 10:10 ‘human flourishing’ at every stage of our unfolding.
• I opened with a quote from David Goa (today at breakfast), where in view of the Incarnation of Jesus Christ, true personhood and the fullness of humanity include the full spectrum of human experience. Jesus did not regard his very real grief and raw lament in any way compromising his identity or sabotaging our faith. His faith, his humanity, his deity (!) was expressed in sorrow and with many tears. It all belongs. Nor did Jesus regard recognition of our need, of our mourning, of our fragility as a negative confession to be repressed or expunged. 

Trust

My friend Elliot ask me what “trust in God” actually means. I’ve been praying about that. I can start by saying I trust that God knows my tears and bears my sorrows. But if I boil it down, maybe trust for me means living as if what God has shown me is true, to an infinite (literally) degree. I also thought about the limits of my capacity to trust. For many, the most severe test is the tragic suffering and death of children. Can I trust God through that? And I don’t need to future-trip made-up scenarios ()counterfactual hypotheticals. The suffering and death of children is real to me and current to my direct experience with grieving friends. Still, I trust God. 

But I have also seen and experienced the real limits of my emotional strength. I remember vividly what “It’s too much!” feels like. Many people who I love dearly know what Paul was describing when he said, “We were under under a great burden far beyond our ability to endure, so that we despaired of life itself.” (2 Cor. 1:8). Then I remembered these verses, which seem so conditional (at least out of context).

“…the one who endures to the end will be saved” (Matthew 10:32).

“By your endurance you will gain your lives” (Luke 21:19).

“For we have come to share in Christ, if indeed we hold our original confidence firm to the end” (Hebrews 3:14)

“Be faithful unto death, and I will give you the crown of life” (Revelation 2:10).

What if I can’t? I know I’m loved and I also know myself. My endurance is limited. I have unravelled before. And if I really must endure—if it’s up to me—in whom is my confidence? But then I thought, I guess I’ll just have trust God to carry me, even if trust in God fails (again). I will act as if its true that “… when I’m faithless, God remains faithful, because he cannot deny himself” (2 Timothy 2:15). I will live as if “he will never leave me or forsake me” (Hebrews 13:5).

Anna’s Wool Cap

Maybe God is like my Anna, a master knitter. Yesterday (as I write this), I was out for the day while she was knitting a wool toque (that’s Canadian) using a new pattern she’d not tried before. She estimated it would take 3-4 hours to complete but when I returned to her house, there was nothing to show me. There were issues with the length of the needles and the weight of the wool, causing her to unravel the wool cap and start over—three times. I would have been so frustrated. Not Anna. She enjoyed her day, working with the wool, patiently starting afresh after each unravelling, experiencing the joy of the process. She wasn’t at all angry at the wool, or resentful of the re-knitting, and it never crossed her mind to discard the project. 

Psalm 139 says that God knit me together in my mother’s womb. It feels right and true that God’s knitting of my personhood (or identity if you will) continues to this day. Regardless of my unravellings. In God’s hands, it all belongs. I belong… and I trust that I’m coming along. 

Sunday, January 25, 2026 

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Father Richard Rohr encourages us to read the Bible seeking an inner experience instead of authoritative answers: 

The amazing wonder of the biblical revelation is that God is very different than we thought and much better than we feared. To paraphrase what evolutionary biologist J.B.S. Haldane wrote about the universe, “God is not only stranger than we think, but stranger than we can think.” [1] God is not bad news but, in fact, overwhelmingly comforting and good news.

This is what Walter Brueggemann, in Theology of the Old Testament, calls a “credo of five adjectives” that continually recurs in the Hebrew Scriptures: This God that Israel—and Jesus—discovered is consistently seen to be “merciful, gracious, faithful, forgiving, and steadfast in love.” [2]

It’s taken us a long time to even consider that could be true. The only people who really know it to be true for themselves are those who sincerely seek, pray, and often suffer. Outside of inner experience, those are just five more pious words. Outside of our own inner experience of this kind of God, most religion will remain merely ritualistic, moralistic, and doctrinaire.

If we believe in inspiration, and trust that the Spirit was guiding the Bible’s listening and writing—but, like all things human, “through a glass darkly” (1 Corinthians 13:12), we will allow ourselves to be led. We will trust that there is a development of crucial divine wisdom inside this anthology of books we call the Bible. Woven amidst these developing ideas are what I have called the “Great Themes of Scripture.”

When we get to the Risen Jesus, there’s nothing to be afraid of in God. Jesus’s very breath is identified with forgiveness and the Divine Shalom (John 20:20–23). If the Risen Jesus is the final revelation of the nature of God’s heart, then we live in a safe and loving universe. But it’s not that God has changed, or that the Hebrew God is a different God than the God of Jesus. It’s that we are growing up as we move through the biblical texts and deepen our experience. God doesn’t change, but our readiness for such a God takes a long time to change. If we stay with the text and tend to our inner life with God, our capacity for God will increase and deepen. If we read the Bible merely searching for certain conclusions so we can quickly reassure our “false self,” our spiritual growth will just stop. We will also become a rather toxic person for ourselves and others.

Just as the Bible takes us through many stages of consciousness and salvation history, it takes us individually a long time to move beyond our need to be dualistic, judgmental, accusatory, fearful, blaming, egocentric, and earning-oriented. The text in travail mirrors and charts our own human travail and illustrates all these stages from within the Bible. It offers both the mature and immature responses to almost everything—and we have to learn how to recognize the difference.

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Many Voices; One Text

Monday, January 26, 2026 

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Authors Jennifer Garcia Bashaw and Aaron Higashi highlight that the Bible includes stories from many voices across different times and cultures: 

When considering the Bible, it’s important to keep in mind that it is a multivocal text. To be multivocal simply means that something is composed of many different voices or perspectives. The books that make up the Bible, and the texts that were edited together to make up the books of the Bible, were written in different times, in different places, by different people, in different genres, with different theologies. These differences are easy to recognize when you know to look for them. The voice of a tenth-century BCE court history, for instance, is different from the voice of a sixth-century BCE piece of wisdom literature, which is also different from the voice of a late first-century CE gospel. Just as a quilt is made of many different sections, or an anthology is made of many different essays, the Bible is a collection of independent things. [1]

Spiritual writer Carl McColman describes how recognizing multiple voices in the Bible allows us to center those voices that communicate God’s love, mercy, and justice:

A mystical reading of the Bible sees it as a conversation with many voices chiming in. Unfortunately, some of those voices are racist, sexist, homophobic, classist, or comfortable with the authoritarian exercise of power. But other voices also present in the Bible seek to challenge all of the above, promoting a world where privilege is dismantled, nonviolence is an ethical mandate, and compassion is the guiding principle for both individual behavior and social norms. Learning to read the Bible like a mystic includes learning to recognize all those different voices and discern which ones primarily function as “bad” examples and which ones are truly there to inspire us and draw us closer to God. When we read the Bible to connect with those compassionate and just voices, it is not only the Bible that is saved, but we ourselves also become more whole. [2]

Reading Bible like a mystic allows us to enter into transformative reading:

If you long for a deeper, more mystical relationship with the unnameable mystery we call God, then read the Bible like a mystic: like someone whose life has been illuminated and transformed by immersion in the very heart of divine love. Read from the heart of compassionate love, not from fear or any anxious need to please, placate, or control.

If you want to have a meaningful relationship with the wisdom teachings of Jesus, especially to have those teachings liberated from all the ways that institutional religious Christianity has distorted, misunderstood, or weaponized those teachings in the service of power and authority, then read the Bible like a mystic, for a mystical reading of Scripture can be a way for you to reconnect with the uncreated light that shines at the heart of those ancient words of wisdom and love. [3]