Tag Archives: gospel

Daily Lectionary Podcast – Exodus 4:1-18 and Mark 15:1-15

Exodus 4:1-18
Mark 15:1-15
“Playing with the Big Boys Now”, Fear, Suffering, Man’s justice vs. God’s
Stricken, Smitten and Afflicted – Lutheran Service Book 451

Daily Lectionary Podcast – Genesis 39:1-23 and Mark 10:13-31

Genesis 39:1-23
Mark 10:13-31
The hard call of the gospel, prioritizing Jesus and the Kingdom

Law, Gospel and Barry Bonds

winter barry in spring
It is Lent which is a time for confession. First confession, this is little article is an exercise in procrastination. But I hope it is also an exercise of love.

I’m turning to Baseball. Did you know that they are playing spring training games? More interesting, did you know that Home Run King* Barry Bonds has taken a small position as hitting instructor for his old team the Giants? When I was a child I did childish things, like play basketball. Basketball is a beautiful game, although coaches and TV are doing their best to ruin it. Coach Wooden had the appropriate appreciation in never calling timeouts. To get to the core of basketball you need to be in the flow. All the time outs allow for ads and money and the coaches to feel important on camera, to get big, but they ruin basketball at its core. When I grew up, I started to recognize the poetic depths in baseball that basketball just doesn’t have the vocabulary rival. Not that the players see these things. Most players are not reflective types. Even in baseball you want to get into the flow, and turning on the brain inhibits the flow. But I’m praying for Barry. Because it is in him. Anyone who can be that big of an a**-hole on purpose, anyone who can display envy on a staggering level as he has, also has the necessary powers of reflection if turned in the right direction. And we need him.

So much of what is eating at America’s soul finds a living symbol in Barry Bonds. When I was struggling to play my last desperate games of basketball, a lanky kid was demonstrating how to play America’s pastime. But nobody was watching, or at least in Barry’s mind nobody was watching. He broke into the league with the Pirates in 1986. By 1990 he won the MVP, the Silver Slugger and the Gold Glove. I remember those Pirate years. Do you remember who was the favorite? 2nd rate slugger Bobby Bonilla, if not the journeyman catcher Sid Bream. Do you remember what Bonds would become known for in Pittsburgh during those years? Not being able to win in the post-season. In 1992 Franscisco Cabrera would knock in Sid Bream ahead of the Bonds throw to end the season…and Bonds time in Pittsburgh. That kid in Pittsburgh could have been the 2nd coming of Roberto Clemente. He could have continued to win awards and the respect of the league and been that example of excellence that gets talked about in hushed tones, a first ballot Hall of Famer that people trek to Cooperstown to see the brass plaque. But those were not the lessons Barry learned.

Barry learned that HR’s, not silver sluggers or gold gloves or stolen bases or any of the really hard things, are what bring what appeared like love. Pittsburgh loved Bobby Bo and not Barry. And instead of that being to Pittsburgh’s shame, Barry learned. Barry learned that “not winning when it counted” even though the club ace was Doug Drabek with a steep drop off after that is what you get playing for small market teams. What Barry learned was to get big. Growth, at any cost, was what was needed. And get big he did. He went from that all-around player competing for every major award while hitting 30 HR’s to the epic steroid run we remember. And when being smart about it wasn’t enough, when those hacks Sosa and McGuire hogged the spotlight, Bonds went all in the following years. Forget any semblance of fielding or the player he once was. He would put up the dingers in Ruthian fashion landing in McCovey Cove. Feats that haven’t and won’t be matched until a generation comes that does not remember Joseph.

America also learned those lessons – get big. Too big to fail. We not only blew one bubble but two. When the tech-bubble burst no longer allowing 20 year old geeks to become billionaires overnight, we blew the mortgage bubble. Can’t found pets.com, buy a McMansion on a $30,000 salary and liar loan and flip it. Get big, 2000…3000…4000 sq. ft. All growth is good growth, right? And in all that growth, we lost our soul. Just like Barry.

Of course he maintains his innocence. He will still occasionally try and say he didn’t use. When asked if he belongs in the Hall of Fame Barry will answer “of course”. He is right on a completely inconsequential level. His self-justifications are “scoreboard”. Look at the stats. Even if you don’t want to credit his late career, cut it off in the year of Sosa and McGuire. He’s still hall of fame by the strict letter of the law. The problem is that even our best is nothing in that court. If you are going by the law, it only takes one blemish. What we need is a Barry Bonds who could receive grace. We need Hall of Fame voters who could say, “He was wrong, but he was us. In a way, he was the best of us, which is also the worst of us.” And from that act of grace a Barry who could stand up at the Hall of Fame and talk not about 73* HR’s, but about teaching 18 year-olds how to hit in Spring Training. I’m praying for that Barry. We need him.

(HT: The Slurve, a great little baseball newsletter for following the game, and this article.)

What Does a Funeral in The Church Say?

There is a cliche phrase among preachers – the church comforts the afflicted and afflicts the comfortable. When you flip the verbs you get a club and not the church – the club comforts the comfortable and afflicts the afflicted. To get that phrase what you need to understand is that comfortable and afflicted is said in relation to the individual conscience and sin. If the person is comfortable in sin, you preach the law and afflict them. If the person is afflicted with doubt and guilt, you preach the gospel of grace and mercy in Jesus Christ. (There is a big strike against this in practice as it requires a church and a ministry willing to draw conclusions – i.e. go read 1 Corinthians 5 which would go over like a lead balloon in most congregations.)

The reason I’m poking around here is a relevant pop-culture item, the death and funeral of Philip Seymour Hoffman. Here are four links: WJS, ABC, RNS, and Roman Deacon Greg Kandra.

Mr. Hoffman was baptized Roman Catholic, but was not evidently practicing at the time of death. His death was the result of heroin overdose. He was also reportedly estranged form the mother of his three children to whom he was never married. There was a funeral mass today at St. Ignatius church in NYC. The priest-presider had this to say.

“Phil Hoffman was not only a baptized Catholic but also a person with a lovely soul, and so deserves a Catholic funeral,” Martin told Deacon Greg Kandra in a column for CNN. “And Pope Francis reminds that the sacraments aren’t for perfect people; they are for the rest of us.”

Deacon Kandra’s post, feeling the need to explain something, does a great job of trying to explain and filling in the relevant sections of Roman Catholic Canon Law. One particular passage he quotes is this:

A funeral Mass can be celebrated for most Catholics, but there are some specific cases in which canon law requires the denial of a funeral Mass. Canons 1184-1185 say:

“Canon 1184 §1. Unless they gave some signs of repentance before death, the following must be deprived of ecclesiastical funerals:
1/ notorious apostates, heretics, and schismatics;
2/ those who chose the cremation of their bodies for reasons contrary to Christian faith;
3/ other manifest sinners who cannot be granted ecclesiastical funerals without public scandal of the faithful.

Turning on evil Parson Brown (i.e. you won’t probably like the following guy). A pointed question might be how does this not give scandal to the faithful? How did Mr. Hoffman, a public figure, not ring canon 1184. We are not talking about some anonymous person here whose funeral entourage would be 15-20 people, but someone who has received coverage from national networks. Evil Parson looks at this and say the only message getting out is that you can do whatever you want, live however you want, and the church will still say “yes, yes, he’s in a better place.” Take special note of the Priest’s comment that the deceased was “a lovely soul who deserved a Catholic funeral”. And then the nice segue into questioning anyone who might be so nasty as to question – “sacraments aren’t for perfect people, but the rest of us”. Isn’t there quite a bit of difference between the Christmas & Easter Christian who didn’t worry much about these things but who never-the-less was a present father, who actually married the mother of his kids, who works a job every day to pay taxes and keep clothes on everyone and an actor who shot heroin leaving his children fatherless and never married the mother of his kids? Since when is the deceased “the rest of us”? And that doesn’t get to evil Parson’s problem with “deserving a Catholic funeral” because he was a “lovely soul”? Can Catholic Priests now see the soul, or read the hearts? The advice we get from Jesus on such things is that “you will know them by their fruits” not by reading lovely souls. And for that matter, none of us deserve the sacraments. We are granted them by grace. They are received by faith. They do no good absent faith, even if you have a lovely soul, which can’t really be lovely without the indwelling of the Spirit. Turning off evil Parson; He’s getting a little grumpy.

What does a funeral in the church say? Is it possible to hold a funeral for someone who the best thing you can say is “he was baptized”, and for any message other than “yeah, what we teach is a bunch of bunk that we don’t really believe” be the one received? The current conventional wisdom, to not be evil Parson, is that you do the funeral for the living and use it as a chance to “preach the gospel”. My question is: can anyone hear that gospel today over the yell that is simply doing a funeral such as the above, or is all anyone hears “the church doesn’t even believe what it preaches” simply because of the act. What does a funeral in the church say? That is a serious question which we should answer.

The Work of Civil Society

Trust PollThis is a great little article, especially the 2nd half of it. We Lutherans talk about law and gospel. Being a Pastor has the gospel portions of the job which are what most people see on Sunday Morning. The Law portions are just all the little things it takes keep a “civil society” institution open. On the applicability of the gospel or our need for it, I have no doubt. My doubts enter in what this article is talking about. Are we as a people willing to put in the time, money and energy to govern ourselves? In religious language are we to live sanctified lives, or do we hope to free-ride. The pernicious effect is that the more people disengage not just from churches but from formal civil society (PTAs, Rotary, and all the local organizations) the more hierarchical things actually become. Because some things just need doing. And if “we” won’t do them willingly as a free people, they will be done poorly through taxes and officials. If we don’t do them out of the gospel, we will attempt to fill in with the law. And the law never fully works. The best thing it does is point us at a better way.

Resurrection Certainty

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Biblical Text: Luke 20:27-40
Full Sermon Draft

The first part of this sermon is a little snarky-er than usual. Sometimes you read something that just makes you want to say “well, what did you come out to see(Luke 7:24)”. Or in most cases it is more akin to desiring to say something like – well, I can’t refute your experience, and a bunch of people are harmonizing with you, but c’mon, grow-up, actually crack a book, or stop beating up on straw-men and turn to the real sources.” Beating up on American Mega-Church culture and feeling burned by what is obviously a 10K gold earring destined to turn your lobes green as if it were Augustine, Aquinas, Luther, Calvin or even Wesley shouldn’t be taken seriously.

But we are reaping the 30 years of that culture in the American church, so we have to. 30 years of shininess distracting from the deep wells. 30 years of assuming the gospel. 30 years of emotionalism (what the reformers called enthusiasm). And we have a bad hang-over or have trouble walking a single block, let alone picking up the breastplate of righteousness, because we are so out of shape. So we have to take it seriously. But that makes me snarky.

After getting that out of my system, the answer is the same as always. Ad fontes, returning to the sources, listening to the voice of Jesus. And the first word that needs to be heard is the gospel proclamation of the resurrection. Can these bones live? Absolutely. Because He is the resurrection. This is what Jesus does.

Ruminations

I usually try and write something at least every other day, but this week it just didn’t really make it to print.

Things tended to come as short intuitive blips, but of the sort that even investing 2000 words, you knew you could illustrate the point, but it wouldn’t make a difference.

For example, take the Casino amendment I commented on prior to the election. Predictably it passed although I was heartened that(just)over 50% of the people in our voting vicinity realized the problem. The libertine wave in America is just too strong. I quickly wrote my underlying intuition as: the libertine wave in America is all about bondage, but not in the way you are thinking. American liberty was traditionally about life and the pursuit of happiness which was tightly bound to the virtuous life. As late as Mr. Smith goes to Washington or almost any Jimmy Stuart movie, it is about the happiness that comes from being a moral or virtuous person, even when the virtue leads to apparent worldly loss. Yes, Hollywood would tack on happy endings mitigating the message, but those happy endings were reflections of the Christian afterlife. The Hollywood equivalent of paying your kid 10% a month interest on their bank account to encourage savings. But gambling, pot, abortion and any of the other “liberties” that we are consistently creating or voting ourselves are not about the life of virtue. They are about hiding from the hard path. They are about wallowing in our propensity to messing things up. We are demanding the liberty to engage in vice and not be called on it. And vice is always about slavery. Anyone who commits sin is a slave to sin (John 8:34). We as a nation still have money to spend. We are not yet looking at pig’s food thinking that looks good. And our “friends” (i.e. our government) is busy enabling our squalor.

Likewise, Mollie Hemingway captured what I think is a defining number. The GOP VA governor candidate Ken Cuccinelli won married women by 8 pts, but lost unmarried by 42 pts. He actually did better with married women than married men. You can either have a culture that encourages virtue, which will have a high number of those married women and their husbands, or you will have a culture that enables vice. You have a culture of liberty, or you have a libertine culture. A libertine culture need two things: 1) someone to help pay for the effects of such a lifestyle and 2) someone to tell you it is ok to keep the party going and quiet dissenting voices.

It isn’t the gospel. The gospel is the proclamation that regardless of your success or failure at pursuing virtue, Jesus Christ has granted you the victory. You don’t earn it, you receive it. But virtue is still important. And the toughest part is that as a Christian you are called to it, even when the world around is going in the opposite direction. You are salt and light. You are light even when the world prefers darkness.

Two Great Business Metaphors for the Law and the Gospel

Without Pants.I’m only about 100 pages into it, but This is a Great Story. It is about the company and the coders behind WordPress. If you don’t know what WordPress is they might even take that as a compliment. Right now, something like 20% of the internet, including this website, functions on WordPress. The program or content management system is GPL which means it is free and anyone can look at and use the code. Usually you get what you pay for, but WordPress is different. (I’ve been playing with it since they were calling releases by great jazz musicians. Once upon a time I had some skills to mess with the code. Alas, no longer.)

Anyway, two great quotes in the first 100 pages. One, the author is doing the George Plimpton (Paper Lion), and actually working a job at the company. The company starts everyone for a month in customer service working on bugs. Everything done is captured. Tickets worked, posts made, hours spent and it all turns into one great leader board (or loser board) if you are at the low end. This is a great description of the theological law at work…

It actually felt great, for the first week, when I helped someone. It was like unblocking a little stream so the happy little fish could swim on. Every closed ticket gave me the sense that things were a little more right in the world. But as weeks wore on, my resentment grew. Even with tickets that required ingenuity to figure out or to explain, it bothered me that only one person would benefit from my effort. And when that person succeeded because of my work, he or she would throw it away and never look at it again. There was no motivation for me to do great work, only good work….writing tickets was the opposite proposition of effort, and with each day, my morale declined.

We can’t keep the law. When everything we do it tracked and always before us, even the good we do becomes negative. We turn from doing the work to figuring out how to game the work good enough or lower the expectation. WordPress as a company seems to get around that problem of the law by two ways. One is the sense of mission which the gospel quote will capture. The second is the company culture embodies transparency as the anti-witch hunt. We are all guilty and have fallen short. That would be apparent looking at everybody’s stats which are available from everyone from new hire to CEO. “At least at Automatic, the rules were clear and fair, everyone, not just executives, had access.” Everything that is hidden will be revealed in the age to come (Matt 10:26).

The gospel according to WordPress:

In August 2005 he asked three well-known volunteer programmers from the WordPress community to quit their jobs and join Mullenweg’s bootstrapped new company. He was completely honest: he told them there was no venture capital firm behind them and fully admitted that at age twenty-one, he had no experience doing any of what he was about to do. He also reminded them that the core philosophy of this corporation would be open source, which made it all sound even crazier, as it would mean they’d use a GPL license on all the code for everything they made. They said yes, and work began.

Hey, this is a path to the cross, come along and die. Ok, sign me up. We’ll figure it out on the way to Jerusalem.

Pastrix by Nadia Bolz-Weber – A Book Review

Pastrix Book CoverFirst the who, what, where and why facts. The author of Pastrix, Nadia Bolz-Weber, is an ELCA pastor at a church plant in Colorado called House for All Sinners and Saints. You could say she is a second career minister if you accept a prodigal life as a first career. The cover photo gives you the arm tats and the general ancient-future vibe by using the illuminated bible artwork. Pastor Bolz-Weber and her congregation are an interesting blend of that no longer useful word emergent and liturgical churches. She planted this congregation about the same time I arrived at St. Mark’s and started with roughly the same number in worship on an average Sunday. Just that horrible comparable intersection makes the book necessary reading for me; we are sharing a path of building congregations. The other portion that makes the book, for me at least, necessary reading is that when I read or hear her preaching, I hear many of the same Lutheran-ish concepts. I can hear the gospel and find myself saying Amen. Hearing the gospel as clearly as I can from her preaching is not an everyday thing. And yet she and I would not see eye-to-eye on many things. And that would not, at least from my viewpoint, be caused by general political ideology. (She is a creature of the left, and I am in general a man of the right). We would seem to share the same low anthropology and high Christology that is a reformation and Lutheran must. (One political comment, I don’t know how you can be of the left and hold a reformation anthropology. Being progressive would seem to mean that you think we can progress. The low anthropology of the reformation would say back – “no, you are a sinner, you may change the sins you indulge, but still the same”. My politics of the right really starts from that point; it is a politics of managing the crooked timber which in general means creating as many break-walls as possible. My political nightmare is large scale uniformity which always ends in large scale tyranny and misery.) Back to the book, sharing that theology, I was hoping to see how she makes it work in a completely different way. I wanted to be able to write a review that was more glowing. Instead I have that quizzical and queasy feeling when people are using important words with strangely different definitions.

There are three points that stuck out to me a stumbling blocks or scandals to just shouting Amen at the end. First, while Pastor Bolz-Weber is able to say some nice things about people like her parents or like the LCMS, she seems oblivious to the difference in how she treats them verses how they treat her. She almost always goes back to “beating the fundy” to maintain her differentiation, while they display love. Stringing a couple of such situations together.

I knew that I had to get out. I was a strong, smart and smart-mouthed girl, and the church I was raised in had no place for that kind of thing even though they loved me. (loc 170)… Church, for all its faults, was the only place outside of my own home where people didn’t gawk at me or make fun of me. I could go to church and be greeted with my actual name and not a taunt. I could go to church and be part of the youth group. I could go to church and no one stared (loc 278)… But I soon learned that there was actually a whole world of Christians who take Matthew 25 seriously, who believe that when we feed the hungry, clothe the naked, and care for the sick, we do so to Jesus’ own self. They weren’t magical fantasy creatures, they were just a kind of Christian I had never heard of. (loc 487)

It goes on like that throughout the whole book. What she gives and acknowledges with one hand she punches and takes back with the other. What she says she wants to be, her parents are – welcoming the stranger, even when the stranger is your own little girl. When she actually says something that offends her erstwhile political allies, it is mean old LCMS’er Chris Rosebrough who calls and who flat out stops the attacks and calls her friend. While she is worried about hurts thousands of miles away that we can’t really do anything about, it is “the mean people” who love what is given to them. That is one Lutheran concept that Pastor Bolz-Weber did not pick up. What is our vocation? Do what is in front of us.

The second item, and the queasiest I got, circled around her pastoral and liturgical reactions to a transgendered parishioner. What Pastor Bolz-Weber did you would not find even in the ELCA agenda book (at least not yet). They set up a “shrine to himself as a girl (loc 1430)” which is populated with pictures of this person as a young child in dresses and pigtail and they put a candle in the middle “which caused the (given) name to move and change hue”. “We decided that at Baptism of our Lord Sunday, we would include within the liturgy a naming rite. Mary would become Asher in the midst of a liturgy where Jesus was named “Son” and “Beloved (loc 1435).””

My first reaction here was simply pagan, the setting up a shrine to our ancestors but in our narcissistic age the shrine becomes to ourselves and how we want to mold ourselves. Turning more theological I thought about the day they chose. When Jesus was baptized what he does is two-fold. First he is declaring his solidarity with sinners, with us. Jesus stands under those waters of repentance not needing them, but taking them for us. The second thing he does is declare his own blessing on the incarnation. It is speculation to think about those 30 silent years, but here in Jordan’s waters Jesus declares that he is messiah. This body, this incarnation, is God standing with and for His people. The Father affirms this with the voice from heaven – “This is my son” – and the Spirit descends as a grant of truth. This created liturgical rite denies the incarnation. The body that was created for this child of God would be denied. That beautiful name, Mary, would be obliterated. It is somewhat surprising that the written name wasn’t burned in the candle. Mary to Asher or Mary to Ash. Instead of following Jesus and being incarnations, God’s creation is denied and the blessings declared on it are appropriated for our own higher spiritual conception.

In what was one of the largest discordant notes, Pastor Balz-Weber first does what we see in the first point. She bashes the fundies. Mary/Asher came from the same Church of Christ tradition as she. First bash, “not unlike soldiers who survived the same bloody battle”. Attempting to live the Christian life, Mary/Asher saw a “Christian” therapist who instead of following repentance and absolution as many as 70 * 7 (i.e. infinite), prescribes behavioral therapy – when you have homosexual thoughts snap yourself with a rubber band. Aristotle might agree with such therapy, but Chrsitian? No way. After bashing the silly fundamentalists, she turns to justifying by interpreting the lives of Paul and Luther. Her interpretation of Paul:

And then he went from Saul to Paul, from being the best at being a Jew to being the best at being a Christian. Only, at some point he realized that no one could really pull that off. That’s when Paul finally understood grace. (Loc 1444)

As far as I can read Galatians and Acts that pretty much gets everything backward. Paul insists that he understands grace because of his Damascus Road vision of the living Christ. Paul tells the story himself in Galatians 1:11-2:2. Paul would never claim to be a “super-christian” as she says, although he would say things like follow me as I follow Christ much later than Galatians. She takes a true inner change – the meeting of the living Christ where everything that came before is worthless – and applies it to an outer change (female to male) so that the person feels like who they have always been. Likewise she appropriates the Luther story as “standing up to the angry vengeful God from the church”. As far as I can tell, the grace on offer to Mary/Asher was: you are who you feel you are, stay who you feel you are, and God will complete it. That is scarily close to the medieval church’s, “do what you can and buy the indulgence and trust the saints”. The dependence upon God’s action is the gospel, but the proclamation to just be what you think yourself to be is of this world.

And that brings me to what I might call the third idol in the book. Pastor Bolz-Weber consistently and rightly sees that she falls in love with an image of herself. The one she keeps returning to is the romantic idea of dying young. She is in love with the idea of herself as a “bad-ass”. This is something that she has recognized and worked on. Toward the end of the memoir she states what might be the mission statement of House for All Sinners and Saints. If it is not the formal one, it is a guiding idea. “When one of the main messages of the church is that Jesus bids you come and die (die to self, die to your old ideas, die to self-reliance), people don’t tend to line the block for that shit.” The problem with that is I never actually see her pastoring her people in that way. She is constantly bleeding for people far away – Haiti, New Orleans. She is constantly patting herself on the back for her welcoming the stranger. She herself has experience a dying and a rising – alcoholism, her dreams of what HFASS is and should be (her story of “rally day” is one that pierces me). But she never proclaims this to “her people”. She doesn’t say to poor Mary that maybe your conception of yourself as a man is what needs to die, and you will struggle with that your entire life, unless God agrees to remove the thorn. She wants to say that HFASS is “a place where difficult truths can be spoken and everyone is welcome, and where we pray for each other (loc 604)”, but “The Bible is simply the cradle that holds Christ. Anything in the Bible that does not hold up to the Gospel of Jesus Christ simply does not have the same authority (loc 542).” That is an opening not only for denying the difficult truth, but for the substitution of lies in the form of truth. She says she believes in portents but only in retrospect (loc 669), but her life is full of portents that she still doesn’t get. Her parents’ constant love and that of all those evil bad benighted fundies. Pastor Bolz-Weber still has an image of herself she is in love with. It is one shared by most of her church as the real loving ones and not those hateful sectarians. The trouble is that it’s an idol. As she herself says, “every single time I die to something—my notions of my own specialness, my plans and desires for something to be a very particular way—every single time I fight it and yet every single time I discover more life and more freedom than if I had gotten what I wanted (loc 1987).”

Even given those serious troubles, I can still hear the gospel through Pastor Bolz-Weber. And I think it might go back to her calling story. “It was long before I went to seminary and got ordained, but doing PJ’s funeral—as his only “religious” friend—was the first time I realized that God was calling me to be a pastor to my people. (Loc 1736).” What I must confront is the experience of hearing the gospel in a place that is exceedingly heterodox. We are not privy to the counsels of the most high. While the actions might grate and the bible be dismissed and all kinds of error not only accepted by endorsed, that might be as close to the gospel as “her people” can get. And Jesus might have said, “it’s enough”. And as much as I could be like Peter complaining pointing at John – “what about him”, the answer is that is none of my business, work your field. And, Love covers a multitude. If there is one thing you can’t deny, it is that Pastor Bolz-Weber loves “her people”. Yes, I wish she loved them enough to share a little more truth, but she is sharing what she knows. And we must wrestle with the fact that it sounds like the gospel.

Exercising the Office

I’m an LCMS pastor, so there are a good many things that we would not agree on. That said, the beating core of the faith and the office this woman gets. If Mom & Dad were looking for a minister in her area, I’d be hard pressed to not say go there…

Seeing the Underside and Seeing God: Nadia Bolz-Weber with Krista Tippett at the Wild Goose Festival from On Being on Vimeo.