Douglass Blvd Christian Church

an open and affirming community of faith

n open and affirming community where faith is questioned and formed, as relationships are made and upheld. 

Just a Crumb (Mark 7:24-37)

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I love the idea that the Jesus I’ve spent my life learning how to follow is big enough to allow himself to be stretched by a Gentile woman with a sick kid—about the very last person in the whole world Jesus ought to be taking religious instruction from.

I love the idea that Jesus is big enough to listen for the voice of God in even the most unlikely places—not in the institutions busy authorizing and credentialing everything, making sure that it meets all the government standards for cage free, free range faith.

But here’s what I want to propose: I think this Syrophoenician woman challenges us to encounter newness and change not as a threat, but as God trying to break in among us and stretch our understanding of how big this welcome is we’re supposed to be giving, how expansive is the vision of just who God wants to offer hospitality to."


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Clawing Our Way up to Middle Management (Mark 10:35-45)

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Popular Christianity promises a Jesus who wants to be your pal, a Jesus who doesn’t want you to be inconvenienced, a Jesus whose real concern is that all your biases are continually reconfirmed for you. A Jesus who knows what true glory looks like. And, let me tell you, that would be a whole lot easier on me.

But unfortunately, I’m not good enough at this to give you that Jesus. Instead, I’m so incompetent at my job that all I can manage to figure out how to give you is a Jesus who seeks out the small, the irrelevant, and the marginal. I’m only skilled enough to show up on Sunday mornings with a Jesus who thinks glory looks like losing, sacrificing, and dying on behalf of those everybody else walked away from a long time ago. I hope once again that you’ll forgive me my vocational inadequacies.


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The Question Is: Who Gets into the Party? (Mark 9:38-50)

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Let me put it this way, in the reign of God not only do I want everyone included, I want it so badly that I don’t want anything to stand in the way. I don’t want your need to have final approval on God’s guest list to be an obstacle to them knowing they’re welcome to the party.

Moreover, I don’t want your zeal to scare off the people who’ve spent so much time convinced that they’re not welcome at any party—let alone one thrown by God. And, just so you know, your judgmentalism isn’t helping. It’s scaring off the people I’m most interested to see have a seat at the head table.


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Abide—in the Active Voice (John 15:1-5)

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Abiding, which on the surface feels so passive, is just the opposite. If we abide in Jesus, if we live out the vision of the world he sees, we can’t help but take on the work of dismantling the systems that result in the shedding of the lifeblood of the poor and the outcry of the oppressed. We have no choice but to stand against the powers that foreclose on the futures of the defenseless, in the service of adding to the stockpiles of their own avarice.

Abiding, at least as Jesus imagines it, is the greatest act of communal resistance there is.


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There Was No One (Ephesians 6:10-20)

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When Paul says that our struggle isn’t against enemies of flesh and blood, but agains the cosmic powers of this present darkness, against the spiritual forces of evil in the heavenly places—he’s not talking about some other worldly weirdness. The cosmic powers of this present darkness, the spiritual forces of evil in the heavenly places aren’t some kind of super demon army, some version of Indiana Jones and the Flaming Arrows of the Evil one.

And he’s not talking about our personal demons for which we need a mystical Batmobile and sanctified kevlar. He"s talking about the powers and principalities that institutionalize injustice and subjugation right here, right now.

The kind of powers and principalities that let LGBTQ people die alone with no one to speak their name, the kind of spiritual forces of evil that have systematically terrorized African Americans for four hundred years, the cosmic powers of this present darkness that lock immigrant children not in spiritual prisons tended by celestial guards, but in actual cages tended by agents of Caesar.


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The Economy of God (1 Samuel 15:34-16:13)

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We’re conditioned, socialized to the see the world through lenses that magnify everything. Ministers often keep score the way everyone else does.

What we rarely stop to ask ourselves is whether, in all our scorekeeping and advanced measure-taking, we’re keeping score of the right things, measuring the stuff that really matters.


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Food that Endures (John 6:24-35)

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Eternity can, of course, mean in the great forever in the future—some endless span of time. But eternity doesn’t just have to be about the length of time; it can signify the depth of time, which is to say the quality of time. In that sense, then, food that endures for eternal life can be about food that deepens the quality of time right here and now by having enough, so that people no longer need to follow a potential messiah around the wilderness in constant search for a little relief from the hunger that besets them—so that eternity can begin to break into the world right now.

Notice that Jesus doesn’t talk about bread that lasts forever; he offers bread that endures for eternal life.


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The Bread We Need (John 6:1-21)

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Jesus in this meal isn’t just—as Pastor Bob says— 'staying out of politics and unconditionally loving, comforting & healing all the hurt and damaged people.' In feeding the 5,000 Jesus disrupts one of the political and economic tools the powerful use to keep the peasants in their place—hunger and scarcity. And in so doing, Jesus offers up a political challenge to the ruling authorities.

That’s why Jesus was always getting sideways with the Romans. His ministry was by its very nature a threat to the political and economic status quo. In other words, in accounting for his conflict with and eventual execution by the Roman state, we have to come up with a picture of Jesus as something other than a nice guy dispensing Deepak Chopra-nuggets of wisdom. If that’s all he were, the Romans would have loved him. It’s because they understood the political implications of his teaching that they killed Jesus.


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You Who Were Far Off (Ephesians 2:11-22)

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On Easter God said 'no' to the death-dealing powers that divide us on the basis of money, power, gender, sexual orientation, gender identity, and immigration status. Indeed part of the reason Jesus was killed was because he announced a new world breaking in, a completely different kind of politics that has as its primary focus the destruction of the walls that divide us—since the powers that be always have the most to gain by keeping people divided, and therefore, powerless.


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What We Need (Mark 6:1-13)

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Of course, the church seeks to meet people’s needs. But one of the most pressing needs people have is to see a vision of the world the way God envisions it—a world in which sick people, and poor people, and hungry people, and disabled people, and immigrants, and LGBTQ people, and marginalized people not only have a seat around God’s table . . . but have been made the guests of honor.

We ought to spend more energy worrying about how the church should form its community and its members as stirrers of the waters, as a sanctuary for compassion, as healers of brokenness and isolation, as lovers of all people, as Dr. Martin Luther King called us, members of the 'creatively maladjusted.'


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Hiding in the Shadows (Mark 5:21-43)

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When Jesus walks the margins looking for those who creep around the edges, he redefines the edges, so that the margins are set in the center; and it's the folks who usually occupy the center who risk finding themselves on the margins. When Jesus starts looking for people to love, he first starts with those who have for too long been hiding in the shadows.


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Who Then Is This? (Mark 4:25-31)

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And Jesus looks at this giant mess of a world and says, 'Peace. Be still'—not, like some mystical incantation, but in a sweeping new act of creation. Jesus speaks into existence the possibility of a new world of shalom, where the scales are rebalanced in favor of the poor and the powerless, where things are finally made right for the vulnerable and the dispossessed. Jesus offers the possibility of a mega-calm, the power of which, overwhelms and subdues the mega storm.

The difference is that this new act of creation places us at the center of the chaos as Jesus’ shalom. We are the word Jesus hurls against the tumult, expecting the wind and the sea to respond to our presence in the midst of the maelstrom. You and I are the power of God that Jesus expects to shelter a world buffeted by the enveloping storm.


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