Jacob and Aaron dive into the readings for the Twelfth Sunday after Pentecost, which are Isaiah 56:1,6-8, Romans 11:1-2a, 29-32, and Matthew 15: (10-20), 21-28.

Jacob and Aaron dive into the readings for the Twelfth Sunday after Pentecost, which are Isaiah 56:1,6-8, Romans 11:1-2a, 29-32, and Matthew 15: (10-20), 21-28.

Pentecost 12 (A): The Hummus Gets Cold

Jacob and Aaron take a look at the readings for the Eleventh Sunday after Pentecost, which are 1 Kings 19:9-18, Romans 10:5-15, and Matthew 14:22-33.

Jacob and Aaron take a look at the readings for the Eleventh Sunday after Pentecost, which are 1 Kings 19:9-18, Romans 10:5-15, and Matthew 14:22-33.

Pentecost 11 (A): A Pedicure for Preachers

Jacob and Aaron dive into the readings for the Tenth Sunday after Pentecost/Transfiguration, which are Exodus 34:29-35, 2 Peter 1:13-21, and Luke 9:28-36.

Jacob and Aaron dive into the readings for the Tenth Sunday after Pentecost/Transfiguration, which are Exodus 34:29-35, 2 Peter 1:13-21, and Luke 9:28-36.

Pentecost 10/Transfiguration (A): Snow Is Glistening

Jacob and Aaron dive into the readings for the Ninth Sunday after Pentecost, which are 1 Kings 3:5-12, Romans 8:26-39, and Matthew 13:31-33,44-52.

Jacob and Aaron dive into the readings for the Ninth Sunday after Pentecost, which are 1 Kings 3:5-12, Romans 8:26-39, and Matthew 13:31-33,44-52.

Pentecost 9 (A): Genie in a Bottle

Jacob and Aaron dive into the readings for the Eighth Sunday after Pentecost, which are Isaiah 44:6-8, Romans 8:12-25, and Matthew 13:24-30,36-43.

Jacob and Aaron dive into the readings for the Eighth Sunday after Pentecost, which are Isaiah 44:6-8, Romans 8:12-25, and Matthew 13:24-30,36-43.

Pentecost 8 (A): Jake is a Huge Darnel

Jacob and Aaron dive into the readings for the Seventh Sunday after Pentecost, which are Isaiah 55:10-13, Romans 8:1-11, and Matthew 13:1-9,18-23.

Jacob and Aaron dive into the readings for the Seventh Sunday after Pentecost, which are Isaiah 55:10-13, Romans 8:1-11, and Matthew 13:1-9,18-23.

Pentecost 7 (A): Word Up (Flamin' Hot Cheetos)

Jacob and Aaron take a look at the readings for the Sixth Sunday after Pentecost, which are Zechariah 9:9-12, Romans 7:15-25a, and Matthew 11:16-19, 25-30.

Jacob and Aaron take a look at the readings for the Sixth Sunday after Pentecost, which are Zechariah 9:9-12, Romans 7:15-25a, and Matthew 11:16-19, 25-30.

Pentecost 6 (A): Jesus Does the Macarena

Jacob and Aaron take a look at the readings for the Fifth Sunday after Pentecost, which are Jeremiah 28:5-9, Romans 6:12-23, and Matthew 10:40-42.

Jacob and Aaron take a look at the readings for the Fifth Sunday after Pentecost, which are Jeremiah 28:5-9, Romans 6:12-23, and Matthew 10:40-42.

Pentecost 5 (A): Dependence Day

Jacob and Aaron dive into the readings for the Fourth Sunday after Pentecost, which are Jeremiah 20:7-13, Romans 6:1b-11, and Matthew 10:24-39.

Jacob and Aaron dive into the readings for the Fourth Sunday after Pentecost, which are Jeremiah 20:7-13, Romans 6:1b-11, and Matthew 10:24-39.

Pentecost 4 (A): Suffering, St. Ansgar, & Sparrows

Jacob and Aaron dive into the readings for the Third Sunday after Pentecost, which are Genesis 18:1-15, (21:1-7), Romans 5:1-8, and Matthew 9:35-10:8(9-23).

Jacob and Aaron dive into the readings for the Third Sunday after Pentecost, which are Genesis 18:1-15, (21:1-7), Romans 5:1-8, and Matthew 9:35-10:8(9-23).

Pentecost 3 (A): Spicy Law, Refreshing Gospel

Join the Rev. Jacob Smith and the Rev. Aaron Zimmerman each week as they break down the lectionary texts for the coming Sunday with Gospel insight, a few (in)appropriate cultural references, and a heart for the sufferer in the pew—and the pulpit. All in a half an hour or so. Lectionary readings here: http://www.lectionarypage.net/. Audio production by TJ Hester

The humor is great!
These two inspire a grace filled sermon—bravo!!
Thank you for this work.

Awesome!

Wonderful show

Join the Rev. Jacob Smith and the Rev. Aaron Zimmerman each week as they break down the lectionary texts for the coming Sunday with Gospel insight, a few (in)appropriate cultural references, and a heart for the sufferer in the pew—and the pulpit. All in a half an hour or so. Lectionary readings here: <a href="http://www.lectionarypage.net/" rel="nofollow" target="_blank">http://www.lectionarypage.net/</a>. Audio production by TJ Hester

Same Old Song

Aaron and Jacob review the readings for the Seventh Sunday in Epiphany, which are Genesis 45:3-11, 15; 1 Corinthians 15:35-38, 42-50; and Luke 6:27-38. 

Aaron and Jacob review the readings for the Seventh Sunday in Epiphany, which are Genesis 45:3-11, 15; 1 Corinthians 15:35-38, 42-50; and Luke 6:27-38.

Epiphany 7 (C): God's Dirty Hands

Jacob and Aaron dig into the readings for the Fifth Sunday after Epiphany, which are Isaiah 6:1-8, [9-13]; 1 Corinthians 15:1-11; and Luke 5:1-11.

Jacob and Aaron dig into the readings for the Fifth Sunday after Epiphany, which are Isaiah 6:1-8, [9-13]; 1 Corinthians 15:1-11; and Luke 5:1-11.

Epiphany 5 (C): No Myth

Jacob and Aaron dig into the readings for the Third Sunday in Lent, which are Exodus 17:1-7, Romans 5:1-11, John 4:5-42.

Jacob and Aaron dig into the readings for the Third Sunday in Lent, which are Exodus 17:1-7, Romans 5:1-11, John 4:5-42.

Lent 3 (A): Just the Essentials

Jacob and Aaron take a look at the texts for the First Sunday after Epiphany, which are Isaiah 42:1-9, Acts 10:34-43, and Matthew 3:13-17.

Jacob and Aaron take a look at the texts for the First Sunday after Epiphany, which are Isaiah 42:1-9, Acts 10:34-43, and Matthew 3:13-17.

Epiphany 1 (A): Bruised Reeds & Muddy Jesus

Jacob and Aaron cover the readings for the the last Sunday after Pentecost, Christ the King Sunday, which are Jeremiah 23:1-6, Colossians 1:11-20, and Luke 23:33-43. 

Jacob and Aaron cover the readings for the the last Sunday after Pentecost, Christ the King Sunday, which are Jeremiah 23:1-6, Colossians 1:11-20, and Luke 23:33-43.

Christ the King (C): Purple Reign of Christ

Aaron and Jacob break down the text for the Second Sunday in Lent, which are Genesis 15:1-12,17-18; Philippians 3:17-4:1; and Luke 13:31-35. 

Aaron and Jacob break down the text for the Second Sunday in Lent, which are Genesis 15:1-12,17-18; Philippians 3:17-4:1; and Luke 13:31-35.

Lent 2 (C): Unemployed in Greenland

Jacob and Aaron unpack the readings for the Day of Pentecost, which are Genesis 11:1-9, Acts 2:1-21, and John 14:8-17. 

Jacob and Aaron unpack the readings for the Day of Pentecost, which are Genesis 11:1-9, Acts 2:1-21, and John 14:8-17.

Day of Pentecost (C): Smokin' Ziggurats

This week we reflect on the readings for this week in year A, which is the Baptism of the Lord: Isaiah 49:1-7, 1st Corinthians 1:1-9 and John 1:29-42.  Show Notes: The paradox of an Israel sent to Israel is part of the powerful thrust the OT towards the NT, since not even the remnant of true Israelites can fulfill the boundless expectations of vs.1-13. We are driven to seek a more perfect embodiment of God's light, salvation (6), and covenant (8) in Christ at the head of his church, 'the Israel of God.' -NIV Commentary “It is an item in faith that we are children of God; there is plenty of experience in us against it. The faith that surmounts this evidence and is able to warm itself at the fire of God’s love, instead of having to steal love and self-acceptance from other sources, is actually the root of holiness.” -Richard Lovelace The Church is not exempt from this low an- thropology. It is sadly humorous to ponti cate about the virtues of the early church.  e early church was a mess,  lled with sinners. St. Paul, in his  rst epistle to the Corinthians, points this out. Paul lets them know they are far from a pious community, that there is immorality amongst them that shocks even the pagans.  This is very important to understand: anthropologically speaking, there is no difference between Christians and non-Christians. When the church forgets this truth, she gets herself into all sorts of trouble. Instead of making herself irrelevant, the church that has an N.W.A. anthropology has something to say and can speak to the culture at large. A church with a low an- thropology can see herself as part of the problem and, in humility, share the good news of God’s grace. A church with a low anthropology is not shocked by the sin of the world, but can minister to people—“Dope Man” and “Gang- sta” alike—free of judgement and assumption. -Jacob Smith, "Straight Outta Corinth" The Christology of John the Baptist:  "A man is coming right after me": The historical Jesus (his true humanity) "Who actually ranks well above me": The royal Jesus (his true messianity) "Because he came way before me": The preexistent Jesus (his true divinity) -Dale Brune, The Gospel of John: A Commentary 

<code>This week we reflect on the readings for this week in year A, which is the Baptism of the Lord: Isaiah 49:1-7, 1st Corinthians 1:1-9 and John 1:29-42. </code> Show Notes: The paradox of an Israel sent to Israel is part of the powerful thrust the OT towards the NT, since not even the remnant of true Israelites can fulfill the boundless expectations of vs.1-13. We are driven to seek a more perfect embodiment of God's light, salvation (6), and covenant (8) in Christ at the head of his church, 'the Israel of God.' -NIV Commentary “It is an item in faith that we are children of God; there is plenty of experience in us against it. The faith that surmounts this evidence and is able to warm itself at the fire of God’s love, instead of having to steal love and self-acceptance from other sources, is actually the root of holiness.” -Richard Lovelace The Church is not exempt from this low an- thropology. It is sadly humorous to ponti cate about the virtues of the early church. e early church was a mess, lled with sinners. St. Paul, in his rst epistle to the Corinthians, points this out. Paul lets them know they are far from a pious community, that there is immorality amongst them that shocks even the pagans. This is very important to understand: anthropologically speaking, there is no difference between Christians and non-Christians. When the church forgets this truth, she gets herself into all sorts of trouble. Instead of making herself irrelevant, the church that has an N.W.A. anthropology has something to say and can speak to the culture at large. A church with a low an- thropology can see herself as part of the problem and, in humility, share the good news of God’s grace. A church with a low anthropology is not shocked by the sin of the world, but can minister to people—“Dope Man” and “Gang- sta” alike—free of judgement and assumption. -Jacob Smith, "Straight Outta Corinth" The Christology of John the Baptist: <ol> <li>"A man is coming right after me": The historical Jesus (his true humanity)</li> <li>"Who actually ranks well above me": The royal Jesus (his true messianity)</li> <li>"Because he came way before me": The preexistent Jesus (his true divinity) -Dale Brune, The Gospel of John: A Commentary</li> </ol>

Episode 9: Episode 9: Epiphany 2, Year A

Jake and Aaron unpack the readings for the Fifth Sunday in Lent which are Isaiah 43:16-21, Philippians 3:4b-14, and John 12:1-8. Oh and the Collect they mention is: "Almighty God, you alone can bring into order the unruly wills and affections of sinners: Grant your people grace to love what you command and desire what you promise; that, among the swift and varied changes of the world, our hearts may surely there be fixed where true joys are to be found; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen."

Jake and Aaron unpack the readings for the Fifth Sunday in Lent which are Isaiah 43:16-21, Philippians 3:4b-14, and John 12:1-8. Oh and the Collect they mention is: "Almighty God, you alone can bring into order the unruly wills and affections of sinners: Grant your people grace to love what you command and desire what you promise; that, among the swift and varied changes of the world, our hearts may surely there be fixed where true joys are to be found; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen."

Lent 5 (C): Grapes on the Couch

Aaron and Jacob review the readings for the Fifth Sunday after Pentecost, which are Amos 7:7-17, Colossians 1:1-14, and Luke 10:25-37. 

Aaron and Jacob review the readings for the Fifth Sunday after Pentecost, which are Amos 7:7-17, Colossians 1:1-14, and Luke 10:25-37.

Pentecost 5 (C): Pour Some Sugar on Me

Jacob and Aaron tackle the readings for the Twenty-Third Sunday after Pentecost, which are Isaiah 65:17-25, 2 Thessalonians 3:6-13, Luke 21:5-19.

Jacob and Aaron tackle the readings for the Twenty-Third Sunday after Pentecost, which are Isaiah 65:17-25, 2 Thessalonians 3:6-13, Luke 21:5-19.

Pentecost 23 (C): Doomsday

Aaron and Jacob tackle the Gospel readings for Palm Sunday, which are Luke 19:28-40 and Luke 22:14-23:56. 

Aaron and Jacob tackle the Gospel readings for Palm Sunday, which are Luke 19:28-40 and Luke 22:14-23:56.

Palm Sunday: The Rocks Cry Out

This week we reflect on the readings for this week in year A, which is the third Sunday in Epiphany: Isaiah 9:1-4; 1st Corinthians 1:10-18 and Matthew 4:12-23.  Show Notes: Is Christ divided? or, literally, ‘Has Christ been parcelled out?’ (13). Paul is asking the Corinthians, with all their division, ‘Do you suppose that there are fragments of Christ that can be distributed among different groups? If you have Christ, you have all of him. Jesus cannot be divided.’ We cannot have half a person, as though we said: ‘Please come in, but leave your legs outside.’ This, incidentally, throws light on such common phrases as ‘wanting more of Christ’. It cannot be: we should rather be allowing Christ to have more of us. We are the disintegrated ones whom Christ is gradually making whole, so that we become more like him—integrated and entire. The same argument applies to wanting more of the Holy Spirit. If he is personal, a Person, than we either have him living within us or we do not; again, our desire and prayer should be for the Holy Spirit to have more of us. -David Prior The phrase “from that time Jesus began” (v. 17) is followed by the infinitive “to preach.” The identical phrase appears again in 16:21, this time with the infinitive “to show” following. Now comes the content of the preaching or showing. Even though the phrase appears but twice in Matthew, it has the look of a formula introducing something of major importance. Some students of Matthew’s Gospel see it as an important indicator of Matthew’s view of the unfolding of Jesus’ ministry.In any case, “Jesus began to preach,” and the public work of Jesus is defined as preaching the nearness of the kingdom of God. In all too many cases today, the term “preaching” has associations with scolding, harping on moral platitudes, or dwelling on the obvious or the irrelevant. In the Scriptures, however, “to preach” (kēryssō) is not to deal in shopworn or secondhand goods, but to announce as a herald (kēryx) the news that is both gut-wrenching and glad beyond all expectation. -Andre Resner Neither religious philosophy nor existence can provide the criterion for the genuineness of Christianity. In philosophy, man discovers what is humanly knowable about the depths of being; in existence, man lives out what is humanly livable. But Christianity disappears the moment it allows itself to be dissolved into a transcendental precondition of human self-understanding in thinking or living, knowledge or deed. -Hans Urs von Balthasar “As we have taken the circle as a symbol of reason and madness, we may very well take the cross as a symbol at once of mystery and health. Buddhism is centripetal, but Christianity is centrifugal: it breaks out. For the circle is perfect and infinite in its nature; but it is fixed for ever in its size; it can never be larger or smaller. But the cross, though it has at its head a collision and a contradiction, can extend its four arms for ever without altering its shape. Because is has a paradox in its center it can grow without changing. The circle returns upon itself and is bound. The cross opens its arms to the four winds; it is a signpost for free travelers.” -G.K. Chesterton

<code>This week we reflect on the readings for this week in year A, which is the third Sunday in Epiphany: Isaiah 9:1-4; 1st Corinthians 1:10-18 and Matthew 4:12-23. </code> Show Notes: Is Christ divided? or, literally, ‘Has Christ been parcelled out?’ (13). Paul is asking the Corinthians, with all their division, ‘Do you suppose that there are fragments of Christ that can be distributed among different groups? If you have Christ, you have all of him. Jesus cannot be divided.’ We cannot have half a person, as though we said: ‘Please come in, but leave your legs outside.’ This, incidentally, throws light on such common phrases as ‘wanting more of Christ’. It cannot be: we should rather be allowing Christ to have more of us. We are the disintegrated ones whom Christ is gradually making whole, so that we become more like him—integrated and entire. The same argument applies to wanting more of the Holy Spirit. If he is personal, a Person, than we either have him living within us or we do not; again, our desire and prayer should be for the Holy Spirit to have more of us. -David Prior The phrase “from that time Jesus began” (v. 17) is followed by the infinitive “to preach.” The identical phrase appears again in 16:21, this time with the infinitive “to show” following. Now comes the content of the preaching or showing. Even though the phrase appears but twice in Matthew, it has the look of a formula introducing something of major importance. Some students of Matthew’s Gospel see it as an important indicator of Matthew’s view of the unfolding of Jesus’ <a href="http://ministry.In" rel="nofollow" target="_blank">ministry.In</a> any case, “Jesus began to preach,” and the public work of Jesus is defined as preaching the nearness of the kingdom of God. In all too many cases today, the term “preaching” has associations with scolding, harping on moral platitudes, or dwelling on the obvious or the irrelevant. In the Scriptures, however, “to preach” (kēryssō) is not to deal in shopworn or secondhand goods, but to announce as a herald (kēryx) the news that is both gut-wrenching and glad beyond all expectation. -Andre Resner Neither religious philosophy nor existence can provide the criterion for the genuineness of Christianity. In philosophy, man discovers what is humanly knowable about the depths of being; in existence, man lives out what is humanly livable. But Christianity disappears the moment it allows itself to be dissolved into a transcendental precondition of human self-understanding in thinking or living, knowledge or deed. -Hans Urs von Balthasar “As we have taken the circle as a symbol of reason and madness, we may very well take the cross as a symbol at once of mystery and health. Buddhism is centripetal, but Christianity is centrifugal: it breaks out. For the circle is perfect and infinite in its nature; but it is fixed for ever in its size; it can never be larger or smaller. But the cross, though it has at its head a collision and a contradiction, can extend its four arms for ever without altering its shape. Because is has a paradox in its center it can grow without changing. The circle returns upon itself and is bound. The cross opens its arms to the four winds; it is a signpost for free travelers.” -G.K. Chesterton

Episode 10: Episode 10: Fishing For Epiphanies

Aaron and Jacob guide us through the readings for the Third Sunday in Easter, which are Acts 9:1-6, (7-20); Revelation 5:11-14; and John 21:1-19. 

Aaron and Jacob guide us through the readings for the Third Sunday in Easter, which are Acts 9:1-6, (7-20); Revelation 5:11-14; and John 21:1-19.

Third Sunday of Easter (C): High Horses and Wet Fishermen

In this week's episode we discuss the texts for the first Sunday after Christmas: Numbers 6:22-27, Philippians 2:5-11 and Luke 2:15-21.   Show Notes: As a strictly intellectual matter, I am very confident that God exists. In dark times, though — and this has been a dark year in many ways — I wonder if the Absolute relates to us in the way that my church teaches, if he will really wipe away every tear and make all things that we love new...This is the wager that Christmas offers us, year in and year out. It isn’t Pascal’s famous bet on God’s very existence; rather, it’s a bet on God’s love for us, a wager that all the varieties of religious experience, wonderful and terrifying and inscrutable, should be interpreted in the light of one specific history-altering experience: a divine incarnation, a baby crying beneath a pulsing star...The odds on that wager feel different year to year. They change with joy and suffering, tranquillity and crisis, sickness and health...But I haven’t found better ones. Merry Christmas. -Ross Douthat,  http://www.nytimes.com/2016/12/24/opinion/sunday/varieties-of-religious-experience.html?_r=0 One cannot simply read the Bible like other books. One must really be prepared to put questions to it.… The reason for this is that in the Bible God speaks to us. And one cannot just proceed to think about God under one’s own steam; instead one must ask God questions. Naturally one can read the Bible like any other book and so study it from the point of view of textual criticism, etc. There is absolutely nothing to be said against this. Only this way of going about things does not unlock the essence of the Bible but only what lies on its surface. Think of how we come to understand something said to us by a person we love not by dissecting it into bits but by simply accepting it as the kind of word it is, so that for days it echoes within us simply as the word of that particular person whom we love; the more we, like Mary, “ponder it in the heart,” the more the person who has said it to us becomes accessible to us in that word. That is just how we should treat the word of the Bible.… Every other place outside the Bible has become too uncertain for me; I am afraid that I will encounter only a divine double [einen göttlichen Doppelgänger] of my own self in it. Is it possible, then, for you to comprehend that I would rather make a sacrificium intellectus by confessing that I do not yet understand this or that passage in Scripture, with the certainty that it too will one day reveal itself as God’s own word. I would rather do that than on the basis of my own opinion declare: this is what is divine in it and that is what is human!? (I make the sacrificium intellectus in just these matters and only in these matters, that is, with the true God in view! Who after all would not make a sacrificium intellectus anywhere in this respect?) I also want to say to you now by way of an entirely personal note, that since I learned to read the Bible in this way—which is by no means such a long time ago—it has become more wonderful to me every day.… In a few days it will be Easter … Resurrection. That is certainly not an idea that is in itself reasonable, an eternal truth. I take it to be what the Bible also takes it to be, of course: resurrection from real death (not from sleep) to real life, from being far away from God [der Gottesferne] and from godlessness [der Gottlosigkeit] to new life with Christ in God. God has spoken—and we know this through the Bible—See, I am making all things new. God made that come true at Easter. -Dietrich Bonhoeffer

<code>In this week's episode we discuss the texts for the first Sunday after Christmas: Numbers 6:22-27, Philippians 2:5-11 and Luke 2:15-21. </code> Show Notes: As a strictly intellectual matter, I am very confident that God exists. In dark times, though — and this has been a dark year in many ways — I wonder if the Absolute relates to us in the way that my church teaches, if he will really wipe away every tear and make all things that we love new...This is the wager that Christmas offers us, year in and year out. It isn’t Pascal’s famous bet on God’s very existence; rather, it’s a bet on God’s love for us, a wager that all the varieties of religious experience, wonderful and terrifying and inscrutable, should be interpreted in the light of one specific history-altering experience: a divine incarnation, a baby crying beneath a pulsing star...The odds on that wager feel different year to year. They change with joy and suffering, tranquillity and crisis, sickness and health...But I haven’t found better ones. Merry Christmas. -Ross Douthat, <a href="http://www.nytimes.com/2016/12/24/opinion/sunday/varieties-of-religious-experience.html?_r=0" rel="nofollow" target="_blank">http://www.nytimes.com/2016/12/24/opinion/sunday/varieties-of-religious-experience.html?_r=0</a> One cannot simply read the Bible like other books. One must really be prepared to put questions to it.… The reason for this is that in the Bible God speaks to us. And one cannot just proceed to think about God under one’s own steam; instead one must ask God questions. Naturally one can read the Bible like any other book and so study it from the point of view of textual criticism, etc. There is absolutely nothing to be said against this. Only this way of going about things does not unlock the essence of the Bible but only what lies on its surface. Think of how we come to understand something said to us by a person we love not by dissecting it into bits but by simply accepting it as the kind of word it is, so that for days it echoes within us simply as the word of that particular person whom we love; the more we, like Mary, “ponder it in the heart,” the more the person who has said it to us becomes accessible to us in that word. That is just how we should treat the word of the Bible.… Every other place outside the Bible has become too uncertain for me; I am afraid that I will encounter only a divine double [einen göttlichen Doppelgänger] of my own self in it. Is it possible, then, for you to comprehend that I would rather make a sacrificium intellectus by confessing that I do not yet understand this or that passage in Scripture, with the certainty that it too will one day reveal itself as God’s own word. I would rather do that than on the basis of my own opinion declare: this is what is divine in it and that is what is human!? (I make the sacrificium intellectus in just these matters and only in these matters, that is, with the true God in view! Who after all would not make a sacrificium intellectus anywhere in this respect?) I also want to say to you now by way of an entirely personal note, that since I learned to read the Bible in this way—which is by no means such a long time ago—it has become more wonderful to me every day.… In a few days it will be Easter … Resurrection. That is certainly not an idea that is in itself reasonable, an eternal truth. I take it to be what the Bible also takes it to be, of course: resurrection from real death (not from sleep) to real life, from being far away from God [der Gottesferne] and from godlessness [der Gottlosigkeit] to new life with Christ in God. God has spoken—and we know this through the Bible—See, I am making all things new. God made that come true at Easter. -Dietrich Bonhoeffer

Episode 7: Episode 7: Christmas 1, The Feast Of The Holy Name

Jesus Swims

Aaron and Jacob take us through the texts for the First Sunday after Epiphany, which are Isaiah 43:1-7, Acts 8:14-17, and Luke 3:15-17 &amp; 21-22. 

Aaron and Jacob take us through the texts for the First Sunday after Epiphany, which are Isaiah 43:1-7, Acts 8:14-17, and Luke 3:15-17 &amp; 21-22.

Epiphany 1 (C): Jesus Swims with Sinners

This week we reflect on the readings for this week in year A, which is the third Sunday in Epiphany: Micah 6:1-8; 1st Corinthians 1:18-31;  and Matthew 5:1-12.

<code>This week we reflect on the readings for this week in year A, which is the third Sunday in Epiphany: Micah 6:1-8; 1st Corinthians 1:18-31; and Matthew 5:1-12.</code>

Episode 11: Episode 11: Sermons Preached On The Molehill 

Jacob and Aaron examine the readings for the third Sunday of Advent, which are Isaiah 35:1-10, James 5:7-10, and Matthew 11:2-11.

Jacob and Aaron examine the readings for the third Sunday of Advent, which are Isaiah 35:1-10, James 5:7-10, and Matthew 11:2-11.

Advent 3 (A): Stir Up Sunday

Aaron and Jacob survey the readings for the Third Sunday after Pentecost, which are 2 Kings 2:1-2, 6-14; Galatians 5:1,13-25; and Luke 9:51-62. 

Aaron and Jacob survey the readings for the Third Sunday after Pentecost, which are 2 Kings 2:1-2, 6-14; Galatians 5:1,13-25; and Luke 9:51-62.

Pentecost 3 (C): Fire and Sonshine

Nehi Cola

Aaron and Jacob discuss the readings for the Third Sunday after Epiphany, which are Nehemiah 8:1-3, 5-6, 8-10; 1 Corinthians 12:12-31a; and Luke 4:14-21. 

Aaron and Jacob discuss the readings for the Third Sunday after Epiphany, which are Nehemiah 8:1-3, 5-6, 8-10; 1 Corinthians 12:12-31a; and Luke 4:14-21.

Epiphany 3 (C): Nehi Cola and the Leveling Cross

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