The Third Sunday of Lent (Year A)


John 4:5—42

John tells us, “Many Samaritans from that city believed in him because of the woman’s testimony, ‘He told me everything I have ever done.’ So when the Samaritans came to him, they asked him to stay with them; and he stayed there two days. And many more believed because of his word. They said to the woman, ‘It is no longer because of what you said that we believe, for we have heard for ourselves, and we know that this is truly the Savior of the world.’”

I’d like to begin, if you’ll allow it, with a little history. The town of Sychar is in the region of Samaria that we just heard about. Sychar is the site of a well that John tells us is associated with Jacob. Accordingly, this site even in John’s and Jesus’ day was regarded as holy and significant. Sychar is near Shechem, which along with the city of Samaria, was one of the capitals of the Northern Kingdom of Israel. That kingdom, some of you might recall, was destroyed, and many of its inhabitants, dispersed, taken hostage, or killed. After the destruction of the northern kingdom, people in the southern kingdom, the capital of which was in Jerusalem, believed that they were the truly faith remnant of Abraham. Today, this well in Sychar lies within the town of Nablus in the West Bank, on the grounds of an Eastern Orthodox monastery.


A Sermon for the Third Sunday after Pentecost (Year C)


Raising the Son of the Widow of Nain, Lucas Cranach the Younger, 1569

1 Kings 17:17-24, Psalm 30, Galatians 1:11-24, Luke 7:11-17

Two mothers mourn their dead children, two dead children are made alive again, and St. Paul contemplates the fact that God offers grace and redemption even to a sinner like him, a man actively persecuting and killing Christians.

On the surface, the Old Testament and Gospel readings put us face to face with grief and loss, as well as the miraculous reversal of fates. A deeper look, especially with the help of St. Paul, reveals God in the midst of calamity and death. God enters into the hurt of the world and redeems his people from death.



Acts 2:1-21Romans 8:14-17John 14:8-17, (25-27)Psalm 104:25-35, 37

The Spirit and the bride say, “Come.” And let everyone who hears say, “Come.” And let everyone who is thirsty come. Let anyone who wishes take the water of life as a gift. – Rev. 22.17

Today’s lectionary presents us with some fascinating insights into the enigmatic and shadowy person of the Spirit. In John, chapter 14, Jesus promises a helper to his disciples, explaining that it will be a gracious gift to those who would be Jesus’ followers. In acts 2, the disciples finally are visited by this Helper, who does far more than Advocate for the first Christians; rather, like a violent wind, it descends on them in flame and causes them to speak in languages other than their own for the purposes of proclaiming the Lord’s salvation to the World. In another optional reading for the day, Paul tells the Romans that through this same Spirit we are more than adopted children of God, our Father; instead, we become, like Christ, heirs to the Father, destined to be glorified with Christ.

All of these readings communicate an important truth: that this Spirit, which is the Spirit of Jesus, draws us deep into the relationship of the Father and the Son. Being drawn into this relationship, we are remade, recreated, repurposed to do those things that the Son has done, and even greater.

Easter 5


Acts 11:1-18Revelation 21:1-6John 13:31-35

And I heard a loud voice from the throne saying,

“See, the home of God is among mortals.  He will dwell with them as their God; they will be his peoples, and God himself will be with them; he will wipe every tear from their eyes.  Death will be no more; mourning and crying and pain will be no more, for the first things have passed away.”

Our readings for the fifth week of Easter, from Acts, Revelation, and John’s Gospel, challenge us in two ways: first, the idea that Death can and will be defeated, that “death will be no more,” as John says; and, second, the commandment that in order to be Jesus’ disciples, we must love as he does.

These readings suggest that it is through Jesus’ perfect love, and not through the use of force, that he will defeat death. 

Easter 2


Acts 5:27-32; Revelation 1:4-8; John 20:19-31; Psalm 150

“I shall not die, but live, and declare the works of the Lord.” Ps. 118:17tumblr_mld4ux2crt1qj2vloo1_1280

The radio show, A Prairie Home Companion, features advertisements for fictional products. One of my favorites is the slogan for Powdermilk Biscuits, which are purported to “give shy persons the strength to get up and do what needs to be done.” I’m not entirely sure why, but I love the idea of biscuits possessing the power to revivify the virtues in shy or timid people. If only it were that easy!

A Sermon for Good Friday (and the Feast of the Annunciation)


Good Friday 2016
Readings Isaiah 52:13-53:12; Psalm 22:1-11; Hebrews 4:14-16; 5:7-9; John 18:1–19:42

Greater Love Hath No Man Than This, that he should lay down his life for his friends (John 15:13).

In my teenage years, I attended a (Baptist) church that spent Good Friday contemplating the suffering of Christ’s scourging and crucifixion. We watched documentaries, almost always hosted by forensic archaeologists and historians who would describe in great and graphic detail the circumstances and instruments of Christ’s torture, thereby making the unimaginable imaginable.

Learning from and through the Manual and the Liberal Arts, the beginnings of a fall teaching journal


Robert PirsigA few years ago, Steve Fowl recommended a wonderful little book to me, Shop Class as Soulcraft by Matthew Crawford. Shop Class is, in many ways, an update to Robert Pirsig‘s enigmatic and esoteric autobiography/manifesto, Zen and Art of Motorcycle Maintenance. For those who haven’t had the pleasure, Zen is a wonderful, albeit somewhat disjointed ramble into Pirsig’s contrasting experiences in teaching philosophy and learning how to work on his own motorcycle. These two, Pirsig proposes, aren’t so disconnected. Rather, experiences in the manual arts open a window into possible avenues for enhancing liberal arts learning. And this is where Crawford picks up.

Shop Class as SoulcraftCrawford’s critique of our current milieu, in contrast to Pirsig’s late 60s-early 70s setting, focuses on the automation of very basic processes and the ways in which this not only obscures  native human faculties, but in fact eclipses anything like a classic anthropology. Crawford charges that the result of such an eclipse is a frustrated and unvirtuous humanity – people who in their daily lives lack opportunities to think and act pragmatically, who have no experiences in problem solving and creation. In order to respond to these issues, Crawford advocates for more, not less, opportunities for mastery in the manual arts.

I began using Crawford first in my ethics class. The angle on virtue in Crawford’s anthropological proposal grabbed my attention. Essentially, he argues that virtue in manual skill enhances and expands moral virtue. After all, fixing an engine requires not only the basic ability to distinguish a job done right from a job wrong, but also the internal sense of limitation, that moment when the craftsperson recognizes within herself or himself that help is needed. This recognition is powered by humility, hence the relationship to moral virtue.

My students not only read and discussed Crawford; I also asked them to finish out the semester by making something from scratch, journalling their experience, and then reflecting critically on the experience in dialogue with secondary literature for their term papers. It was a fantastic success, both in terms of seeing real growth in their critical thinking skills, but also in terms of proving Crawford’s point that intellectual virtue depends on and relates to moral virtue.

This semester, I’m once again reading Shop Class with students, this time in my Intro to Theology class. This class participates in a living and learning program for freshmen and transfer students (I am teaching the section of transfer students). I was asked to generate a theme for this class–beyond the stuff we’d cover in “intro”– so I picked evaluating the liberal arts through the manual arts…. I’m still not sure what I was thinking exactly, but I’m going with it. Probably, it was something along the lines of Crawford’s belief that those students who are emphatic about going to college should be persuaded to think of their college education in terms of skill and virtue.

In any case, not only are we reading Shop Class, which like Zen often reads autobiographically; we’re also reading Augustine’s Confessions, and on a lark I chose Nick Hornby’s High Fidelity – yes, the book not the film. While Augustine is less than interested in the work of the manual arts, he is the consummate thinker about the life of the mind, a point that Crawford is aware of. High Fidelity gets right at my theme: the main character is a failure academically and as a Conversion of St. AugustineHigh Fidelityperson. Meanwhile, he owns and manages a record store and, eventually, a burgeoning record label. He is up to his ears in the life of the manual arts. Along the way, he goes through a dramatic transformation across all of the arenas of his life.

As we read these texts, I’ll post thoughts and reports here. I invite you, the reader, to participate with us and post your thoughts in the comments. And if we’re lucky, we might have some guest posts from folks who have substantial thoughts about the intersection of these two spheres.

I have events planned to support these readings, one of which is a rock concert. My hope is that during the semester, students come to think of the life of the mind and the life of the hands differently, that they come to know these as related.