Inspired Rachel Held Evans Quotes

The apostles remembered what many modern Christians tend to forget—that what makes the gospel offensive isn’t who it keeps out but who it lets in.

I am a Christian,” I concluded, “because the story of Jesus is still the story I’m willing to risk being wrong about.

I’ve often said that those who say having a childlike faith means not asking questions haven’t met too many children.

The church is not a group of people who believe all the same things; the church is a group of people caught up in the same story, with Jesus at the center.

A lot of people think the hardest part about religious doubt is feeling isolated from God. It’s not. At least in my experience, the hardest part about doubt is feeling isolated from your community.

While Christians tend to turn to Scripture to end a conversation, Jews turn to Scripture to start a conversation.

Dignified or not, believable or not, ours is a God perpetually on bended knee, doing everything it takes to convince stubborn and petulant children that they are seen and loved. It is no more beneath God to speak to us using poetry, proverb, letters, and legend than it is for a mother to read storybooks to her daughter at bedtime. This is who God is. This is what God does.

The Psalms are, in a sense, God’s way of holding space for us. They invite us to rejoice, wrestle, cry, complain, offer thanks, and shout obscenities before our Maker without self-consciousness and without fear.

We’ve been instructed to reject any trace of poetry, myth, hyperbole, or symbolism even when those literary forms are virtually shouting at us from the page via talking snakes and enchanted trees.

I'm in no rush to patch up these questions. God save me from the day when stories of violence, rape, and ethnic cleansing inspire within me anything other than revulsion. I don't want to become a person who is unbothered by these texts, and if Jesus is who he says he is, then I don't think he wants me to either. There are parts of the Bible that inspire, parts that perplex, and parts that leave you with an open wound. I'm still wrestling, and like Jacob, I will wrestle until I am blessed. God hasn't let go of me yet.

Jesus did not simply die to save us from our sins; Jesus lived to save us from our sins. His life and teachings show us the way to liberation. But you can't fit all that on a bumper sticker. So we try to boil it down to a formula. Four steps. The "Romans Road." John 3:16. And yet the gospel itself, in its eternal scope and scandalous particularity, defies reduction.

There’s a great episode of The Office in which this strategy lands Michael Scott and Dwight Schrute in a lake during a sales trip, Michael shouting, “The machine knows!” as he follows the GPS instructions and drives his SUV off the road into the water. I’ve watched a lot of good people drive their lives, their families, their churches, their communities, even their countries into a lake, shouting, “The Bible knows!” all the way down.

Bible stories don’t have to mean just one thing. Despite what you may have heard from a pastor or Sunday school teacher along the way, faithful engagement with Scripture isn’t about uncovering a singular, moralistic point to every text and then sticking to it. Rather, the very nature of the biblical text invites us to consider the possibilities.

How could I love God with all my heart, soul, mind, and strength while disengaging those very faculties every time I read the Bible?

The truth is, you can bend Scripture to say just about anything you want it to say. You can bend it until it breaks. For those who count the Bible as sacred, interpretation is not a matter of whether to pick and choose, but how to pick and choose. We’re all selective. We all wrestle with how to interpret and apply the Bible to our lives. We all go to the text looking for something, and we all have a tendency to find it. So the question we have to ask ourselves is this: are we reading with the prejudice of love, with Christ as our model, or are we reading with the prejudices of judgment and power, self-interest and greed? Are we seeking to enslave or liberate, burden or set free?

The point is, if you pay attention to the women, a more complex history of Israel's conquests emerges. Their stories invite the reader to consider the human cost of violence and patriarchy, and in that sense prove instructive to all who wish to work for a better world.

Of course, the fact that a single biblical text can mean many things doesn’t mean it can mean anything. Slave traders justified the exploitation of black people by claiming the curse on Noah’s son Ham rendered all Africans subhuman. Many Puritans and pioneers appealed to the stories of Joshua’s conquest of Canaan to support attacks on indigenous populations. More recently, I’ve heard Christians shrug off sins committed by American politicians because King David assaulted women too. Anytime the Bible is used to justify the oppression and exploitation of others, we have strayed far from the God who brought the people of Israel out of Egypt, “out of the land of slavery” (Exodus 20:2).

Contrary to what many of us are told, Israel’s origin stories weren’t designed to answer scientific, twenty-first-century questions about the beginning of the universe or the biological evolution of human beings, but rather were meant to answer then-pressing, ancient questions about the nature of God and God’s relationship to creation.

We all go to the text looking for something, and we all have a tendency to find it. So the question we have to ask ourselves is this: are we reading with the prejudice of love, with Christ as our model, or are we reading with the prejudices of judgment and power, self-interest and greed? Are we seeking to enslave or liberate, burden or set free?

What I love about the Bible is that the story isn't over. There are still prophets in our midst. There are still dragons and beasts. It might not look like it, but the Resistance is winning. The light is breaking through. So listen to the weirdos. Listen to the voices crying from the wilderness. They are pointing us to a new King and a better kingdom.

Like it or not, you can’t be a Christian on your own. Following Jesus is a group activity, and from the beginning, it’s been a messy one; it’s been an incarnated one.

This is why it’s especially important for those of us who come to the Bible from positions of relative social, economic, and racial privilege to read its stories alongside people from marginalized communities, past and present, who are often more practiced at tracing that crimson thread of justice through its pages.

The kingdom, Jesus taught, is right here--present yet hidden, immanent yet transcendent. It is at hand--among us and beyond us, now and not-yet. The kingdom of heaven, he said, belongs to the poor, the meek, the peacemakers, the merciful, and those who hunger and thirst for God. It advances not through power and might, but through missions of mercy, kindness, and humility. In this kingdom, many who are last will be first and many who are first will be last. The rich don't usually get it, Jesus said, but children always do. This is a kingdom whose savior arrives not on a warhorse, but a donkey, not through triumph and conquest, but through death and resurrection. This kingdom is the only kingdom that will last.

So in considering the writings of Paul, the question is not, Are head coverings good or bad? The question is, in that context, Did head coverings help or hurt the advancement of the gospel and the preservation of unity? The question is not, Should Christians eat meat? but rather, in that context, Did eating meat help or hurt the advancement of the gospel and the preservation of unity? And as we consider the application of Paul’s teachings in our various contexts today, the question is not, Should women be allowed to preach? but Do women preachers help or hurt the advancement of the gospel and the preservation of unity? Paul was smart enough to know the answers to these questions would vary from church to church and person to person, so surely he was smart enough to also know they would vary from culture to culture and century to century. Was Paul a man of his time? Of course. But that’s exactly the point. God meets us where we are, as we are. The Spirit shows up in the thick of it.

I like how Dallas Willard put it: “We don’t believe something by merely saying we believe it,” he said, “or even when we believe that we believe it. We believe something when we act as if it were true.

If the Bible’s texts of terror compel us to face with fresh horror and resolve the ongoing oppression and exploitation of women, then perhaps these stories do not trouble us in vain. Perhaps we can use them for some good.

It should come as no surprise to any writer that all this emotional suffering produced some quality literature. Jewish scribes got to work, pulling together centuries of oral and written material and adding reflections of their own as they wrestled through this national crisis of faith. If the people of Israel no longer had their own land, their own king, or their own temple, what did they have? They had their stories. They had their songs. They had their traditions and laws.

Indeed, in Scripture, no two people encounter Jesus in exactly the same way. Not once does anyone pray the “Sinner’s Prayer” or ask Jesus into their heart. The good news is good for the whole world, certainly, but what makes it good varies from person to person and community to community. Liberation from sin looks different for the rich young ruler than it does for the woman caught in adultery. The good news that Jesus is the Messiah has a different impact on John the Baptist, a Jewish prophet, than it does the Ethiopian eunuch, a Gentile and outsider. Salvation means one thing for Mary Magdalene, first to witness the resurrection, and another to the thief who died next to Jesus on a cross. The gospel is like a mosaic of stories, each one part of a larger story, yet beautiful and truthful on its own. There’s no formula, no blueprint.

This understanding of themselves as a people who wrestle with God and emerge from that wrestling with both a limp and a blessing informs how Jews engage with Scripture, and it ought to inform how Christians engage Scripture too, for we share a common family of origin, the same spiritual DNA. The biblical scholars I love to read don’t go to the holy text looking for ammunition with which to win an argument or trite truisms with which to escape the day’s sorrows, they go looking for a blessing, a better way of engaging life and the world, and they don’t expect to escape that search unscathed.

Psychologists say the best way to handle children at this stage of development is not to answer their questions directly but instead to tell them a story. As pediatrician Alan Greene explained, “After conversing with thousands of children, I’ve decided that what they really mean is, ‘That’s interesting to me. Let’s talk about that together. Tell me more, please?’ Questions are a child’s way of expressing love and trust. They are a child’s way of starting a conversation. So instead of simply insisting over and over again that the object of my son’s attention is, in fact, an elephant, I might tell him about how, in India, elephants are symbols of good luck, or about how some say elephants have the best memories of all the animals. I might tell him about the time I saw an elephant spin a basketball on the tip of his trunk, or about how once there was an elephant named Horton who heard a Who. I might tell him that once upon a time, there was an elephant and four blind men; each man felt a different part of the elephant’s body: the ears, the tail, the side, and the tusk . . .

The groundbreaking writing of Brené Brown has inspired millions to pursue what Brown calls “wholehearted living,” a posture of resilience and compassion that begins with the conviction that “yes, I am imperfect and vulnerable and sometimes afraid, but that doesn’t change the truth that I am also brave and worthy of love and belonging.

Peace and joy belong not to the woman who finds the right vocation, but to the woman who finds God in any vocation, who looks for the divine around every corner.

Sometimes God knows the kind of deliverance you need most is deliverance from your own comfort.

When we are healthy, 3s are productive, persuasive, and inspiring. When we are unhealthy, we become obsessed with success and with winning and with destroying the competition.

Our best answers in defense of Christianity have always been useless clanging symbols unless our lives have inspired the world to ask.

When we understand the function of origin stories, both in our culture and in our lives, we can make better sense of those found in Scripture.

Inspiration is not about some disembodied ethereal voice dictating words or notes to a catatonic host. It’s a collaborative process, a holy give-and-take, a partnership between Creator and creator.

Anytime the Bible is used to justify the oppression and exploitation of others, we have strayed far from the God who brought the people of Israel out of Egypt, “out of the land of slavery” (Exodus 20:2).

Jesus invites us into a story that is bigger than ourselves, bigger than our culture, bigger even than our imaginations, and yet we get to tell that story with the scandalous particularity of our particular moment and place in time. We are storytelling creatures because we are fashioned in the image of a storytelling God. May we never neglect the gift of that. May we never lose our love for telling the tale.

wisdom isn’t about sticking to a set of rules or hitting some imaginary bull’s-eye representing “God’s will.” Wisdom is a way of life, a journey of humility and faithfulness we take together, one step at a time.

Tensions around issues of injustice must not be avoided in the name of an easy peace and cheap grace, but rather passionately engaged, until justice rolls down like a river, righteousness like a never-failing stream.

To demand that the Bible meet our demands is to put ourselves and our own interests at the center of the story, which is one of the first traps we must learn to avoid if we are to engage the Bible with integrity or care.

Wholeheartedness means that we can ask bold questions, knowing that God loves us not just in spite of them but also because of them - and because of the searching, seeking spirits that inspire us to want to know God more deeply.

God is still breathing. The Bible is both inspired and inspiring. Our job is to ready the sails and gather the embers, to discuss and debate, and like the biblical character Jacob, to wrestle with the mystery until God gives us a blessing.

Questions regarding which community borrowed from which are less important than simply acknowledging the fact that Israel shared a conceptual world with its neighbors and used similar literary genres and stories to address issues of identity and purpose.

In other words, the prophets are weirdos. More than anyone else in Scripture, they remind us that those odd ducks shouting from the margins of society may see things more clearly than the political and religious leaders with the inside track. We ignore them at our own peril.

I do theology as a matter of survival,” explained Rev. Broderick Greer, who is black and gay, “because if people can do theology that produces brutality against black, transgender, queer, and other minority bodies, then we can do theology that leads to our common liberation.

If I’ve learned anything from thirty-five years of doubt and belief, it’s that faith is not passive intellectual assent to a set of propositions. It’s a rough-and-tumble, no-holds-barred, all-night-long struggle, and sometimes you have to demand your blessing rather than wait around for it.

Yet rather than confessing our sins, and rather than dismantling the systems that perpetuate them, many Christians shrug it off as part of an irrelevant past or spin out religious-sounding rhetoric about peace and reconciliation without engaging in the hard work of repentance and restitution.

Rereading the texts of terror as a young woman, I kept anticipating some sort of postscript or epilogue chastising the major players for their sins, a sort of Arrested Development–style “lesson” to wrap it all up—“And that’s why you should always challenge the patriarchy!” But no such epilogue exists.

When God gave us the Bible, God did not give us an internally consistent book of answers. God gave us an inspired library of diverse writings, rooted in a variety of contexts, that have stood the test of time, precisely because, together, they avoid simplistic solutions to complex problems. It’s almost as though God trusts us to approach them with wisdom, to use discernment as we read and interpret, and to remain open to other points of view.

Questions are a child’s way of expressing love and trust. They are a child’s way of starting a conversation. So instead of simply insisting over and over again that the object of my son’s attention is, in fact, an elephant, I might tell him about how, in India, elephants are symbols of good luck, or about how some say elephants have the best memories of all the animals. I might tell him about the time I saw an elephant spin a basketball on the tip of his trunk, or about how once there was an elephant named Horton who heard a Who. I might tell him that once upon a time, there was an elephant and four blind men; each man felt a different part of the elephant’s body: the ears, the tail, the side, and the tusk . . . Sometimes, as I’m doing this, my son will crawl into my lap, put his head on my chest, and just listen to the story, his questions quieted, his body relaxed. And I realize this is all he wanted to begin with—to be near me, to hear the familiar cadence of my voice, to know he’s safe and not alone.

Having been historically dispossessed and discriminated against, African American and Indigenous communities, continue to face higher rates of poverty and crime, and struggle disproportionately for access to quality education, healthy food, secure housing and affordable healthcare. The United States has the highest incarceration rates in the world. And even though five times as many white people use drugs as African Americans, African Americans are sent to prison for drug offenses at 10 times the rate of whites.

What makes the Bible’s miracle stories so compelling is the idea that God cares about people’s suffering, not simply their “spiritual blindness” or “spiritual poverty” but also their actual blindness and actual poverty. The apostle Paul insisted to the Corinthian church that the physical resurrection of Jesus, as witnessed by more than five hundred people, portends the resurrection of all who have died, all who have suffered, and that without it “our preaching is useless and so is your faith” (1 Corinthians 15:14).

Brené Brown warned us we can’t selectively numb our emotions, and no doubt this applies to the emotions we have about our faith. If the slaughter of Canaanite children elicits only a shrug, then why not the slaughter of Pequots? Of Syrians? Of Jews? If we train ourselves not to ask hard questions about the Bible, and to emotionally distance ourselves from any potential conflicts or doubts, then where will we find the courage to challenge interpretations that justify injustice? How will we know when we’ve got it wrong?

Midrash, which initially struck me as something of a cross between biblical commentary and fan fiction, introduced me to a whole new posture toward Scripture, a sort of delighted reverence for the text unencumbered by the expectation that it must behave itself to be true. For Jewish readers, the tensions and questions produced by Scripture aren’t obstacles to be avoided, but rather opportunities for engagement, invitations to join in the Great Conversation between God and God’s people that has been going on for centuries and to which everyone is invited.

Many modern readers assume teachings about wives submitting to their husbands appear exclusively in the pages of Scripture and thus reflect uniquely “biblical” views about women’s roles in the home. But to the people who first heard these letters read aloud in their churches, the words of Peter and Paul would have struck them as both familiar and strange, a sort of Christian remix on familiar Greco-Roman philosophy that positioned the male head of house as the rightful ruler over his subordinate wives, children, and slaves. By instructing men to love their wives and respect their slaves, and by telling everyone to “submit to one another” with Jesus as the ultimate head of house, the apostles offer correctives to cultural norms without upending them. They challenge new believers to reconsider their relationships with one another now that, in Christ, “there is neither Jew nor Gentile, neither slave nor free, nor is there male and female” (Galatians 3:28). The plot thickens when we pay attention to some of the recurring characters in the Epistles and see a progression toward more freedom and autonomy for slaves like Onesimus and women like Nympha, Priscilla, Junia, and Lydia.

The truth is, you can bend Scripture to say just about anything you want it to say. You can bend it until it breaks. For those who count the Bible as sacred, interpretation is not a matter of whether to pick and choose, but how to pick and choose. We’re all selective. We all wrestle with how to interpret and apply the Bible to our lives. We all go to the text looking for something, and we all have a tendency to find it. So the question we have to ask ourselves is this: are we reading with the prejudice of love, with Christ as our model, or are we reading with the prejudices of judgment and power, self-interest and greed? Are we seeking to enslave or liberate, burden or set free? If you are looking for Bible verses with which to support slavery, you will find them. If you are looking for verses with which to abolish slavery, you will find them. If you are looking for verses with which to oppress women, you will find them. If you are looking for verses with which to honor and celebrate women, you will find them. If you are looking for reasons to wage war, there are plenty. If you are looking for reasons to promote peace, there are plenty more. If you are looking for an outdated and irrelevant ancient text, that’s exactly what you will see. If you are looking for truth, that’s exactly what you will find. This is why there are times when the most instructive question to bring to the text is not, What does this say? but, What am I looking for? I suspect Jesus knew this when he said, “Ask and it will be given to you; seek and you will find; knock and the door will be opened to you” (Matthew 7:7). If you want to do violence in this world, you will always find the weapons. If you want to heal, you will always find the balm. With Scripture, we’ve been entrusted with some of the most powerful stories ever told. How we harness that power, whether for good or evil, oppression or liberation, changes everything.

I like how Dallas Willard put it: “We don’t believe something by merely saying we believe it,” he said, “or even when we believe that we believe it. We believe something when we act as if it were true.” So perhaps a better question than “Do I believe in miracles?” is “Am I acting like I do?” Am I including the people who are typically excluded? Am I feeding the hungry and caring for the sick? Am I holding the hands of the homeless and offering help to addicts? Am I working to break down religious and political barriers that marginalize ethnic, religious, and sexual minorities and people with disabilities? Am I behaving as though life is more than a meaningless, chaotic mess, that there is some order in the storm?

Over the course of the last decade, we have witnessed something of a cultural awakening around the importance of embracing vulnerability in the quest for meaning and connection. The groundbreaking writing of Brene Brown has inspired millions to pursue what Brown calls "wholehearted living," a posture of resilience and compassion that begins with the conviction that "yes, I am imperfect and vulnerable and sometimes afraid, but that doesn't change the truth that I am also brave and worthy of love and belonging." According to Brown, the only way to experience meaningful connection is to stop numbing and start engaging, to lean into uncertainty, risk, and emotional exposure so we can "look at life and the people around us, and say, 'I'm all in.

Jesus made it clear that he did not come to abolish the laws of the Torah, “but to fulfill them” (Matthew 5:17). The life and teachings of Jesus, then, embody all that these laws were intended to be. Jesus is what the living, breathing will of God looks like. This includes compassion for the poor, esteem for women, healing for the sick, and solidarity with the suffering. It means breaking bread with outcasts and embracing little children. It means choosing forgiveness over retribution, the cross over revenge, and cooking breakfast for the friend who betrayed you. As Elton Trueblood put it, “The historic Christian doctrine of the divinity of Christ does not simply mean that Jesus is like God. It is far more radical than that. It means that God is like Jesus.

We’ve been instructed to reject any trace of poetry, myth, hyperbole, or symbolism even when those literary forms are virtually shouting at us from the page via talking snakes and enchanted trees. That’s because there’s a curious but popular notion circulating around the church these days that says God would never stoop to using ancient genre categories to communicate. Speaking to ancient people using their own language, literary structures, and cosmological assumptions would be beneath God, it is said, for only our modern categories of science and history can convey the truth in any meaningful way. In addition to once again prioritizing modern, Western (and often uniquely American) concerns, this notion overlooks one of the most central themes of Scripture itself: God stoops. From walking with Adam and Eve through the garden of Eden, to traveling with the liberated Hebrew slaves in a pillar of cloud and fire, to slipping into flesh and eating, laughing, suffering, healing, weeping, and dying among us as part of humanity, the God of Scripture stoops and stoops and stoops and stoops. At the heart of the gospel message is the story of a God who stoops to the point of death on a cross. Dignified or not, believable or not, ours is a God perpetually on bended knee, doing everything it takes to convince stubborn and petulant children that they are seen and loved. It is no more beneath God to speak to us using poetry, proverb, letters, and legend than it is for a mother to read storybooks to her daughter at bedtime. This is who God is. This is what God does.

Our relational God has given us a relational sacred text, one that, should we surrender to it, reminds us that being people of faith isn't as much about being right as it is about being part of a community in restored and restorative relationship with God.

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.

The point of apocalyptic texts is not to predict the future,” explained biblical scholar Amy-Jill Levine in The Meaning of the Bible; “it is to provide comfort in the present. The Bible is not a book of teasers in which God has buried secrets only to be revealed three millennia later.” Rather, she argued, apocalyptic texts “proclaim that a guiding hand controls history, and assure that justice will be done.”7 But a lot of Christians, especially American Christians, prefer instead, wild, futuristic stories about children vanishing out of their clothes, airplanes dropping from the sky, pestilence overtaking the earth, and a Democrat getting elected president—the stuff of paperbacks and Christian B movies. And I think that’s because Americans, particularly white Americans, have a hard time catching apocalyptic visions when they benefit too much from the status quo to want a peek behind the curtain.

Our relational God has given us a relational sacred text, one that, should we surrender to it, reminds us that being people of faith isn’t as much about being right as it is about being part of a community in restored and restorative relationship with God.

The apostle Paul wrote that Scripture is “inspired by God,” and yet it is clear that the Bible has human handprints all over it. The Bible is perfection crammed into imperfect language, the otherworldly expressed in worldly ways, holiness written down by unholy hands, read by unholy eyes, and processed by unholy brains. Filled

As it turns out, this desire to be loved and to belong is not unique to emotionally needy writers spoiled by their parents. It is inherent to us all. It helps make us human. You'll find evidence of this in Brene Brown's research. She has spent the last twenty years studying the characteristics of people who, regardless of life circumstances, exhibit resilience. Using a qualitative research method known as grounded theory research, Brown conducted thousands of interviews with hundreds of people spanning all sorts of cultural and socioeconomic backgrounds to conclude that "a deep sense of love and belonging is an irreducible need for all women, men, and children." "We are biologically, cognitively, physically, and spiritually wired to love, to be loved, and to belong," Brown writes in The Gifts of Imperfection. "When those needs are not met, we don't function as we are meant to. We break. We fall apart. We hurt others. We get sick." Her research concluded that the key to connection is no mystery: "I realized that only one thing separated the men and women who felt a deep sense of love and belonging from the people who seemed to be struggling for it. That one thing was the belief in their worthiness. If we want to fully experience love and belonging, we must believe that we are worthy of love and belonging." In fact, Brown defines wholehearted living as "a way of engaging with the world from a place of worthiness." It's important to note that Brown uncovered these findings while researching the corrosive effects of shame. Shame is the ultimate connection killer, for it tells us that our flaws make us unworthy of love. Like many researchers and psychologists, Brown draws a distinction between shame and guilt, noting that the former focuses on being while the latter focuses on behavior. While guilt says, "I did something bad," shame says, "I am bad." Studies suggest a healthy dose of guilt can actually inspire us to make healthier choices, but shame, as a rule, proves counterproductive. For people of faith, and especially for Christians, this research raises some important questions. Does any claim to our inherent worthiness contradict religious teaching and the witness of our sacred texts? Can we deal honestly with our sins without internalizing shame? Does our belief system require that we see ourselves as nothing more than loathsome insects, deserving only to be swept by tsunami waves into the fires of hell? Or can we, too, engage the world from a place of worthiness? Many of us have been talked out of that hope by a parent, a Sunday school teacher, a pastor, or perhaps even our very own fragile selves. In some way or another, many of us have become convinced that we will never be worthy of love- because of our sin, because of our humanity, and because of something that happened in a mysterious garden a long time ago.

Furthermore, as letters emerging from an ancient Greco-Roman context, the Epistles presume certain cultural norms, like patriarchy, slavery, and patronage, and reflect the unique concerns of a minority religious sect in an imperial context. They expect women to wear head coverings (1 Corinthians 11:6), men to have short hair (11:14), and everyone to “greet one another with a holy kiss” (16:20). They wrestle with the age-old question of how to live as citizens of the kingdom of God in the shadow of the empire, as well as specific questions about whether Christians should buy discounted meat after it has been sacrificed to Roman gods. As a result, many passages carry a timeless, universal quality—“God is love” (1 John 4:16), while others reflect the unique challenges confronting followers of Jesus in the first century—“Eat anything sold in the meat market without raising questions of conscience” (1 Corinthians 10:25). As Pastor Adam Hamilton explained, “When you read one of Paul’s letters, or any other New Testament letter, you are reading someone else’s mail. Christians often forget this. They read Paul’s letters as though he wrote just for them. This works fine most of the time; Paul’s instructions, his theological reflections and his practical concerns are amazingly timeless. But they become most meaningful, and we are least likely to misapply their teaching, when we seek to understand why he may have written this or that to a given church.

A verse in a letter addressed to Titus illustrates this perfectly. Angered by some of the false teachings emerging from the island of Crete in the Mediterranean, which Titus is busy trying to fix, the apostle Paul declared, “One of Crete’s own prophets has said it: ‘Cretans are always liars, evil brutes, lazy gluttons.’ This saying is true” (Titus 1:12–13). Believe it or not, I’ve never once heard a sermon preached on this passage. And yet, if these words are truly the inerrant and unchanging words of God intended as universal commands for all people in all places at all times, and if the culture and context are irrelevant to the “plain meaning of the text,” then apparently Christians need to do a better job of mobilizing against the Cretan people. Perhaps we need to construct some “God Hates Cretans” signs, or lobby the government to deport Cretan immigrants, or boycott all movies starring Jennifer Aniston, whose father, I hear, is a lazy, evil, gluttonous Cretan. I’m being facetious of course, but my point is, we dishonor the intent and purpose of the Epistles when we assume they were written in a vacuum for the purpose of filling our desk calendars with inspirational quotes or our theology papers with proof texts. (For the record, Paul told Titus to find among the Cretans leaders who were “blameless,” “hospitable,” “self-controlled,” and “disciplined,” so obviously he didn’t apply the stereotype to all from the island.) The Epistles were never intended to be applied as law.

We may wish for answers, but God rarely give us answers. Instead, God gathers us up into soft, familiar arms and says, “Let me tell you a story.

We are storytelling creatures because we are fashioned in the image of a storytelling God. May we never neglect the gift of that. May we never lose our love for telling the tale.

In Scripture the sea represents chaos, its churning, unpredictable waters teeming with monsters and demons, threatening death. So when Jesus rebukes the stormy sea, when he commands its fish and walks on its waves, he’s not just showing off; he’s making a statement about the God who reigns over even our most visceral, primal fears, the God who, in the words of the psalmist, “makes a way in the sea, a path in the mighty waters” (Isaiah 43:16 ESV). “Take courage!” Jesus tells the dumbfounded disciples as he walks across the sea. “It is I. Don’t be afraid” (Matthew 14:27).

Once again, Jesus touches someone who shouldn’t be touched, for according to the law, contact with a corpse was also considered nonkosher and demanded a period of quarantine and ritual washing. In all three stories, the point isn’t just that Jesus healed these people; the point is that Jesus touched these people. He embraced them just as he embraced other disparaged members of society, often regarded as “sinners” by the religious and political elite—prostitutes, tax collectors, Samaritans, Gentiles, the sick, the blind, and the deaf.

these and other healing stories “seem to have been deliberately selected by the evangelists to show Jesus healing at least every category of persons who, according to the purity laws of Jesus’ society, were specifically excluded and labeled unclean.”2

They show us what it looks like for God’s will to be done on earth as it is in heaven, and they invite us to buy into that future now, with every act of compassion and inclusion, every step toward healing and reconciliation and love.

With Scripture, we’ve been entrusted with some of the most powerful stories ever told. How we harness that power, whether for good or evil, oppression or liberation, changes everything.

When you can’t trust your own God-given conscience to tell you what’s right, or your own God-given mind to tell you what’s true, you lose the capacity to engage the world in any meaningful, authentic way, and you become an easy target for authoritarian movements eager to exploit that vacuity for their gain.

Those of us troubled by language about the “extermination” of Canaanite populations may find some comfort in the fact that scholars and archaeologists doubt the early skirmishes of Israel’s history actually resulted in genocide. It was common for warring tribes in ancient Mesopotamia to refer to decisive victories as “complete annihilation” or “total destruction,” even when their enemies lived to fight another day. (The Moabites, for example, claimed in an extrabiblical text that after their victory in a battle against an Israelite army, the nation of Israel “utterly perished for always,” which obviously isn’t the case. And even in Scripture itself, stories of conflicts with Canaanite tribes persist through the book of Judges and into Israel’s monarchy, which would suggest Joshua’s armies did not in fact wipe them from the face of the earth, at least not in a literal sense.)9 Theologian Paul Copan called it “the language of conventional warfare rhetoric,” which “the knowing ancient Near Eastern reader recognized as hyperbole.”10 Pastor and author of The Skeletons in God’s Closet, Joshua Ryan Butler, dubbed it “ancient trash talk.”11

It is comforting as well, for it suggests that while Persia casts the lots, God holds history, and he can outwit even the most unpredictable regimes to deliver and preserve the vulnerable.

The point, he said, is that wisdom isn’t about sticking to a set of rules or hitting some imaginary bull’s-eye representing “God’s will.” Wisdom is a way of life, a journey of humility and faithfulness we take together, one step at a time.

Words that once teemed with life nettled her mind, and stories that once captured her imagination triggered her doubts and darkest fears. It was as if the roots of beloved and familiar trees had risen up to trip her on the path. There was no map for a world suddenly rearranged, no incantation to light the road ahead.

Inspiration is better than magic, for as any artist will tell you, true inspiration comes not to the lucky or the charmed but to the faithful—to the writer who shows up at her keyboard each morning, even when she’s far too tired, to the guitarist whose fingers bleed after hours of practice, to the dancer who must first learn the traditional steps before she can freestyle with integrity. Inspiration is not about some disembodied ethereal voice dictating words or notes to a catatonic host. It’s a collaborative process, a holy give-and-take, a partnership between Creator and creator.

Perhaps being a Christian isn’t about experiencing the kingdom of heaven someday but about experiencing the kingdom of heaven every day.

God’s kingdom in the preaching of Jesus,” explained Wright, “refers not to postmortem destiny, not to our escape from this world into another one, but God’s sovereign rule coming ‘on earth as it is in heaven.’ . . . Heaven, in the Bible, is not a future destiny but the other, hidden dimension of ordinary life—God’s dimension, if you like. God made heaven and earth; at the last he will remake both and join them together forever.

Biblically speaking, a prophet isn’t a fortune-teller or soothsayer who predicts the future, but rather a truth-teller who sees things as they really are—past, present, and future—and who challenges their community to both accept that reality and imagine a better one. “It is the vocation of the prophet to keep alive the ministry of imagination,” wrote Brueggemann in his landmark book, The Prophetic Imagination, “to keep on conjuring and proposing futures alternative to the single one the king wants to urge as the only thinkable one.

My friend Jonathan Martin, who is a third-generation Pentecostal preacher, described the election of Donald Trump as an apocalyptic event—not in the sense that it brought on the end of the world, but in the sense that it uncovered, or revealed, divides and contours in the American social landscape many of us did not want to face, deep rifts regarding race, religion, nationalism, gender, and fear.

As Elton Trueblood put it, “The historic Christian doctrine of the divinity of Christ does not simply mean that Jesus is like God. It is far more radical than that. It means that God is like Jesus.”11

But a lot of Christians, especially American Christians, prefer instead, wild, futuristic stories about children vanishing out of their clothes, airplanes dropping from the sky, pestilence overtaking the earth, and a Democrat getting elected president—the stuff of paperbacks and Christian B movies. And I think that’s because Americans, particularly white Americans, have a hard time catching apocalyptic visions when they benefit too much from the status quo to want a peek behind the curtain.

The Law taught the Israelites how to rest on the Sabbath, treat immigrants with compassion, and celebrate their deliverance story through rituals and holidays. It called them to worship one God, denouncing all forms of idolatry, and to honor that God with a community characterized by order and neighborliness. In an ancient world that often celebrated violent indulgence, the Law offered a sense of stability and moral purpose.

At the heart of the incarnation is the stunning claim that Jesus is what God is like. "No one has ever seen God," declared John in his gospel, "but the one and only Son, who is himself God and is in closest relationship with the Father, has made him known". The New American Standard Bible says, "The only begotten God who is in the bosom of the Father, He has explained Him". So to whatever extent God owes us an explanation for the Bible's war stories, Jesus is that explanation. And Christ the King won his kingdom without war.

The good news is as epic as it gets, with universal theological implications, and yet the Bible tells it from the perspective of fishermen and farmers, pregnant ladies and squirmy kids. This story about the nature of God and God's relationship to humanity smells like mud and manger hay and tastes like salt and wine...It is the biggest story and the smallest story all at once--the great quest for the One Ring and the quiet friendship of Frodo and Sam.

I’ve heard many black preachers liken the church’s response to racism in America to the words of Jeremiah, who cried, “They dress the wound of my people as though it were not serious. ‘Peace, peace,’ they say, when there is no peace” (Jeremiah 6:14).

What sparked my imagination as a little girl stirs my faith today, reminding me that a misogynistic king running a dangerously dysfunctional superpower is nothing new and nothing God can’t handle. Maybe a little biblically inspired dark comedy is just what we need “for such a time as this.

The good news is good for the whole world, certainly, but what makes it good varies from person to person and community to community. Liberation from sin looks different for the rich young ruler than it does for the woman caught in adultery.

The story of Jonah reads more like a parable than history, employing fanciful literary conventions and language, so why impose literalism on a text when the genre doesn’t seem to demand it? And yet the epistles of Paul and the accounts of Luke, whether you believe them or not, purport a different purpose and employ a different literary style than Jonah, so it seems just as disingenuous to impose metaphor where those authors likely presumed fact.

The miracles of Jesus aren’t magic tricks designed to awe prospective converts, nor are they tests from the past, meant to sort true believers from doubters. They are instructions, challenges. They show us what to do and how to hope.

I once heard an evangelical pastor brag that he had never preached from any biblical text that wasn’t authored by Paul, not even the Gospels. I couldn’t help but laugh when the same guy gave Catholics a hard time for venerating Mary.

Civil rights activists quoted heavily from biblical texts, as did the Christian segregationists who opposed them. The Bible’s ancient refrains have given voice to the laments of millions of oppressed people and, too often, provided justification to their oppressors. Wars still rage over its disputed geographies.

In the same way we automatically adjust our expectations when a story begins with “Once upon a time” versus “The Associated Press is reporting . . . ,” we instinctively sense upon reading the stories of Adam and Eve and Noah’s ark that these tales of origin aren’t meant to be straightforward recitations of historical fact.