Spark Cast

Timely in the midst of the news in Orlando and here locally at Stanford, this message is hard; extending mercy to those who have done evil in this world. Yet, this may be the exact call an character of those who follow Jesus.

Installment #4 of our series peers deep into what hungering and thirsting for righteousness means in the grand scope of the entire Biblical narrative.

In a world of "might makes right" and the "strong survive," perhaps there is no more subversive message than "happy are the meek." In this third installment, we look into the Psalms, and the word "anav" to discover good news for those who have been made low.

While many dismiss mourning for joy, the beatitudes call us to remember that mourning is the characteristic of the kingdom. We ought not be surprised at suffering loss, and we should be open to embracing the sadness that comes with mourning.

So, what the heck is a beatitude anyway? What does it mean to be "blessed?" In this opening message we discover the vision Jesus has of the Kingdom.

In conclusion, we need to address what it means to love, in the way of Jesus, regardless of what we believe.

Perhaps the most important aspect of this topic are the stories of real life people who have wrestled with this issue. In this portion, three Sparker share their journeys and perspectives, giving us further insight and understanding into the realities of this issue.

In this segment, we delve deep into the subject of "hermeneutics," the art and science of interpretation. Understanding that we all do this, all the time, in virtually every area of life is a really important foundation for when we get to understanding the Biblical texts.

In this opening talk, we have "the talk before the talk," a variety of things that need to be said before we say anything about "the issue."

Dr. Curt Rhodes of Questscope continues the discussion with some Q&A from our congregation.

Dr. Curt Rhodes of Questscope shares intimate and powerful stories of his work in Jordan and Syria, on the ground, and in close relationship with refugees, fighters, and NGOs.

As we conclude Leviticus, let us not forget our story. Even laws, commands, and rituals, according to the writers of the Bible, are not segregated from the historical narrative. So, if you ever find yourself in a discussion about the seemingly arbitrary or confusing verses of Leviticus, invite the conversation to consider the chapters of the story that led us there in the first place. Frame Leviti...

In the year of Jubilee all debts are forgiven, and all prisoners go free. Not only is this an expression of justice, but it is a way of living that liberates us from the shackles of debt. Whatever dues you may think you owe, Jubilee declares, with a trumpet blast, that you don't owe God anything!

Leviticus 23 gives us the festival calendar by which we mark seasons and celebrations. Not only is this a way to keep time, it is also a way to awaken ourselves to God's presence in the celebration.

All ancient cultures had religious rituals and practices. All ancient cultures also had laws. Only in Israel, however, do the two come together. Leviticus 19 calls us to consider a public justice that is deeply connected to and flows from our personal religious devotion.

What is "leprosy" in the Bible? Contrary to popular understanding, it is not the modern disease known as "Hansen's disease." Rather, there is a ritual impurity that is connected to other passages that compel us to consider deeply the community in which we live, and the words we speak that either connect or isolate us from that community.

The people who welcomed Jesus into Jerusalem, did so with hope and expectation. Yet, those expectations may have caused them to miss what God was actually doing. Let us not do the same. You can't see what God is doing on the perimeter if you're only living in the center. And, for God's sake, enjoy being surprised by God.

Leviticus 12 is odd. Different time frames for purification after birth, and then the woman is considered "unclean." So, what is this really all about? How can we make sense of this for the spaces we have today?

Leviticus 11 begins the purity laws, and we start with our food, what we can and cannot eat. Here we begin to turn towards a rising conscience in being aware of our own ethical behavior in relation to the holy.

Special guest, former Assemblywoman Sally Lieber (www.sallylieber.org) shares her experiences in Lesvos, Greece working with incoming refugees, and exhorts us all to consider how we may respond when we see that the boats are coming.

Leviticus is in many ways a call for each of us to recognize the power and sanctity of the holy, that there is something distinctly different from the everyday, and common elements of life. And as we carry this distinctiveness around with us, we are reminded to respect that which is holy in us, and each other.

There is a series of conditions in Leviticus 5 that give hint of a major development in the history of human reconciliation. Rather than mere ritual recompense, this passage seems to indicate that feeling sorry, having remorse, is actually a critical piece of making amends.

Our actions, all of them, have unintended consequences. In this week's teaching we embrace the ethic of recognizing that life is unintended consequences, and how forgiveness and atonement can redeem even unintended sins.

The "well-being" offering is about giving thanks. It is also a constant reminder of the gratitude we are to have, to journal our blessings, and live out everyday thankful.

In the midst of hundreds if not thousands of deities clamoring for our attention and appeasement, this system of sacrifice comes in to declare clarity, responsibility, and an identity that the very best of life is already found within us.