Resources

Sermon

In Christ Alone

February 15, 2026 | Watch

Study Guide

In Christ Alone

Purpose To discover and experience Jesus Christ in our midst To cultivate mutually encouraging relationships To participate in God’s mission to the world Opening Prayer Responsive Prayer — Isaiah 65 They shall build houses and inhabit them;     They shall plant vineyards and eat their fruit. They shall not build and another inhabit;     They shall not plant and another eat; For like the days of a tree shall the days of my people be,     And my chosen shall long enjoy the work of their hands. Before they call I will answer;     While they are yet speaking I will hear. The wolf and the lamb shall graze together;     The lion shall eat straw like the ox. They shall not hurt or destroy,      In all my holy mountain. Summary This week’s passage is a standalone covering John 15:1-11, sometimes referred to as the “vine discourse.” This passage presents union with Christ as the indispensable foundation of the Christian life. Jesus declares himself as the “true vine,” the Father as the vinedresser, and believers as the branches, illustrating the fact that fruitfulness depends entirely upon abiding in him and in the mission the Father has sent him to accomplish. Therefore, apart from Christ, spiritual life and productivity are impossible (verse 5; cf. Galatians 2:20). The movement outlined in this passage — abiding in Christ (verses 1-4) leads to bearing fruit (verses 5-7) which results in God’s glory (verse 8) in which the believer finds their ultimate joy (verses 10-11) — provides the biblical basis for humanity’s purpose as articulated in the first question of the Westminster Shorter Catechism: The chief purpose for life “is to glorify God and to enjoy him forever.” Joy is therefore not pursued independently but arises necessarily out of communion with Christ and participation in the Father’s glory (verse 11; Psalm 16:11). The Old Testament background helps us to understand the metaphor being employed by Jesus in this passage. Israel was repeatedly described as God’s vine or vineyard (Psalm 80:8-19; Isaiah 5:1-7; Jeremiah 2:21), yet these passages largely portray a fruitless people facing judgment. Prophetic hope anticipated a future fruitful vine (Isaiah 27:2-6) which Jesus now fulfills by identifying himself as the true vine — indeed, the true Israel who accomplishes what the nation failed to achieve. Only those united to Christ constitute God’s fruitful people (Romans 11:17-24). Entrance into this union occurs through receiving Jesus’ words (verse 3; cf. Romans 10:17), and then the Christian life is one animated by the continued indwelling of and adherence to his teaching (John 8:31; Colossians 2:6-7; Westminster Confession of Faith [WCF] 26.1). Abiding, therefore, is neither a mystical vagueness nor a passive sentiment. Scripture consistently defines it as a living union expressed through faith and obedience (John 14:21; 1 John 2:3-6). It requires active obedience shaped by Christ’s Word. As theologian Sinclair Ferguson observes, abiding means allowing “Christ’s word to fill the mind, direct the will, and transform the affections.” The Father, as divine vinedresser, sovereignly grafts believers into Christ (John 6:44; WCF 10.1), thereby enabling them to live a life of obedient faith, producing good works which in turn manifest gratitude, strengthen assurance, and above all glorify God (Ephesians 2:10; WCF 16.2). Such obedience mirrors Christ’s own loving submission to the Father, even unto death (Philippians 2:8), and leads to true freedom and joy (verses 10-11; John 8:31-32). The practical force of this passage, then, is that God’s primary purpose for his people is not earthly ease or success (though these are not bad secondary things) but the fruit-bearing that glorifies him (verse 8; Matthew 5:16). As commentator Matthew Henry notes, “From a vine we look for grapes, from a Christian we look for Christianity; this is the fruit, a Christian temper and disposition, a Christian life and conduct.” If that is the nature of the fruit that abiding in Christ produces, we should remember that it comes only by our union with him. Fruitfulness, then, is only properly understood as the result of sustained communion with Christ rather than human techniques or religious activity alone. Our abiding falls decisively on Christ himself, his person, his Word, and our faithful response to him. Where communion with him is cultivated, fruit follows, God is glorified, and the promised joy of Christ becomes an experiential reality for his people. Discussion Questions 1. Looking at the Bible Share with the group some key phrases or ideas that stood out to you from the passage. 2. Looking at Jesus Read Isaiah 5. How is Israel described there as God’s vineyard, and what fruit was God expecting? How does Jesus, the “true vine,” succeed where Israel failed? 3. Looking at Our Hearts If faithfulness is tied directly to abiding in God’s Word (verse 7), what does your current relationship to Scripture suggest about your own spiritual dependence on Christ? 4. Looking at Our World According to a recent New Yorker article, the most popular class in Yale University’s 300-year history has been Laurie Santos’ course entitled “Psychology and the Good Life.” In this course, it is suggested that human happiness can be engineered through habits, mindset, and/or circumstances. How does John 15 challenge this cultural understanding? In what ways do you see people around you searching for joy but looking in insufficient places? How might the image of the vine help communicate the gospel to those longings? Prayer Pray for each other: Share any prayer requests you have. Pray for each member of your group to find deeply fulfilling spiritual communion with Christ. Pray especially for those who may be experiencing pruning.

February 15, 2026 | Read

Sermon

A Theology of Love

Love is more than a feeling; it's a promise, a passion, and a power strong enough to withstand life’s fiercest storms. The Song of Songs celebrates romantic love in marriage, yet ultimately points beyond itself to a deeper, covenantal love that no waters can quench. In Christ, we see a love sealed by promise, marked by holy jealousy, and proven stronger than death itself. Watch this sermon as Jason Harris unfolds the promise, passion, and power of God’s unquenchable love for his people.

February 8, 2026 | Watch

Study Guide

A Theology of Love

Purpose To discover and experience Jesus Christ in our midst To cultivate mutually encouraging relationships To participate in God’s mission to the world Opening Prayer Responsive Prayer — Isaiah 54 Fear not, for you will not be ashamed; Be not confounded, for you will not be disgraced; For your Maker is your husband, The Lord of hosts is his name; And the Holy One of Israel is your Redeemer, The God of the whole earth he is called. For the mountains may depart And the hills be removed, But my steadfast love shall not depart from you, And my covenant of peace shall not be removed. Summary The concluding passage in our Song of Songs series offers the most concentrated and reflective statement on love in the entire book, as the intimate dialogue between the lovers gives way to a more universal meditation in which the author himself appears to step forward and contemplate the nature of love in its most abstract guise. Here, love is no longer mere action and is now contemplated. Here, for the first time in the Song, we see the rise of threatening themes that have not previously appeared: death, the grave, jealousy, overwhelming waters. There is now an element of hostility as dangerous forces threaten the very existence of love. If 5:1 from our passage last week represented a climax in the lovers’ physical relationship, then these verses represent a climax in praise of love’s invincibility — the fact that love cannot be overcome by any of its foes. This theology of love unfolds through three movements: its promise, its passion, and its power. The passage opens with the promise of love, as the Beloved longs to be set as a seal upon the Lover’s heart and arm (verse 6, lines 1-2). In the ancient world, a seal marked identity, ownership, and authentication. To be sealed upon the heart and arm represents both an inward/private and outward/public claim. Love, then, should not be reduced to present feelings, but should be seen as bound up with a promise of future faithfulness. Like the vows a married couple takes when they exchange rings in a wedding ceremony, promising to always be there and be for the other person, the seal of love signals the promise of permanence. The seal points beyond affection to commitment: I belong to you, and you to me. The Beloved does not only wish for physical closeness but for permanence, for the love to be signed and sealed — a bond that endures even in absence. The language here echoes covenantal themes elsewhere in Scripture, particularly the stamping and sealing of God’s law upon the heart (Deuteronomy 6:6; Jeremiah 31:33). While a seal could be a keepsake or memento, the Beloved herself becomes the seal, indelibly stamped upon the lover’s very being, signaling a union that is secure, exclusive, and irrevocable. The passion of love is then described in some of the strongest language in Scripture in the conclusion lines of verse 6. Lines 3-4 form synonymous parallelism, a regular feature of Hebrew poetry in which the second line restates or intensifies the first: Love is compared with jealousy (or “intense devotion”), while its strength is paired with fierceness. The final comparison of death with the grave clarifies the magnitude of the imagery. As the reader likely understands, death and the grave are unyielding, insatiable forces claiming those under their power and drawing them into their grip (cf. Proverbs 30:16; Isaiah 5:14). The strength of love is likened to the strength of death. Love holds its “victims” under its sway in exactly the same way death does. Once smitten, there is no escape. Then suddenly, the imagery shifts from the cold finality of death and the grave to the heat of divine fire, reminding us of the origin of love in God rather than chaos. This should be read as an affirmation of human love (which includes embodied desire) as a good gift from the Creator reflecting his own love. At the same time, we should be guarded against collapsing God into passion itself. “God is love” (1 John 4:8) can so easily be misconstrued as “love is God,” where anything goes, and we lose contact with our moral bearings. Love must be ordered, tended, and disciplined, like a flame that gives warmth and light only when rightly contained. Finally, the passage proclaims the power of love (verse 7). In the Old Testament, overwhelming waters often symbolize chaos and forces beyond human control (Psalm 93; Isaiah 43:2), and yet love endures even these. It cannot be extinguished by suffering, circumstance, or substitution. It cannot be bought, bargained for, or replaced. This portrayal helps us to understand the New Testament’s insistence on love’s indestructibility and its ultimate fulfillment in Christ’s love for his people — a love that passes through judgment, suffering, and even death itself without being overcome (Romans 8; Ephesians 5). No waters quenched Jesus’ love, nor floods drowned it; he waded through seas of blood to secure his bride, fulfilling the covenant purposes of God from before the foundation of the world. In this way, this passage teaches us that love, at its truest and highest, is best understood through the lens of covenantal fidelity, tested by fire and sustained by God himself. Human love endures only insofar as it participates in this greater love, which neither death nor chaos can finally defeat. Set within the economy of redemption, love becomes not something beyond feeling or performance, but something we receive, steward, and reflect until the day it is brought to perfect fulfillment in Christ. Discussion Questions 1. Looking at the Bible Share with the group some key phrases or ideas that stood out to you from the passage. 2. Looking at Jesus If love is something that cannot be purchased (verse 7), how might that frame our understanding of the gift of Christ’s love? If Christ’s love was never earned, how should we think about the possibility of losing it? (Read John 10:27-29 and Romans 8:31-39 to guide your discussion.) 3. Looking at Our Hearts Love in this passage is portrayed as both passionate and covenantal. Often our love can lean one way or the other. Does your Christian life bend toward cold duty (covenant) without affection (passion), or toward sentiment (passion) without commitment (covenant)? What might a biblically balanced love look like? 4. Looking at Our World How does this image of committed love, regardless of circumstance, differ from the feelings-based image of love the world and media so often try to sell us on? In a world where feelings often fade, what comfort can we draw from knowing that Christ’s passionate love for us is eternal? How does the gospel fulfill the deepest desires of people today? Prayer Pray for each other: Share any prayer requests you have. In Ephesians 3, Paul prayed for the Church to know the vastness of God’s love for them. Take some time to pray that the members of your group would come to know the breadth, height, depth, and length of God’s passionate love for them.

February 8, 2026 | Read

Video

Is Christianity Escapist?

Christianity somewhat conveniently offers an unbelievable narrative that, if true, literally changes everything. Which raises the question: Is it possible that Christianity is simply wishful thinking — a framework generated by humans who were (and still are) looking to place their hope in a future that’s better than their reality?

April 18, 2025 | More...

Video

Can We be Good Without God?

Throughout human history, both the religious and non-religious have exhibited the capacity for doing good works. But when we turn to the question of universal moral obligations of goodness, does atheism hold up? Without a belief in God, there is a ceiling to how far goodness can reach.

September 30, 2024 | More...

Post

Grace, Then Gratitude

For many of us, the thing that we fear the most is being insignificant. This is why we are so driven and ambitious—we think that we have to do everything we can to prove that we are significant and that our life counts for something. We scramble to find whatever meaning, value, and purpose this world alone can offer.  Although it is true that there is no good or fulfilling life without significance, through Jesus we are offered not only significance but grace. While we may be tempted to try and prove our worth to God or others, God relates to us not on the basis of merit, but on the basis of grace. Our life is simply a response to his love. Accepted First God showers his love upon us simply because he loves us—not because of what we have done, will do, or what potential he may or may not see within us. This is what gives us absolute and utter security. If we do not do anything to win God's love, there is nothing that we could ever do to lose it either. Furthermore, grace means there is nothing we could ever do to make God love us more, and there is nothing we could ever do to make God love us less. His love for us is immovable. This is the difference between Christianity and every other religion. Religion requires you to obey before you are accepted. But the message of Christianity is that you are accepted in and through Jesus Christ first, despite all your faults and failures, and therefore, you obey—not in order to try to win God's love or out of obligation, but out of gratitude for the love you have first been shown. Consider the Exodus story. God could have given his people the Ten Commandments while they were living in bondage in Egypt and required them to follow the law before he rescued them. But instead, he rescues his people first. It is only after he delivers them from their bondage that he then gives them the law in order to show them how to live their lives in response to his love.  It is not law, then grace. It is grace, then gratitude. Contra-Conditional Love Grace is the most powerful force in the world. And yet, at the very same time, it is the most difficult thing for us to accept because it is an affront to our pride and self-sufficiency. When we accept God’s grace, we acknowledge that we cannot save ourselves.  Years ago I had a conversation with a college student who told me, “I hate the very concept of grace because I want God to love me for me. I want God to love me for the things I do for him because then I know what I'm worth. Then I know that I'm valuable.” I tried to help her see that grace is far better. Consider the words of Victor Hugo who said, “The greatest happiness of life is the conviction that we are loved—loved for ourselves, or rather, loved in spite of ourselves.” God's love is not conditional or even unconditional. His love is contra-conditional. In Jesus Christ, he does not merely love us as we are. He loves us despite who we are and despite what we have done. That is why Pastor Jack Miller used to say, “Cheer up! You're worse than you think! But in Jesus Christ, you are more loved than you could ever imagine.” The House of David In 2 Samuel 7 we read that several decades after God raised David up to be the prince over Israel, David decides to build a house for the Lord. David is living in a luxurious house with paneled walls made out of fine cedar, and he realizes that by contrast, the Ark of the Covenant—the place where God said that he would dwell in the midst of his people—is being kept in a tent. It suddenly dawns on him that his housing is better than God’s! David, understandably, wants to do something for God by building him a permanent house.  But rather than allowing David to follow through with his plans, God responds by saying God is going to make a house for David, and David's son, in gratitude, will be the one who builds a house for the Lord. In 2 Samuel 7:16 God says, “Your house and your kingdom shall be made sure forever before me. Your throne shall be established forever.” God makes this unconditional promise to David—not because of any merit on David's part but out of sheer grace. This is how God works with all of us. Like David, we might want to go out there and do something great for God as a way to prove our worth or win other’s respect and admiration. But God’s grace always precedes our work. He makes the first move and takes the initiative. His grace comes first.  If you continue reading through the Bible, you discover the house of David eventually comes crashing down. The kingdom is plagued by civil war, and eventually, the Babylonians conquer David's kingdom, setting fire to the temple that Solomon builds and carrying away the last kings in the line of David into exile. And yet centuries before, the prophet Isaiah promises that one day a child will be born who will establish and uphold the throne of David with justice and righteousness forever.  The promise made to David in 2 Samuel 7 points us forward to Christ, the true son of God, who knows God as Father. That is why Jesus is repeatedly referred to as the Son of David. When Jesus begins his public ministry, he proclaims: “the kingdom of God is at hand.” And when Jesus establishes the kingdom of God, he says that he will build a house for the Lord in the midst of his people, not in a temple made out of human hands. This means that the moment we put our faith in Jesus, we become a temple of the Holy Spirit. Building for the Kingdom After becoming a Christian, we might start talking about bringing the kingdom, building the kingdom, advancing the kingdom, expanding the kingdom. But “bringing the kingdom” is precisely the one thing that we cannot do. Only Jesus can do that.  Matthew 6:33 tells us we are called to “seek first the kingdom of God and his righteousness.” We are called to proclaim the good news of the kingdom, to testify to the kingdom, to inherit the kingdom. The kingdom is not something that we achieve through our own effort but rather something we receive as a gift of grace. But that does not mean that we are supposed to sit back and passively await the coming of the kingdom in its fullness. We may not be able to build the kingdom of God, but we can and must build for the kingdom of God. New Testament scholar N.T. Wright writes, “The final coming together of heaven and earth is, of course, God’s supreme act of new creation, for which the only real prototype—other than the first creation itself—was the resurrection of Jesus. God alone will sum up all things in Christ, things in heaven and things on earth. He alone will make the ‘new heavens and new earth.’ It would be the height of folly to think that we could assist in that great work. But what we can and must do in the present, if we are obedient to the gospel, if we are following Jesus, and if we are indwelt, energized, and directed by the Spirit, is to build for the kingdom…You are—strange though it may seem, almost as hard to believe as the resurrection itself—accomplishing something that will become in due course part of God’s new world.  Every act of love, gratitude, and kindness; every work of art or music inspired by the love of God and delight in the beauty of his creation; every minute spent teaching a severely handicapped child to read or to walk; every act of care and nurture, of comfort and support, for one’s fellow human beings and for that matter one’s fellow nonhuman creatures; and of course every prayer, all Spirit-led teaching, every deed that spreads the gospel, builds up the church, embraces and embodies holiness rather than corruption, and makes the name of Jesus honored in the world—all of this will find its way, through the resurrecting power of God, into the new creation that God will one day make. That is the logic of the mission of God.” The kingdom of God is a present reality because the kingdom is present in Jesus. It is a kingdom of grace, which means that it can only be received. That is why Jesus said in Luke 12:32, “‘Fear not, little flock, for it is your Father's good pleasure to give you the kingdom.’” He went on to say that only those who receive the kingdom like a child will ever enter it. How does a child receive the kingdom? With empty hands. Our faith does not add or contribute anything to our rescue. Faith is simply empty hands which receive what Jesus gives. And what Jesus gives us is himself. Wherever Jesus is, there is the kingdom. There is grace. ___ Adapted from David and The Good Life: Grace, a sermon delivered by Jason Harris on October 23, 2022. Listen to the sermon or read the full transcript. Christ and Contemporary Culture is a journal written by Jason Harris which reflects on the intersection between Jesus Christ and our contemporary culture. If you are skeptical or resistant to Christianity, the hope is that you might pause to reflect on your pre-existing ideas about the way things are and perhaps think again. For those who have embraced Christianity, these posts will serve to encourage you in your ability to communicate the gospel in a way that takes our current cultural context seriously. Produced by Mary-Catherine McKee

August 9, 2023 | Read

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Beyond Morality: Living a Life of Worship

When most of us think of the “good life,” we are not merely imagining an ethical or moral life but a life that is truly worth living, even in the face of the existential problems with which we must contend. Luc Ferry, a French philosopher and self-proclaimed atheist, offers this interesting thought experiment: Imagine we could wave a magic wand and cause everyone living today to begin treating one another perfectly, with equal dignity and respect. There would be no more war, genocide, racism, or xenophobia. There would be no need for a police force or a standing army. Our judicial system and prisons would eventually disappear. And yet, Ferry suggests that even if we were to wave that magic wand, the most profound existential challenges we face would still not be resolved. This is how he puts it,  “Still—and here I have to weigh each one of my words—none (I really mean none) of our most profound existential problems would be resolved if this came to pass. Nothing, even in a perfect realization of the most sublime morality, would prevent us from aging; from witnessing, powerless, the appearance of wrinkles and white hair; from falling sick, dying, and seeing our loved ones die; from worrying about the outcome of our children’s education or from struggling to achieve what we want for them. Even if we were saints, nothing would guarantee us a fulfilled emotional life.” The point is that morality is indispensable to human life. And yet, it is not enough.  We read in the story of David in 1 and 2 Samuel about the importance of living a life of worship before God. David is far from perfect, but that is not what matters. What matters is that whether winning a great victory or committing an egregious sin, David lives a life of repentance and faith. Whether in triumph or defeat, hope or despair, David does not run away from God. He runs towards God. And that is what fills his life with enduring meaning, value, and purpose. What Is Worship? The problem with religion is that it leads us to think of God like a genie in a bottle—rub the lamp and out will pop God to grant you your wishes. Religious people tend to think God is there to serve us, to fulfill all our dreams, and to make us feel good about ourselves. We assume that if we are good enough, pious enough, zealous enough, devout enough, if we say all the right prayers, observe all the right rituals, and keep all of the right rules, then God is obligated to bless us and to make our life go well. We are not really interested in God for who he is—we are merely using God to get whatever we want. And if God does not deliver, then we become angry, bitter, and resentful because he did not fulfill our expectations.  It is critical to realize that the real God will challenge our dreams, not merely fulfill them. The poet W.H. Auden once wrote that a Christian is someone who says, “I believe because He fulfills none of my dreams, because He is in every respect the opposite of what He would be if I could have made Him in my own image.” God is not here to serve us. We are here to serve him. In fact, in Hebrew the word “worship” and “serve” are the very same word. God is not here to worship us. We are here to worship him. God is not supposed to follow us according to our terms. Rather we are supposed to follow God on his terms. And if we do, then he promises that he will bless us—not out of necessity, but as a pure gift.  Christianity offers this unique view of salvation: God relates to us on the basis of sheer grace, which means that a relationship with God is not something that we achieve through our own efforts, but something we can only receive with empty hands. Religion leads us to say, “I obey, and therefore, God accepts me.” But the gospel tells us, “God accepts me, despite my sin, through the substitutionary sacrifice of another, and therefore I obey.” We strive to love, serve, and honor God, not motivated by mere duty or obligation, but motivated by gratitude and joy for what he has first done for us—not as a way to try to win God's love, but in order to demonstrate that we already have it. If we know that God has done absolutely everything that is necessary in order to cover our sin and put us in right relationship with himself, then that will infuse our life with insuppressible joy, regardless of our life circumstances or personal challenges. There is, of course, a rightful place for lament as we mourn those aspects of our lives or within the wider world that are not yet in line with his purposes. Nevertheless, the foundation of a Christian’s’ life must be one of joy. The English author G.K. Chesterton once wrote, “Man is more himself, man is more manlike, when joy is the fundamental thing in him, and grief the superficial. Melancholy should be an innocent interlude, a tender and fugitive frame of mind; praise should be the permanent pulsation of the soul.” Why Worship Matters When Isaiah has a vision of the Lord seated enthroned above the ark of the cherubim in Isaiah 6:5, he immediately says, “‘Woe is me! For I am lost!’” Isaiah acknowledges that he is a sinner and “a man of unclean lips.” But despite Isaiah’s sin, God does not strike him down. Instead, one of the seraphim flies to the altar, the place of the sacrifice, and removes one of the burning coals and places it on the lips of Isaiah saying: “‘Behold, this has touched your lips; your guilt is taken away, and your sin atoned for.’” God has now made Isaiah clean.  This, of course, was just a vision. We get something far better. There are only two places in the New Testament where the Greek word for “mercy seat” or “place of atonement” is used—once in Romans 3 and once in Hebrews 9. In both cases, “mercy seat” or “place of atonement” is used not to describe a place but a person. Hebrews 10 tells us that the blood of bulls and goats could never do anything to actually take away people's sin. This is just a symbol meant to prepare us for the ultimate high priest who does not enter the most holy place within a humanly constructed temple, but rather he enters into the presence of the divine being himself. And there he offers not the sacrifice of an animal, but rather the sacrifice of his very own self. He gives himself for us so that our sin might be covered by his blood, and so that God in his mercy might forgive us and cleanse us so that we can enter into his holy presence and live. Jesus is the mercy seat and the place of atonement. He is the true prince of peace and the one who makes it possible for us to approach the throne of grace and live. And the mercy seat is open, still.  The gospel tells us that God is so holy and you and I really are so flawed that Jesus had to die. There was no other way for us to be able to enter into God's holy presence and live. And yet, at the same time, God is so loving and you and I are so valuable, that Jesus was willing to die for us. When you take these two truths deep into your heart and into your life, then that is what unlocks the joy. Morality and ethics are essential and important, but they are not sufficient to actually live the “good life.”  The Westminster Shorter Catechism, a historic document of faith from the 1600s, begins with this question: What is the chief end of man? In other words, what is the meaning of life? The answer is short: To glorify God and to enjoy him forever. As C.S. Lewis astutely observed, those two commands are actually one and the same. In commanding us to worship him, God is inviting us to enjoy him. The only way in which we truly learn to live the “good life” is through worship, by living our lives before the God of grace. And when we do, it will fill our lives with insuppressible joy.  ___ Adapted from David and The Good Life: Worship, a sermon delivered by Jason Harris on October 16, 2022. Listen to the sermon or read the full transcript. "Christ and Contemporary Culture" is a journal written by Jason Harris which reflects on the intersection between Jesus Christ and our contemporary culture. If you are skeptical or resistant to Christianity, the hope is that you might pause to reflect on your pre-existing ideas about the way things are and perhaps think again. For those who have embraced Christianity, these posts will serve to encourage you in your ability to communicate the gospel in a way that takes our current cultural context seriously. Produced by Mary-Catherine McKee

May 18, 2023 | Read