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A Theology of Identity

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 43 But now thus says the Lord,     he who created you, O Jacob,     He who formed you, O Israel: “Fear not, for I have redeemed you;     I have called you by name, you are mine. When you pass through the waters, I will be with you;     And through the rivers, they shall not overwhelm you; When you walk through fire you shall not be burned,     And the flame shall not consume you. For I am the Lord your God,     The Holy One of Israel, your Savior. You are precious in my eyes,    And honored, and I love you.” Summary Continuing our sermon series in Song of Songs, this week’s passage provides a biblical lens for a theology of identity. In Song of Songs 4:1-7 and 5:10-17, identity is presented as a means of recognition — the joyful acknowledgment of another as beautiful and loved, created with purpose, in contrast to the more commonly accepted functional reality of identity as a “self-defining” force in modern times. The lovers carefully and lovingly describe one another’s bodies: In 4:1-7 the man praises the woman from eyes to breasts, framing his words with delight (“how beautiful you are” in verse 1 and “altogether beautiful” in verse 7), while in 5:10-17 the woman responds by describing the man from head to legs, culminating in the sweetness of his mouth. These descriptions are not exhaustive portraits nor aesthetic treatises. They could not necessarily help us pick out the couple in a crowd, but they are personal testimonies shaped by affection. The imagery may sound foreign to modern ears, evidence that standards of beauty are always shifting. But more importantly, these metaphors are expressions of delight in the other as already given and already good. Desire, rightly ordered, does not construct identity or impose meaning but instead responds with wonder to what God has made. In this way, the Song assumes a creational vision of the human person, where identity is bestowed and inherent rather than invented; affirmed rather than engineered (Genesis 1:27, 31). Set against this vision, the Song subtly but decisively challenges the modern Western account of identity that assumes that the self must be discovered and constructed through the expression of inner desires. As philosopher Charles Taylor has observed, contemporary culture tends to locate authenticity in the outward performance of what one feels inwardly, treating desire as the most reliable guide to who we truly are. Yet desire is neither stable nor self-interpreting. It shifts, competes, and often pulls the self in opposing directions. When identity is grounded in desire alone, the result is not freedom but fragmentation. The Song offers a different anthropology. Here, desire does not create identity but responds to it. The lovers know who they are, not because they have asserted themselves, but because they are known, received, and affirmed by another within a creational order established by God (Genesis 2:18-25; cf. Westminster Confession of Faith [WCF] 4.2). Sin, then, is not the presence of desire but its misdirection. It is when desire is given the freedom to become the architect of identity rather than a servant of God’s design. From the Fall onward, human beings are tempted to define themselves apart from God’s Word and order, constructing meaning and worth according to inward impulse rather than divine vocation and purpose (Genesis 3:5-6; Jeremiah 17:9; Romans 1:25; WCF 6.2). The Song resists this distortion by portraying desire as responsive, patient, and relational. The lovers do not seize identity for themselves; rather they receive one another within the boundaries of love that honors timing, mutuality, and givenness. True identity flourishes precisely because desire is not in the driver’s seat. It is shaped by something prior to and greater than itself. Read through this lens, the Song’s vision of identity tracks nicely with the biblical witness of humans as made in God’s image. Nineteenth-century Dutch theologian Herman Bavinck put it nicely, explaining that human identity is not a static inner essence to be discovered nor a private project to be constructed, but it is a dynamic, relational calling that encompasses the whole person, body and soul, and the whole human race. No individual — not even Adam — fully reflects God’s infinite perfections. Identity is corporate, unfolding across humanity as a single organism marked by unity in diversity. This means that identity is inherently relational: We become who we are in communion rather than in isolation, most visibly in the two-in-one-ness of man and woman, the characters of the Song, which itself reflects the inter-relational life of God (Genesis 1:26-28; 2:24). Sin distorts this calling by turning identity inward, severing it from God’s purposes and redirecting it toward self-definition and control. Grace, however, does not replace this created identity but rather restores it. In Christ, the perfect image of God (Colossians 1:15), human identity is healed and reoriented so that it may once again serve love, communion, and vocation. The Song’s celebration of delight in the beloved anticipates the gospel reality that we do not come to know ourselves by asserting who we wish to be, but instead by receiving who we are as those loved, named, and restored by God in Christ (Romans 8:29; Ephesians 1:4-5; cf. WCF 8.1). 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 Colossians 1:15 states that Jesus “is the image of the invisible God, the firstborn of all creation.” And in our passage, we see identity and worth being affirmed through loving recognition instead of self-definition. How do these two things help us to understand what it means for Jesus to be the perfect image of God? 3. Looking at Our Hearts Westminster Confession of Faith [WCF] 4.2 describes humanity as created in righteousness and holiness, oriented toward God’s design and purposes. How might we be tempted to see in our own lives the tendency to replace received identity with self-made identity? 4. Looking at Our World Our culture tends to promote a search for identity, “finding oneself,” through various outlets or by outwardly expressing every inner desire. How might the biblical understanding of humans as created in God’s image challenge this approach? How might the gospel offer a better hope by proclaiming that true identity must be restored (instead of formed) through union with Christ? Prayer Pray for each other: Share any prayer requests you have. Pray that God would give each member of our covenant community a deep sense of restored identity in Christ. Pray that this sense of identity would lead to deep personal transformation. Pray also for the homeless and less fortunate as we experience a bitter cold spell this week.

January 25, 2026 | Read

Sermon

A Theology of Desire

Desire is often treated with suspicion or excess, but Scripture presents it as a good gift that reveals something essential about what it means to be human. In the Song of Songs, desire is shown as both divine and dangerous — meant to be cherished, yet requiring wisdom, patience, and proper direction. Ultimately, our deepest longings point beyond human love to a God who desires relationship with us more deeply than we imagine. Watch this sermon as Jason Harris explores how a theology of desire helps us understand our hearts, order our loves, and rest in the one who alone can truly satisfy.

January 18, 2026 | Watch

Study Guide

A Theology of Desire

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 52 How beautiful upon the mountains     are the feet of him who brings good news, Who publishes peace, who brings good news of happiness,     who publishes salvation,     who says to Zion, “Your God reigns.” The voice of your watchmen—they lift up their voice;     together they sing for joy; For eye to eye they see     the return of the Lord to Zion. Break forth together into singing,     you waste places of Jerusalem, For the Lord has comforted his people;     he has redeemed Jerusalem. The Lord has bared his holy arm     before the eyes of all the nations, And all the ends of the earth shall see    the salvation of our God. Summary We are continuing our sermon series in Song of Songs, and our passage for this week provides us with a biblical lens to understand desire. Desire is part of humanity’s original created goodness (Genesis 1:27-28; 2:24), a divine gift that is given to help us draw near to God and to one another. However, because of the Fall, this faculty is now susceptible to distortion and misuse. Scripture consistently teaches that desire itself is not sinful, but that it can become sinful when it arises apart from obedience to God’s will (James 1:14-15; Galatians 5:16-17). Although human nature was created good, it is now wholly defiled in all the parts and faculties of soul and body, including in our desire (Westminster Confession of Faith [WCF] 6.2). Therefore, it must be directed by grace rather than ruled by impulse. When ordered rightly, human desire mirrors God’s own covenantal longing for his people (Hosea 2:16-20; John 17:24). To put it simply: godly desire reflects God’s desire for us. The poem’s first movement in verses 7-9 centers on the woman’s charge to not “awaken love until it so desires.” This is a warning against the danger of disembodied imagination. Imagination and emotion have a tendency to run ahead of what our actual, physical relationships can bear. When the abstract imagination outpaces the "fully personal" development of a relationship, the "danger signals" of sin should begin to flash. Scripture treats even these inward imaginations as a matter of moral concern (Westminster Larger Catechism 139). While the world encourages us to indulge every impulse, the woman recognizes that love is only healthy when the time is "ripe." By calling for restraint, she resists the post-Fall pattern of disorder and domination. In Genesis 3:16 and 4:7, "desire" is linked to a struggle for control and mastery. Love, therefore, must be cultivated in harmony with God’s timing and purposes. What is good by original design now requires the restraining, healing, and directing grace of God, since our fallen hearts are naturally inclined to disordered desire and the sinful impulse to dominate rather than to love. In the second movement of the poem, seen in verses 10-14, there is an urgent yet tender invitation from the man. Unlike the sinful pattern of dominating desire, the man’s call is marked by delight and properly ordered affection. His invitation does not overwhelm the other person’s agency. Desire that is good, then, seeks mutual joy and service of the other instead of coercion. In the final movement of verses 15-17, the poem expands on this idea of mutuality: “My beloved is mine, and I am his.” This is the theological "undoing" of the curse. Where sin introduced a power struggle into human relationships, the Song presents a bond of reciprocal self-giving. Neither party dominates, and instead, they are connected in a bond of service and submission that anticipates the relationship between Christ and his Church (Ephesians 5:21-25). The poem concludes with a final call to wait “until the day breathes” (v. 17). This reminds us that even the most intense, godly desire must be held in check by hope. Growth in holiness is the gradual process of “weakening sinful impulses” and "strengthening godly affections" (WCF 13.1). Self-control is not a feat of human willpower but a fruit of the Spirit (Galatians 5:22-23). While desire is powerful, it is not ultimate. Our desires will one day finally be perfected and fully satisfied in the presence of God (Revelation 19:7-9). 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 In verse 16, the woman exclaims, “My beloved is mine, and I am his.” While this describes the beauty of human marriage, it also points to the covenant language God uses with his people (e.g., “I will be your God, and you will be my people”). Looking at this through the lens of Ephesians 1:3-14, how does our union with Christ fulfill this desire for mutual belonging? Specifically, what does it mean for your daily peace to know that Christ is yours (and all his spiritual blessings/inheritance are now yours)? How does the reality that you are his (purchased by his blood) change the way you view your own body and your desires? 3. Looking at Our Hearts Compare the mutual, patient desire of Song of Songs with Amnon’s desire for Tamar (2 Samuel 13:1-15). What differences do you observe between love that waits and lust that demands? How does Amnon’s hatred after he “gets what he wants” expose the emptiness and self-disgust that often follow sinful desire? Some commentators see the foxes (verse 15) as representing things that distract us from intimacy with God and with one another. What are some things that tend to distract you? 4. Looking at Our World The prevailing Western culture promises fulfillment by instant gratification: sex without covenant, pleasure without patience, desire without limits. How does this passage help us expose the lie that immediacy leads to freedom? In what ways can the Church offer a more compelling vision of desire — which is ordered, directed, and fulfilled in Christ — to a world exhausted by its own cravings? Prayer Pray for each other: Share any prayer requests you have. “My beloved is mine, and I am his” is a common refrain in the Song of Songs. While this points to the powerful love between the man and the woman in this story, it should also stand as an ideal for us to strive for in our intimate relationship with God. This intimacy should be expressed in our prayer life through a practice known as adoration. Take some time to draw near to God in prayer by telling him how much you appreciate him for who he is and for what he has done for you.

January 18, 2026 | Read

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

Post

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

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A Theology of Identity

A Theology of Identity

A Theology of Desire

A Theology of Desire

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Can We be Good Without God?

Grace, Then Gratitude

Beyond Morality: Living a Life of Worship

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