The Name That Ultimately Matters (Revelation 3:1-6)
CrossWay Community Church
March 7th, 2021
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The Name That Ultimately Matters (Revelation 3:1-6)
To the Church in Thyatira (Revelation 2:18-29)
We continue in our series, looking now at Revelation 2:18-29. We begin by thinking a bit more about the call to “hold fast” to the “[Christ’s] works,” and then dig a bit deeper into the description of the false teaching as well as the OT background to this promise that we will reign with Christ. Finally, we close by considering some of the practical questions about what it looks like to interact lovingly and winsomely when we face friction with the world on account of faithfulness.
Access the episode here. (Available on Apple Podcasts, Spotify, Google Podcasts, Stitcher, and more).
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Dangerous Tolerance: To Whose Works Do You Hold? (Revelation 2:18-29)
Dangerous Tolerance: To Whose Works Do You Hold? (Revelation 2:18-29)
CrossWay Community Church
February 7th, 2021
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Why Don’t We Practice Lent?
It’s that time of year when people walk around with ash on their foreheads and eat fish on Fridays. But wait, why don’t we practice Lent? Sometimes folks in our church, especially those who may have come from a Roman Catholic or more liturgical protestant tradition, will ask me this question. So I thought I’d sit down and record an answer for them.
Access the episode here (available on Apple Podcasts, Spotify, Google Podcasts, Stitcher, and more).
Goodreads Review of Disruptive Witness by Alan Noble
Disruptive Witness by Alan Noble
My rating: 5 of 5 stars
Noble argues that we live in a distracted age. Secularism bombards us with a paralyzing amount of “options” in terms of what to think about ultimate matters of meaning and existence. And the technological forms and habits of our current existence keep us sufficiently preoccupied such that the tide of modern life pushes us towards diminishing space for deep reflection. Both of these factors work to make modern humanity a deeply distracted, shallowly reflective bunch. The views we hold are “thin,” often inconsistent, and performative (cue social media)–perceived not so much as actual truth claims about the core of reality, but expressions of self-identity, and thus on par with personal preferences. In part 1 Noble unpacks this situation, drawing on observations from folks like Charles Taylor; and then in part 2 he offers practical counter-measures for how we can bear a sort of witness that disrupts the distracted, anesthetized age in which we live.
Relating this book to other literature: I felt like Noble’s work here was like a particular practical application of a slice of Carl Trueman’s recent work, The Rise and Triumph of the Modern Self (cf. expressive individualism). In addition, I sensed a lot of overlap in philosophical-cultural analysis with Rod Dreher’s The Benedict Option (cf. we live in a now “unenchanted” world). Noble also expressly draws on the work of James K.A. Smith’s “cultural liturgies” and the church’s counter-formative liturgy. And then finally, there’s Charles Taylor of course.
Very thoughtful. Very insightful. Very good.
Kirk E. Miller 