Any person who identifies as an “exvangelical”, or someone who has left the conservative evangelical tradition, has their own story and possibly carries their own baggage. No two experiences are the same. However, we are often lumped together as people with interesting stories to tell, and our trauma from our
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Lee Catoe:I have a question about the performative aspect of scripture and how Matthew’s audience would receive it. If not everyone could read this text and performance was a way in which people received it, how does the front-loaded translation you gave evoke a more active participation—if it does—for both
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Iosso: Are there other places in scripture where we see the identification between God and the poor, or the least of these? This reversal of expectation, that unveiling, that sense of, “Oh, there’s God where we don’t expect God to be?” Do other texts come to mind? Because I think the
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Dr. Aymer spoke to the staff of Compassion, Peace, and Justice (CPJ) ministry unit of the Presbyterian Mission Agency via cellphone Zoom from outside Austin Presbyterian Theological Seminary where she is professor of New Testament. This was part of a meeting of all CPJ staff, including deployed staff, reflecting on
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I was sitting in the chapel last Wednesday between two women and we got to the hymn “For Everyone Born,” which somehow finds “justice and joy” in a verse where “abuser, abused, with need to forgive” have “a place at the table” (in Glory to God #769). One woman walked
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