By Drs. Sonnette M. Bascoe & Benjamin Espinoza
Special Advisors to the President for Diversity & Belonging

Professor of Biblical Worldview and Exegesis J. Richard Middleton has been appointed a Fellow of Sinai and Synapses.

"It is traditional to think we should praise Abraham for his willingness to sacrifice his son as proof of his love for God. But have we misread the point of the story? Is it possible that a careful reading of Genesis 22 could reveal that God was not pleased with Abraham's silent obedience?"

Earlier this year, Northeastern Seminary launched a mini class called Reading While Black, inspired by the best-selling, internationally known book by author and former Northeastern Seminary faculty member Dr. Esau McCaulley.

As Hispanic Heritage Month 2021 comes to a close, I wanted to offer a few reflections about what this month means to me and my work as a theological educator.

On Thursday, May 21, I’ll be speaking at a conference called “From Interpretation to Preaching.”

My presentation addresses Matthew’s use of Old Testament quotations/ citations in the infancy narratives (Matthew 1-2). There are four, five, or six ciations, depending how you count them.

In chapter 1 Matthew quotes Isaiah 7:14 (the Immanuel prophecy), while chapter 2 contains quotes from Micah 5:2 (with an addition from 2 Samuel 5:2), Hosea 11:1, and Jeremiah 31:15 (plus a closing citation of “the prophets,” but there is no agreement what the OT reference is).

As the newest member of the staff at Northeastern Seminary, I have completed my first month and continue to praise the Lord for giving me the honor and privilege of working with such wonderful people in such an incredible work environment.

As you prepare your heart for the New Year let this poem reawaken the hope that comes to us as a grace filled gift in the birth, sacrifice, and resurrection of our Lord Jesus Christ.

Our prayer for you this Christmas Day.

In the final entry of this blog series dedicated to the many manifestations of the season of anticipation, Dr. Elizabeth Gerhardt opens our hearts to the mystery and wonder of Advent.

Alumnus Thomas Worth wrote this poem in 2012 as part of a personal Advent tradition. This time of year naturally invites us to reminisce on memories of seasons past. In his poem, Thomas recalls moments of encountering Emmanuel as a child.

This Advent reflection was originally published in the 2010 Community of the Savior’s annual Advent meditations booklet where Elizabeth Guckenbiehl-Lang attends church.

For many of us, “waiting” has negative connotations. Waiting in line at the grocery store, waiting on hold as we call for a needed service or medical appointment, or waiting for a test result … the list goes on and on. Often, such waiting is accompanied by frustration, irritation, or impatience.

Space to ask questions.
Space to listen to God’s Spirit.
Space to let insights, impressions, and reflections
bump into each other and converge for discovery.
Space for your own spirit to be still, restore, integrate,
and seek elements of faith in the certainty of God’s presence.

In 2014, Esther Gillie first shared this poem with the Northeastern Seminary community. Since then, Esther has successfully completed both her Master of Divinity and Doctor of Ministry degrees at the Seminary. The second entry of our Advent blog series invites us to reflect, along with Esther, on the gentleness experienced throughout our lives.

 The poem “ADVENT” was first shared with us in 2014 by Jae Newman, a Northeastern Seminary alumnus and adjunct professor. This poem is the first entry in our advent blog series of poetry and reflections surrounding this the season of anticipation in the Christian liturgical year. Here in the first few days of advent let us collectively still our souls to hear the quiet whispers of our Lord.

(Photo provided by El Camino Del Inmigrante)

(Photo provided by El Camino Del Inmigrante)

(Photo provided by El Camino Del Inmigrante)

Sometime I make snap decisions, and then later go back and question my own intent. Was that prompting truly from God, or just some kind of ego-driven idea? I wasn’t really sure. That’s how it was with El Camino Del Inmigrante. Noel Castellanos threw out this big idea last November at the end of the Christian Community Development Association (CCDA) conference in 2016. He had participated in the El Camino De Santiago in Spain over his sabbatical, and he proposed that CCDA create a pilgrimage of it’s own from the Tijuana border of Mexico to downtown Los Angeles Calif. to highlight the plight of immigrants to the United States, and advocate for immigration reform. I immediately thought, “I want to do that.”

The reasoning is simple … it is directly quoted in the New Testament by Jude (vv.14-15) and themes of the book referenced in 2 Peter 2:1. Also, the first 36 chapters have been considered Scripture in the Ethiopic Coptic Church (a church who ascribes their founder as the Apostle John).

 

(Doubting Thomas, Caravaggio, 1602, Pushkin Musem, Moscow)

Northeastern Seminary Chapel Homily - January 19, 2016
(John 20:19-31 & Luke 24: 30-31)

Thomas is a figure of intrigue and mystery. Only one Gospel, that of John, really relates anything particular concerning Thomas, the rest is left to our intimation.

I’ve had the privilege of attending ten of the eleven Northeastern Seminary women’s retreats at the Abbey of the Genesee. Each year, I experience the deep peace of the Abbey grounds, nestled in the wide-open beauty of the Genesee River Valley, and the rich fellowship with a group of fun, wise, kind, godly women who gather together there for a day to step out of our normal routines and enter the rhythms of rest that make retreats so nurturing. Each year, the experience is wonderful, but different from all the others. This year was no different.

“Do you tell the truth?” That was the theme the Northeastern Seminary Women’s Retreat with Marlena Graves this April at the Bethany House at the Abbey of the Genesee. The sun was shining, the air was brisk, and all the women who gathered came humbly open to discern together what God might be wanting to say to us in our various seasons of ministry and life.

Part Three

We live in a society where a disproportionate number of African Americans are impacted by high unemployment, poor health, violence, and low graduation rates.[1]  Their interest in, and knowledge of, Christian theology can sometimes take a low priority simply because of the need to survive day-to-day.

Part Two

The struggles for economic opportunity of black congregations were once led by the black church through marches, voter registration drives to elect public officials who are sensitive to the needs of the black community, and embracing of urban black entrepreneurship. The voices of protest are still there when there are clear and blatant signs of racism and discrimination, police brutality, and horrific crimes, yet most voices are confined to the four walls of the congregation. Thus, "without public expression beyond the confines of the sacred space round the altar, religion can lose its savor and become irrelevant."[1] Our messages and interaction must be constant going forth; not just when evil shocks our community. We must also be willing to be rejected by the very ones that we reach out to help—because it is a fact of nature that you cannot help someone who doesn’t want to be helped!

Part One

We live in a society where a disproportionate number of African Americans are impacted by high unemployment, poor health, violence, and low graduation rates.[1]  Their interest in, and knowledge of, Christian theology can sometimes take a low priority simply because of the need to survive day-to-day. Over the past 10-20 years, an acceleration of heinous crimes, immoral, unethical and shameful behavior, a disdain for common decency, and a rejection of God has weighed heavily on everyone’s faith.

From the great halls of splendor

 

As it is written in the book of Isaiah, the voice of one crying in the wilderness, Prepare the way of the Lord, make his paths straight. Luke 3:4

In the fifteenth year of the reign of Tiberius Caesar—when Pontius Pilate was governor of Judea, Herod tetrarch of Galilee, his brother Philip tetrarch of Iturea and Traconitis, and Lysanias tetrarch of Abilene— during the high-priesthood of Annas and Caiaphas, the word of God came to John son of Zechariah in the wilderness. He went into all the country around the Jordan, preaching a baptism of repentance for the forgiveness of sins. As it is written in the book of the words of Isaiah the prophet: “A voice of one calling in the wilderness, ‘Prepare the way for the Lord, make straight paths for him. Every valley shall be filled in, every mountain and hill made low. The crooked roads shall become straight, the rough ways smooth.  And all people will see God’s salvation.’ ”

Luke 3:1-6 NIV

As you know, Advent is a time of expectation of Christmas and all that it means to us. I know I expect a certain feeling—a sense of joy and peace to be the result of my celebrations and reflections. When I reflect on the thousands of years leading up to Christ’s birth, I am grateful to have been born after the Incarnation, rather than before it. I think of how difficult and painful it must have been for the people of God to wait day in, day out, generation after generation to be rescued from the oppression they faced. I contemplate what a beautiful and powerful thing it is that God himself would break into our broken history and redeem the world through his great sacrifice.

Every Advent season, I carefully reflect on the nature of God’s coming among us. It’s a time of remembering, of reviewing the surprising ways that God has broken into our world and into our individual lives. Advent is about God getting involved against all human odds.      

And there will be signs in the sun, in the moon, and in the stars; and on the earth distress of nations, with perplexity, the sea and the waves roaring; men’s hearts failing them from fear and the expectations of those things which are coming on the earth, for the powers of the heavens will be shaken.  Then they will see the Son of Man coming in a cloud with power and great glory.  Now when these things begin to happen, look up and lift up your heads, because your redemption draws near.  Luke 21:25-28.

People and organizations seem to be particularly generous this time of year. Donations of coats, toys, and food roll in intended to spread holiday cheer. People seem to think that the plight of the poor is the lack of resources when the reality of the matter is that joy and contentment have little to do with material possessions or the lack thereof. While most recipients are grateful for the seasonal relief, the rest of the year they are left to make ends meet on much less. Once the new year rolls around, the merriment of the season is replaced with the reality that little is changed by a few gifts or a free turkey. No one wants to rely on handouts. What people really need are jobs that pay decent wages, affordable childcare, and the opportunity to give their families a happy, healthy life. More than a few trifles that will be forgotten after a few days, what is truly needed is change in our economic, educational, and legal systems that remove barriers to living flourishing lives.

During this time of the year, humanity is reminded of the masterful artistry of God as we observe the variety of distinct colors displayed within the fall foliage. Each year, as senior pastor and pastor of Higher Heights Fellowship in the heart of the city, my wife and I enjoy seeing the masterful artistry of God being displayed specifically throughout the congregation and the community.

I arrived Friday night. It was the perfect opportunity to relax, meet the retreat presenter, and mingle with seminary friends. Between the fellowship and worship time together the tone was set for the rich sense of community that permeated our retreat.

Two icons were projected on the wall. The first depicted the Father, Son and Holy Spirit sitting at a table. When asked where I was in the icon as the viewer I discovered I was sitting at the edge of the table in the foreground—not only welcome at the table with the Trinity, but already sitting there. The second icon was “The Harrowing of Hell.” It showed Jesus Christ after he was crucified and descended into hell. I was told that “harrowing” was taking a long tool and plunging it into the soil to bring the nutrients to the top, a powerful metaphor for Jesus’ message to the lost souls: “this is not what you were made to be, come with me.”

I cannot tell you exactly what happened within me during the spiritual retreat at Northeastern Seminary, but it did. More proof, I suppose, that transformation comes as a pure gift. Sometimes it comes at unsuspecting moments, sometimes after years of waiting and hoping. Perhaps it was the silent space made available for honest admission to God; an invitation to realize, in blunt honesty, my buried desires. Perhaps it was the community which, once again, welcomed me back with open arms. Maybe it was the content of the retreat itself given by a presenter whom I admire. I suspect each of these were facilitative, preparing a space within me to receive the gift of God for which I have been postured. While it is true I no longer live local, this occasion was worth the nearly five-hour long journey. It felt akin to pilgrimage. Indeed, I was a pilgrim in a mobile prayer-space hoping if I showed up, God would, too.

This article was originally published in the November 2013 issue of Northeastern Seminary’s ResOund Newsletter.

It is affirming to be named to the list of the 2013 Military Friendly Schools®, a list that honors the top 15 percent of colleges and universities in the country that “deliver the best experience for military students.” It is great to be recognized for “leading practices in recruitment and retention of students with military experience” and for “programs and policies for student support on campus, academic accreditation, credit policies, flexibility, and other services to those who served.” But we have to admit it. We have not singled out military students and provided them with special services. This is just how we treat all our students.

It was three years ago that my sister delivered her first child. The birth produced many tears, dreams for the future, and much excitement as the family came together to provide this child an atmosphere through which he would be able to learn, grow, and develop into his own person. Days turned into weeks, weeks into months, and months into years as we patiently watched him learn how to crawl, walk, and graduate to baby food. Books were read, games were played, and inaudible responses of love and thankfulness were received with joy. It wasn’t until recently that we realized that he wasn’t speaking real words. At three years he was still making noises and crying in order to communicate his needs.

The truth is, we are all deeply vulnerable down to the core of our beings. We may be strong, yet not as strong as someone else. We may be intelligent, but awkward with our hands. We may be lonely, anxious, over weight, or not as good looking as some others. We must all come to a place of acknowledging our vulnerability, and the awkwardness we feel in the presence of others and of God. But the challenge of ubiquitous human vulnerability can be turned to hope for the future of our society if we as Christians are willing to live into this particular truth of our shared humanity. Our very differences and imperfections have potential to bind us together, through hospitality, in God’s kingdom as agents of God’s loving grace.

Living with a disability is a reality for nearly 20 percent of the American population, affecting two of every seven families, and though eight of 10 people with disabilities state that they consider faith to be an important part of their lives, they also report they are very unlikely to attend religious services. 

Imagine standing on the Mount of Olives or walking around the ruins of Jericho. Envision yourself sitting on the ancient steps to the Temple, wading through the dark waters of Hezekiah’s tunnel, standing atop Mt. Nebo (Jordan), and surveying the land of Israel as Moses did in ancient days. Consider what it would be like to swim in the Dead Sea and get refreshed in the streams of En Gedi where David fled from (and encountered) Saul; or to view the wilderness of Maktesh Ramon and walk the Judean wilderness. That is only a fraction of what I experienced in the Holy Land and what has been built into the Northeastern Seminary study tour in Israel coming up in July 2016. My Bible study and devotions have never been the same and messages from the pulpit have come alive whether preaching or listening to others.   

Ever since my first trip to Israel in 1997 I found ways to return again and again—now four times. In a recent trip I studied at Jerusalem University College (JUC), the premiere location to study in Israel. Early in the morning I would wake up and sit on the Old City walls for personal devotions or walk through the Old City before the shops opened and the tourists invaded. With every trip, I found blessing and further confidence and understanding in my study of God’s word. 

There are many advantages of making a journey to the Holy Land. An on-location-immersion in the history and geography of the biblical narrative makes the Bible come alive in a fresh way. The stories are no longer distant, flat, or abstract. The stories of the Bible become multi-dimensional and packed with new insight. Having the opportunity to see the sights Jesus saw, walk the streets he walked, and breathe the air he breathed can transform the way we think about the extraordinary measures God took to invest in humanity.

Dr. Elizabeth Gerhardt addresses the historical, cultural, religious, and political context of global violence against women in her recently published book “The Cross and Gendercide.” Through the lens of theology she proposes how the Church can work together in raising awareness and aid in ending crimes towards women and girls. This passage was taken from Chapter 6, “Creative Theological Reflection and Activism.”

July 28, 2015 the body of an 8-year-old girl who had been raped and strangled was found in a dumpster in Santa Cruz, CA. The suspect in custody is only 15-years-old.[1]

The truth about violence against women is disturbing. The details of this one incident make us uncomfortable, but the reality of the problem is so immense that it impacts each and every one of our lives. Even if you are not a woman, you have a mother, sister, wife, or daughter, someone you love, who is at risk of gender-based violence.

I was attending a church where I felt I really took ownership of my faith and became acclimated to church culture. At the time, there were several couples who were living together, but not yet married. Upon the arrival of a new pastor, his solution was to encourage the couples to get married sooner rather than later. Consequently, he married a few of them in his office and then the couples later held wedding ceremonies with invited guests.

One Sunday, a young lady in the youth group sat by me on the pew during opening worship. As was my habit, I put my arm around her for a hug. She pulled her knees to her chest, leaned into me with her head on my shoulder and began sobbing. I just held her not knowing what was wrong. I was unaware of what caused such an open display of pain. Another young lady in the youth group came and got her hand and led her out of the sanctuary. There the second young lady embraced and comforted her crying peer.

While I played host for a series of youth leader seminars at this year’s Kingdom Bound festival I also found myself being personally engaged and challenged. In the first seminar Joyce Wagner, owner and primary therapist of Restoration Counseling, spoke about how to avert suicide by properly assessing the warning signs and intervening on behalf of suicidal individuals. Then, Denis Johnson, Jr., pastor of creative arts, music and teaching at The Father’s House, led a conversation around the “selfie” phenomenon and what this obsessive trend tells us about ourselves and our view of God. And finally, Jay Trainer, founder of Infuzion, unpacked the three I’s of youth ministry—image, intimacy, identity—and challenged us to consider how our ministry goals can be shaped by these three cultural influences and keep us from pursuing life-giving relationships with God and one another.

originally posted June 19, 2015

“You don’t have to try so hard. You don’t have to bend until you break.” I hear these words through my car radio and they fill my soul. Colbie Caillat’s song “Try” is not a theological treatise by any means, but it sure is insightful!

Trying describes today’s teens. As I work in a youth group setting I see first-hand how they try. They are trying to: get good grades, earn money, make friends, beat records, get scholarships, help their family, get a car, and even to escape pain. They’re busy. They’re following the adult model. We all want the best. We all want to be the best. We will pay great prices to get and be the best.

Last year I traveled to Peru to talk with some Free Methodist pastors about the importance of self-care in ministry. One of the highlights of that trip for me was a small group time where we talked about taking a Sabbath rest each week. Most of the pastors in the group were bi-vocational, and poured themselves into their ministry whenever they had the opportunity. The idea of taking a rest each week, while acknowledged as important, was also experienced as a real challenge.

The background to the events of Isaiah 7-12 is an important political crisis, described concisely in Isaiah 7.1 see also 2 Kings 6.5-9). While Judah had for many years pursued a policy of non-resistance as a vassal state to the encroaching Assyrian empire, many anti-Assyrian alliances sprang up throughout the region. One such was led by Rezin, king of Syria (Aram), who was joined by Pekah, newly ascended to the throne in Ephraim, the northern kingdom. Together these kings and their armies marched against Judah in 734 B.C., seeking to lay siege to Jerusalem and replace King Ahaz with a puppet who would willingly join the anti-Assyrian coalition (v.6). Ahaz was understandably shaken (v.2).

Isaiah 5.18-25 Luke 21.29-38 Therefore the anger of the Lord was kindled against his people, and he stretched out his hand against them and struck them. Isaiah 5.24

The woes Isaiah began describing in yesterday’s reading here become broader and more sweeping, and quickly pile up in an intensifying series of abrupt accusations (vv.18,20,21,22). Alas! he cries again and again in pained acknowledgement of the people’s sins. Isaiah pictures his hearers slowed down by the heavy burden of their justice, which they drag along like a treasure they can’t part with (v.18). Yet they demand immediate action from God, goading the Lord to provide a sign and so prove himself (v.19). We, of course, don’t ask mockingly, but pray earnestly for God to act decisively in our historical situation to set things right (which usually means to set our immediate situation to rights). The irony, of course, is that this is precisely our calling, our task, to set things right (to do righteousness), if only we would cast off the ropes of injustice with which we have bound ourselves.

Isaiah 5.8-17 Luke 21.20-28   Ah, you…who do not regard the deeds of the Lord, or see the work of his hands!         Isaiah 5.11-12

Isaiah vividly describes the “wild grapes” or spoiled fruit of Israel’s social life in a series of accusations framed as “woes” (vv.8,11-12) that continue into tomorrow’s reading (vv.18,20-22). The Hebrew hoy! can be simply an attention-getter (hey!), a pronouncement of doom (woe!) or a cry of lament (ah! or alas!), as at a funeral or other sorrowful event. In our text these are all combined.

Isaiah 5.1-7 Luke 7.28-35   The Lord expected justice,     but saw bloodshed; righteousness, but heard a cry. Isaiah 5.7

Today’s Old Testament reading is a carefully crafted literary piece, at once a love-song, a lawsuit and an extended parable with a climactic punch line. Isaiah introduces the piece as a song for his dodi, a term of endearment meaning friend or beloved (v.1). Casting himself in the role of best man, he sings about his friend the bridegroom and his vineyard. In the ancient Near East vineyard, field and garden, were common metaphors for a bride (see Song of Solomon 8.12).