Jason Albertson

I really like Proverbs. And I am also a giant nerd, it is true, but I don’t think you have to be a giant nerd to love Proverbs.  I think some of the reasons people don’t like Proverbs… Not very clear, too complicated Promises a lot, too rosy-eyed Doesn’t address women, too male Connects prosperity to morality, too prosperity-gospel … are misunderstandings. I want to tell you why I like Proverbs so much, and I’ll use these misunderstandings as a roadmap. Objection 1. Too Complicated Of all these objections, this is the one that resonates most with me. There are complications between us and Proverbs. But I want to persuade you that those complications are not too big or too many: you can hear God’s Word in the Proverbs despite the complications. This, I think, is the biggest complication, and it holds several smaller ones: Proverbs is an unfamiliar kind of book: Ancient Near Eastern (ANE) Wisdom Literature.  Some things that are helpful to know when you’re working with ANE Wisdom Literat

The Fruit of the Spirit has kind of a VBS-theme vibe going on. That might be why it doesn't come up a lot in adult discipleship. Maybe it's just typecast—"Oh, that's mostly in the Bible so there's safe imagery for children's church. It's not really important for adults. Too cute." But the Fruit's position in Galatians 5 is actually really theologically significant. The Fruit is significant because Paul contrasts it with the acts of the flesh. They're opposites. Gal. 5:19  Now the works of the flesh are obvious: ... Gal. 5:23  But the fruit of the Spirit is: ... It almost sounds like Paul is contrasting two ways of living. In fact, that's exactly what he's doing! Gal. 5:16  But I say, walk by the Spirit and you will not carry out the desires of the flesh. This is one of the big themes in Paul's depiction of the Christian life. You either carry out the desires of the Spirit or you carry out the desires of the flesh. Those desires are

In Terry Pratchett's novel, Equal Rites , there's a scene that illustrates a thread I keep seeing in his writing.  An older woman, a mentor-figure, is trying to teach a young girl how to use magic effectively. One of the things she teaches the girl to do is "borrow" the mind of an animal, like an eagle or bear, to use the animal like a periscope - see what they can see, sense what they can sense.  The older woman warns the girl not to take control of the animal's mind, only to ride alongside it, but the girl ignores her warning. She seizes the mind of an eagle and flies away with a triumphant screech while her human body falls into a coma. But because she doesn't know the limitations of the eagle's body, it gets tired and falls to the earth on a remote mountain. But the older woman tracks the eagle, brings it home and warms it again. Patiently she coaxes the girl's consciousness out of the eagle and back into her human body, and it passes from a coma i

In his book, Art + Faith , Makoto Fujimura describes the Garden of Eden as a “discovery zone” God prepared for Adam and Eve. God filled the garden with every kind of tree (Gen. 2:8-9). He brought to the garden all the beasts and birds (Gen. 2:19-20). God introduced the materials of the earth to humans, and then He expected them to make something of those materials by naming and cultivating them (Gen. 2:15; 2:19). And we get hints in Gen. 2 of fabulous and exotic materials God placed beneath the soil for Adam and Eve and their children to eventually explore, excavate, discover, refine and employ (Gen. 2:11-12). Fujimura wonders, “are we to assume that they would have begun the work of building the city of God in some way, to use the materials, even if the Fall had not occurred?” Consider God’s actions in Eden as an analogy for education. God… Introduces unfamiliar material and Provides opportunities for creative, meaningful work (naming, cultivating) that results in Growth in knowledge

Integrating grief into worship is hard, but there are times when it's important for a Christian community to figure out how. 1. I've seen grief verbally acknowledged from a pulpit, then someone leading the service asked the participants to set it aside to enter into worship. This seems better than not acknowledging the grief, but I think it conveys the impression that grief is insignificant, or that the show must go on—that the participants are less important than the ceremony of worship. 2. I've seen someone invite participants to enter into triumphant worship with their grief, to express their faith in the middle of the circumstances. This seems like a better response because it invites participants to meditate on how their worship relates to their grief. It opens up opportunities to recognize Jesus as the resurrection and the life (John 11:23-27). The drawback of 2 is that it can tend toward papering-over grief rather than integrating it. We are often so uncomfortable

New Year’s Day is just another midwinter day, but it marks the progress of time and prompts us to reflect—maybe on the passing year, maybe on hopes and expectations for the coming year.  In our New Year’s reflections, I think it can be easy for us to partake of a belief that is unhelpful to our souls, but fills the air Americans breathe: we must make something ultimate of the new year .  I’m struggling to find words for the belief I’m trying to describe, but I hope you can feel what I mean. Though most people don’t talk about this belief in these terms, it can feel like a new year impresses on us a burden that could be described as … saving ourselves or producing something profoundly meaningful or  achieving some purity or righteousness,  … especially by means of self-discipline or work. That’s a belief that flows naturally from the American culture’s secular, pluralistic civic religion. It isn’t polite to talk publicly about truth, goodness or beauty, but there still seems to be somet