In the final week of our Peter miniseries, we see this rash, eager, and imperfect disciple witnessing the true nature of Jesus as the son of God during the transfiguration. In this sacred moment, Jesus takes three of his disciples away to a high mountain where he is transformed into a being of radiant light, pouring the glory of God into the world. Peter’s reaction is predictably bumbling but reflects his faith in Jesus. This moment, especially with Peter’s impending denial of Jesus at his trial looming in the not-too-distant future, is an invitation to consider our own faith and willingness to allow the light of Christ to transform our understanding of reality.

In this second part of our Peter trilogy, we will explore some of the highest and lowest moments of Peter’s relationship with Jesus (until the crucifixion and resurrection, of course). First, Peter’s declaration of Jesus’ identity as the Messiah is met by Jesus with a declaration of his own: it is upon the “rock” of Peter’s faith that Christ will build his Church. Second, however, this is followed almost immediately by Peter reprimanding Jesus for saying he would be killed. To this, Jesus says, “Get away from me, Satan!” Matthew’s juxtaposition of these two moments is undoubtedly intentional. It gives us a glimpse at the need for us all to continuously set our own perspectives aside to be shaped by those of our savior’s.

Part II begins with a prayer of thanksgiving by Jesus, as well as one of his most famous invitations to the weary and burdened. Through his prayer and invitation, Jesus is continuing to set up a sharp contrast between himself and the religious leaders of Israel. Where they offer strict religious restrictions for the people and favor the wealthy, educated, and elite, Jesus offers an “easy yoke” and favors the “childlike.” It is a reminder of both the “upside-down” nature of Christ’s kingdom, as well as an invitation to set aside our sin and shame and take up the gracious love of Jesus instead. Are we willing to accept the yoke of Jesus

In the final week of the series, we will get very practical about how we as individuals can respond to God’s call during this divisive time. As we will see, Paul sets a high bar for his readers in Colossae. First, to “set your minds on things above” – to live in such a way that our minds are laser focused on the things God cares about. Second, to “put to death the sinful, earthly things lurking within you,” to be deeply intentional about the sin and idolatry within each of us which seeks to corrupt our trust in Christ. Finally, to “clothe yourself” in things like compassion, kindness, humility, and, most of all, love. Put simply, we each have a choice of how we respond in this cultural moment. We can choose what we think about, what we reject, and what we “wear” as we live out our faith. Let us all keep our eyes focused on Christ and his powerful resurrection. May we become people of love and mercy as we take his hand and follow him into the kingdom of God.

Possible Response Element: Give everyone time to write some kind of commitment on a card based on the invitations from the passage. Perhaps they could bring them to the front, to be prayed over by the pastors, and then to be passed out to the congregation as people leave to pray over the commitments of others

As we continue exploring Colossians, we will dig deeper into the mixing (a.k.a. “syncretism”) which is happening in the church today between the gospel of Jesus and the powers of this world. We will specifically explore the god of Domination and the god of Self, which have so infected our body with “empty philosophies” and “high-sounding nonsense.” To untangle their influence over us, we will explore what it means for Christ to have “disarmed the rulers and authorities” of our world, and what it looks like for us to reject their influence in our own lives. By repenting of our syncretism and re-focusing on Christ above all, we may yet find a way to live in this broken world set free from the powers seeking to corrupt the gospel.

Paul wrote his letter to the church in Colossae because they were mixing pagan elements into their Christian faith (i.e. worshipping Jesus as well as some of the elemental powers of this world). His aim in the letter was to help them understand that Christ is supreme over the powers, and that their mixing is not only muddying the gospel, but downright dangerous to their faith.

In the American Church today we are also prone to mixing our faith with the powers of this world, combining our love for Jesus with the powers of domination, hatred, violence, and selfishness. Our algorithms have herded us into vitriolic tribes and turned our “enemies” into vile, subhuman monsters in our minds. Like in Colossae, this mixing is not only muddying the gospel, but downright dangerous to our faith. As Paul says in Colossians 2:20, “You have died with Christ, and he has set you free from the spiritual powers of this world. So why do you keep on following the rules of the world?”

To begin crawling out of this hate-filled pit, we are going to start by mediating on Paul’s transcendent Christological hymn in Colossians 1:15-20, using a piece of contemplative art – the Anastasis Fresco from Chora Church in Constantinople – as a guide. As we will see, Christ is supreme over the powers of this world, and we can find common ground in our combined helplessness to overcome the power of death ourselves. Let us all experience the power of Christ’s incredible sacrifice and the unbelievable love he has for each of us as we are ripped from the grave by his victory over the powers. If we do, perhaps we can begin to see our “enemies” as broken, helpless image-bearers of God just like ourselves, and find ourselves unified in the love God has for us all.

Our world is burdened by the broken place of hatred. We see discrimination, racism, genocide, dehumanization, and segregation along so many different lines (gender, age, race, nationality, ability, etc.). Most of the time when we try to fix these problems, however, we don’t acknowledge the fact that these are outcomes of a much longer path of hatred which starts anytime we see ourselves as better than the “other” we are encountering. To heal the broken place of hatred, we must walk an entirely different path: the path of self-giving love.

In Philippians 2:1-11, Paul pleads with the church in Philippi to “love one another” and “work together with one mind and purpose.” To do this, he suggests we must have “the same attitude that Christ Jesus had.” And how did Jesus live? He walked the path of self-giving love. Even though he had all power in the universe, he “gave up his divine privileges,” lowered himself in humility, and lifted broken humanity up through his self-sacrificial love on the cross. As Christ’s church, we can show the world an alternative to the hatred we see around us. When we encounter “others,” we must follow our savior down the humble path he chose to walk.

With so many other issues swirling around us in this broken world, it can be very easy to think that caring for the planet falls pretty low on our priority list. Why worry about climate change or species extinction when there seem to be so many more pressing matters? The answer is simple: because God cares about his Creation and we should too. In this message we will explore how God’s love and sustaining Spirit extend even to the physical world, including the plants and creatures who live here, and how our role from the very beginning was as caretakers of the Creation he sustains.

We will also consider how the poor and marginalized of humanity (whom God also dearly loves) are threatened when our physical world is neglected and how the broken place of decay influences all the other broken places. By meditating on this thread from Scripture we will begin to see how our best possible life includes living in harmony and peace with the Earth and joining God in his sustaining work over Creation.

To discuss the broken place of pain, we must start by acknowledging the universality of pain and the many forms it takes (body, mind, and spirit). From the grief we experience at the loss of a loved one, to the anxiety and depression so often clouding our minds, to the chronic illness and pain which beset our bodies, pain is a part of all of our lives.

Then we must explore the character of our God as one in the business of healing that pain (a.k.a. Jehova rapha – “the God who heals,” Exodus 15:26). In Psalm 147 the psalmist depicts God as being actively involved in healing our pain: rebuilding broken cities, bringing exiles home, healing the brokenhearted, bandaging wounds, supporting the humble, and blessing children. Luke 6:17-19 describes Jesus doing very much the same thing (“He healed everyone”). What might it look like for us to put our trust in a God who heals? And how might we join him in that healing work in the lives of others?

Along with being created to be in relationship with our Creator, we were also created to be in relationship with one another. Yet again, however, the rebellion of humanity against God’s intentions has led us into places of deep isolation. This is especially true today, when loneliness is epidemic.

In the famous story of the woman at the well, Jesus plows through social protocols to show love to an isolated Samaritan woman. Not only does he reconnect her with her community; he calls her to a greater purpose and reminds her of the dignity she has as a child of God. To those of us who are isolated, this story is a reminder that we, image-bearers of God, are more than worthy of love. To Grace Church as a whole, this story is an intense challenge to follow in Jesus’ footsteps by calling out the image of God in others and drawing them out of isolation and into community.