This week, we are rebroadcasting another "Best of Listen for the Word" episode as we get ready to finish out year A in Matthew. In the original episode, the Gospel reading was from John 17:6-19. We discuss the first part of Jesus’ “prayer” for his disciples in John 17 as a whole in light of the historical setting of the Johannine community. Although this is a difficult passage because of the negative image of the “world,” there is a sense in which it seems to echo the idea that Jesus has completed the work the Father gave him to do.

This week, we are rebroadcasting another "Best of Listen for the Word" episode as we get ready to finish out year A in Matthew. In the original episode, we discussed John 14:8-17 in the context of chapter 14 as a whole. We talk about the way the Farewell Discourse in John’s Gospel addresses the issue of Jesus’ departure, and how the disciples would be empowered to continue his work. We also discuss the Reformers’ views on how we know God based on the cult of saints and indulgences in the medieval Catholic church. Finally we discuss some of the contemporary challenges this passage poses for us.

This week’s lesson takes us into a wide-ranging discussion of a passage in John’s Gospel meant to provide assurance to believers in his “absence.” In light of the details of the text and the way the Reformers treated it, we discuss the authorship of John’s Gospel, biblical interpretation, the work of the Spirit, and the question of whether faith is a “work,” among other topics.

This week we discuss Jesus’ discourse in which he calls himself “The Good Shepherd” who lays down his life for the sheep, and who knows them, because God has “given” them to him. In Christy’s segment, we take a look at a woodcut based on this parable, Beham’s Sheepshed. You can find the image here: https://www.akg-images.co.uk/archive/-2UMDHUWBW90M5.html

This week we talk about Jesus encounter with the disciples on the road to Emmaus. In Luke’s Gospel Jesus must "open the eyes” and “minds” of the disciples for them to recognize him as the risen Lord. We discuss the way the Reformers used this passage to debate the Eucharistic controversy with the Roman Catholic Church and with one another. Finally, we discuss the ways in which Jesus is present for us today.

This week we discuss Jesus’ post-resurrection appearances according to John’s Gospel, including his encounter with “Doubting” Thomas. On that basis we talk about the process by which our faith grows.

This week we discuss the Empty Tomb narrative in John’s Gospel, which is very different from the way the Synoptic Gospels tell the story. Jesus reveals himself as alive to Mary Magdalene, but tells her that he must complete the process of being “lifted up” by ascending to God. We also talk about Calvin’s interpretation which is unfortunately quite heavily influenced by the attitudes of the day toward women. Finally we discuss how to help people have their own encounter with the risen Christ through this passage.

This week we walk through Matthew’s passion narrative, beginning with the Last Supper, through the trials and the crucifixion to Jesus’ burial. We also discuss the way this passage was used in the history of the church, and by the Reformers, as a basis for Anti-Semitism. Highlights of our discussion include Judas’ presence at the Last Supper and the fact that the Centurion and the soldiers with him (likely the ones who had mocked Jesus) all confessed Jesus to be the “Son of God.”

This week we deal with the Jesus’ raising of Lazarus as a demonstration of the truth that Jesus is “the resurrection and the life” because he is the “Word” of God incarnate. We talk about how the Reformers used this passage at times as a prooftext for their theological tenets. Finally, we discuss the difference it makes to live from the perspective of faith in God’s “irrevocable promise” of life in Jesus.

This week we discuss the Jesus’ healing of the man born blind and the issues of sin and salvation it raises in the setting of John’s Gospel. We also discuss the Reformers’ take on this healing miracle. Finally we discuss the promise and the peril of John’s “realized eschatology.”