Pentecost is God’s “yes” to diversity. Visitors to Jerusalem from all different backgrounds hear about God’s deeds of power in their mother tongue. Like Jonathan and Seth, they ask, “What does this mean?” This episode discusses diversity in the Church at large and how that is reflected in local congregations.

The rarely used Athanasian Creed (of which little is known for certain, but that Athanasius did not write it) is a long, elaborate declaration about the Trinity and the oneness of God. When Jesus prays for his disciples, he mentions this oneness repeatedly: that he is one with God and that God's people should be one too. Jonathan and Seth discuss the many connections this oneness facilitates in the Christian life.

Praise punctuates the psalms. In Hebrew, the name of the book of Psalms, Tehillim, means "praises." Psalm 98 is a paradigmatic praise psalm. People are singing, playing instruments, and shouting for joy - even creation joins. Jonathan and Seth discuss its imagery, how people worship differently, and the communal nature of praise.

"God is love," writes John. The difficulty with this statement is that people give, receive, and experience love differently. Jonathan and Seth examine the context of this well-known phrase to better understand God's idea of love. They make a list of what this passage says about love because it is so rich. They end, of course, by praying to the one whose love overflows for all creation.

Imagining Jesus as the good shepherd has become popular everywhere sheep can be found. This good shepherd lays down his life for the sheep; that commitment is lacking in the hired hand, who flees at the first sign of danger (John 10:11-12). Jonathan and Seth read from a special translation, speculate on the identity of the hired hand, and consider how God's people are also called to be shepherds. 

Psalm 4 reads like a litany, with various petitions strung together to form a loose poem. There appears to be little structure and, as is the case with all Hebrew poetry, no ending rhyme. Fortunately, Jonathan and Seth also welcome their friend and professor, Dr. Brian Smith, to help them make sense of this mess. In the process, they discuss the God who is always present in the midst of humanity's messes.

The early Jesus followers pooled their resources. Some have argued this is a model for the Church today too. The portrayal in Acts, however, is less than perfect; not everyone wants to take part. Jonathan and Seth talk about what possessions they hold dear - perhaps too dear - and how Jesus' resurrection challenges us to give away more than we're comfortable with.

The original ending of Mark is abrupt. Mary, Mary, and Salome arrive at an open tomb, a young man wearing white tells them of Jesus' resurrection, and they leave petrified. Jonathan and Seth discuss the hope and fear evidenced in the women's experience and how those feelings may have been present for Mark's audience. They also talk about how hope and fear feel appropriate for today's context.

In the spirit of a Tenebrae Service (Latin for "shadows"), Jonathan and Seth read through John's story of Jesus' trial. In this Holy Week episode, they pause only briefly to talk about what struck them and invite their listeners to do the same. Otherwise, they let the story of the convicted criminal Christ speak for itself.

Before his crucifixion, Jesus washes the disciples' feet and gives them a new commandment to "Love each other. Just as I have loved you, so you also must love each other." In this Holy Week episode, Jonathan and Seth talk briefly about their (in)experience with foot washing and the simplicity of Jesus' final command.