St. Polycarp (69-155) was a bishop of the city of Smyrna (modern day Turkey). Tradition tells us Polycarp refused to burn incense to Ceasar during a ceremony. After a series of bribes and threats by the empire, he simply replied, “Eighty and six years have I served Him, and He never did me any injury: how then can I blaspheme my King and my Savior?” As a result, this eighty-six-year-old man was led into a stadium and martyred Saturday Feb 23, 155 AD. It is this story that strengthened and inspired weary communities to continue to bear witness to a new world.

In the gospel of Luke, we find a geographical structure. The book begins with John in the wilderness. It then portrays Jesus setting his face toward Jerusalem. Eventually he arrives there, and in his final week he goes into the heart of the city. Why is Jerusalem so central? Perhaps it symbolizes the center of political power and religious piety. Perhaps the image is of Jesus going into the belly of the religious/military/economic power of his day. What does he say in there? What does he do in there? In this series, we will look through a historical and political lens of Jesus’ final days. What is portrayed and experienced is disruption, for both empire and the reader.

In the gospel of Luke, we find a geographical structure. The book begins with John in the wilderness. It then portrays Jesus setting his face toward Jerusalem. Eventually he arrives there, and in his final week he goes into the heart of the city. Why is Jerusalem so central? Perhaps it symbolizes the center of political power and religious piety. Perhaps the image is of Jesus going into the belly of the religious/military/economic power of his day. What does he say in there? What does he do in there? In this series, we will look through a historical and political lens of Jesus’ final days. What is portrayed and experienced is disruption, for both empire and the reader.

In the gospel of Luke, we find a geographical structure. The book begins with John in the wilderness. It then portrays Jesus setting his face toward Jerusalem. Eventually he arrives there, and in his final week he goes into the heart of the city. Why is Jerusalem so central? Perhaps it symbolizes the center of political power and religious piety. Perhaps the image is of Jesus going into the belly of the religious/military/economic power of his day. What does he say in there? What does he do in there? In this series, we will look through a historical and political lens of Jesus’ final days. What is portrayed and experienced is disruption, for both empire and the reader.

In the gospel of Luke, we find a geographical structure. The book begins with John in the wilderness. It then portrays Jesus setting his face toward Jerusalem. Eventually he arrives there, and in his final week he goes into the heart of the city. Why is Jerusalem so central? Perhaps it symbolizes the center of political power and religious piety. Perhaps the image is of Jesus going into the belly of the religious/military/economic power of his day. What does he say in there? What does he do in there? In this series, we will look through a historical and political lens of Jesus’ final days. What is portrayed and experienced is disruption, for both empire and the reader.

In the gospel of Luke, we find a geographical structure. The book begins with John in the wilderness. It then portrays Jesus setting his face toward Jerusalem. Eventually he arrives there, and in his final week he goes into the heart of the city. Why is Jerusalem so central? Perhaps it symbolizes the center of political power and religious piety. Perhaps the image is of Jesus going into the belly of the religious/military/economic power of his day. What does he say in there? What does he do in there? In this series, we will look through a historical and political lens of Jesus’ final days. What is portrayed and experienced is disruption, for both empire and the reader.

In the gospel of Luke, we find a geographical structure. The book begins with John in the wilderness. It then portrays Jesus setting his face toward Jerusalem. Eventually he arrives there, and in his final week he goes into the heart of the city. Why is Jerusalem so central? Perhaps it symbolizes the center of political power and religious piety. Perhaps the image is of Jesus going into the belly of the religious/military/economic power of his day. What does he say in there? What does he do in there? In this series, we will look through a historical and political lens of Jesus’ final days. What is portrayed and experienced is disruption, for both empire and the reader. 

In the gospel of Luke, we find a geographical structure. The book begins with John in the wilderness. It then portrays Jesus setting his face toward Jerusalem. Eventually he arrives there, and in his final week he goes into the heart of the city. Why is Jerusalem so central? Perhaps it symbolizes the center of political power and religious piety. Perhaps the image is of Jesus going into the belly of the religious/military/economic power of his day. What does he say in there? What does he do in there? In this series, we will look through a historical and political lens of Jesus’ final days. What is portrayed and experienced is disruption, for both empire and the reader. 

Today we're joined by good friend and special guest speaker, Daron Elam. Daron is the Clinical Director at Summit's Edge Counseling and Personal Development in Marietta, GA.

Today we're joined by friend and special guest speaker, Terrence Smith.

Today we're joined by friend and special guest speaker, D.E. Paulk.

I have witnessed two ways of being, seeing, and living in the world: one of gratitude and one of entitlement. One holds a disposition that life is a gift. The other holds a disposition that life owes them a gift. In this series, we will uncover the framework behind these two perspectives, explore how we can cultivate a disposition of gratitude, and be introduced to a new robust understanding of gratitude — a gratitude that defies all circumstances — a gratitude we can firmly ground ourselves in — a gratitude that can change the way we see life and change the way we experience life. In the end, we will celebrate together as a collective with our first ever festival of gratitude. Join our collective as we all take a swim in an ocean of gratitude.

I have witnessed two ways of being, seeing, and living in the world: one of gratitude and one of entitlement. One holds a disposition that life is a gift. The other holds a disposition that life owes them a gift. In this series, we will uncover the framework behind these two perspectives, explore how we can cultivate a disposition of gratitude, and be introduced to a new robust understanding of gratitude — a gratitude that defies all circumstances — a gratitude we can firmly ground ourselves in — a gratitude that can change the way we see life and change the way we experience life. In the end, we will celebrate together as a collective with our first ever festival of gratitude. Join our collective as we all take a swim in an ocean of gratitude.

I have witnessed two ways of being, seeing, and living in the world: one of gratitude and one of entitlement. One holds a disposition that life is a gift. The other holds a disposition that life owes them a gift. In this series, we will uncover the framework behind these two perspectives, explore how we can cultivate a disposition of gratitude, and be introduced to a new robust understanding of gratitude — a gratitude that defies all circumstances — a gratitude we can firmly ground ourselves in — a gratitude that can change the way we see life and change the way we experience life. In the end, we will celebrate together as a collective with our first ever festival of gratitude. Join our collective as we all take a swim in an ocean of gratitude.