Sermon Resources: Creation Our Origin Story

When you and I think about who we are, we often think about where we come from. Our sense of self is shaped by our family of origin, the city where we grew up, and our ethnic background. The same is true for Jesus. He grew up as a Jewish boy in a small town in Roman occupied Israel two thousand years ago. Following Jesus, first requires us to understand who he was and the people he came from. Starting this September 10th, we will explore the story of the Ancient Israelites in order to better understand who Jesus was. Here are the notes from this past Sunday’s sermon.


Peter Enns quote about evolution and faith:


“Christians can turn away, but the current scientific explanation of cosmic and biological origins is not going away, nor is our growing understanding of the nature of Israelite faith in its ancient Near Eastern context. I do not believe that God means for his children to live in a state of denial or hand-wringing. Likewise, abandoning all faith in view of our current state of knowledge is hardly an attractive— or compelling— option. Despite the New Atheist protestations of the bankruptcy of any faith in God in the face of science, most world citizens are not ready to toss away what has been the central element of the human drama since the beginning of recorded civilization. Neither am I, not because I refuse to see the light, but because the light of science does not shine with equal brightness in every corner. There is mystery. There is transcendence. By faith I believe that the Christian story has deep access to a reality that materialism cannot provide and cannot be expected to know. That is a confession of faith, I readily admit, but when it comes to accessing ultimate reality, we are all in the same boat, materialistic atheists included: at some point we must trust in something or someone beyond logic and evidence, even if it is to declare that there is nothing beyond what we see. As for Christians, perhaps evolution will eventually wind up being more of a help than a hindrance. Perhaps it will lead Christians to see that our theologies are provisional; when we forget that fact, we run the risk of equating what we think of God with God himself.” From the Evolution of Adam


N.T. Wright on what it means to be created in the image of God:


“I remember when I was a small boy being ill in bed, and my mother lined up a mirror in the doorway of my room so that through that mirror I could see her and other family members coming and going in the hallway outside my room so that I didn’t feel so isolated and alone. And the point about the angled mirror is that you can see in both directions.

It seems to me that God has put humans like an angled mirror in His world so that God can reflect His love and care and stewardship of the world through humans and so that the rest of the world can praise the creator through humans…

When humans praise God, they ought to realize that they are doing so as the representatives of the whole world, reflecting the rest of the world to God. But when humans are looking after creation and bringing God’s healing and restorative justice to creation in all sorts of different ways they are reflecting God into the world so that the image of God is not, I think, something about us, our memory or our conscious or our imagination or our spirituality or our reason, the theologians have tried all that as though there was something about us which is exactly like God.” From:

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