Throwback: The End. Or is it? Matthew 26-28

In this week’s throwback episode, we return to the final episode of our eight-part series on Matthew. And here is where we come to crucifixion and resurrection.. The End… but really, the Beginning! It’s important for us to call out and recognize in these texts the significant polemic against the Jewish leaders, even if most of Matthew’s audience still considered themselves to be Jewish. The context is crucial here for us to not continue the anti-semitic rhetoric that “the Jews killed Jesus”, but underline that the Roman Empire killed Jesus. We have stories of the anointing of Jesus, the last supper, his betrayal, the trial, and subsequent punishment of death. From the story of the resurrection, we really look at who Jesus entrusted the continued work of discipleship. It is not to perfect angels that this work is given to continue, but to the doubting, flawed, messy, complicated people. How can we embrace that same call to follow Jesus today?

 

Resources:

• Journey Into the Bible part of Spiritual Study Hall 
• Join our online community at  Sanctuary Collective Community 

 

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This transcript was generated by AI and may contain errors or omissions.

(1m 56s):
Welcome to the Queer Theology Podcast. I’m Brian G Murphy. And I’m father Shannon, T l Kearns. We’re the co-founders of Queer Theology dot com and your hosts From Genesis to Revelation. The Bible declares good news to LGBTQ plus people, and we want to show you how tuning Each week on Sunday for conversations about Christianity, queerness and transness, and how they can enrich one another. We’re glad you’re here. Hello. Hello. And welcome back to the Queer Theology Podcast. Can you believe that we are at the final, the final section of our deep dive into the gospel of Matthew? I can hardly believe it, to be honest.

(2m 37s):
This has been a ride. Yeah. You know, before we dive into these final things, I just wanna say, you know, Brian, you And I have talked about how over the years of doing the lectionary that revisiting these texts, even texts that we were super, super familiar with, that we learned and discovered new things about the stories about ourselves because that we were different from the time that we had revisited them. And I, And I have to say that doing this deep dive and reading this kind of in order all along, like I’ve learned so many new things, even though I already, I felt like I already knew a lot. And I’m wondering what this experience has been like for you.

(3m 17s):
It you feeling that too? Like what’s, what’s kind of standing out for you? Yeah, I also feel like I am learning new things. Finding new things. You know, I think that a few weeks ago I said something like, it just scripture’s kind of like a, like a, a fruit where you, or an orange where you can, like, there’s always sort of like more that you can, you can squeeze out of it. And so returning to some of these texts, some, some of that we’ve covered on the podcast, some that we, that I just sort of know outside of the podcast in my own personal life, I definitely am finding new, like completely new information about them as I’m, you know, reading commentaries on it and reading my, like looking at the notes in the study bible and, and learning from you.

(3m 58s):
I’m like, oh, I, like, there’s a, there’s some some facts that I didn’t know that enriched my understanding of the text. And then there’s an element of just sort of like experiencing the text in a different way and relating to it in a different way. And, and maybe like, I knew everything, quote, you knew everything, but different things are sticking out to me or I’m making new and different connections from the text to my own life. And I think there’s also been an additional element of, by reading the whole, the whole book of Matthew from start to finish, but also not rushing through it. Like we didn’t read the whole book of Matthew over the course of, you know, three days a week.

(4m 40s):
Even we read it over the course of two months. I think that like, sitting in that, I feel like I was able to sort of like dip into and immerse myself more fully in that world because I was really like spending a lot of time rolling around in there rather than getting in or getting out. It reminds me of, you know, like if you’re doing a meditation practice, sometimes it takes like a few minutes to like to settle in, right? It’s like if you only meditate for two minutes, like that can be helpful in its own way, way, but it’s not the same as like doing a 10 or a 20 or a 30 minute meditation or, you know, you know, there’s all that sort of research around focus that like, every time you switch between tasks or apps, it takes your brain a little bit of time to like reorient yourself.

(5m 28s):
And so like, you know, as a, as a, you’re a writer Shay, you know, like you can’t write a novel in spurts of, oh, you, maybe you could, but like writing a novel in spurts of five minutes is gonna be different than like really being able to sort of like sink in and absorb. Or if you’re a reader, even like when you’re like on your, when you’re like on the, the couch with a book for like hours on a, you know, on a rainy day that feels different than reading for, you know, five, 10 minutes on the subway to and from work. They’re like, they’re both interesting. But I like, I I, so I noticed that sort of like, sense of immersion in the text, which I really appreciated. Yeah. And I, I think what you said is so interesting, right?

(6m 8s):
Because we, I’ve been talking with some folks who are, who are wanting to, to start spiritual rituals and, and they’re feeling this weight of, I don’t know where to start. I don’t have the perfect amount of time. And so I think that there’s like a yes and to your five minutes a day, right? Like it’s so like, you’re right, you, you could totally write a novel in five minutes a day and also at some point you’re probably gonna have to sink deeply into it for hours at a time in order to revise, to fix the story, et cetera. And also, if you don’t spend the five minutes a day or whatever it is that will take you to get started, you’re never gonna have the novel to revise. And I think that that’s the same with spiritual practices, right?

(6m 49s):
Yeah. If You wait until you have the perfect hour of total silence when no one else is in the house, and you have the fancy candle and the right matches and the whatever it is that you tell yourself you really need in order to pray or to meditate, like you’re just never gonna do it. And so that, that tension of you gotta just dive in and also at some point in the diving in, what does it take for you to have a more settled and in-depth practice? Yeah. You know, I really enjoy those, you know, days where I am cuddled up on the couch reading a book for hours. But pretty much every book that I’ve ever spent done that with, I first like impulse bought the book and then like immediately opened it and read just for five minutes, right?

(7m 34s):
And then, and then I had to like move on with my life. And it’s like oftentimes I like do a few, like many blocks of reading in shorter spurts before, like, I, I, the, the, the story starts to like draw me in and then, And I get, I’m in the prac, I get into the habit of reading, you know, I start to like connect with the characters more. I get excited about the story and then I can sort of like settle in deeper. And so like, if you have a, if you don’t read the Bible at all currently or you haven’t read the Bible in years, the Bible feels scary. You don’t, like, you don’t have to, you know, spend hours every day reading the Bible. Like, don’t do that. But like, if you have a question about like, oh, I wonder what that story that I always like really, you know, enjoyed or appreciated or thought was weird or didn’t like, like I went to what was going on there.

(8m 22s):
Like, you can start right now looking for answers to those questions. And then he always say, should I continue to, to follow your curiosity? This was like a good time to plug, like, as this, as this series is wrapping up, if you want to like learn how to do this sort of work, we have like a whole self-paced course called journeying to the Bible that like walks you through the process that we did with Matthew so that you can do it on your own for any book or any passage or any story in the Bible, you can find that and others at Queer Theology dot com slash resources. Alright, let’s do it. We, let’s do our, are looking at chapters 26 through 28.

(9m 4s):
These are the last four chapters, three chapters Math Never been My Strong Suit of the Gospel of Matthew. We are still in holy week. We’re actually just at Wednesday. So we, we the entire like long, long podcast that we did last week was Monday and Tuesday chapter 26 starts Wednesday. Here’s some things you should know as we dive in. The gospel of Matthew super, super closely follows Mark’s story. Matthew adds a couple of things. He adds the story of the fate of Judas, which we’ll get to in a little bit.

(9m 45s):
And the guard at the tomb, which we’ll talk more about otherwise, pretty much this is the same as Mark in the Beginning of Matthew 26. Jesus pretty much concludes his teaching ministry, even though he does continue to speak. There are no more like speeches or discourses like we are now just heading towards The End, which I found really fascinating. I don’t know that I had ever like picked that up before until seeing that really spelled out in the commentary. And I thought, oh, that’s a really interesting, a really interesting note. Yeah. Another thing to notice is that Matthew is the first narrative to specify Passover as the time when, when Jesus’s passion occurs.

(10m 32s):
And this is important only because during this time the Roman governor regularly came to Jerusalem with extra troops in case there was an attempted uprising. And so this strikes me as a really strategic emphasis on Matthew’s part to really contrast the idea of two kingdoms once again, right? Rome comes to quash the oppressed, Jesus comes to free them. And so setting all of this in a historical context of an actual celebration that happened when we know things that happened politically around that celebration feels really important to name and to note. Yeah. You might not know the answer to this, so it’s okay if you don’t, but do you know, like was there, was there connections to Jesus being executed around Passover in like the letter in, in earlier letters?

(11m 25s):
Or is this like the first ever written down connection between like, crucifixion, resurrection and Passover? I don’t know. My sense would be that this is the first Okay. But I would have to check the letters and, and the only reason I say that, my sense is that it’d be the first is because Paul’s letters tend to not really tell any narrative stories, right? Yeah. That they’re all about like, this is what Jesus taught, not anything about this is what happened. Yeah. I guess I was like wondering like, is is he talking about Jesus as like the Passover lamb or like the new sacrifice or like when he was, you know, but it, it’s, it’s, it sounds like answers.

(12m 5s):
I don’t know, which I think is a great thing to model that like sometimes we have to take notes of like, and then, and then I like, like I, there’s, I was curious about that, but like you listening at home, like might not be curious about that. So like, if you’re curious about that, like, don’t go Google it, but I’m, but after we’ve finished recording this, like I I might go Google it. I think that is one of the things that I really appreciate about, like exploring the world of the Bible is like we all get to sort of like pull out the threads that interest us. So yeah. Thanks for humor me. Yeah. Yeah. I also wanna say upfront that this narrative is really, really tricky to talk about because Matthew’s polemic against Jewish religious leaders is overt and it’s loud, it’s not as loud as in loud the Gospel of John, but it’s still loud.

(12m 51s):
Yeah. And that has su subsequently been used in really, really horrific ways and still continues to be. And so I just wanna note that, that as we’re talking about this, it’s complicated ground to talk about and also say that it’s really clear that by the time of this writing, that even though Matthew’s audience might have been mostly composed of people who still consider themselves Jewish, there’s definitely strong tension. There’s hostility between the church and the synagogue. Matthew uses the language of synagogue in a, throughout his gospel in a really like to mean nefarious things.

(13m 36s):
And the author of Matthew is really trying to make it appear that Jewish religious leaders are responsible for Jesus’ death. And so like it just feels important to name that upfront that, and that it doesn’t do us any good to try to explain that away or say that’s not really what the text meant, or that’s not really what the text did. Like that’s, that’s what he’s trying to do. And so I think we just have to own that and, and then talk about, like, we can talk, we can talk lots of things around like why he might have done that and how we can handle it responsibly. But I think that we first have to just like name that that is what hap what is happening.

(14m 18s):
Yeah. Oh man. That feels like to make a modern connection of like, we can’t, like, as a white person, I like can’t effectively confront racism if I’m like unable to recognize like the times in which I like do or say like racist shit or like have in my past done or said racist shit, right? That like, it, like it sort of, we have to sort of like look at it with sort of like an unflinching honesty and then decide like, okay, like where do we go from here? Yeah. So those kind of opening statements, we head into this text this Wednesday text with a, a story of the anointing of Jesus and this woman who remains anonymous pours super expensive perfume on Jesus’s head.

(15m 4s):
And I found that this was really interesting. I don’t know that I had like really, I, I think this is another moment where the way that we’re often taught about these stories right? Is that we collapse all of the gospels together. And so like any kind of anointing story just becomes like this wash for me of like, there was a woman who cried and anointed and, and like cried on Jesus’s feet and wiped him with her hair. And then there was this other story of Jesus being anointed by a woman. And like in our minds they just kind of become the same narrative. And so like, it’s important to note that this is not that narrative, that this is not Mary Magdalene, this is a, this is an anonymous woman, we don’t know who this woman was, and she pours expensive perfume on Jesus’s head.

(15m 50s):
And this is not an anointing for office. So like, this isn’t, this isn’t anything about Jesus’s priesthood or king hood. This is a pre preparation for burial. And the other thing that I had never noticed before is that in Matthew’s gospel, we’re gonna jump ahead, the women don’t come to the tomb to anoint Jesus as they do in some of the other gospels. They come to sit vigil, which we’ll talk about. But it’s already been done. The Jesus’s anointing has already been done by this anonymous woman prior to his death. And so it doesn’t get repeated, which I found to be just the most fascinating.

(16m 30s):
This is a moment for me where like that piqued my curiosity. Yeah. And I was like, oh, this is a really beautiful and fascinating narrative. Yeah. And so in this story then we have a comment where, you know, people are, are pissed that this woman has spent, has poured this expensive perfume on Jesus’ head. And Jesus says, the poor you will always have with you, which has now become this like often debated quote. And people say like, that means that we don’t have to do anything to alleviate poverty. Like we can just ignore it because we’re not gonna be able to do anything about it anyway. And other people say, well, Jesus didn’t really mean that. And again, this is a moment where you like have to know some of the context.

(17m 12s):
And Jesus is alluding to Deuteronomy 1511, which says, poor persons will never disappear from the earth. That’s why I’m giving you this command. You must open your hand generously to your fellow Israelites, to the needy among you and to the poor who live with you in your land, which is part of an entire chapter about the year of Jubilee. And so I think that’s important to note because like we miss that, but Matthew’s audience totally would’ve known that reference. They would’ve picked it up. And so we have then this story of extravagant love of a woman and how in some ways she’s the only one who really seems to know what’s going on in preparing Jesus for his burial.

(17m 56s):
But then we also have, even in the midst of this moment where people are being crabby about the perfume, Jesus is pointing them toward justice that this statement about the poor you will always have with you wasn’t a, so we don’t have to care about them. It’s like, yeah. So like, again, your call to discipleship is to do something about the people living in poverty. Yeah. I mean, I, I think that that’s, that start of that sentence can be completed in so many different ways and it like, it’s so important that we like play it out and, and, and catch these references. This reminds me again how, you know, I feel like a broken record on this. Like, it’s like, it’s like reading Shakespeare where you like, if you don’t do some research, you like, don’t catch all the references and sometimes you like might actually walk away with the opposite impression because those references like really change so much about this.

(18m 48s):
And so I think like, you know, there’s something there about like, we ha like is our job to take care of folks and we’re like, whether or not we ever eradicate poverty or not, like that doesn’t mean we like stop trying. Yeah. And I think, I think that gets back to our conversation before about like this kind of, we focus on the here and now while we also look to the future and, and that it’s like we, we don’t not do anything just because we can’t have everything that we want or everything that we dream of right away. Like we still have to do the work even if it’s incremental and slower than we’d like. Yeah. And I think that there’s like something about this, this pairing right, of this like extravagant gesture and this like expensive perfume and sort of like the poorer will always be with you, but like, and also to keep working towards it that it’s like, I don’t know there, it like in all likelihood, like we’re not going to totally eradicate global poverty in my lifetime.

(19m 51s):
Right? Like, I can be a realist, right. And say that like, like, that’s probably not gonna happen. I, you know, and also like what does it mean to like act as if it is possible to believe that that is possible and then also to sort of like do some things that usher that in, right? Like this sort of like anointing with exp expensive oil. And I think that there’s a difference, right? Like it’s expensive, but it’s not like, you know, 80% of the city of Los Angeles police, like city, city budget going to police, right? Like it’s a symbol, it’s like a symbolic, but part of it is it’s both expensive but it’s also somewhat symbolic, right? So it’s not like we should just like not care if like we waste money, but that like sometimes like it’s okay to like live extravagantly to believe that more possible.

(20m 40s):
And So just sort of like live into that tension of like, yes. Yes. And So we move from this like really extravagant story of the woman anointing Jesus for burial into Judas getting paid to portray Jesus. And Matthew quotes the sum of, you know, this 30 pieces of silver, which is from Zacharia 1112 through 13, which says that 30 pieces ofer silver is the shepherd’s wages. And so it’s like this poultry sum and it’s designed to be in contrast to the story of the woman, right? Like Jude, Judas accepts nothing to betray while the anonymous woman gives everything to honor, which I find a really striking image.

(21m 29s):
Yeah. It reminds me also of, I feel like some of, there’s like, you know, like if you try to save your soul, you’ll lose it. You in order to like save your soul, you know, in order to save your soul you have to like lose it. Like there’s just sort of like this like yeah. That that like, you know, people sacrifice their integrity, throw people under the bus, let go in search of power. And even like, even when they actually get like millions or billions of dollars, it’s still I think like costs them more than it’s worth. Yeah. And so I like I that just this, this object lesson of like you, like you might seem like it might, you might feel like you’re getting a lot in the moment, but it’s actually just sort of like a, a meager payout for, you know, not ushering it like working towards the kingdom of God.

(22m 22s):
And that enters us into day four Thursday. So we’re trucking right? A lot. And so d day four Thursday begins with the disciples preparing for Passover. And so they needed to locate a place within Jerusalem, which was the only legitimate location for eating the Passover meal. They needed to search the room for leave and remove anything, including crumbs that might contain yeast, obtain the lamb, have it ritually, slaughtered by the priest in the temple, roast the lamb and prepare it with necessary items. And so all of this is like when it talks about them trying to like find a room, you know, they’re trying to do all of this as outsiders to the community and to prepare all of this and to do it right in a space that wasn’t their home.

(23m 6s):
And so this then becomes the backdrop for what Christians now term the last supper, but is them also preparing for this meal that was really imp important in their, their religious tradition. Yeah. And it feels important to draw a distinction between the Passover meal that Jesus is eating, that Jesus and disciples are eating that like other Jews at this time would’ve been eating and Passover seders, which did not exist at the time because pass crusaders take the place of the temple sacrifices after the destruction of the temple. Right? When there is no lamour, there’s no longer a temple to sacrifice to.

(23m 49s):
That is sort of like we remem like one of the parts of the Seder. It’s, it’s to tell the story of the exodus, but also part of it’s to remember the temple sacrifices, right? And so like Jesus observed Passover, but in a wildly different way than modern Jews are observing Passover. Like you were saying, you like going the temple and, and slaughtering lambs for sacrifice. And so like it’s, it feels very inauthentic to say like, oh, I want to celebrate, I’m a Christian And I wanna stay Christian, but I want to celebrate Passover like modern Passover or I don’t wanna say Passover at all because like that’s what Jesus did. And it’s like, no, like that is not what Jesus was doing.

(24m 31s):
And Passover as it is currently celebrated was sort of a, a later development. Yeah. And so I, this feels like a great time to also talk about the practice of Christian seders. Yes. Which, you know, you And I have gotten into some, some kerfuffles on the interwebs about basically saying that like you can’t, you cannot host, I mean you can, but it’s like not good of you to host a Christian Seder that like, that doesn’t exist. That it’s appropriation of the Jewish tradition. That it’s not even like accurate to what Jesus would have been doing.

(25m 12s):
It’s just like, it’s just not a good idea. And so then people will always come back with, but I was once invited to go to Passover with my Jewish friends and it’s like, that is a different conversation. Yeah. Yeah. I have also been invited to Passover with my Jewish friends. Yeah. Like you hosting a Christian Seder in your church with no Jewish people present is not the same thing as you as a Christian with the invitation of a Jewish person going to observe a Seder dinner or Seder service, like in the way that they do it and not a not bringing your Jesus and putting him into it or onto it.

(25m 58s):
Yeah. It like, it kind of reminds me of also like, you know, it’s like sometimes you get invited to your friend’s birthday party, right? And like you go to celebrate them and their birthday, but it’s like not your birthday and you do it because like you’re a good friend. So I think also it’s like, it’s even it’s, it’s about like if you’re invited to a friend Seder and you’re celebrating like with them to celebrate them, awesome. It’s not about being like, oh, I want to like celebrate Passover to feel more connected to Jesus, so let me go like seek out a Seder at a synagogue or haad as like, yeah. Like be this, like this is like so that, so that sort like take it on as your own spiritual practice.

(26m 38s):
And I think this is important because like the Eucharist like is kind of like, like if anything is gonna be Christian Seder, right? It’s the Eucharist. Like we have like Christianity has developed like its own tradition around wine, around sacrifice, around bread that has its own like unique and specifically Christian origin and flavor that like is inspired by this but like is like distinctly Christian as opposed to a, a Jewish practice and especially a Jewish practice that came into existence like post it’s, it’s split with Christianity.

(27m 19s):
You know, in our, our workshop on rituals for resistance, one of the things that we talk about is like when you are in a space of you start to feel disconnected from your own spiritual practice for some reason, like it’s, it’s just, it’s not working for you anymore. And you start to try to find other spiritual practices that do feel right, that do reconnect you, that one of the things that it, that people often do is like, what are things outside of my tradition that I can try out? And one of the things that we talk about in that workshop is that like actually probably anything that you want to try out from another tradition already exists within your own tradition.

(28m 2s):
You just have to find it, right? Like praying with beads exists in so many different religious traditions. Yeah. So you don’t have to actually go out and buy a Buddhist set of mala beads, right? Like you can pray the rosary or you can find another, there are like anglican beads, right? There are all of these different ways of praying with beads. And so this also feels like a moment for if part of what you’re longing for or hungry for is a different way of connecting to figure out what in your own tradition maybe that hasn’t been practiced in a really long time, but that you can go to Yeah.

(28m 42s):
And pull out and try in order to not appropriate from other traditions. Yeah. I think like regardless of what your religion or spiritual practice like spiritual school is, like if you like candles, there’s something for you if you like incense or smells, there’s something for you if you like, like, you know, the changing of like the, the wa waxing and waning of the sun over the course of the year. Like there’s something for you there. Yeah. I I I really appreciate that perspective. If you want to like, if the, you don’t really have spiritual practices, the ones that you do feel stale or you’re just like wanting to connect more with a divine in a way that feels like you and also queer and also connected check out ritual tools for resistance and resilience is that Queer Theology com slash virtuals.

(29m 31s):
So in this narrative then where they’re having this Passover dinner, we do then get a narrative where Jesus petrick predicts his betrayal, he inaugurates the Eucharist. And this is, this is one of those interesting things, right? That the Eucharist, the, the earliest form of the language around it and even some of the tradition was in Paul in First Corinthians. That’s kind of the first place that we have it. And so by the time Matthew is written, this has already become something that Christians do when they gather together. But it’s a, it’s, but all we have at this point is language around what Jesus did at this dinner.

(30m 18s):
And then so the Matthew takes almost like the liturgy and puts it back into the story and creates a story around it. And so this is another moment where we have this, this fascinating mashup of, of traditions that are getting formed and fleshed out and that we have this picture then when we read First Corinthians of what this last meal looked like, but the last meal was created because of the language in first Corinthians. The two can’t exist really. Yeah. Like that one doesn’t exist separate from the other. And so I think that’s a fascinating thing. I think it’s important to note and to pay attention to.

(30m 60s):
And it’s also just, I I find it nerdily Interesting. Yeah. And I, this is I think not unique to Christianity that often in religion and spirituality, like sacred stories get developed to sort of like explain why things are the way they already are. So like looking at the story of, you know, in particular Genesis two, right? Of like, and Genesis two and Genesis three of the sort of expulsion from the garden. It’s like why, like why does life’s like, why is life hard? Why does it like hurt? That’s sort of like a big sort of like cosmic question that gets answered in this sort of story of Adam and Eve and the, the apple and the the serpent, the the deceiver.

(31m 42s):
But also on a, on a more spiritual practices level, you know, there’s lots of discussion around like, do like Jewish people observe the Sabbath because it’s commanded to in the Bible or like, is are the stories in the Bible there? Because as a practice that was already developing and like God resting on the seventh day, like was this story was told and included that because, because of this practice that was already happening, right? So like similarly, a lot of these Christians things are also that we have these like snippets of claims or stories or theological beliefs that then get sort of like fleshed out into story form. And I think like stories like grip us in a way that like creeds are also powerful in their own way, but like a, a story you can sort of like live in and, and explore.

(32m 32s):
And so I think that that there’s power in stories is something that like an impulse like humans have always done to say like, what, like what happened? What actually happened? What do we imagine happened? What might have happened to sort of like make meaning of our lives? So after dinner, Jesus takes the disciples to the Mount of Olives, Jesus prays and is arrested the small group of disciples that are mentioned here as the ones that he takes apart with him while he prays. Same group that was present at the transfiguration, which feels important to note. And that Jesus’ three times of praying form a contrast to the denials of Peter who sleeps instead of praying.

(33m 20s):
And it reminds me of the stories we talked last week about being ready, right? That like, yeah, part of what enables Jesus to be ready for what’s coming is this time that he spends connecting with the divine, whereas Peter falls asleep and then when the shit hits the fan, like he’s not prepared because he hasn’t done any of that work. And I, I think just think that’s really interesting. Yeah. You know, like it’s lent right now. And so like I’ve been talking a lot about like rituals and spiritual practices and how like a lot of times it’s like kind of boring, right? Like I shared about how in the past I’ve like gone to a church and sat in the empty sanctuary and like read the same passage us from the prophets and said the same sort of like structured prayer over and over and over again like every day.

(34m 7s):
And like how that’s like kind of boring but then like prepares you to, to do the hard work. And I, I’ve been thinking about that again, like as we’re back in lunch again, I’ve been sort of like recommitting to like a daily prayer practice And I, you know, I have a DH adhd, like I like know that meditation is like good for me, but like, oh my god, to like sit and like sit still for 10 minutes is like so hard that I’ve actually been finding that like having a like, like a prayer or a blessing or something like that or reading that’s like someone else has figured out what I should, what I should do like helps me get into the, into the groove.

(34m 48s):
So like every morning I like read the same prayer and like somehow even if it takes me 10 minutes to to, to go through all the readings, that feels easier than just like sitting for 10 minutes. And then what I find is that like after that I am sort of still, I, I I’m, I’m able to sit in silence for, you know, five, 10 minutes if I want to. But also that there’s something about like the prayers and blessings that I’m currently reading involve a lot of talk about, you know, justice and also like forgiveness and, and accountability and like, I don’t know, I like, I I think like being kind of fronted with that every day then like makes me more aware of like, you know, someone, someone shared like a little bit of like ways in which like they, I had hurt their feelings recently and like, I think that like since we’re like smacked out, out in the middle of lent when I like got that text message like, oh, every day I’ve been reading these prayers and blessings about accountability and justice and forgiveness, it now feels harder to like ignore this text message or like explain a what, like justify in my head I could come up with like all the reasons why I did the thing that I did, right.

(35m 56s):
And it’s like, oh man, like I wanna do that. But like I’ve spent the past like 20 days like reading the same like prayer and blessing over and over and over again about like justice and compassion and forgiveness and like, you know, a sort of like beloved community. And so now I’m like, oh, like I gotta, like this is the moment where I put my money where my mouth is And I like, I think that you can be a moral and take accountability for your actions type of person without religion. Like, and also like having some daily reminders or some regular reminders I think like helps you to do the hard work. Whether it’s something like taking accountability when you hurt someone’s feelings or like being prepared to go toe to toe with like the Roman authorities in Jesus’ time, like white nationalism in our current and fascism in our current time.

(36m 45s):
Like we need like is like, you’re not gonna go from zero to resisting fascism. You need some like in-between points to, to steal you for that. Yeah. So Judas then comes with temple guards and calls Jesus the outsider’s term rabbi instead of the insider’s term Lord. Which I find really fascinating because it strikes me as like it makes sense that that Judas would call Jesus rabbi because if he called him Lord, it would’ve set Judas apart as one guilty of treason, right. And implicated him in the whole thing that he is trying to set Jesus up for.

(37m 26s):
But once again, it’s this this sense of like who’s in, who’s out in, in, in the way of like looking at like where do your allegiances lie? Yeah. Whose kingdom are you a part of? Who are you claiming as Lord? Which I, I find really, really interesting. Yeah. And then one of the disciples, and in Matthew it’s not specifically named as Peter. So again we have things where it, things change. The narrative has changed over the course of time. One of the disciples wields a sword and Jesus makes three points the way of nonviolence that Jesus is not being arrested against his will, that he goes willingly and that the scriptures must be fulfilled.

(38m 9s):
Which isn’t to say that these are prophecies, but that they are the will of God to which Jesus will submit. And then it’s at this moment that all of the disciples abandon him except for Peter. We see none of them again until after the resurrection. So again, this is a place where Matthew is different than some of the other gospels, right? In some of the other gospels, the beloved disciple or some of the Marys are present at the cross. That is not the case in Matthew’s gospel. Everyone’s just gone. The only time we’re gonna see Peter from here on out is when he denies Jesus three times and then he disappears too. So I think that like all of this is, is still really important.

(38m 51s):
Y’all, we are still in chapter 26 and we’re trucking along in this podcast in 26 55. The word that’s used is bandit. It’s a word that Josephus who is a historian uses for terrorists and freedom fighters who offer armed resistance to Roman occupation. So they’re talking about Jesus being arrested as a bandit, as someone who is part of this terrorist community as a freedom fighter. Yeah. We, we move from the scene in Jesus being arrested to the trial with Caiaphas, the high priest.

(39m 32s):
This is definitely a hundred percent written as a piece of polemic. The author of Matthew is making these religious leaders out to be the bad guys very much saying that they are even violating their own tradition in the condemnation of Jesus with the high priest tearing his garments. This is probably also like not how any of this worked that they wouldn’t have had, they definitely wouldn’t have had power to like sentence Jesus to death, which is why Matthew then sends Jesus to Pilate. But I think like in general, this type of scene wouldn’t have happened. And so I think it’s really important to ask like why might this scene exist?

(40m 12s):
What do we do with it? I don’t know if you have any answers Brian, Or you just sit with that. Yeah, I mean I, i I don’t know if I have any answers. So like a few years ago I was on TikTok And I saw this creator Millie, not so Vanilli, who’s a Jewish woman who we ended up having on the podcast last May. I like Van boy so hard, she’s so great. But she, someone asked, in one of her comments, she made a video responding to like, is it possible to like separate Christianity from antisemitism? And she very generously said like, yes, I think so, but it like, it’s gonna take a lot of work and y’all have to do the work.

(40m 52s):
And I remember being like, oh that is, that is quite generous of you because I think it, I have seen people say like, no, it is not possible that like at its core Christianity, like, it’s like part of the founding myth of Christianity is anti-Semitism. And so like I think like I, like I also like, I sort of like wanted, I sort of like wanted to believe Millie, right? That it is like that that Christianity is not inherently anti-Semitic. That like Jesus was doing a, like a good thing. He was doing a different thing than like some of the other religious leaders at his time. Lots of people were doing different things and like they went different directions, but it doesn’t, for us in the year of our Lord 2023 does not have to be an, an antisemitic. And so I, I think it is incumbent upon people who want to remain Christian to sort of like really stare this text down and be like, like you were saying, like why mo scene exist and and what do we do with it?

(41m 43s):
And I think it’s also important for folks who don’t want to remain Christian, But we like raised Christian or at least we’re like not raised anything else and like who celebrate Christmas even if it’s in a secular sort of way to really, or like anyone who’s just like not Jewish in general because like anti-Semitism permeates our culture so much to really sit with like what messages about Jews in general. She was religious leaders in particular Jewish law, like Jewish motivations have like permeated you and even just like saying I’m no longer a Christian does not necessarily cure you of like Christianity fueled antisemitism.

(42m 27s):
So it feels really important to sort of like sit, like sit with that and do some examination around that because so much of, so much of what everyday ordinary people religion or not religious in America think about Judaism is informed by Christianity and in particular like sort of like this version of Christianity, which really sets out to make Jews the ultimate bad guys. Yeah. And I think this is, this is a slightly different direction, but also, you know, just because you’ve left evangelicalism doesn’t mean evangelicalism has left you. And so like even, And I think that that’s another, you know, thing that we run into lots of times of like people rejecting, rejecting certain things, but like not having actually done the work to free themselves of the kind of indoctrination that they received as evangelicals.

(43m 18s):
And so I think that like that’s all part of the work. Antisemitism is definitely part of what you got indoctrinated with, but there’s there’s more, there’s more than just anti-Semitism. Yeah. And if you, and if you, if you are calling your, the evangelical leaders pharisees as like a derogatory term, like guess what you’re doing? You’re doing an evangelical anti-Semitism and so like cut, cut that out. Yes. Yeah, yeah, yeah. Okay. So we, we move from the trial with Caiaphas to Peter’s denial. People in the the courtyard area ask Peter three times if he’s with Jesus, he says no, his denials kind of like we said earlier, are in opposition to Jesus’ testimonies and prayers.

(44m 1s):
One of the things that I found interesting about this is that scholars think that this definitely happened because no one would have fabricated a story about such an important leader in the early church failing in this way. So like the fact that this story exists that, that Peter denied people think that it, that it definitely happened, which I find really interesting. Yeah, I don’t know if I entirely buy that, but I, but it definitely, it definitely feels like anything that gets put in the gospels that like would have raised red flags probably is closer to true because like why would you put something in that would hurt your already struggling and young community?

(44m 43s):
And so I think this is yeah, one of them. We’ll talk about another when we hit the resurrection. I was just thinking that. Yes. Okay, now we are day five, day five begins, we have Jesus and Pilate, Pilate is the Roman governor. He’s presented as someone who has real political power as opposed to the religious leaders. And we, we have this moment where like moment Jesus goes before Pilate and then there’s an inset of Judas. So like Jesus goes to Pilate and then we get the story of what happened to Judas. And Judas seems to do all of the right things after he turns Jesus over.

(45m 25s):
He’s sorry, he returns the money that he was given, he acknowledges Jesus’s innocence. But the language one of the commentaries said is really interesting because Judas repentance is the language used there is like regret, repent change one’s mind in contrast to the terms that Matthew uses for discipleship, which are much stronger, which is like to be converted and to reorient one’s life. And it’s used to contrast two people, one who’s all in even when he gets it wrong and one who wasn’t. And I think that that’s really important, right? That there are times when we mess up and that we can seem to do all of the right things, right?

(46m 6s):
We can apologize, we can say that we got it wrong. We can even, you know, do some kind of small act of reparation. But if we don’t actually fundamentally change our lives, if we don’t reorient ourselves, if we’re not converted, like we’re just gonna continue to do the same things. I mean it feels like that’s important and for white folks in any anti-racism work for Christian folks in working in solidarity with Jewish folks like all of these things, like this is a discipleship means something much bigger than just saying you’re sorry and kind of walking away. Yeah. That distinction between changing your mind and changing your life feels really powerful for me.

(46m 51s):
Yeah. Okay, now we’re back to pilot. So we have this like insert then back to pilot pilot’s question is clearly a political charge, treason or rebellion against Rome. I, I’m gonna kind of speed through all of some of this. Like the idea that that pilot would release a prisoner during this time, probably not true, seems really, really unlikely historically. But instead the authors trying to highlight that this is like again, a conflict of two kingdoms. Even the language that they’re using for bar sabas, right? Like who is the son of the father? The author of Matthew is saying Jesus. But again, Yeah, Now we’ve got the worst of the polemic.

(47m 36s):
So the fate of Jesus being accepted by the Jewish people as a crowd and Pilate being absolved, it’s pure propaganda. It, we just have to name that this is pure propaganda coming from the author of Matthew. I do think it’s important to note, not to forgive it, but that like the author of Matthew sees the destruction of the temple that has already happened when Matthew is writing as the punishment that has already been meted out for denying Jesus, which is like not helpful or good, but it, but I think it is important to note that like the author of Matthew doesn’t fall into the trap of proclaiming judgment on Jewish people for generations upon generations like the gospel of John does.

(48m 24s):
So like, I just wanna note that like that again, even within these narratives, like people are doing different things and that John who now by the time the gospel of John is written, those folks are like not at all connected to Judaism anymore. And like his polemic against the Jewish people has them saying like not only do we accept blame, but like we will accept blame for generations down the line. Whereas Matthew is like, we accept blame, but like we’ve already gotten our punishment. So in Matthew’s mind that’s, it’s already all been done. Which I think again is like, not to say that that’s excusing that or that that was a good thing to say, but I do think like he’s doing something different here, which feels important to pull out as we’re like examining what these gospels are saying that are different for one another.

(49m 15s):
Yeah. And a lot of Jewish folks at the time were reflecting on the destruction of the temple and saying like, why did this happen? And like, did we do that? And I think like one of the, one of the projects of modern Judaism is to look back and be like, well maybe like, maybe like it wasn’t our fault that like the Jews don’t think like it’s like the temple got destroyed because we were actually Jesus. But there like there is a tradition within Judaism of seeing the destruction of the temple as like a result of, I think it’s like, you know, like baseless hatred or like squabbling amongst, there’s like there, there’s some reason in traditional given and over time people have questioned that to be like, maybe it’s like actually not our fault that we shouldn’t like blame ourselves. Like maybe like Rome was Rome and like Rome was being Rome and like that’s, I like that’s why, that’s why it happened.

(50m 1s):
So I think that your, that distinction of like it being I think misguided but still sort of like this like one time historical thing rather than like an ongoing curse is important. This also to totally like bring us into modernity just reminds me of like cis gays and lesbians and bi folks who have like historically like the lines between cis queers and trans queers has been like blurry and bendy that like we’ve all just had been sort of like gender and sexuality outlaws together. Like we are are both are like cis queers have like seen as doing like gender wrong even though it’s like our, we we now modern like times conceive of it as like our sex lives and trans folks have been accused of like not just doing gender wrong but also sex wrong and like we’ve been like starting to get some rights and like things are getting like really, really, really scary for all LGBTQ plus people or gender sexual relational minorities, like whatever you wanna call it, right?

(51m 3s):
It’s getting really scary. Scary. And there are some LGB people who are saying like, no, no, no, no, no, no, not us. It’s the like those are the bad guys, those are the ones you want. We, we like Christians, we like America, we like Republicans, we like conservative capitalism values, we like capitalism, like we like sex puritanism. Like really sort of like sucking up to the empire that is America and saying like, we’re not like those queers and not, and those trans folks. And I think that like I see that happening here that Christians are like, shit, Rome is really powerful and they destroyed the temple and were really vulnerable.

(51m 51s):
And what if we try to say, no, no, no, no, no it’s not us, it’s them. Right? Like, and we, they write in like an absolute like of trying to absolve pilot of this, of saying like, don’t worry Rome, like we don’t blame you. It was definitely Rome. But they’re like, like there’s this, I think this really misguided attempt to say like, it’s okay, please don’t hurt us more. Why don’t you get mad at those people over there instead. Yeah. And we’re like, I think going back early to Judas, like I think like we like sold our soul for for 30 shekels. Like I think like, and we, we’ve been paying for ever since And I think even more so even more like immediately and viscerally and physically Jewish folks have been paying for ever since and it’s like, it’s messy And so like dear fucking queer people don’t, don’t do this shit.

(52m 45s):
Yeah. All right, now we’re heading, we’re heading on. Jesus has been condemned to death. Simon is compelled to carry Jesus’s cross. The only person named at the crucifixion in Matthew is Simon of Cyrene, which is an outsider and it emphasizes how Jesus has been abandoned by his own disciples. That someone else, someone not even from the community ends up carrying the cross. Jesus is crucified, he’s hung with common criminals. So like at this point it’s insult upon insult. He doesn’t even get to be hung with like other traitors and bandits. He’s just hung with random thieves.

(53m 27s):
There’s all of these sort of really extravagant, miraculous signs that happen in the gospel of Matthew. The thing to really pay attention to is that many of them echo the Exodus story, which I hadn’t really picked up before. So going back through as you, as you read about these wondrous signs that they’re echoing the Exodus story after Jesus dies, he’s buried not by relatives or disciples, but by Joseph of arimathea, burial of the dead. Especially by tho those killed, by oppressive governments hostile to the Jewish community to to bury the dead was considered an act of piety and much of Judaism.

(54m 8s):
And so Joseph Ameea does this and it’s also important to note that he’s buried in a known tomb in Matthew Joseph. He, he’s buried in Joseph’s own tomb, but Joseph was someone who is rich and had some clout. And so it’s important to note that because it, this wasn’t an unknown tomb that might later be mistaken or gotten wrong or oops, we can’t find him. This is all part of Matthew’s narrative of like, no, we know where they put the body. So that’s important. Then we have this narrative of the women keeping watch over the tomb again, remember they, they don’t come to anoint Jesus that’s already been done.

(54m 52s):
Instead it’s simply the two of them keep watch and it provides a continuity of watch. And I thought, I found that to be really interesting too, that like it’s two women, so it’s like two witnesses who are keeping constant vigil over this tomb so that there is like an eyewitness account but that none of the people who heard promises of the resurrection are present ’cause they’ve all run away and aren’t hiding. Which also feels interesting that we’ve got these women that are keeping watch, but none of the people who like have been told what was gonna happen.

(55m 32s):
They’re just gone. Yeah. All right. Now we got day six unique to Matthew. Again, we have some polemic against Jewish religious leaders. We have the setting of the guard and the ceiling of the tomb. This is only in Matthew and it’s probably to advance the charge apparently current in Matthew’s Jewish environments that the disciples stole the body. And so again, this is a moment where like not excusing it, but there is probably a reason that they’re putting all of this in because they’re fighting back against charges that the followers stole the body. And that that what they’re saying happened didn’t happen.

(56m 13s):
Now we move to move to day seven. We’ve got two Marys that discovered the tomb. The woman come to the tomb to continue their vigil, it important to witnesses and they see the risen Jesus. And even as the risen one, he bears the marks of his self-giving on the cross. One commentator put it as his permanent character and call to discipleship. I thought, Ooh, that is a, yeah, there is something there that is really, really powerful. We have the women becoming the first witnesses and the first tellers of the gospel.

(56m 53s):
And it’s also important to note that like the stories of the appearances of Jesus post resurrection between the gospels, they don’t match, they cannot be reconciled. Like they are just different stories. They’re not part of a single historical report. Like each of these authors is trying to do something different theologically. So like trying to just jam ’em all together doesn’t, it doesn’t do you any good. So don’t worry about the fact that they can’t be reconciled. That’s not the point. Yeah. But Matthew’s gospel, the women become agents of, of the gospel.

(57m 34s):
They’re the first tellers of the gospel. And they also become agents of reconciliation because Jesus tells them to go tell his brothers about his resurrection. And so suddenly now we have a change in language that Jesus is now calling them brothers. And he’s also saying, I know they all abandoned me, but like you go tell them I’m back. And I think that that’s really important and actually really beautiful too. Yeah. Then again, we have a little bit more polemic that the guards are bribed, and here’s something that I found fascinating. They take more money than Judas Scott, so it costs more money to suppress the resurrection than it did to get Jesus killed in the first place, which I found really interesting.

(58m 24s):
And Brian, I think goes back to your point about like selling our souls and, and do we end up doing more harm in the midst of things? Right? Like there’s something too about Yeah. Yeah. You know, it, we, we get, we get one win, but then like, what do we lose in not pushing for even more? Right? Like they, they maybe got a win in getting Jesus killed, but now they’re gonna like have to spend way more money and do a lot more work to suppress it if, if he’s been resurrected. Yeah. Then we’re, we’re almost to The End, and then we’ll kind of talk about what it all means. Then we get the great commission. So the disciples are back, they met in Galilee, which was a theological place.

(59m 7s):
The land of gentiles and outsiders. We get another mountain. It doesn’t matter where the mountain is ’cause it’s, it’s not a mountain, it’s a theological mountain, which I think is important. And we get Jesus coming to the disciples and there’s this beautiful line where it’s like the disciples were there and they believed, but, but some doubted and Mm. And that line has always struck me because like here we have this miraculous moment and they were still getting this line about doubt. And one of the commentaries was like, doubt in this context was not skepticism, but the risky wavering of the one who must decide, it’s not to perfect people or angels, but to a worshiping wavering community to whom the world mission is entrusted.

(59m 55s):
And it’s like, if that just isn’t all of it, right? Yeah. Like, Yeah, It’s not to perfect people. It’s not to angels, it’s not to the powerful, it’s not to, it’s not to anyone. Like, it’s to the messy and doubting and complicated and confused people that like the mission to go out and do all of this work is entrusted. And like that is both terrifying and also I think really meaningful. Yeah. Like, I don’t know if I have all of the answers. I don’t know if I’m a hundred percent certain about what I believe this is really scary. Oh my God. Like am my, like, is this gonna ruin my life?

(1h 0m 36s):
And also, like, I believe in this call and this cause and this mission and this group of people that are huddled around with me that I’m gonna like risk it all anyways, even in the midst of that doubt is profound. Yeah. Yeah. And it’s, and it’s then the, like, the final piece of this entire gospel is, it’s only after all of this that now the disciples are given the authority to teach that they have now gone all in with their discipleship and now they’re the ones that are entrusted to carry on and to continue the mission. And again, like this isn’t, this isn’t just about like then going out and getting a bunch of people to pray or prayer.

(1h 1m 20s):
It’s like, no, you have to go out and recruit more people into this mission of discipleship, of yes, going against Rome, of centering the poor and the marginalized. Like that is the great commission, not this like go out and get a bunch of people to pray a prayer that they don’t even understand and dunk ’em in some water. Like that’s not, we’ve, we’ve like misunderstood the meaning of it. Like when Jesus says go out and make disciples, that’s what he’s saying. He’s like, you’ve now done this whole thing. You see what it costs you now go get other people to join too. And like, let’s do this work. And that’s, I, that to me is like the call that that continues on today.

(1h 2m 2s):
Like it’s, we are called to be disciples. We’re called to help other people be disciples, but it’s all around this work of bringing about the kingdom of God here and now. Oh my God. Amen. And that’s the gospel of Matthew. Its entirety. Did it the, do You, Brian, do you have any kind of closing thoughts and reflections as we Finish out? Yes. I mean this is a specific closing thought that’s like, not, doesn’t, doesn’t encompass the whole gospel in Matthew, but you just sort of like scurried right past, like, oh, by the way the accounts of the resurrection and the gospels don’t match are irreconcilable.

(1h 2m 42s):
And also like, it kind of doesn’t matter, which I think like, I appreciate you pointing out, it reminds me almost, I’ve told this story a few times on the podcast before, it reminds me like when I was a freshman in college, taking my first ever religion class and my professor kinda like you were like on his way to another point was like, oh, by the way, the exodus didn’t historically happen. And I was like, wait, wait, wait, what do you mean? What do you mean? And so like, I think I just wanna acknowledge if you’re listening to this podcast and Shea saying like, oh, they, they don’t match and they aren’t reconciliable, which means like at like, probably none of them actually historically happened. And if that, if that set off like a record scratch in your brain, like what do you mean?

(1h 3m 27s):
Hey girl, I’ve been there. And also I think that like, I know you’ve said Shay, like I don’t know exactly what happened, but like clearly to, to you at least Shay, like clearly something happened around the crucifixion and what Christians have historically called the resurrection that like transformed these people and then transformed history. And like that is something that like you’re jazzed about. And so like Matthew’s retelling of it, the other retellings of it and various gospels and liturgy and letters, like, they’re all sort of like grappling with a combination of like what historically happened, but also what theologically happened.

(1h 4m 10s):
What does that mean for us? Especially in a time where there weren’t video cameras, we dunno exactly. Like what what literally happened, even if we did have a video camera. Like you sometimes you don’t even know for sure what quote unquote like what happened. And so like, it’s kind of like trying to make the, this is the moment, right of like the entirety of Jesus’ life and ministry and everything that they’ve been working on, everything they’ve been accomplishing together, everything they’ve been doing, and then the betrayal and then the crucifixion and like, and then like, and then what? And like, so like this is one of those answers to that question that I think like is a profound mystery and like there’s a, I think there’s a lot of value and faithfulness in saying like, we don’t know exactly what happened and that, like perhaps figuring out the literal historical truth was not important to the earliest Christians because like they compiled contradictory accounts in their canonized bible.

(1h 5m 15s):
And so like that perhaps the answer is like somewhere in between or amongst or in the synergy of them altogether or in the questioning or in the trying to make sense of it for us just as it was for them. And I again, like maybe this, maybe, maybe this is a whole thought for the whole, for the whole podcast that like, like as we look sort of like look at Matthew in its entirety, that like, I think the process of looking for the answers and asking the questions is like just as important as sort of like, like the, the the like where, like the, the places that you land or, or what those answers end up being and that, you know, first Thessalonian is one of my favorite verses like test everything Hal fast to that, which is good.

(1h 6m 9s):
Like this process of like diving into scripture and saying like, what happened, what a scholars think happened, what do I think happened? What does this mean to like, what did this mean to them? Then what does this mean to me now? Like how does this become not like this isn’t a textbook, right? This is a like a sacred text. And so like how does this inform our sacred communities and like our values driven lives today? Think like that is, that’s like the question of the gospel of Matthew. That’s the question of the Bible. That’s the question of Christianity. That’s the question of this podcast. And so like, I’m just excited to like continue to be asking these questions with you, Shane, and, and unafraid to ask them and to pull up the threads and see where they lead and to be sort of doing that with y’all listening and that are part of our like, listening community and our online communities and yeah.

(1h 6m 58s):
So I guess that’s my sort of concluding thought. Yeah. And I, And I think what comes up for me, as you say all of that is that for me, all of this questioning and all of these conversations that we’re having and all of the ways that we dive into these texts are all then to leave us with the question, how then shall we live? Right? It doesn’t actually do us any good to bicker about what actually happened and case for Christ it out. And you know, even to talk about like the folks that are like, well, if the Bible’s infallible, we don’t have any true accountant of the resurrection.

(1h 7m 39s):
It’s like, honey, we don’t have any true account of the resurrection anyway. Not the point. Or like to say that, you know, well, if Jesus didn’t raise from the dead, then all of our faith is worth nothing and, and I’m not gonna be a Christian anymore. Or like, if there is no hell, then, then why do I believe in God? I, I think all of those questions, right, are really important ones to, to answer because they all come back to me to like, okay, then like, how are you gonna live? Like whatever you believe about any of these things, what does that look like in your day-to-day life? How do you treat other people? How, how are you in community? What are you being called to, what are you doing?

(1h 8m 20s):
And I think that that is the question of Matthew of like, great, all of this happened. What does discipleship look like? How are you going to live in the midst of Rome? How are you going to be a follower? How are you called to this community? What are you going to do with your life? Amen And amen and amen. The Queer Theology podcast is just one of many things that we do at Queer Theology dot com, which provides resources, community, and inspiration for LGBTQ Christians and straight cisgender supporters. To dive into more of the action, visit us at Queer Theology dot com. You can also connect with us online on Facebook, Twitter, Tumblr, and Instagram. We’ll see you next week.

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