January 26: We are enchanted by materialism
Christians believe that since God is the creator, the world is full of worthy objects of love. But our secular culture insists that these objects—possessions, relationships, jobs, status, food, sex, etc.—are ultimate sources of meaning and happiness, the only things for us to love. In our materialistic culture, how should we go about loving “the things of earth”?
- Lecture recording - email Phillip at email@example.com
February 2: We are overwhelmed by information
Our cultural moment provides us with more opportunities to communicate, network, search, and share than ever before. We are more connected than ever, but we are also more distracted. How is our capacity to love God and neighbor shaped in a world of beeps, notifications, feed refreshes, peak TV, and targeted advertising?
- Additional resources & recording - email Phillip (see above)
February 9: We are plagued by commitment phobia
An inescapable aspect of life in the late modern world is a constant sense of FOMO. We are awash in options, a condition that has led to increased anxiety rather than enduring peace. At the root of this anxiety is a commonplace misunderstanding of freedom. What if true freedom is more than simply the ability to choose what we want?
February 16: We are drawn to political religions
Every human person is religious because everyone is on the hunt for meaning. We live in a secular culture in which politics is increasingly occupying the meaning-vacuum left after the abandonment of Christianity. Both left and right are hardening into “orthodoxies” that are increasingly attractive to people. How might we cling to Christ in a culture where political religions vie for our affections?
February 23: We are embarrassed by the Christian view of sex
The historic Christian understanding of sexuality—that the one proper place for sexual expression is the covenanted marriage of one man and one woman—is often viewed in our day as an absurd vestige of outdated religion that places unrealistic limitations on human freedom. We describe such a view as traditional, but in the first-century world where Christianity was born, this ethic was both revolutionary and liberating. Could it ever be seen this way again?
Questions? Contact Phillip Johnston at firstname.lastname@example.org.