Speaker 1John chapter 5. Sometime later, Jesus went up to Jerusalem for one of the Jewish festivals. Now there is in Jerusalem near the Sheep Gate, a pool, which in Aramaic is called Bethesda, and which is surrounded by five covered colonnades. Here, a great number of disabled people used to lie, the blind, the lame, the paralyzed. One who was there had been an invalid for 38 years. When Jesus saw him lying there and learned that he had been in this condition for a long time, he asked him, do you want to get well? Sir, he replied, I have no one to help me into the pool when the water is stirred. While I am trying to get in, someone else goes down ahead of me. Then Jesus said to him, get up, pick up your mat and walk. At once the man was cured. He picked up his mat and walked. This is the word of the Lord. Thanks be to God.
Speaker 2Wendell Berry, who passed away, just a few weeks ago now at the age of 92, is among the most accomplished authors in American history as both a poet and a novelist. The unique thing about Berry's novels, though, is that there's not really much to the plot. You're not going to find a single page turner or eye-popping twist in one of his stories. Berry lived his whole life as a farmer by day, author by night, in a tiny, rural, mostly poor Kentucky farm town. And the majority of his novels, Nathan Coulter, The Memory of Old Jack, Hannah Coulter, and of course, his most well-known and acclaimed Jaber Crow, are based on real people in that town, the lives of Berry's actual neighbors, then set to story by the pen of this fellow farmer. So what made Wendell Berry a decorated, award-winning master of literary history? It's that he had the audacity to take the daily life of every human person seriously, even sacredly. Their lives never before told stories of becoming worth close observation. Do you take your life that seriously? That sacredly? Are your days, the series of events collaging into your one and only life, are they the sacred pages of a never-before-told story of becoming? Or are you trading that story of dignity for a lesser one, a story of acquisition, achievement, visibility, distraction? I only ask because we're all becoming a certain kind of person right now, being shaped, molded, formed by the choices and the conditions of our lives. We will awaken one day to look that person in the mirror and on that day will I like who I see? Is he or she who I aimed to become or who I accidentally turned out to be? All that I'm trying to get at is that everyone is a disciple, which is just ancient biblical rhetoric for everyone is following someone or something, aiming their attention and affection in a particular direction. And whoever or whatever sets that direction is forming you into its image. When Jesus walked the earth for 33 years, his primary invitation wasn't, listen to me, consider my teaching, or even believe in me. It was, follow me. To two groups of brother fishermen, follow me. A tax collector working for the empire, follow me. A demonized woman, follow me. A man making funeral arrangements for his father, a wealthy young success story, a future betrayer, and a restored betrayer in the midst of his guilt, follow me. And in the first century, that was called discipleship, an ancient term that referred to one's whole identity and vocation, the guide who I follow, who I'm becoming like as I do. Disciples were people who committed their entire selves to living under a particular rabbi's life and practice. They listened to that rabbi. Absolutely took in their ideas and teaching, but they also followed that rabbi in the most literal sense. They went everywhere the rabbi went, slept where they slept, ate what they ate and lived how they lived. The aim was to take on the rabbi's whole life, to embody their person, become like them. And the English word that we have today that probably best captures that is a princess. A princess is someone who's trying to learn everything from a master. And that obviously involves sitting, talking and cognitive learning, but it also involves practicing and doing. If you were trying to learn a trade, like to become an electrician, you're eventually going to have to get your hands on some wires, not just watch the master repair the fuse. Even in the modern world, you can't become an electrician without participation and practice under a professional, a rabbi of sorts. Jesus was a first century Jewish rabbi with disciples. He definitely sat with and taught his disciples, but he also made them participants. He sent them out on multiple occasions with the authority to do the things they'd seen him doing. And eventually he blessed and commissioned them to go and make disciples of their own. In a word, that's discipleship. It's apprenticeship in modern lingo. And that's the invitation of Jesus. An invitation that stands today. Apprenticeship to Jesus in our time and place might sound something like practicing the way of Jesus together in Portland. And that's our mission. That's what we're about around here. It's all we've ever been about, and it's all we're ever going to be about. And today is an invitation to join or to re-up on that mission. And we summarize apprenticeship to Jesus this way. Be with Jesus, become like Jesus, and do what Jesus did. So first, be with Jesus. In John chapter 1, the very beginning of John's gospel, a couple disciples asked Jesus a dismissible but very meaningful question. "Rabbi, where are you staying?" Now, this English word "staying" in the original Greek is "meno," which can be translated "stay," but elsewhere in John's gospel, "stay." The very same word is also translated "abide" or "remain." So in John 1, the disciples were coming to Jesus saying something like, "Rabbi, can we meno with you? Can we be with you?" All the way at the other end of the story, in John chapter 15, on the final night of Jesus' life, the last day that they will see him before the cross, he says to them, "Remain in me as I remain in you." "Meno in me as I also meno in you." So at one end of the story, we have disciples asking to be with Jesus. At the other end, we have Jesus promising to always be with his disciples. There's nothing more meaningful, nothing that communicates more deeply from one to another than the simple four-letter word "with." In life's celebrations, weddings, birthdays, graduations, we think of who we would be if Jesus were with us. We think of who we want to be with to mark the occasion. And in life's tragedies, heartbreaks, hospital visits, and funerals, we think of who we want to be with to ride out the grief. Life is full of demands and activities, workdays, errands, plans, and obligations. But on your deathbed, it will not be your resume, to-do list, or social calendar you are thinking about. It will be your relationships. Who you spent your life with. Love means "with." To be an apprentice means that at some point in your story, you were found by the Good Shepherd when you had no idea that you were even lost. You were renamed when all you'd ever known was holding together a fragile identity of your own making. You were seen in your nakedness, nakedness you'd gotten so accustomed to covering up. You didn't know there was another way. Jesus is set apart from every other rabbi in this way. His commitment to you will always outpace your commitment to him. Never will I leave you. Never will I forsake you. Nothing in your life will ever be more formative or more contested than your assuredness of God's irrevocable love for you. Nothing in your life will ever be more formative or more contested than the simple four-letter word "with." Meno. God is love. He's with me. And he's not going anywhere. That discovery is the starting point of apprenticeship to Jesus. but this is an apprenticeship so the god who finds us does not leave us as we are acts chapter 4 when they saw the courage of peter and john and they realized that they were unschooled ordinary men they were astonished and took note that these men had been with jesus now by the time this is being written jesus has died risen and ascended to the right hand of the father jesus is not here on the scene in acts 4 so how did these others know that peter and john had been with him because their lives resembled their rabbis the evidence that i'm with jesus is that i can't help but become like jesus and jesus's invitation can be summed up this way it's a broad invitation and a narrow way the most commonly held critique of jesus today is exclusivity that he claimed to be the way and sole possessor of the truth that leads to life people get really squirmy these days about the exclusivity of jesus and i find that kind of ironic because people got really squirmy back in jesus's day about the inclusivity of jesus like without getting entirely into the weeds on the topic you should at least know that discipleship to a rabbi in the first century was the most exclusive of all academic and professional honors to hear a rabbi say follow me was like being headhunted by the top law firm in the city or being nominated for the nobel prize or being offered a job at nike while you're working at adidas just kidding sort of but i mean it used to be that way but the times i mean they're changing are they not that's what i hear at least it's the forbes 30 under 30 list of ancient israel and when jesus rolls up in mark chapter 8 he says whoever wants to be my disciple hang on whoever well that's what he said and jesus's disciples included a whole lot more than just the 12 by the way a closer reading of the gospels makes it clear that jesus had male and female disciples peasants and privileged political conservatives and liberals whoever means whoever there are no qualifications or disqualifications for entry into apprenticeship with jesus you no matter who you are no matter if you have done something so horrific you can't forgive yourself or if you have lived so between the lines you're not sure you've ever actually lived no matter if you think so low of yourself that you are unlovable in your own eyes or so highly of yourself that you're the only one who's lovable in your own eyes you no matter who you are are invited whoever means whoever the invitation is that broad it is a scandal of inclusivity but a question remains what's on the other side of such a broad invitation matthew chapter 7 for wide is the gate and broad is the road that leads to destruction and many enter through it but small is the gate and narrow the road that leads to life and only a few find it the english term road in that passage is the greek hodos and it's often translated way you'll find that word over a hundred times in the new testament the majority of which are directly from the mouth of jesus himself so according to jesus and he's very clear and he says this over and over there's more than one way on the other side of the road and he says this over and over there's more than one way on the other side of the road and he says this over and over there's more than one way on the on offer and there's plenty of people on the broad road which is easy to walk but it ultimately leads to death chips away at our true person with each step minimizing our joy dignity and freedom but there's also a narrow way it's much harder to walk it requires a whole lot greater intention but it leads to life with every step increasing our joy dignity and freedom as we go and it was just that the narrow way and the broad way and the broad way and the broad way and the broad way of jesus that his earliest followers were known for they were even named by it hodos is the word as a word that's used four times in the book of acts when the church is referred to as the way and christians were first called followers of the way this is how central the narrow way of jesus was to his earliest followers they were known for the way they live for the countercultural lifestyle of their rabbi the invitation is as broad as whoever and the way is narrow but it does lead to life so how is it that jesus's first disciples so resembled their rabbi that they could be picked out from the crowd even after he was long gone but jesus's modern disciples a large percentage of us at least so blend in with the crowd that were indistinguishable even to those who are drawn to the life of our rabbi well john 5 which we read just a few minutes ago tells the story of an invalid lying by a pool and he's lying there because the waters of this fountain are rumored to have supernatural healing powers he's 40 years into his disabled condition when jesus strolls up asking him a really targeted pointed question when jesus saw him lying there and learned that he had been in this condition for a long time he asked him do you want to get well the ancient greek word uh translated in our modern english bibles as well can also be translated whole do you want to become whole do you want to be healed inside and out do you want to be healed physically emotionally spiritually psychologically and relationally do you want to live your life and live it to the full well notice what jesus says next get up pick up your mat and walk at once the man was cured he picked up his mat and walked so jesus supplied the healing power but for wholeness participation was required get up though your legs haven't worked for four decades now pick up the mat you've been lying on for the better part of your life and walk without participation this man could not have been made well made whole and that is not an anomaly that's a pattern there are seven signs seven miracles in john's gospel and every single one of them every single one requires personal costly participation by the recipient the power belongs entirely to jesus but the life of wholeness is the product of god's power and my participation and that means that if jesus is his followers are to become jesus's apprentices if those who received the invitation to be with jesus are to become like jesus we're going to need to make at least four critical paradigm shifts and the version of discipleship we've been handed at our moment in church history here's the first one salvation is not a single event that takes place in a moment but an ongoing process that lasts a lifetime salvation is the one word summary for jesus's invitation to wholeness and salvation is about our past present and future however in recent times salvation is often been described as purely a past or future work of jesus ignoring the present it's not about what you do for god it's about what god has done past tense for you yes that's absolutely true but it's also incomplete if you accept jesus as your lord and savior you'll receive his grace and you'll go to heaven future tense when you die yeah that's beautiful and it's kinda true uh... the sentiment's true at least but it's definitely incomplete eternal life when we talk about it sounds like something that's supposed to begin when my birthdays run out but when jesus talked about eternal life he framed it as a present that was so full not even death can snuff it out it's a life so full it doesn't just go on after death it pulls the heaven we await into the present moment jesus wasn't just teaching yeah that is an exciting reality is it not that jesus was not only teaching us how to die even more than that jesus was teaching us how to live which is why the apostle paul could write continue to work out your salvation with fear and trembling because love even freely given unconditional unlosable covenant love requires ongoing participation i'm married to kirsten she made till death do us part promises to me of love in front of all of our friends and family she is absolutely stuck with me i'm married to kirsten but i still pursue kirsten i dream up surprises and i plan date nights i make her coffee in the mornings and buy her flowers every once in a while and watch her favorite shows even when i don't really like them and try to load the dishwasher every once in a while I mostly unsuccessfully try to romance her in a home with three children under 10 years old. Why am I wasting my time with any of that when she's already made covenant love promises to me? Because love, even unconditional love, requires ongoing participation if we're going to experience the life of that love in our actual lives. And the words of A.W. Tozer, to have found God and still pursue him is the soul's paradox of love. Second paradigm shift, grace is not opposed to effort, it's opposed to earning. That's a line I'm borrowing from the Christian philosopher Dallas Willard. Peter, one of the 12 who walked day in day out with Jesus wrote, for this reason, make every effort to add to your faith. And then goes on to list the virtues of walking along the narrow way of Jesus. Likewise, the apostle John says that walking the narrow way is how we communicate our love back to Jesus through active trust. Jesus himself ended his most famous sermon with the very direct proposition, therefore everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock, a foundation that stands through life's triumphs and trials alike. But Jesus went on, but everyone who hears these words of mine and does not put them into practice is like a foolish man who built his house on the sand. That's a foundation Jesus describes as not able to withstand the storms that are guaranteed to invade our lives. To receive Jesus's grace passively but not participate in Jesus's grace actively is like going to a doctor, trusting the diagnosis, receiving the prescription, and never taking the meds. It makes no sense. You couldn't heal yourself. You needed the power of another healer. But the experience of your healing, your wholeness, it still requires your active participation. The healer that you really trust, the wholeness you are actually in pursuit of, the rabbi you follow, is revealed by your feet more than your mouth. Get up. Pick up your mat and walk. That's how I'll heal you. It's how I will make you whole. It is a free gift given in increasing measure with every step you take along the narrow way. Equally important, though, is the kind of effort by which we partner with God's grace. So here's another paradigm shift. Spiritual formation is fueled by training, not by trying. My 10-year-old Hank has started playing golf with his buddies over the course of the past summer Kirsten and I discovered that you can pay 40 bucks once and then your kid can golf on any public course in Portland for like a couple of bucks anytime they want for a year. It is the cheapest camp, like summer camp option in all of Portland. It's amazing. It's a parenting hack if you're not aware of this yet. But I'm not very helpful to Hank in his newfound hobby because I know next to nothing about golf. All I really know is it's really expensive, so I'm out unless you're buying. And if you're not very good at hitting a golf ball long and straight, which I'm not, trying harder won't help. I've tried that and it's still a banana into the woods every time if it leaves the ground. If you want to learn to play the violin or to make homemade tortillas or to hit a golf ball or to become like Jesus, trying harder won't help, but training or practice will. In the words of author James Bryan Smith, I've come to believe that the problem is not that we do not want to change, nor is the problem that we're not trying to change. The problem is that we are not training. We have never been taught a reliable pattern of transformation. Following Jesus by trying, we are not training. We are not training. We are not training. We are not trying is a debilitating pattern that we all know by experience. It's spiritual inspiration channeled into enough messing around. This time's going to be different. I really mean it this time. I'm going to try harder, leading to more failure, giving way to more guilt, and ultimately deepening disillusionment. But practice converts that same spurt of spiritual inspiration into freedom in life. By channeling it into a reliable pattern of spiritual transformation. At Bridgetown Church, we've summarized the way of Jesus into nine core practices, which are seen in both the life of Christ and have been codified throughout church history. These nine practices comprise a reliable pattern of transformation. You know, spiritual health is a whole lot like physical health in a number of ways. Like if I go to the gym every once in a while or pop a multivitamin, every now and then when I have time, or eat a healthy diet one day a week and then starve myself or hit the drive-thru at Burgerville the other six days of the week, then it's not going to do a whole lot for me, right? But if on the other hand, I make small consistent changes, like I go to the gym for 20 minutes four days a week, or I start taking a multivitamin every morning, or I eat a healthy diet six days a week and I go to Burgerville only on Saturdays, then I'll see a big difference over time. So why don't we do it? Well, what keeps us from spiritual training? Well, because to be completely honest, consistent training is the boring part of following Jesus, right? This is the entire reason that we created montages and films, to borrow an illustration from Tish Harrison Warren. Just think about Rocky, for example. Every Rocky movie follows the same basic arc, right? Rocky loves to follow Jesus. He loves to follow Jesus. He loves to follow Jesus. He loves to follow loses valiantly in dramatic fashion, then trains for months and months, and then comes back stronger to claim the championship belt, also valiantly in dramatic fashion. But the middle part, the training, all of those months and months get squeezed into about 90 seconds, right? It's the first verse and chorus of Eye of the Tiger. Why is that? Because training is the boring part. No one actually wants to watch hours upon hours of footage of Sly Stallone jumping rope and jogging and drinking eggs out of a glass and having a medicine ball dropped on his abs. So they fast forward the pathway to formation and just show us the victorious end of formation. But of course, our lives can't be montaged. But the truth that's revealed by the movie montage still holds for you and I. We are formed by montages. We are formed by many ordinary days through consistent, active practice. Now, one last paradigm shift. Spiritual formation involves human effort, but is powered by the Holy Spirit. Now, make no mistake, the practices themselves aren't powerful. If we fall into the illusion that practice is what transforms us, we mistake the method for the maker and miss out on the life. The nine core practices are not... spiritual life hacks to cure your anxiety, heal your marriage, and make you feel fulfilled at work. They are more like the effort of a sailor putting out from port. Right? It requires a good deal of effort in getting from the dock into the current. But the deeper out you go, the less effort your participation requires until eventually you're pulling in the oars, pulling in the oars, and you're opening up the sails, and moving along faster and faster by a greater power outside of yourself. The deeper I journey into the waters of the spiritual life, the less consequential does my willpower become. Because God's will and my will are increasingly becoming one and the same. I'm growing more and more surrendered to the power of the Holy Spirit to power my long journey home. Be with Jesus. And then finally, do what Jesus did. The aim and destination of apprenticeship to Jesus is not lifestyle balance, personal peace, or even character formation as an end in itself. It is to do what Jesus did in his everyday world in my everyday world. Dallas Willard called that training for reigning. The process of spiritual formation is to become the sort of people that Jesus is. Jesus can trust with his reign. The sort of people who will rule creation by his generous, merciful character. It is the very blessing God gave to humanity in Eden, restored in Jesus, and given back to humanity in new creation. So then how is the reign of Jesus expressed? As service, witness, and work. The reign of Jesus means service. Matthew chapter 22. Jesus called them together and said, "You know that the rulers of the Gentiles lorded over them, and their high officials exercised authority over them, not so with you. Instead, whoever wants to become great among you must be your servant, and whoever wants to be first must be your slave, just as the Son of Man did not come to be served, but to serve and give his life as a ransom for many. So Jesus here is depicting himself as the king of a new kingdom, one complete with a government and authority structure, only the government and authority structure of his kingdom is entirely upside down to the social order of the world that these disciples live in. You see, in Jesus's world, benefactors were surrounded by rulers who oversaw households in cities full of peasants. There was power and privilege at the center, and it was distributed outwardly from there, and that probably looks familiar. That's likely the social structure of every group you've ever participated in. It's the org chart of the company that you work for. The zoning of the city that you live in, the popularity of your high school. But Jesus's ministry for three years and counting by this night has turned that social order inside out. Jesus surrounded himself with peasants. He prioritized the sick, injured, and demonized. He befriended tax collectors and sinners, and that means for the powerful and privileged, the well-off and established, the socially honored and objectively successful to get near to Jesus, they've got to rub shoulders with the very powerful and privileged. And the great people they've spent their lives avoiding, perhaps looking down their noses at, or simply been socioeconomically divided from. Jesus has structured his kingdom in a way that intentionally erases divisions by bringing the marginalized to the center so that those at the center have to come into fellowship with the marginalized in order to come into fellowship with Jesus. Now, think about your own social circle. In his church, in his church, in his church, in his book, The Search to Belong, Joseph Meyers shares research dividing our social lives into four relational spheres. He says all of us operate first in a public sphere. That is a crowd that you belong to. It's like cheering for the same sports team as someone else or working in a large corporation with multiple offices around the country alongside others. But inside of the public sphere, there's also a social sphere, which is the group of people that you likely call friends. Those with whom you voluntarily spend time, share conversation, find things in common, might text for dinner on a Friday evening. And then there's the personal sphere. That's the three to five close friends that you would call on a Friday evening that you find yourself at the hospital. They're the people who have been there to help you pull yourself back together when you're falling apart. And then we all have a private sphere, which is maybe just one or two people. It's like marriage or a really intimate friendship that spanned decades. The few people that know you even better than you know yourself. So here's the question. As people come nearer to you from the public and to the social and first personal spheres of your life, do they come nearer to need? Do your relationships reflect your rabbis? Does the social structure of my life as it exists today resemble a benefactor or a servant? That's a question that I ask myself every once in a while. Am I training to reign with Jesus in his kingdom? Or is it an expiring kingdom that I'm training for, a lesser government that is guiding and forming my relationships and my life? Service, witness. And while witness, is an all-encompassing word that includes your whole life, the practices you keep, the words you speak, and the way you live, I'm aware that that word probably evokes immediate thoughts of evangelism and mental images of street corner preachers and turn or burn signs. I know that no one likes to be evangelized to, whether it's about a timeshare in Tahiti or a get in while you can pyramid scheme or Jesus of Nazareth. I'm also aware that everyone evangelizes, whether they're preaching the message of anti-racism or sexual liberation, of democratic socialism or American nationalism, the message of intermittent fasting or adaptogen mushroom lattes or microplastics in your water, or the benefits of Gwyneth Paltrow charcoal supplements. Everyone evangelizes. So why does it seem so loaded, even so off-putting to evangelize about Jesus, but so effortless for me to evangelize? Why do we evangelize about Portland's best slice of pizza or the soaking pools at Cascada or the new Bad Bunny album or the Japanese immersion program at your kid's elementary school or why the Odyssey shouldn't win best picture, which it obviously should? Well, there's a whole lot of different reasons for that. The stakes are higher when we're talking about eternal life than if we're talking about spa treatments and the loudest spokespersons for the way of Jesus. Unfortunately, we tend to be the ones that make you cringe and the list goes on and on and on. But I want to name and acknowledge a pretty huge factor that I think should come as a relief and guide how we together go forward bearing witness about Jesus. In Jesus' day and for the vast majority of church history, evangelism was primarily the practice of living in an attractively alternative community to the neighbors into your life and practice. To break bread with me at my Sabbath table, to receive prayer from me in their time of need, to relationally experience the peace that is increasingly being born from my solitude. Hospitality, freely welcoming anyone and everyone into my life of apprenticeship is and always has been the most effective method of evangelism. But in the last one or two hundred years of church history, this quiet shift has occurred where we stopped aiming for disciples, for apprentices, and we started aiming for converts, for believers. Evangelism was converted into the task of intellectual persuasion rather than relational hospitality. And that method occasionally resulted in some real genuine apprenticeship to Jesus. But that very same method has created a gap between believer and apprentice, suddenly making it possible to convert to belief in Jesus' teaching without actually conforming my life to Jesus' lifestyle. And the truth exposed by our moment in church history is, if you aim for converts, you'll get a few disciples thrown in. But if you aim for disciples, for apprentices, you might accidentally find a convert or two along the way. We've got to get back to our roots. We have to reclaim radical apprenticeship and open hospitality as the way we witness to the life and lordship of Jesus Christ. And then finally, there's work. In the biblical story from beginning to end, work is portrayed as God-given and God-blessed, meaning that your work, your daily grind as a teacher, executive, parent, or administrator, your daily work as a broker or a salesperson is neither futility nor is it status. It is meaningful participation. The work you do, seen through the eyes of Jesus, can be taken up as a force for renewal, yet another way to live in an attractively alternative kingdom, previewing the reunification of heaven and earth, reigning with Jesus. God-blessed work, the serpent deceived it, and Jesus recovered every ounce of the serpent's deception, including a true and redemptive relationship with God. to work. Have you found that redemptive edge? Have you done the deep inner mining to throw off the deception that you carry about your work? Do you go to work or do you restore creation? Because there's a difference, one with visible implications, but the roots of the difference are deep within you. Practicing the way of Jesus together in Portland, that's our mission. It's what we're about around here, it's what we've always been about, it's what we're always going to be about, and you are invited. No matter who you are or where you find yourself, you are invited to come and join us in this walk behind Jesus as our rabbi, just as you are today. I guess all that I really want to say to you is something like a dare. To take your life as seriously, as sacredly, as Jesus does. To imagine your days as the masterpiece pages of the original author, a never-before-told story of one person's loss, recovery, and becoming. A story worth telling, worth reading, worth savoring, even while I'm living in the thick of the plot. To dignify your life with the only kind of sacred wonder that you can ever have. To take your life as seriously, as sacredly, as Jesus does. All of that, it starts with this one question. Do you know who your rabbi is? rabbi is. The God that you're marching behind. Because whoever or whatever it is that is setting the direction of your steps is shaping you into its image as you go. You are becoming more like them with every step you take behind them. So I dare you. That's all I really wanted to say. And I wonder if that's how Jesus said it. I dare you to pick up your mat and walk. I dare you to hope for wholeness. To hope hard enough to participate. I dare you to come with me and remember and recover who you are. Do you want to get well? Do you want to become whole? Do you want to be healed inside and out? To be healed physically, emotionally, spiritually, psychologically, and relationally? Do you want to live your life and live it to the full? Then get up, pick up your mat, and walk.
Speaker 1Thanks for joining the Bridgetown family as we engage in this teaching series. To learn more about the life of our church and how you can get involved, visit bridgetown.church.com. If you're interested in contributing financially to Bridgetown Church, and to our ministry, you can do that at bridgetown.church.com. Wherever you're joining us from, we hope this resource blesses you and encourages you to be with Jesus, become like Jesus, and do what Jesus did.
PodcastTranscript AI