Housewife Theologian

The Gospel Interrupting the Ordinary

A Woman at the Table

Written By: Aimee Byrd - Jun• 04•14

On today’s Bully Pulpit, Carl, Todd, and I have a casual conversation about women writing and talking theology. While we do hold a complementary view of women holding office in the church, we talk about some of the reasoning out there that keeps women writing and discussing women’s issues only. As a matter of fact, I was denied entrance into a local club that the three of usimages-3 tried to frequent to wind down after a set of recordings. Maybe you have heard of it before…

Seriously, some people have a problem with women blogging, writing books, and teaching theology outside the church because men might be learning from them and they believe that this is against the biblical command. I mean, the next thing you know, a woman might be given a seat at the table with two pastors and record podcasts that cover a gamut of Christian issues. Kidding aside, I am very encouraged that the Alliance of Confessing Evangelicals has invited me on to discuss more than women’s issues. What are women’s issues anyway? That is 201776something else we discuss in this episode. Here is a shot someone captured of Carl and Todd when they first began thinking they could use a women’s perspective on the show to talk theology and the Christian life with them.

And as happy as I am to do it, I have to say those two can be exhausting! Coming home after recording a batch of episodes with those two does a number on me. I have to do a little freshening up before I resume my housewife gig. All in a day’s work… You can take a listen to this latest Mortification of Spin here.


Did Adam Already Know Good from Evil Before Eating from the Tree?

Written By: Aimee Byrd - Jun• 02•14


…And A Whole Rabbit Trail of Related Questions.

51VQ5fUOgsL._SL500_AA300_It’s good to ask questions when you read and I am currently reading a stimulating book that has me asking a bunch. My major award came in the mail the other day, weighing in at 545 pages of awesomeness: Divine Covenants and Moral Order, A Biblical Theology of Natural Law, by David VanDrunen.

This morning I was doing a little bit of front porch reading (one of the best kinds there is) through the first chapter on Natural Law Under the Covenant of Creation. I’m not giving a synopsis of the whole chapter here, as that would be a different kind of article, but rather zoning in on one small section. And so I want to make a little disclaimer that there is much context surrounding it in the book. As I share this excerpt, know that VanDrunen has done thorough work in qualifying his statements about imaging and judicial authority and all that jazz. He poses a question:

In light of the immediate context—particularly God’s exercise of judicial authority as a king seated in the midst of his heavenly court and the human commission to exercise dominion—it is compelling to understand the references to “knowing good and evil” in Genesis 2-3 in line with this common OT meaning of the phrase. This still leaves some difficult interpretive questions. If Adam was to image God through the exercise of dominion, then the knowing of good and evil (that is making just judicial decisions) would seem to be a good thing for him to do. Yet eating from the tree of the knowledge of good and evil was prohibited (2:17), knowing good and evil was promoted by the serpent (3:5), and Adam’s becoming “like one of us knowing good and evil” is the cause of his expulsion from Eden (3:22-24)—all of which suggests that knowing good and evil was a bad thing for Adam. (64)

So what’s the deal? VanDrunen answers his question affirming that Adam already knew good and evil, but this was a concrete test of his obedience in exercising judicial authority. Therefore, it “concerns how well Adam would know good and evil rather than whether Adam would know good and evil” (64). And he points out the “precise character of his unrighteous exercise of judicial authority”:

Adam completely reversed the authority structure of the original creation. God was to be the supreme king, human beings under him, and the other creatures under human authority. By his actions in Genesis 3, Adam elevated himself over God (by rejecting his commandment in favor of his own desire) and elevated the serpent over himself, thereby making the serpent the supreme king, humanity under him, and God beneath them all. (65)

So Adam pretty much completely failed in imaging God by exercising judicial authority.

And now for a little bit of context. There is the natural law, which VanDrunen defines (and I feel kind of bad about just dropping a definition in a blog post that he painstakingly takes 86 pages to work up to) based on the teaching of the image of God and in the context of the covenant of creation (it takes on a different form that is not contradictory in the various covenants):

God, through nature itself, imposed moral obligation on human beings that are rightly characterized as natural law, and that this natural law directed them toward a creative and loving fruitfulness and the exercise of justice, holding out the penalty of death upon disobedience and the promise of life upon obedience. (86)

And while he makes a great defense for this definition, VanDrunen also acknowledges that “the commands of [Gen.] 2:15-17 did reveal something that Adam could not have known simply by his image-bearing nature” (86). Adam received a special revelation for this specific command, but VanDrunen sees this “not as supplementing Adam’s natural moral obligation but as focusing it” (85).

And now, seriously, back to my question. One way that I’ve always looked at this whole “tree of the knowledge of good and evil” thing is that Adam needed to know, and I mean really know in an intimate way, that God is good. Let me break that down with emphasis:

God is good.

God is good.

God is good.

There is no good apart from God. All good comes from God. He is the source of good. And he is indeed 100% good. Therefore, to look to anything else for good is evil. So, my first question is really, “Did Adam know that God is good through natural law?”

Secondly, God spoke a specific command to Adam. It seems kind of arbitrary, although we know that it isn’t. But this command to not eat of the tree of the knowledge of good and evil is what God shares in his special revelation to Adam. This leads to my next question: “Did Adam believe God?” Did he believe that he would surely die? Did he believe that this command was for his good? And would this kind of ascent of belief in God’s Word and action based upon it be considered faith?

Of course, I get the whole part about how Adam was able to obey before the fall, able to do good, and that without Jesus Christ’s work applied to us we are not. We need to be given new life that comes with faith in Christ and his work on our behalf, and our obedience is a response to that faith. In Christ, we are able to do good.

In Heb. 11:1 faith is defined as “the assurance of things hoped for, the conviction of things not seen.” Adam had communion with God, but did he believe his Word? Did he intimately know that God is the source of all good and that his dependence on the God’s Word was imperative to knowing good from evil? Did he hope for that eschatological goal that he was working towards in his probation? I think this distinction before the fall between special revelation and natural law is important. But I’m left wondering that maybe Adam knew good in the sense that natural law can convey, but he in fact didn’t know good very well because he didn’t trust and hold fast to God’s Word.

The rabbit trail continues, but you may just want to turn away here. Seriously, if you thought I was all over the place before:

This got me thinking about something Mark Jones wrote in his book Antinomianism about the relationship between Jesus’s life of faith on earth and our own both being dependent on the Holy Spirit.  He said, “Because Christ is the holiest man ever to have lived, he is the greatest believer ever to have lived (Heb. 12:2). There has never been, nor will there ever be, a more perfect example of living by faith than Jesus” (22). Jesus lived a life of faith in God’s Word through his Holy Spirit.

And then there’s the whole, Jesus is the Word aspect (John 1:1).

Add to that  K. Scott Oliphint’s teaching that God assumes covenantal attributes to condescend in a covenantal relationship with man and that he does this in Christ, and  you’ve got Jesus, the Word, who has spoken to us in these last days, and “whom he [God] appointed heir of all things, through whom he also created the world” (Heb. 1:1-3), giving this command to Adam.

Have I utterly confused you yet with my housewife theologian brain?

In this covenant of creation there was going to be a judgement of whether Adam fulfilled the command given by God and earned his eschatological hope for him and his posterity. Adam was capable of obeying the law (both the natural and special revelation), and he was able to do good without sin. And yet, he did not have the Holy Spirit and he could only do good by looking to God’s law and God’s spoken word. Adam did not need saving before the fall, but is there still a sense that he had to look to Christ in this probation period if Christ is the Word and he was to obey this special revelation? Or had he obeyed God, would it be because wisdom alone would inform him when he was faced with a temptation to eat of the tree of the knowledge of good and evil?

Of course there is the whole Jesus is the wisdom of God issue.

Obviously, Adam does not exercise proper judicial authority with the serpent and disobeys God. He does not do good. He sinned and plunged us all into the effects of the fall, and we need a Savior to redeem us. Because of God’s great love and mercy (which we see in the other covenants) we do have that eschatological hope to reign with him on the new heavens and the new earth. Believers have it better than Adam because we have the gift of the Spirit. We have Christ’s righteousness. And I have to say, whatever the answers to my questions, I am grateful to have the supernatural gift of faith.

A Celebrity Status to Which We Aspire

Written By: Aimee Byrd - May• 30•14

I posted an article on Ref21 today about the ugly in evangelical celebrity culture and that celebrity to which we can aspire. Here is a teaser:

Celebrity culture in the church certainly isn’t anything new. From the very beginning of the church, we see Paul speaking out against the tendency to divide over which renowned apostle the people prefer to follow (1 Cor. 3). There was division in the Corinthian church over very good men laboring for Christ. Nowadays we seem to have a Christian celebritism* on crack. And it’s being spoken against enough for us to be clear that it is not a good thing.

So you can imagine, having this truth established in my own mind, how this section of a letter I read would cause pause:

My mind, moreover, is fluctuating and undecided: for while I consider my age, sex, and mediocrity, or rather infancy in learning, each of these things, much more all of them, deter me from writing; but when I call to mind the eminence of your virtues, the celebrity of your character, and the magnitude of your favours towards me, the higher consideration yields to the inferior; a sense of what is becoming me gives way to your worth, and the respect which your merits demand usually prevails over all other considerations.[1]

This is an excerpt from a letter that Lady Jane Grey wrote to Henry Bullinger. I am reading through some of the Original Letters Relative to the English Reformation available on Logos software, and I am still lingering on Lady Jane from earlier this week. Here we see the word celebrity toward a Christian leader being used in a very positive way: the celebrity of your character. Well this is an interesting twist, isn’t it? There was plenty of celebritism in the church during the Reformation period. But here is a fame that can be celebrated.


Read the rest here.

A Very Important Interview on Sexual and Domestic Abuse

Written By: Aimee Byrd - May• 28•14

Today we are airing a much anticipated Mortification of Spin episode. After a past episode on domestic abuse, and then another on spouses who are verbally and mentally abused, Carl, Todd, and I have invited psychiatrist Dr. Diane Langberg for an interview on these topics, as well as child sexual abuse. We ask questions about why it is not reported like it should, how we can raise awareness, how to respond when allegations are made, and how to better protect children from predators. Dr. Langberg gives very practical advice on this issue that comes from over 40 years of experience working with victims of abuse.

Carl, Todd, and I learned so much from this interview and have really been looking forward to sharing it. Unfortunately, there TheMatrixWallpaper1024was some interference on the sound coming from Dr. Langburg’s end and it has been put on hold for some time. But our wonderful sound and technology guru has polished it up nicely for us, and even though he isn’t keen on airing something that isn’t at 100%, we feel that this interview is too important to keep to ourselves. It really isn’t so bad, but it has caused a delay. We are thankful that our guru fought the computer forces enough to present this now even more timely conversation that counts.

Do not miss this one! Take a listen here.

Intimate Friendships Among Christians

Written By: Aimee Byrd - May• 27•14

original-letters-relative-to-the-english-reformationI have recently had the pleasure of reading a product from Logos Bible Software. As much as I am a lover of the printed book, the benefits that an interactive library such as this can provide are very advantageous. And so I thought I would share a few posts on the first wonderful book that I have at my fingertips, Original Letters Relative to the English Reformation, Vols. 1&2.

Just to make my friend Dana jealous, I thought I’d start with three letters written from Lady Jane Grey to Henry Bullinger. Of course, we all know that letters are a much more intimate medium than the forms of social media that we use to communicate today. But I have to say that my first observation was that Lady Jane would be considered quite the kiss-up in today’s culture. Actually, beyond that, I would feel like I’ve crossed the line into inappropriate territory to lavish the compliments on Bullinger the way Lady Jane did. And to keep her young age in mind, our social media would tear these two people up if their correspondence were made public. It would be scandalous. Here are a few examples:

Oh! happy me, to be possessed of such a friend and so wise a counsellor! (for, as Solomon says, “in the multitude of counsellors there is safety;”) and to be connected by the ties of friendship and intimacy with so learned a man, so pious a divine, and so intrepid a champion of true religion![1]
I do this however with diffidence, inasmuch as the great friendship which you desire to exist between us, and the many favours you have conferred upon one who is so entirely undeserving of them, seem to demand something more than mere thanks; and I cannot satisfactorily repay by my poor and worthless correspondence the debt of gratitude I owe you. The consideration also of my unfitness to address a letter to a person of your eminence, greatly adds to my uncomfortable feelings; nor indeed should I either desire or presume to disturb your important labours with my trifles and puerilities, or interrupt your eloquence by my so great rudeness of speech, only that I know I have no other means of testifying my gratitude, and that I have no doubt of your accustomed and long experienced indulgence[2]
My mind, moreover, is fluctuating and undecided: for while I consider my age, sex, and mediocrity, or rather infancy in learning, each of these things, much more all of them, deter me from writing; but when I call to mind the eminence of your virtues, the celebrity of your character, and the magnitude of your favours towards me, the higher consideration yields to the inferior; a sense of what is becoming me gives way to your worth, and the respect which your merits demand usually prevails over all other considerations.[3]

I have to say, reading these letters made me kind of sad. It seems that although there is much good critique about how over-sexualized our culture is, we’ve lost the ability to have appropriate intimacy in our friendships. We’ve become quite prudish and unexpressive so that we will not be suspect of any hint of sexual sin. It seems we have unfortunately made intimacy equivalent with hyper-sexuality, perhaps even in our same-sex friendships as well. I can’t help but think we are missing out on the blessings of rich friendships with our brothers and sisters in Christ.

Reading Lady Jane Grey’s letters in full reveals a maturity from a very young woman that most of us just don’t have. If you know her history, then you know that Lady Jane had a very strong faith, one that persevered and trusted in God’s good providence. At a mere 16 years of age, this amazing women was willing to put her life on the line to show the value of true faith. Her correspondence with Henry Bullinger certainly played a role in strengthening her confession of hope and preparing her for her calling.

In these letters, Lady Jane also mentions her father’s appreciation for a volume Bullinger sent to her (the Logos helpful references that automatically show up in a sidebar note this was his treatise on Christian Perfection). She testifies to Bullinger’s exhortations to her holiness and a genuine faith in her Savior Jesus Christ, even as she knows that this faith is a gift. And she compliments him with detail that we just wouldn’t dare utter today:

Were I indeed to extol you as truth requires, I should need either the oratorical powers of Demosthenes, or the eloquence of Cicero; for your merits are so great, as to demand not only length of time, but an acuteness of intellect and elegance of expression far beyond that of my age to set them forth.[4]

As I think about how these letters have been preserved and how this housewife theologian can read them so accessibly while sitting at the bar in my kitchen, I am thankful to have such a great example of appropriate Christian friendship. Indeed, Christ was surely the focus and the glory of their relationship, and this fostered a suitable intimacy that factored into the blessings they received from friendship. I know that we don’t communicate in the same way in this day and age, but still, I feel like we are missing out on something special. Letter-writing is certainly more intimate than emails and social media. It is less transient as well. I’m not sure that we will ever recover that practice, but it would be beneficial to at least learn something from these relationships that have been preserved through the art—something we may be missing in Christian friendship. Not all intimacy is shameful.

The letters preserved from this friendship also encourage me. On the new heavens and the new earth, we will still be sexual beings in that we will be male and female. Perhaps the Christ-centered intimacy in these letters is a small glimpse into the sibling relationships that we will enjoy without sin for eternity.


[1] Robinson, H. (Ed.). (1846–1847). Original Letters Relative to the English Reformation & 2. (H. Robinson, Trans.) (Vol. 1, p. 5). Cambridge: Cambridge at the University Press.

[2] Robinson, H. (Ed.). (1846–1847). Original Letters Relative to the English Reformation & 2. (H. Robinson, Trans.) (Vol. 1, p. 8). Cambridge: Cambridge at the University Press.

[3] Robinson, H. (Ed.). (1846–1847). Original Letters Relative to the English Reformation & 2. (H. Robinson, Trans.) (Vol. 1, pp. 10–11). Cambridge: Cambridge at the University Press.

[4] Robinson, H. (Ed.). (1846–1847). Original Letters Relative to the English Reformation & 2. (H. Robinson, Trans.) (Vol. 1, p. 9). Cambridge: Cambridge at the University Press.

The Refuge of a Friend

Written By: Aimee Byrd - May• 23•14

Okay, one more post from Stephen Nichols’ Bonhoeffer on the Christian Life ought to do it. This one is a brief rabbit trail on friendship which I found very inspiring. It immediately followed the description of Bonhoeffer’s Thursday Circles:

We should not overlook the small circle of community, that of friendship. Probably no friendship of Bonhoeffer’s speaks to this more poignantly than that he shared with Eberhard Bethge. The kind of friendship Bonhoeffer and Bethge shared is sadly all too rare. This was the kind of friendship everyone wants, even needs. Bonhoeffer, the elder of the two, was more a mentor at first. But as the seasons rolled on and the bond forged, he looked to his friendship with Bethge as refuge. In 1944, Bonhoeffer memorialized their friendship in a poem he simply titled “The Friend.” It speaks of the levels of friendship we develop, recalling the days of youth and the playmates who share our childhood adventures “into wonderous, faraway realms.” But as we get older and life settles in, our soul “longs for friendship’s understanding spirit.” And when God graciously grants such a friendship, we treasure it. We treasure it because we need it:
“Like a fortress, where the spirit returns
After confusion and danger,
Finding refuge, comfort, and strength
Which is the friend to the friend.” (65,66)

There isn’t really much more I can say in reflecting on this except that I am so thankful to have a few friends like this in my life. And when I read those words, fortress, refuge, comfort, and strength, I know exactly what he means. I’m thankful that my husband is all these things to me. And I’m most thankful that my God is good, that he epitomizes these words and expectations of friendship. What a blessing it is when he sends people in your life that reflect his goodness in this way.

The Erosion of Privacy

Written By: Aimee Byrd - May• 21•14

It’s Wacky Wednesday again, which means Carl, Todd, and I have another Mortification of Spin Bully Pulpit edition for you. This week, we play the coffee snobs while discussing the role social media has played on our sense of privacy. Do we even have one anymore? Where is the line when it comes to how much of our personal lives we share with the cyber-world? Some people are just more open than others. Does that mean they are more authentic? Carl gives us a mini history lesson to compare two well-known pastors, one more public, and one much more private about their personal lives. Maybe you fall somewhere in the spectrum between the two. And yet we have all encountered the complete exhibitionists, the masters of TMI.

We live in the selfie culture now. I was shocked to find out that you can even take a selfie with a Jitterbug these days:



Take a listen here.

Limping Warriors

Written By: Aimee Byrd - May• 19•14

dbStephen Nichols has written a book that causes great reflection. Bonhoeffer on the Christian Life really succeeds at living up to its title. Naturally, there are certain expectations that one has when reading about Dietrich Bonhoeffer. His life really was that word Christians today love to use: radical. And if you have ever entered any conversations about Bonhoeffer with the theologically inclined, you know that there are some strong opinions about the man. Was he orthodox? This is another question that will certainly need addressing in a book about his theology and action in the Christian life. And it is.

But I’m not writing a review here. There’s so much to discuss from this one man’s convictions that I’d rather write a few posts highlighting some samples and recommending you to read the whole book for yourself. (My first one on was on Thursday Circles.) The thing is, as profound as the Christian life is through the eyes of Bonhoeffer, it is also utterly practical. In fact, Bonhoeffer advocated a “worldly-discipleship.” That is, he wholeheartedly acknowledged the Christian’s calling to be “in the world, but not of it.” He reasons quite plainly:

There is no real Christian existence outside the reality of the world and no real worldliness outside of the reality of Jesus Christ. For the Christian there is nowhere to retreat from the world, neither externally nor into the inner life. Every attempt to evade the world will have to be paid for sooner or later with a sinful surrender to the world. (147)

This understanding comes from a very high view of Christ and his church, just to be clear. And Nichols gives many examples of the struggle it entails for a Christian, one whom Christ did not pray for the Father to remove from the world (John 17:15), to then live out their calling between this age and the age to come. And that finally leads me to this excerpt that I wanted to share from a lecture Bonhoeffer gave on Gen. 32:22-29, Jacob’s wrestling with the angel:

For all of us the way into the promised land [the new heaven and the new earth] passes through the night, that we too only enter it as those strangely marked with scars from the struggle with God, the struggle for God’s kingdom and grace; that we enter into the land of God and of our brother as limping warriors. (180)

I resonated with those two last words: limping warriors. Immediately I thought of one of my favorite verses, Heb. 12:12:

Therefore lift your drooping hands and strengthen your weak knees…

The writer to the Hebrews is using an illustration of a Grecian Olympic fighter being trained for their big match. They have to endure many blows in their conditioning, but this prepares them for glory. And so they get back up again and again.

It’s much easier to talk about ideas and ethics than it is to practically live and serve our neighbors in our vocations. It’s tempting to try and spiritualize Monday-Saturday by separating ourselves from the secular circles as much as we can. But as Nichols states, this image of limping warriors, as well as the Hebrews illustration that I shared, “helps us cultivate some of that humility and dependence upon God we so desperately need.” He also reminds us of the One who went before us. “As Christ came into this earth, not hovering six inches off the ground, but fully here, so too we are called to live for Christ in this world” (180). We may come out limping, but all of Christ’s people have a faith that fights to be with him in glory. And like Jacob, we hold fast for that blessing that he will give.

Clean Hands and a Pure Heart

Written By: Aimee Byrd - May• 16•14

This is the title of Phil Johnson’s first talk at this year’s PCRT conference. His text was Psalm 24:3-6:

Who shall ascend the hill of the Lord? 
And who shall stand in his holy place?He who has clean hands and a pure heart, who does not lift up his soul to what is false
and does not swear deceitfully.He will receive blessing from the Lord
and righteousness from the God of his salvation.Such is the generation of those who seek him, who seek the face of the God of Jacob.

This was a very well-organized talk that took us all the way back to the same question in 1 Sam. 6:20: “Who is able to stand before the Lord?” Johnson spoke about how this Psalm is the third in a messianic Psalm trilogy, and that it was most likely written for the event recorded in 2 Sam. 6, where David is bringing the ark of God to the City of David, leading worship, and asking these responsive questions. Of course we know that “only the righteous are qualified to stand before God and worship.” But if you read 2 Sam. 6, you will see that this truth was magnified for David when their first attempt to return the ark didn’t go as he envisioned.

Johnson’s first point was about this hard lesson: “a lesson about true worship.” In verse three we see that David and his men brought the arc up on a new cart. Sounds good enough, that is, if God hadn’t made specific commands about how the arc was to be moved (see Exod. 25:12-14 for one example). We are not to worship according to what sounds good to us, but according to truth. And Johnson reminds us that “God is not to be trifled with.” Even when we have reference to David and the Israelite’s celebratory music being played before the Lord in v. 5, it isn’t offered in proper worship. And so we were challenged by Johnson not to have a playful approach to worship (James 4:8).

As Johnson expounded on this, I wrote down a thought: True joy is not casual. As I was listening to him develop his message from Ps. 24:4, that “we are to be pure both within and without,” how this covers our “deeds, hearts, desires, and words,” and that “whatever we lift up our souls to we are worshipping,” I thought about how true joy is premeditated, intentional, and filled with particular expectation. God has set the path of joy before us, and yet, as Johnson pointed out, it is “an impossibly high standard.” True joy is an impossibly high standard.

But we do not despair, because Johnson’s second point is that our passage is a reminder for our need of Christ. This brings us back to the same question of who is worthy, as well as the passage that Derek Thomas opened the conference with: Rev. 5. Christ alone is worthy, praise God! And like a good pastor, Johnson proclaimed that “only those united in him, cleansed and washed by his blood,” are qualified. This reminds me of the great metaphor in Hebrews 12 of running the race for the prize. Christ is the prize, and he has gone before us. Since he had the fitness to endure, we have been qualified to be in the race that is the Christian life. We can now fight to the end as we know that our forerunner is at the right hand of the Father interceding on our behalf.

Which leads to the last point. In this Psalm we have a “promise of justification for needy sinners.” After the death of Uzzah, and a response from David with godly fear, the second attempt to bring the ark to the City of David is transported the way God had already commanded. And now, we have a picture of David wearing a linen ephod, making sacrifices to the Lord, and then that joyful celebration of dancing and the sound of the trumpet.

Expectation, premeditation, intention… true joy!

Of course, it is God who has set the expectation, predestined to fulfill it perfectly in Christ, and now we can be intentional in living a holy life before him thanks to Christ’s work and his Holy Spirit. Johnson encouraged us that, “wherever you find a true worshipper, you find someone who has been justified by faith.” When we come to him in faith, we are declared righteous. Christ’s righteousness is imputed on his people, and our sin was accounted to him on the cross as he bore its curse. Johnson reminded us of the words of James, “Humble yourselves before the Lord and he will exalt you” (4:10). And he closed with the last verse of our passage saying, “This justification by faith is the mark of Jacob, the true Israel of God.”


*You can find the audio for this session as well as the others for download here. There will be a “best of” collection coming out soon.

Abled in the Church

Written By: Aimee Byrd - May• 14•14

Carl, Todd, and I had the pleasure of welcoming Melanie Brunson and her guide dog, Sparta, in the underground bunker to interview for this week’s Mortification of Spin podcast. The tagline of our podcast is “casual conversations about things that count.” Well that couldn’t be any more true for our episode today. Melanie Brunson is a lawyer as well as the Executive Director for the American Council of the Blind. We ask her some very practical questions about how the church can show love and care for those with disabilities and how we can be more inclusive. Melanie also answers some more theological questions such as coping with the sovereignty of God when you are living with a disability.

Have a listen here, and learn how you can better engage and interact with those who have disabilities, as well as with their guide dogs.1311846409661