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Ariel Bournes preached over the Rhythm of Restoration through the principles of humility, prayer and praise. Psalm 51

The Psalms are that sacred space in Scripture where honest humanity collides with loving divinity. Thomas Merton once said the Psalms “represent the experience of men and women who have prayed in every conceivable circumstance across thirty centuries.” In Psalm 42 we get an intimate glimpse into a soul’s pursuit of God’s presence, not simply for enhanced spirituality, but for in a heart-wrenching cry for survival. Let’s consider Psalm 42 as less a poetic contemplation and more of a primal scream.

If someone were to ask you the condition of your soul right now, how would you respond? Are you running on fumes or full to overflowing? Are you anxious or at peace? Discontent or satisfied? Distracted or in tune with the Spirit? Afraid or full of faith? As AW Tozer suggests, “what comes to mind when you think about God is the most important thing about you.” Psalm 103 points a path to restoring our souls and it all begins when your thoughts about God.

The book of Psalms has been a favorite for followers of Yahweh and of Jesus for centuries, because of its visceral, evocative language and beautiful imagery. Psalm 1 is not only an introduction to the book, but a container for all of its themes, and, as we will see, a kind of shorthand for the key tension in all of Scripture. You may be surprised to find out how much practical this ancient Psalm has on offer to the modern follower of Jesus in deciphering (and living out) truth.

The whole world celebrates holidays surrounding the incarnation (Christmas), death (Good Friday), and resurrection (Easter) of Jesus Christ, but very little attention is given to Jesus’ ascension, even in the Church. But the ascension is kind of a big deal. Hebrew Scripture prophecies it. The New Testament’s most quoted Old Testament verse is about Jesus’ ascension. Peter’s Pentecost sermon cites the ascension as proof of Jesus as Israel’s exalted messianic king. When we say “Jesus is Lord”, or “Jesus is King” we mean, Jesus has ascended! But why does the ascension matter to you, right here and right now as a 21st century follower of Jesus? Let’s talk about that.

Throughout history God has used everyday, ordinary people to do extraordinary things in His name. But is there something God looks for in the people He sends on mission? In this message we’ll learn from the details of Paul’s experience immediately after God’s call.

Guest Speaker Dominic Balli preaches over Psalm 126 and God’s Faithfulness

The Great Commission has catalyzed tens of millions of Jesus followers to share their faith over the centuries. Christians have been compelled to share the good news of Jesus to family members, friends, and coworkers, to people in their communities and beyond, to other cities, states, nations, and continents. Countless vulnerable, exploited and abused children have been rescued, millions of hungry have been fed, desperately poor communities have been given resources, water wells have been dug, and education has been provided all in the name of Jesus and His command to “go”. Still, some Christians feel guilt around the idea of “going” (or not going, as it were). Others question some of the unintentional negative consequences of well-meaning Christians whose efforts caused complications or even harm to people in other parts of the world. What’s did Jesus mean when He told His disciples to “go”? What do these words mean to us in 21st century Santa Barbara, California? Let’s talk about the good news of the Great Commission.

Followers of Jesus have an easy time believing God loves the whole world, but we sometimes struggle to believe that God really does love us. In this prophecy from Isaiah, God expresses a love so supreme He invokes the strongest relational metaphor—that of relationship between a mother and her nursing infant— a love so supreme it transcends a mother’s love.

Stephen Posey shares a short sermon on the pursuit of joy

In the first century a woman’s testimony was only half as credible as a man’s. A woman with a bad reputation would have been less credible still. Regardless of its inclusion, or lack thereof in the canon, the verses in the last half of Mark 16 present a truth that all the gospels agree—Mary Magdalene, a formerly demon-possessed woman, was among the first witnesses of the resurrection. Why would the authors (and most devoted apprentices of Jesus) want us to know that the first person to proclaim the resurrection testimony upon which the entire substance of saving faith derives its credibility, was a woman? What might we learn about belief itself in an age of easy unbelief?

God’s faithful son is finally enthroned as king, but in the most surprising way. He is exalted through a shameful execution reserved for only for the most unconscionable criminals. Faithful disciples quietly give Jesus a lavish burial in a tomb fit for the affluent. A faithful disciple quietly show up at his tomb. A faithful divine messenger asks, “What are you doing here?”