It’s December, and someone on your Christmas List wants a Study Bible.  Or, you want to put a Study Bible on your wishlist.  How should you choose?

If you’re reading this post, I assume the following about you and your recipient:

• You’re part of a progressive Christian tradition.  You’re mainline Protestant – UCC or otherwise.

• You’re looking for something scholarly.  Your use cases include following along with the texts from Sunday’s church service, devotional study of the Bible, and an intellectual curiosity about historical context, authorship, and form.  

• You’re also looking for a study Bible with recent scholarship. 

• You’re looking for something easy to use.  You’re also looking for articles, maps, and footnotes.

• You want your Biblical interpretation to support being a good neighbor.

• You’re looking for a physical Bible, rather than an app or an online-only resource.

-The New Oxford Annotated Bible with Apocrypha: New Revised Standard Version, 5th Edition. Also excellent: The Harper Collins Study Bible, NRSV. Why? The NRSV was released in 1989 and remains the standard for most mainline Protestant churches. It’s in the pews at Pilgrim Church, for example. My Oxford Annotated NRSV is still my go to Bible – and 30 years later it turns out the paperback binding was not the right choice. Splurge on the hardcover! If you’re really going for the very latest scholarly translation, you want the NRSVUE – The New Revised Standard Version Updated Edition. The NRSVUE was just released which means most Study Bibles do not include the NRSVUE. There is a Lutheran Study Bible, Second Edition (New Revised Standard Version Updated Edition) from 2025. Looking for one for a teen? Generally, youth study Bibles from the past 10 years that rely on the NRSV and are published by SparkHouse or Cokesbury are worthwhile choices.

–The Jewish Annotated New Testament edited by Amy-Jill Levine and Marc Zvi Brettler.  Why? The scholarship in this edition helps us avoid antisemitism.

–The Inclusive Bible, The First Egalitarian Translation by Priests for Equality. Why?  The scholarship is good, the language is poetic. However, this is not a study Bible, so it’s a second volume for your shelf.

These are my recommendations!

+Pastor Reebee

Freedom of Speech, Freedom of Religion, Freedom of Conscience, Freedom of the Pulpit

In this time of profound and swift cultural change, we are buffeted by strong winds.  While there are many dramatic headlines of late, I have been watching some related to the freedoms that are central to the US, and pondering how these events relate to my pastoral role and to our shared life in this faith community.

A few weeks ago the General Counsel of the UCC offered concern that houses of worship receiving federal grants for building security may be required to align with the principles of the current federal administration.  (http://ucc.org/federal-grants-local-churches-must-review-and-understand-requirements/ ) While Pilgrim Church has not applied for such security grants, this letter from the national UCC stunned me. The broader risk pointed to by this memo is that of limiting the freedom of a local congregation to discern its beliefs, limiting a local congregation’s freedom to speak based on the faith held by those gathered, and limiting a preacher’s freedom to speak from their individual faith and conviction.  As a Congregationalist, reading our General Counsel’s advice, I grew concerned about freedom of religion.   As a pastor in a tradition that affirms the freedom of the pulpit, I wondered what the next headline would say.

A story unfolded over the last two weeks that might feel totally unrelated to church business.  It began with an awful event – and let me be clear that I condemn violence against anyone and mourn for all deaths from violence. That terrible and violent event quickly became the rationale for limiting free speech, including the cancellation of a program because government officials did not approve of the host’s speech. (After major public pushback, today’s headline is that this late night program will go back on the national network but not all local affiliates.) While TV and ministry don’t generally overlap, these two matters feel related to me.  Freedom of speech and freedom of religion are enshrined in the first amendment of the US Constitution. 

In my years at Pilgrim this has been my steadfast practice: to never be partisan in my pastoral role, meaning that I never endorse candidates for public office and I respect that members of our community may vote differently from one another, according to our conscience. I hold to that principle even since the Johnson amendment has been set aside. I also believe deeply in speaking kindly whenever it is possible, and it’s always possible (to paraphrase the Dalai Lama).  But as a pastor and preacher, I balance a commitment to non-partisanship and kindness with the principle of Freedom of the Pulpit. Drawing on freedom of the pulpit as described in my call agreement and in the principles of the United Church of Christ, in my sermons and my role, I prioritize regularly speaking on matters of the common good.  Matters that are relevant to our lives beyond the walls of the congregation. Matters of the polis.  Matters of politics.  I speak to the church, not on behalf of the church, and not every church member agrees with me all the time.  In the wisdom of an ancestor, I seek to comfort the afflicted and afflict the comfortable.

I do this in the lineage of the greatest preacher and teacher that I know, whose preaching and teaching I aspire most to follow, preacher Jesus.  Whose pulpit was the mount and the plain and the synagogue and the city gate, whose congregation included fellow Jews as well as Gentiles, the rich and poor, the hungry and well fed, whose sermons declared the radical notion that in the kin-dom of God no one starves. Whose sermons drew from the teachings of his ancestors in faith and whose sermons provoked the powers that were. Whose sermons, heard in our time, provoke the powers that be.  It turns out that Jesus spoke on the common good.  On matters of the polis.  Jesus’ preaching was at times political.  He is my model. 

I have, in my pastoral role over many years, preached politically.  I have lifted up issues of great importance – homelessness and hunger, reproductive justice, climate change, gun violence.  I have called upon communities to change oppressive systems.  I have shown up in my role to call upon local and national elected officials to act with wisdom and compassion and I have critiqued leaders of multiple parties when their actions have shown primary allegiance to power and profit.  I will continue to do so, even in moments when freedom seems more tenuous.

I’m a Congregationalist.  I’m a pastor in a tradition that affirms the freedom of the pulpit. I live in a country that treasures freedom of speech and freedom of religion. So I will continue speaking from my conscience, speaking my truth to the powers that be, and working for the common good.  I pray for freedom: freedom of religion, freedom of speech, freedom of assembly, freedom of the pulpit.  Some of those freedoms are civic, and some of those freedoms are religious.  I pray also that wisdom and compassion might guide our speech and actions, now and always.

Pastor Reebee

Postscript:
It is also crucial in this moment to reflect on violence and non-violence.  I commend two recent pieces in the magazine Christian Century – the first by Lilia Ellis, the second by the Editors; they speak very clearly on this subject.

On a warm day in early August, I park my car in an unused lot between stores and office buildings.  Dozens of folks are walking toward some trees next to the sidewalk carrying water bottles, and sun hats, and signs – I’ve found the right place.  I pull on my clergy collar and rainbow stole and carry my Love Your Neighbor sign.  Within a few minutes after, there are hundreds of us, our attention turned toward a small office building.  We are Bearing Witness @ ICE.

An organizer comes to the mic to welcome us.  “We are here to support the dignity and rights of every immigrant.” He shares the story of this moment in this place. Inside the ICE facility, detainees are held in converted conference rooms, with no beds, no natural light, no clocks. Immigrants sleep on concrete floors with a toilet in the middle of a room. There is no soap. Sanitary products are not available for those menstruating. This is cruel and unusual punishment. Lawyers are not allowed to see clients being held here, and detainees are not able to contact their families. Due process is not available.  We are within sight of the Burlington Mall.

The gathered crowd walks slowly down the sidewalk.  Just before we begin to walk, our conveners ask us three questions. Are you here because you support immigrants?  We cry, yes.  Do you support the Constitution?  We cry, yes. Are you committed to nonviolent witness?  We cry, yes.  We walk or wheel or use rollators toward the main road chatting and holding banners and flags.

One Friday we gather with Blanca.  She has been called to an appointment at 7:45am and no one knows whether she will come back out of the building.  Hundreds of us sing and pray with her.  The wind blows through the trees and I find myself praying that the Holy Spirit’s wisdom and love (Hebrew: ruah – the breath of God) will blow through this innocuous-looking parking lot and move through the hearts of everyone in the ICE building.   We don’t know why and we don’t know whether our presence helped, but Blanca is released – for now.

Every time I attend, I see people I know from Lexington, Arlington, Burlington. Last week that included Pilgrim folks.

There is power in these gatherings.  Immigrants called into appointments know their neighbors care for them.  The people who work in that facility are asked by their neighbors to follow legal and ethical standards and treat every human being with dignity and due process.  For the foreseeable future, I’ll be there, most Wednesdays, 11-1.  Bearing Witness.  Would you join us?  Feel free to email me if you’d like to coordinate.

Pastor Reebee