Category: SSCSJ
Paragraphs from SSCSJ
A few paragraphs from Sacred Steps: Children’s Sermon Journal for Nov. 18.
Psalm 16
“The LORD is my chosen portion and my cup; You hold my lot” (v 5). This confident statement about the psalmist’s relationship with the LORD sums up the message of Ps 16 as a Hymn of Thanksgiving. Despite the fact that scholars often argue that a “hymn of thanksgiving” usually was preceded by a “lament”, Ps 16 does not seem to fit this description. There is no direct mention of a time of suffering endured by the psalmist or a reference to previous sinful acts of the psalmist, and the prayer does not contain a “witnessing” to having been saved from such an experience. Instead, Ps 16 reads like the words of a person who has always put their trust in the LORD and has known a relatively “happy” life. While the statement, “you do not give me up to Sheol” (v 10a), could be read as a possible reference to a near-death experience, that idea is not the thrust of the psalm’s message.
There have been those who read Ps 16, along with other biblical texts(1), and believe that such trust and happiness is the result of God having richly blessed this person. They would point to the psalmist’s claim, “The boundary lines have fallen for me in pleasant places” (v 6a), as evidence that this person’s faith has been rewarded by material wealth. However, such a limited (and literal) reading of the poetic imager in v 6 lacks imagination and theological reflection. Here, the psalmist simply paints a picture of being content with all that she/he has received from the LORD, “a goodly heritage” (v 6b). If based solely on a sense of “reward” or “merit”, the confident trust expressed in Ps 16 would be too shallow to endure the full extent of life’s experiences. Rather, the psalmist reflects the faith of a person who is content with who and whose they are, regardless of material gain or loss. It is the kind of faith demonstrated in the life and teachings of Jesus, and as his followers, it is still possible for us. This contentment, though, does not mean an acceptance of injustice and hatred. Instead, if we strive for the Divine-human congruence, expressed in Ps 16 and in the way of Jesus, we will be freed to work for a world in which all of God’s children have the opportunity to reach their God-given potential.
1 Samuel 2:1-10
The story of Hannah is one of the few stories in the Hebrew Bible where a woman prays directly to God. Or, another way of putting this, she is one of the only women who dared to speak to God without having been spoken to first. Remember that Hagar does talk with the Divine, but only after she is invited into conversation by the messenger of the LORD. Hannah is not the first to do this, though. When she was having a difficult pregnancy, Rebekah confronted God seeking an answer for what was happening. Hannah’s story is about making and keeping promises. It would have been easy for her to renege on the promise to give Samuel over to God. After all, he was her only child, but she remains true to her words. Another important aspect of Hannah’s story that should be noted, especially as we are approaching the season of Advent, is that her hymn of praise is very similar in content and tone to Mary’s “Magnificat” (Lk 1:46-55). This parallel helps to link the stories of women in the Hebrew Bible with those of women in the Gospel of Luke. How did Mary know the story and song of Hannah? Was this a part of a matriarchal tradition that was passed from one generation to the next; perhaps Elizabeth taught Mary this tradition. In addition, as I have argued in other places, since Mary functions as a prophet in Luke, perhaps we can also see Hannah’s song as a prophetic proclamation about the God who desires justice and is concerned for the “least of these.”
Hebrews 10:11-25
Much of orthodox Christian doctrine “finds” (i.e., reads into) Jesus, and the “will of God” for Jesus, in the First Testament, despite the fact that Jesus does not exist, no matter how much one wants to claim that “prophetic” means “future-telling.”
There is good news, gospel, in the First Testament to be experienced and proclaimed, if one is willing to entertain that there is more to the gospel, the good news of God, than the person of Jesus of Nazareth or the Christ of faith. At best, the kind of interpretation found in Hebrews is “proof-texting”, a less formal way to describe eisegesis, which is pulling a text out of context to support one’s interpretation or theology. At worst, this approach becomes the kind of supersessionism that manipulates believers to dehumanize anyone that is not a Christian. Extremists, some of whom own their own media outlets, even divide-up Christians into the “saved” and “damned”, based on their rigid belief and faith. The Crusades, the Inquisition, and the Holocaust are historical examples of what can happen when adults argue over whose “god” is biggest or best and about who alone will benefit from the blessings of God. In some circles of Christianity, Judaism and Islam, the argument continues today, and the weapons of destruction are more horrific. Is it any wonder that, across the globe, the “non-religious” or “no faith” or “spiritual but not religious” groups are growing? The United States is not immune to supersessionism. Our nation uses the more subdued phrase, “manifest destiny”, to explain the “right” to take and exploit the natural resources of this land we call the United States of America. A visit to the National Museum of the American Indian will enflesh that story.
Provoke is a strong word that is used sparingly these days, and when uttered, it usually has the meaning of: to anger, enrage, exasperate, or stir-up negative emotion. In our culture it is more a description of what words, actions, images, commercials or cartoons “do”. Provoke is a delicious and provocative word, when applied to the life of a Christian and to Christian community. When were you last “provoked” into doing something right or something you did not want to do, but did it anyway? What do the liturgical seasons of Advent, Christmas, Epiphany, Lent, Easter, Pentecost, and Ordinary Time provoke in you or for you? Too often, Christians only “invoke” God and one another.
Mark 13:1-8
This is the last Sunday of the year that we will read Mark, and the Lectionary chose this scene of Jesus speaking “apocalyptic eschatology” language as the closing image before Thanksgiving and Advent arrive. Is it odd, but not really that odd. Here in the 21st century, all those things that Jesus mentions in the “beware” section of the text, vv. 5-8b, have happened, continue to happen, and are brought into view by TV, print media, and digital media, daily. One cannot help but notice that, on a global scale, living is as brutal in some parts of the world as it was in Jesus’ time. It’s important to remember that Jesus and the disciples have just left the Temple, where Jesus commented on the offering of a widow. Clearly, the disciples didn’t get what he was talking about because one of the disciples comments on the architecture of the Temple, and Jesus, in his tone and rhetoric, draws their full attention in v. 2. You have probably done something similar? You’ve said something or raised your voice to get a group’s attention, your child’s attention, or your spouse’s attention that was out of character for you or that you knew you would have to explain later.
“Beware” and “keep awake”, or “stay alert”, are tiresome in our culture because, right now, it seems that it is in the forefront of our minds every day since September 11, 2001. It makes one wonder what “fear” is good for and whom does fear benefit? It is a way to control a population, a congregation, and an individual. Responsible adults teach “healthy fear”, though some might call it “situational awareness,” in children about being wary of strangers and unknown persons for their own protection. While this message goes against the hospitality that Jesus offered strangers, in the dangerous world of today, it is absolutely necessary to keep our children safe. It seems we Christians live in an irreconcilable paradox about being citizens of the kindom of God now, as followers of Jesus, and also when the reign of God comes, whenever that is. Are we ushering in the kindom through every offer of hospitality rather than fear, of water rather than weapons, of the hand of Christian fellowship rather than the fist of Christian righteousness?
Note
(1). This is seen in the once popular The Prayer of Jabez (Multnomah Publishers, 2005), by Bruce Wilkinson, and others who peddle a “prosperity gospel”.
Paragraphs from SSCSJ
A few paragraphs from Sacred Steps: Children’s Sermon Journal, for the Lectionary texts, Nov. 11 – Year B
Ruth 3:1-5; 4:13-17
In last week’s Lectionary selection, we read the introductory material for the Book of Ruth. When there was a famine in Bethlehem, Elimelech and Naomi moved to Moab to find food, along with their two sons, Chilion and Mahlon. This was a dangerous step because Israelites were not supposed to mix with Moabites, who were believed to have descended from an incestuous relationship between Lot and his eldest daughter (Gen 19:37). Once they settle in Moab, Elimelech dies, leaving Naomi with her two sons. They marry Moabite women, Orpah (Chilion) & Ruth (Mahlon). When her sons also die, leaving no children, Naomi is left with her two daughters-in-law and no future. Having heard that the famine is over in Bethlehem, she decides to go home. While Orpah and Ruth both initially begin the trip with her, Orpah decides to stay in Moab. Ruth pledges her loyalty and commitment to Naomi, and the two women journey to Bethlehem.
This marvelous short story about Ruth & Naomi was an important lesson to the post-exilic Jewish community about who could be part of God’s covenantal people. While Ezra wanted men to divorce their foreign wives, Ruth was a testimony to the blessings of a “foreign” wife. Ruth, the Moabite, is the example of covenant faithfulness, and she holds an important position in the lineage of Israel’s most revered king. Likewise, this story provides a counter-testimony to those in the 21st century who wish to limit God’s love to only certain people whom they deem “acceptable”. Ruth was a true “outsider”, yet she is embraced as part of the Israelite story and, for Christians, also in the lineage of Jesus (Matt 1). In what ways can the faithful in the 21st century continue to broaden our understanding of the expanses of God’s love and care? How can we follow Ruth’s example of covenant faithfulness? Is it possible that Ruth and Naomi, along with Obed, can now live out their lives without a husband?
Hebrews 9:24-28
There are times in congregational life when questions about identity, vision, and direction become the focus of proclaiming the good news of God. Sometimes this conflicts with “doing” the good news of God. These are necessary conversations and debates in the life of a system or institution, but few congregations are prepared for the intensity of these situations and the ensuing posturing, as people take sides. What is good news of God in the midst of congregational conflict? The minister is placed in a situation where she or he has to decide how to “minister” and how to “preach,” which often comes out in the content of “preaching.” The author of Hebrews chooses one path and leadership style. What are the characteristics of that style? How is he choosing to minister to people whom he most likely does not know, or with whom he does not have a relationship?
Returning to the text, one must again ask the question, “What image of God is the text portraying?” There is a misunderstanding about the sacrificial system, its purpose and function, of ancient Judaism among Christians. My hermeneutic, my way of reading and interpreting our holy book of stories, leads me to claim that sacrifices were not something that the LORD commanded, or required, of the people as a way of appeasing the LORD or manipulating the LORD.
Mark 12: 38-44
This passage is so familiar that allowing it to inform, challenge, and “work on us” can be difficult. Odds are you’ve heard sermons, preached sermons, or taught a Sunday school class/bible study on this text. With this in mind, a good first step might be asking yourself which character in the story resonates most with your experience and why? Can you read the text through a different set of eyes? How is your empathy for the scribes, for the disciples who are listening, for those “rich people” coming to the treasury, and for the widow? This is another parable about the kindom of God that draws out conversation on how our communities, religious and secular, are organized and what is valued. It’s more complex than “be like the widow” or finger-pointing judgment against the scribes.
I’ve often wondered if this is an appropriate text for commenting on a congregation’s budget. I wonder what people in the pews hear and ponder, when this story is read aloud. Who are the scribes, widows, rich, and disciples in their midst? Is this text encouraging or indicting, no matter your socioeconomic class? In this election cycle, this text also puts our politics under a microscope and opens a conversation about public policy. How is it that the communal nature of the good news of the kindom of God has become “me and my Jesus”?