Paragraphs from SSCSJ – Sept 30
Psalm 124
Ps 124 might be too easily translated for a 21st century faith community. If read with a tone of triumphalism, it could feed into a sense of “God is on our side” (and nobody else’s side). A surface-level reading of the psalm makes it sound like the shallow ramblings of victorious athletes, militaries, and Christians: “I want to thank God for giving our team that last minute touchdown”; “God fights on our side, and we will defeat the ‘axis of evil’”(1); or “Onward Christian Soldiers marching as to war”(2).
This does not mean that, with appropriate care, Ps 124 cannot be used by the faithful today. It can be a way of naming God’s care for all of creation and all of God’s children. The psalm can remind us of our utter reliance on God and prevent any sense of “deserving” the things we have or the blessings we experience. In addition, studying this psalm with an age-appropriate audience provides the opportunity to name the ways we claim God’s favoritism and to show how we, too, are tempted to stake an exclusive claim on God.
Numbers 11:1-30
This story, about shared leadership and the empowering Spirit of God, does offer a word to the church in the 21st century. It makes the claim that one person (perhaps the minister of a congregation) should not have to bear the burden of the responsibility for a community alone. The elders (or whatever group is equivalent in other denominations) of a congregation are called to be spiritual leaders who support the clergy and share in the care of the membership. God does not call anyone to do it all by herself/himself. This passage reminds us that the Spirit of God moves wherever and whenever It wills. We cannot control who is called by God. This is not to say that just anyone should be allowed to prophesy whatever they want in the name of God; there are ways by which we are to evaluate prophetic words (see Deut 18:22). However, those who wish to put restrictions about who is “worthy” to serve in ministry (or other leadership roles), based on personal prejudices, could learn a bit from Moses’ response to Eldad and Medad. In general, we might ask ourselves where (or if) we see God’s Spirit at work in individuals’ lives, in our own lives, and in our faith communities? Is the Spirit trying to motivate us to prophesy about God’s love and justice, but we are trying to silence that voice?
James 5:13-20
The opening verses (vv 13-16) echo the “blessed” sayings of Jesus from the Sermon on the Mount (Matt 5:3-12; or “Sermon on the Plain” in Luke 6:20-22). Prayer is portrayed as a central part of what a community of faith does together and individually. Two phrases draw the eye and our attention: “The prayer of faith . . .” and “The prayer of the righteous . . .” The prayer of faith is not explained. It is not a specific incantation,(3) and it is not necessarily connected to the “elders” of a community, though many read the text as referring back to the elders as the “faithful” and thus their prayers desirable, perhaps even coveted. The prayer of the righteous is not connected to any one person. The author offers Elijah as an example of what faith and righteousness look like. Faith and righteousness are long-term commitments. Look at Elijah as an example of life-long practice, loyalty, and belief. Look to Jesus of Nazareth as an example of the life-long practice of faith in the good news of God and as striving to be righteous before God. Who is an example of faith and righteousness for you? What does this person do that exudes “faith” or “righteousness”?(4)
Mark 9:38-50
“Stumbling blocks” and “little ones” could provide several weeks of reflection for your congregation, for your youth group, for an adult Sunday school class, and for the children on the sacred steps. Rather than talk about the “stumbling blocks” you observe, take a risk and ask the children, as well as the adults, in the week to come to identify “stumbling blocks” to their being a follower of Jesus. Notice that the question is not about belief, but is about practicing the ways of Jesus, beyond the walls of your worship space as well as participating in congregational life. You may need to use a different word, perhaps obstacles, for the idea of “stumbling block”. What other image fits better in a modern context? Keep a list for your study. In what ways does the Church participate in creating these stumbling blocks? In what ways are you offering a cup of water? First, you may need to invite your congregation to identify the “little ones”(5) or define “little ones” for your context.
Notes
1. This phrase, coined by George W. Bush, is the epitome of such nationalistic triumphalism.
2. Onward Christian Soldiers”, lyrics by Sabine Baring-Gould and music by Arthur S. Sullivan. Although Baring-Gould wrote this song in the 19th century to be used by children as they participated in a festival processional, it has been adulterated by those who sing it as an anthem for Christian triumphalism.
3. Sometimes the “words of institution” and prayers for the elements at the communion table take on an “incantation” or “magic words” quality that is one reason why I’m not a Roman Catholic. It always strikes me as odd that mainline Protestants borrow liturgies from “high liturgical” traditions that have a communal incantation as a part of the Eucharistic meal.
4. Diana Butler Bass’ current book, Christianity After Religion: The End of Church and the Birth of a New Spiritual Awakening (2012) provides some good insight into historic shifts in culture and religion that would be helpful reading or a good study for a Sunday school class.
5. Who are the “little ones?” Set aside children for a moment, and the “unchurched”, who often come to mind. In the 21st century, I think of the “de-churched” in our culture as “little ones” more than the “unchurched.” De-churched are those persons that may have grown-up in the Church, but they had an experience of Church, or of Christianity, that made them give-up on organized Christianity. An immediate example would be the many affected by the sex abuse within the Roman Catholic Church. How many may claim Christianity, but have left the Roman Catholic church and now apply that systemic abuse to all of Christendom? How does your congregation recognize the de-churched persons in your community? Are they serving in other non-profits, driving nails at the Habitat House, or serving at the local food bank?