Category Archives: Lectionary Reflection

August 17, 2023 · 2:08 pm

Joseph, Queen of the Desert

Genesis 37:1-4, 12-28

Andrew Lloyd Weber is not a Hebrew scholar, so when he names his show “Joseph and the Amazing Technicolor Dreamcoat,” no one is going to mind. The NRSV says it is a “long robe with sleeves.” The Common English Bible just calls it a “long robe.” The NIV says it is an “ornate robe.” The King James is the traditional “coat of many colors.”

Most don’t think about the difference between these translations. They are all getting at the same thing – it was a fancy article of clothing that made Joseph stand out. Most, including Sir Andrew Lloyd Weber, focus on the idea that the coat showed Jacob’s favoritism toward Joseph. The Bible points explicitly to this favoritism coming because Joseph’s mother was Rachel, who was Jacob’s favorite wife.

What if, however, that favoritism was due to something else? There is a subtext here that is worth exploring and is easily missed when you read simply “long robe.” Why would his brothers hate him so much for simply having a long robe? I understand sibling rivalry, but the hatred they feel toward Joseph seems to far outpace anything Joseph deserves, even if he has a couple of arrogant dreams.

Jacob had experience being a “favorite son.” His brother Esau was hairy, an outdoorsman, a hunter, a real “man’s man” and was the favorite of their father Isaac. Jacob however, was the one who liked to cook, stayed indoors, and was the favorite of his mother.

I wonder if there is something else going on here with Joseph and his father. Jacob is the one who defied gender roles and won the blessing over his “man’s man” of a brother. Now Joseph is the one who stays home while his brothers go out in the field. Jacob gets him a special article of clothing. As the Hebrew text says, a kethoneth passim.

As evidenced by the different translations, this is a tricky phrase. Yet it is only used verbatim one other place in Scripture: in the story of Tamar in 2 Samuel 13. Tamar is the royal princess and daughter of King David. ”She was wearing a long sleeved robe because that was what the virgin princesses wore as garments.” Like Joseph, she is a victim of terrible violence, and her kethoneth passim is torn. She is raped by her half-brother. In response she “puts ashes on her head and tore the long-sleeved robe she was wearing.”

There are other times Scripture when ornate clothing is described. A Bible lexicon program pointed to Psalm 45, Ezekiel 16, and Judges 5:30 as similar phrases. Each time, it is used in reference to a royal virgin girl. Is it possible that Jacob gave Joseph a princess dress, and this is partly why his brothers hated him so much?

Joseph, like his father Jacob before him, defied gender roles. The subtext of the story is that his brothers resented him not only for being favored, but for being gender queer. This explains their hatred of him so much better.

Given the amount of cultural hatred, fear, and vitriol that still surrounds those who defy gender roles, the hatred of the brothers makes more sense with this reading. As drag story hours are shut down at local libraries, and harmful laws targeting transgender children are passed, and vital churches in our own conference are targeted, the violence done to Joseph and his “long robe” seem to make more sense. It doesn’t justify it. It doesn’t make their hatred any less evil. It isn’t excused then, and it shouldn’t be excused now.

Yet Joseph triumphs. Joseph (who I might add resists the sexual temptations of Potiphar’s wife) makes his way out of the violence that is done to him. His princess dress is stained with blood, but Joseph survives. God is with him through it all, and eventually he offers forgiveness to his brothers who meant evil against him.

It is quite a story. It is a redemption story. It’s an underdog story. It is a story of struggle and triumph. It is a familiar story complete with song, dance, and costume. Perhaps though, it is ready for a re-make. This time, maybe Sir Andrew can call it “The Adventures of Joseph, Queen of the Desert.”

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July 2, 2023 · 11:53 am

The binding of Isaac

IGRC for Unity devotional

Genesis 22:1-14

July 2, 2023

As Isaac laid on the altar table, bound up while his father held a sharp knife, I wonder what was going through his mind? Abraham’s understanding of God was clear. His interpretation of God’s will led him to sacrifice his son. He was convinced of this path and knew it was right. What was Isaac thinking as he lay on the table?

I wonder how many fathers since Abraham have been willing to sacrifice their sons and daughters over their interpretation of God’s will? How many parents were convinced that binding their children was the way forward? How many heard their version of the will of God, but ignored their own struggling child on the table?

Isaac’s name meant “laughter” or “one who rejoices” As Abraham sharpened his knife, who was laughing? Who still rejoices at the sacrifice of children who are bound by their parents’ understanding of God’s will?

A year ago on Pentecost my church, Two Rivers United Methodist Church in Rock Island, has a meeting after worship. The launch of the Global Methodist Church had caused headlines and questions and we talked about what we would do as a congregation. Three options were considered: 1) Begin discussions around disaffiliation and explore the opportunities with the newly formed GMC, 2) Do nothing and wait until General Conference 2024 when things might get “sorted out.” 3) Initiate talks about LGBTQ inclusion, gather information, do research, and pray about a welcome statement that could be made to the public.

During that meeting, with people nearly filling up our fellowship hall, there arose a general consensus that 1) disaffiliation wasn’t really on the table, 2) Doing nothing could continue to harm people we love in our community, 3) we would do the work of crafting a welcome statement.

One year later, that work led us to create our own statement and join the Reconciling Ministries Network. Last Sunday, on June 25, we celebrated Reconciling Sunday. We had more guests in worship and more guests between the ages of 16-25 than we have had in a very long time. One of our guests was a man named Adam Peters. He is the program director at Clock, Inc., a social service agency that serves LGBTQ+ people with counseling services, health screenings, social and support groups, and many other services.

Adam is a lifelong Methodist, and he shared with our congregation. He has granted me permission to share with you some of his reflections from Sunday. Three Sundays previous to our celebration, Adam decided on a whim to go back to the little country church in Iowa where he grew up. He had not been there in 17 years. He wrote in a reflection on Facebook

“Folks were warm.

‘Is that… is that Adam Peters I see?’

‘I wasn’t sure if it was you until you smiled, I’d never forget that smile.’

They hugged me. They seemed genuinely glad that I was there. Almost all, old and gray. A few didn’t remember me at first, because time is cruel. Memories fade.”

The day he visited his old church they were celebrating. They were rejoicing. They were excited to “return to their roots,” which were leading them to disaffiliation. They were rejoicing that they had raised the “$100K to leave it all behind.”

Wondering what Isaac was thinking while he was bound on the altar is speculation, but Adam shared on Facebook about his experience:

“Am I hurt that this church would welcome me back warmly, but not support who I actually am?

No.

Because that’s an old story.

Of an old chapter.

Of an old book.

And my life is magical.

Like the blackbird.

FULL of magic and wonder.

Misunderstood by many.

But also, made in the creation.

In the image of God.

And the blackbird whispered to the closeted boy in the pew,

‘You were only waiting for this moment to arise.’”

Adam, who had that experience just three weeks ago, walked into a different church last Sunday. He walked into a church that was rejoicing too. We were celebrating our public statement to embrace all people. We were celebrating the Biblical truth that loving another person is never a sin. We were celebrating the reconciling love of God and the truth of the first Christian Creed that “There is neither Jew nor Greek, there is neither slave or free; nor is there male and female, for you are all one in Christ Jesus” (Galatians 3:28).

When he came forward, he told us a little bit about Clock, Inc. Then he thanked us for the warm welcome. He testified to the incredible love he felt. He closed by saying, “You are saving lives. I wish I had a church like this when I was a kid in a pew. All I know is that what you are doing is saving lives.”

After the service he stayed, shared some cake, talked with a queer teenager who shared their poetry during the service. He shared a lot of hugs with a lot of people who thanked him for his words and his work. He got back on Facebook and shared a picture we took together, and wrote:

“What a difference three weeks makes… This church is one that isn’t breaking off and that has decided that the closeted queer kid in the pews should not only feel safe to be their authentic self, but should be welcome with complete love, joy, and compassion. My mind was blown from the total wash of love that this congregation had for me, a stranger walking in… and the beautiful spirit that unfolded throughout a service that was truly welcoming of all. This church is taking steps that will not only undoubtedly shape lives for the better but also save lives.”

As Isaac lay on the altar, God stopped the hand of Abraham.

God does not require the sacrifice of children for the sake of following doctrine. Abraham thought he was doing God’s will when he bound Isaac. He thought he was acting out of love when he was willing to sacrifice his son. He was wrong.

God does not want the sacrifice of the first born. God does not require us to bind up our LGBTQ+ children in false clothes. We are not called to sacrifice our children on the altar of heterosexuality. We do not need to bind them in lies that go against who they were created to be. Deuteronomy 12:31 reminds us to not do things that the LORD hates, which includes harming our children. Jeremiah 7:30-32 declares that harming children “never crossed [God’s] mind.” And of course, Micah reminds us that God does not require extravagant sacrifices, and certainly not the oldest child. Instead, “He has told you, human one, what is good and what the LORD requires from you: to do justice, embrace faithful love, and walk humbly with your God” (Micah 6:8)

And so we walk. We walk with the good shepherd who leads on us pathways of justice (Psalm 23). We walk with steadfast love as we do the work of liberating all who are bound by harmful understanding of God’s will.

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May 13, 2022 · 10:55 pm

Lectionary for Inclusion: Acts 11:1-18

May 15, 2022

Scripture: Acts 11:1-18

The Holy Spirit cannot be contained. This is the fundamental story of Acts. We know this book as the Acts of the Apostles, but I think of it as the Gospel of the Spirit. If Matthew, Mark, Luke, and John are the Good News of Jesus Christ, then Acts should be thought of as the Good News of the Holy Spirit. Acts begins with pyrotechnics, rushing winds, ecstatic speech, and a truly wild experience that was a harbinger of what is to come in the rest of the story.

The rest of the story is the Spirit behaving in ways that no one could predict and in ways that not everyone likes. It’s not all lights and flash, but in these middle chapters of Acts the Holy Spirit is doing things no one expected. She sends Philip to Samaria, convicts a sorcerer named Simon. She picks up Philip and compels him to chase down an Ethiopian eunuch. She empowers Peter to speak to a Roman centurion named Cornelius and gives Peter a miraculous vision that changes the way he thinks about the world.

“Do not call anything impure that God has made clean,” a divine voice tells Peter, and in the end of chapter 10, “the Holy Spirit came on all who heard the message… They were astonished that the gift of the Holy Spirit was poured out even on Gentiles.”

Now Peter has some explaining to do. Like a scolded child, Peter is brought back to the leaders of the Church who thought they had the Holy Spirit under control. They criticize Peter for eating with uncircumcised men. He had broken the rules. He had gone against the discipline. So he tells them about his holy vision. He tells them what the Holy Spirit had shown him. He tells them about what the Holy Spirit was doing.

Finally, he concludes, “If God gave them the same gift he gave us who believed in the Lord Jesus Christ, who was I to think that I could stand in God’s way?”

Who indeed? Who should stand in the way of what the Holy Spirit is doing? The Gospel of the Holy Spirit tells us that she doesn’t behave in ways we always like. The Holy Spirit doesn’t follow the discipline. The Holy Spirit goes to Centurions and sorcerers. She blinds murderous Pharisees and brings salvation to sexually unclean foreigners.

To me, this might be the single most compelling argument for LGBTQ inclusion in the Church. It wasn’t my idea. It wasn’t a gay agenda. It wasn’t a liberal plot. It was the Holy Spirit’s idea. She started it.

I have seen the Holy Spirit at work through gay pastors. I have seen the Holy Spirit move through churches led by lesbian clergy. I have seen marriages guided by the Holy Spirit between two men. I have witnessed the Holy Spirit at work in “practicing homosexuals.” And if God gave them the same gift he gave to us who are cis-gendered, who are we to stand in God’s way?”

The Holy Spirit is alive. The Holy Spirit is burning in hearts and blowing open doors and changing hearts and lives. The Church should not be the ones to stand in God’s way.

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October 15, 2021 · 12:32 pm

You will be. You will be

Inclusivity Devotional for October 17, 2021

This devotion was published first in the IGRC for Unity weekly email. IGRC for Unity is a group of Illinois United Methodists who have rejected the Traditional Plan for the United Methodist Church and are working to create a United Methodist Church that is truly open to all. These devotionals will be taken from a text from the Revised Common Lectionary, and will often have a theme of inclusion and welcome.

Revised Common Lectionary Reading: Mark 10:35-45

This passage always reminds me of the movie Empire Strikes Back. In a scene inside Yoda’s hut, he and Luke Skywalker are debating if he should train young Luke as a Jedi. Yoda sees Luke’s impetuousness and immaturity. He sees the anger in young Luke and decides not to train him as a Jedi. Luke is hot-headed and impatient. He wants to be a Jedi. He wants to fight like his father. He wants to be a hero and overthrow the Empire. Yoda wonders, “Will he finish what he starts?” Pleading with Yoda he says, “I won’t fail you. I’m not afraid.” Yoda looks at him ominously and says, “You will be,” and repeats, “You will be.”

John and James come to Jesus and ask, “Allow one of us to sit on your right and the other on your left when you enter your glory.” He asks them “Will you drink the cup I drink?” They respond, “We can.” Ominously, Jesus answers, “You will drink the cup.”

They ask to sit at Jesus’ right and left. These are places of honor. They are looking ahead to the victory. They are looking ahead to the time when Jesus will reign. They see themselves as riding shotgun and basking in Jesus’ glory. What they don’t understand is that at the height of Jesus’ glory, the ones at his right and his left will be hanging on crosses just like Jesus.

The Revised Common Lectionary suggests for us to start this reading at verse 35, but to get the full context we would be well-served to start where we left off last week – at verse 32. By going back to verse 32 we see that Jesus and a crowd were “going up to Jerusalem.” The response is a mix of awe and fear, so Jesus takes the Twelve aside and reminds them (for the third time in two chapters) that in Jerusalem he will die an ignominious death before being raised up.

When the other ten hear what James and John asked, they get angry. The funny thing is, I don’t they are angry that they asked the question. I think they are angry that James and John asked it first. None of them truly understand at this point what ambition looks like in the Kingdom. Christian ambition is a tricky thing. Aren’t we all supposed to be striving for greatness?

Jesus redefines greatness. The twelve are still operating in the system that judges greatness by how many people serve you. For Jesus, greatness is defined by who many people you serve. It is not measured by rank or status. Greatness is not marked on attendance pads, church budgets, charge conference forms, or plum appointments. Greatness is earned with kindness, generosity, and service. It is seldom rewarded in the ways we expect, or even desire.

Like John and James, we may be eager for the glory. Like Luke (Skywalker, not the apostle), we may be eager to be heroes and run off and fight the evil Empire. It is good to consider just what that means. “I’m not afraid,” you may be saying. “You will be,” comes the ominous response.

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October 7, 2021 · 10:28 am

Left behind (not that kind of left behind)

Inclusivity Devotional for October 10, 2021

This devotion was published first in the IGRC for Unity weekly email. IGRC for Unity is a group of Illinois United Methodists who have rejected the Traditional Plan for the United Methodist Church and are working to create a United Methodist Church that is truly open to all. These devotionals will be taken from a text from the Revised Common Lectionary, and will often have a theme of inclusion and welcome.

Revised Common Lectionary Reading: Mark 10:17-31

Jesus said, “I assure you that anyone who has left house, brothers, sisters, mother, father, children, or farms because of me and because of the good news will receive one hundred times as much now in this life—houses, brothers, sisters, mothers, children, and farms (with harassment)—and in the coming age, eternal life.”

Today I wonder how many LGBTQ kids have walked away from their homes. How many were forced out? How many have “left house, brothers, sisters, mother, father, children, or farms” because they simply wanted to live their lives as truthfully as possible?

I want to ponder that for a moment before we go any farther with this passage. How many young people were forced out of their homes because of their parents’ misunderstanding of Scripture? How many young people are forced to live a lie and dwell in anxiety and darkness because of how they were created by God. How much good news has been quieted by those who think they are following Jesus?

Before we get caught up in figuring out how to get a camel through the eye of the needle (spoiler alert: there was no such gate in Jerusalem called “the eye of the needle.” That story was a total fabrication to make people more comfortable with Jesus’ harsh message in this passage), before we wrestle over the nature of “obtaining eternal life,” before we wonder if Jesus was talking to just one rich man or to all of us, I want us pause and think of those who have “left house, brothers, sisters, mother, father, children, or farms because of me and because of the good news.”

There are thousands of brave, courageous, faithful gay, lesbian, and transgendered people who refused to lie about themselves and who have remained with Jesus. Their faith is an inspiration. They have been shamed, beaten, called names, and outcast by people who claim to love them. Yet they remain faithful to Jesus because of the good news.

This morning I stand in awe of my brave siblings in Christ who, as Peter said, “left everything and followed you.” No pastor, no institution, no Book of Discipline, no misunderstanding of a few verses of the Bible, and no reprimanding parent can keep them from the love of God in Christ Jesus.

I pray that you receive one hundred times as much as you have left behind. I pray that you receive truth, grace, affirmation, mission, and community. The eternal life of Christ is one of depth, meaning, joy, and peace that surpasses all understanding, and I hope you receive it all. I am thankful for the places and communities who have welcomed you. I pray for your search if you have not yet found a such a place. I believe Jesus’ promise that you will receive it. I am inspired by your faith. I will keep working for you, preaching for you, and praying for you.

Even as I search myself for the same eternal life, I remember that for humans, entering the Kingdom of God is as easy as a camel passing through the eye of the needle, but with God all things are possible. Thanks be to God.

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September 1, 2021 · 9:33 am

Jesus makes a poop joke

The Revised Common Lectionary reading for August 29, 2021

Gospel Reading: Mark 7:1-23

Jesus’ popularity was growing. Crowds were coming. Word of Jesus’ popularity had reached King Herod. Stories of plentiful food and calming storms circulating among the people. Chapter 6 of Mark’s Gospel tells us that “Wherever he went – villages, cities, or farming communities – they would place the sick in the marketplaces and beg him to allow them to touch even the hem of his clothing. Everyone who touched him was healed.”

The Good News of Christ had come. People had bread. People were fed. Even the storms seemed to obey this wandering preacher. The movement was gaining steam and lives were being transformed. Herod wasn’t the only one in Jerusalem who had heard about Jesus. Enter the Pharisees and Legal Experts from Jerusalem. They came to see just what was going on, and what did they see?

They didn’t see the people with enough to eat. They didn’t see people’s lives being restored. They didn’t see the good news preached to the poor and oppressed. They saw the disciples not washing their hands. Germ-theory and best COVID practices aside, this is not what they should have seen. They were students of Torah – they should have seen God’s greatest commandment being lived out. Instead of rejoicing at the love of God and love of neighbor that was overflowing, they saw only the breaking of tradition.

“That’s not how we do it!” They complained to Jesus. “We have rules to follow. We have a discipline to uphold” (Mark 7:5 paraphrased).

They were worried that breaking their tradition could contaminate them. They were worried that if the proper way was not upheld, they would lose their relationship with God. They were convinced that the rules they had created were as important as the Law of God. Jesus, frustrated with their lack of being able to see what was actually happening, reminds them of what truly matters. The rules, well-intentioned as they were – had missed the point.

Quoting Isaiah, Jesus says, “Your worship of me is empty since they teach instruction that are human words. You ignore God’s commandment while holding on to rules created by humans and handed down to you” (Mark 7:7-8).

To get this point across to his disciples, he makes a wonderful poop joke (yes, Jesus makes a poop joke!). What enters the mouth exits the other end and goes into the sewer. The Pharisees were concerned about a rule that mattered about as much as what drains into the sewer. What harms our relationship with God is not breaking human rules. It is denying God’s love. They missed the gospel happening right in front of their face by focusing on what comes to a pile of waste. If they had really been paying attention, they would have seen God’s people being fed instead of hands not being washed.

In the end, we are left to reflect on what are human rules and what is God’s Law. God’s Law is love. Love of God. Love of neighbor. Love each other. Love yourself. To deny these aspects of love is to ignore God’s commandment. Jesus differentiates between human rules and God’s Law is love. Human rules should help us follow God’s Law. God’s focus is on the heart. So should ours. Focus on the heart. Focus on the love. When the rules and traditions stop helping us do that, they should be ignored. They are worth about as much as what flows into the sewer.

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September 1, 2021 · 9:23 am

The Armor of God

This devotion was published first in the IGRC for Unity weekly email. IGRC for Unity is a group of Illinois United Methodists who have rejected the Traditional Plan for the United Methodist Church and are working to create a United Methodist Church that is truly open to all. These devotionals will be taken from a text from the Revised Common Lectionary, and will often have a theme of inclusion and welcome.

The Revised Common Lectionary reading for August 22, 2021

Second Reading: Ephesians 6:10-20

The Taliban takeover of Afghanistan, the devastating loss of human life, the threats to human dignity, and the fear of a looming humanitarian crisis cast a dark shadow over the reading of Ephesians this week. War metaphors to describe faith in Christ should always give us pause. This is especially so this week.

As we read the author of Ephesian’s language about putting on the armor of God, it is impossible not to think about the wars waged in the name of Christ over the centuries. My mind also goes to old Sunday school posters showing a man in armor – often anachronistic medieval armor – with each piece labeled.

While the labels were things like “peace” and “righteousness” and “truth,” I can’t help but feel like images of the warrior with shield, sword, and a full knight’s steal armor were painting a more lasting image than the words that went along with them. The lesson was simple: we are to be warriors for God, and if this means fighting an actual violent war, then so be it.

It is easy to read this passage and quickly presume that we are the warriors of God, and that all who oppose us are “the rulers, authorities, forces of cosmic darkness, and spiritual powers of evil in the heavens.” It is a short step then, to name those forces of evil. Once they are named, they can then be vanquished, and the armor of God can help us achieve this. For far too long and far too often, this passage has been used to justify militaristic, protectionist discrimination against those considered to be the “forces of evil” and the “darkness of this age.”

To get the full picture of this armor, we must take this letter in its context. This is not meant to be turned into a recruiting poster for God’s army. This is not a rallying cry for Christians to attack and belittle those with whom we disagree. This is certainly not a letter for those living comfortably within the dominant culture.

The letter to the Ephesians was a letter of encouragement to a people facing troubling persecution. Ephesus was a cosmopolitan city with important temples and pagan institutions. It was growing much more difficult to participate in the commercial and social life of the city while still following Christ. This letter was meant to remind the Christians how to live in a pagan, oppressive community.

This still feels like a call to arms for Christians who feel they are under attack. The enemies they may name today are secularism, atheism, and liberalism. Many fear the “gay agenda” or buy into conspiracy theories about powerful cabals of child-trafficking predators who are trying to run our government, steal elections, and inject the mark of the beast into our arms. Many Christians feel as if they are fighting a valiant spiritual war by denying the full humanity of LGBTQ people, long-term effects of institutional racism, the existence of a deadly virus, and the efficacy of a vaccine that has proven safe and effective.

It is important to not fall into the same trap and demonize and dehumanize others. People cannot be easily categorized or labeled. Terms such conservative, traditional, orthodox, liberal, and progressive do little to describe humans who care, love, hurt, and learn. The only path we have is to stand firm, but to stand firm with loving kindness. The armor of God is truth, justice, and peace. So, how do we live in a world of increased polarization, misinformation, and vitriol?

The writer of Ephesians does not offer a solution but does give us some guiding principles. Stand firm, but not obstinate. Do not react in anger against your neighbors. Do not respond to violent and militaristic oppression with violent militaristic opposition. Who is my enemy? Not people deceived by misinformation, but forces of oppression, consumerism, addiction, racism, sexism, and homophobia which can be found inside ourselves as much as they are found in others.

“If you want to make peace with your enemy, you have to work with your enemy. Then he becomes your partner.” ~ Nelson Mandela

“Somehow, we must transform the dynamics of the world power struggle from the negative nuclear arms race, which no one can win, to a positive contest to harness humanity’s creative genius for the purpose of making peace and prosperity a reality for all the nations of the world. In short, we must shift the arms race into a peace race. If we have a will – and determination – to mount such a peace offensive, we will unlock hitherto tightly sealed doors of hope and transform our imminent cosmic elegy into a psalm of creative fulfillment.” ~ Martin Luther King, Jr.

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August 12, 2021 · 9:38 am

The Bread of Life

This devotion was published first in the IGRC for Unity weekly email. IGRC for Unity is a group of Illinois United Methodists who have rejected the Traditional Plan for the United Methodist Church and are working to create a United Methodist Church that is truly open to all. These devotionals will be taken from a text from the Revised Common Lectionary, and will often have a theme of inclusion and welcome.

The Revised Common Lectionary readings for August 15, 2021

Gospel Reading: John 6:51-58

The Gospel reading this week is the fourth of a five-week journey through the sixth chapter of John. Known as the Bread of Life discourse, chapter six begins with the feeding of a “large crowd” of people. Interestingly, John’s Gospel does not give a head count. Starting with a youth’s lunch of 5 loaves and two fish. Jesus took the bread, gave thanks, and distributed it to all those who were sitting there. He did the same with the fish. After the meal, the disciples gathered 12 baskets of leftovers.

In the ensuing discussion over what just happened, Jesus says, “I am the bread of life.” He faces opposition from those who do not understand. They compare his bread to the bread of heaven which fell for Moses in the wilderness. This is why this passage begins, “I am the living bread that came down from heaven. Whoever eats this bread will live forever, and the bread that I will give for the life of the world is my flesh.” (John 6:51)

The talk of eating flesh and drinking blood is not a helpful metaphor for a lot of people. It feels overly graphic and a little gross. This teaching however, is a great chance for us to remove the Sacrament of Communion from the blood and violence of substitutionary atonement. Jesus is the bread of life. This is very different from “this is my body, broken for you.” 

For many, the idea that Jesus had to be sacrificed for the sin of the world to appease an angry God is an illogical interpretation of the Trinity. If God is love, the violent sacrifice of God’s Son is not a helpful metaphor. Let me add here that substitutionary atonement is a metaphor. It is a Biblical metaphor, but it is but one of many ways that Paul and early Christians came to understand the atoning work of Jesus. Through the incarnation, life, ministry, death, and resurrection of Christ, humanity and all creation is reconciled to God. 

Unlike what some would have us believe, there are many ways of understanding how this happens. Here, Jesus does not call himself the sacrificial lamb. He does not point to a broken piece of bread. He reminds his disciples that he is the bread of life. He is bread that is plentiful. He is bread that fulfills, satisfies, and leaves no one hungry.

Jesus uses eating as a metaphor to describe the intense and intimate relationship he has with those who believe. We cannot be separated from Jesus any more than we can be separated from bread that we eat. When we read that we are to eat his “flesh” we should remember that it is the “flesh” that is the eternal Word of God. In the prelude of John, we are told that the incarnation happens when “the Word became flesh and made his home among us.”

Now Jesus tells us that by eating the flesh, we have life. Jesus revealed God’s way of abundant life for all people. We are invited to not simply believe, but to abide with him. When we do, we are joined in the eternal life of the eternal Word. We eat the bread – not just at the ritual of Communion – but in the life that is abiding with Christ. 

We abide with Christ and eat the bread when we live in non-violent love and grace. We eat the bread when we live as Jesus lives, eat as Jesus eats, heal as Jesus heals, invite as Jesus invites, and love as Jesus loves. When we do this, we abide with Christ. We eat the living bread and live into eternal life.

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July 30, 2021 · 1:52 pm

David and Bathsheba

This devotion was published first in the IGRC for Unity weekly email. IGRC for Unity is a group of Illinois United Methodists who have rejected the Traditional Plan for the United Methodist Church and are working to create a United Methodist Church that is truly open to all. These devotionals will be taken from a text from the Revised Common Lectionary, and will often have a theme of inclusion and welcome.

Lectionary First Reading: 2 Samuel 11:26-12:15 (The Rape of Bathsheba)

Bethsabée *oil on canvas *60.5 x 100 cm *signed b.l.: J.L.GEROME *1889

Our first reading this week is the second part of the sad saga of David and Bathsheba. It is fraught with problems and triggers that can do harm to victims of sexual abuse, domestic violence, and parents who have suffered from infant death or miscarriage. There is little good news in this story, but perhaps it is a chance to undo some damage that preachers and interpreters have done over the centuries. Bathsheba is perhaps the greatest victim of “victim-blaming” in history, and the one shining light from this text makes this clear.  

The Common English Bible puts it bluntly: “But what David had done was evil in the Lord’s eyes” (2 Samuel 11:27b, CEB). At no point in the text is Bathsheba blamed. Generations of interpreters have read consent into Bathsheba’s actions. A blog post from the site womeninscripture.com says, “David did not rape Bathsheba, as evidenced by his subsequent actions. He vehemently loved her.” The idea that David’s love for Bathsheba exempts him from raping her is appalling.  

Womanist scholar Wilda Gafney has a different reading of the situation: “To come when beckoned by the king does not imply consent. I argue that Bathsheba’s going with David’s soldiers on her own two feet should in no way be read as consent, but rather as holding on to a shred of dignity by not being dragged or carried out… Rape is an abuse of power that can include relational and positional power, in addition to physical power. The power dynamic is clear: David uses the power and authority of his office to wield lethal violence to keep her. He sees her, sends for her, and has sex with her without her consent. He rapes her. In the subsequent narrative [this week’s text], Nathan and God treat David as a rapist by condemning him but not imputing sin to Bathsheba as a complicit, consenting person. Their treatment of her is consistent with the treatment of women who are raped in the Torah statues” (Gafney, Womanist Midrash, Westminster John Knox Press, 2017; p. 215)  

God’s judgment is upon David. Unfortunately, the punishment of David is laid down at the feet of his children and his family. The fact that David’s children – especially the child in Bathsheba’s womb – would be punished for David’s sin is disturbing. Especially to those who have suffered from infertility, infant death, or miscarriage, this does not feel like justice.  

If, however, you read more into the story of David’s life, you may see something else is revealed. David spent his life treating women as pawns. He used, manipulated, and discarded women as was politically expedient. David set up a household built on violence against women, and violence against women lived on in his line. The narrative reveals that David’s children were torn apart by rape, vengeance, murder, and rivalry. His kingdom, while going to Solomon, crumbles soon thereafter. A student of family systems, generational trauma, and domestic violence might recognize that the patterns David set up in his own family continued. And while I do not believe that this was God punishing David for his sin, the trouble in David’s children’s lives does feel as if it is the fruit of David’s actions.  

So, where is the good news in this story? I do not think there is good news in this text. The good news is left for today’s interpreters, preachers, and commentators to see the story for what it is: a cautionary tale that has tragic consequences for all involved. Instead of ignoring Bathsheba (or worse, blaming her), perhaps we can give her a voice. We can give voice to the millions of women who have been victim to violence. We can speak against the power dynamics, misguided understandings of love (I’m looking at you, author at womeninscripture.com), and toxic masculinity that allows for men in power to thrive in their abuse.  

In the end, David found grace and forgiveness, but he was also held accountable. His actions, while forgiven by God, also had dire consequences. We who follow Christ know that Jesus came from David’s line. David’s earthly kingdom split quickly and disintegrated in time. Jesus’ Kingdom, unlike David’s, is not built on violence. It is built on the dignity of all people. It is built on love and compassion. It is built upon the things that first helped David rise to power – faith, hope, and a good shepherd’s care for others.

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February 6, 2020 · 1:48 pm

Inclusivity Devotional 8 (Matthew 5:13-21)

This devotion was published first in the IGRC for Unity weekly email. As the Communications Director for IGRC for Unity, I compose a weekly email with news, resources, and reflections. IGRC for Unity is a group of Illinois United Methodists who have rejected the Traditional Plan for the United Methodist Church and are working to create a United Methodist Church that is truly open to all. These devotionals will be taken from a text from the Revised Common Lectionary, and will often have a theme of inclusion and welcome.

salt

The lectionary text for February 9 is Matthew 5:13-21. This come immediately after the Beatitudes, and serves as the beginning of Jesus’ most famous teaching in the Gospel of Matthew, also known as “The Sermon on the Mount.” I’ve told many people, ‘If you are only going to read three chapters in the Bible, make it Matthew 5, 6, and 7 – the Sermon on the Mount.’

Verses 13-16 include two famous lines, “You are the salt of the earth,” and “You are the light of the world.” Salt and light, this seems like an odd pairing. One is essential to life, the source of heat, the first step in Creation, and an eternal symbol of God’s presence in the world. The other is on our table at the diner. Salt however, is also essential to life. Some have argued that salt is the primary ingredient to civilization itself. It allowed for the preservation of food and the survival of people in times of scarcity and famine. If it were not for salt, people would have remained nomadic, simply following the food where it could found instead of settling into a place where life could be preserved. Light and salt. One is essential for revelation. The other is essential for preservation. Both are invaluable. Perhaps we can learn something from these metaphors Jesus used.

So many of our culture wars are framed in terms of “us vs them,” “liberal vs conservative,” or “progressive vs traditional.” Instead of framing his sermon in similar terms, Jesus lifted up the salt and the light. Illumination and preservation; these are the building blocks of the Kingdom of God. The Sermon on the Mount is Jesus’ articulation of an alternative way of being, but he is not inventing something entirely new.

This passage reveals that the Kingdom of God is at the same time built upon the foundations of God. The Law is still to promise of God. It is still the way people should live in relation to God and to one another. It is to be preserved, but not in the rigid and harsh ways that some think it should be. The light reveals something new. It reveals the heart of the Law, the relationships essential to the Law, the love that is at the foundation of God’s Law. Jesus came to proclaim something new that is not new at all. He came to proclaim God’s love which is revealed not simply through the law, but in its loving interpretation and application.

And this brings us to perhaps the most important part of the Sermon on the Mount: the audience. Remember who Jesus is calling salt and light. Remember who Jesus is telling “You are essential to life! You are essential to the Kingdom!” The audience came from “Galilee, the Decapolis, Jerusalem, Judea, and from the areas beyond the Jordan River” (Matthew 4:25). Jesus did not reserve his teaching to a privileged few. He preached to Jew and Gentile, tax collector and zealot, Pharisee and sinner. He came so that all may have life. All of them – poor, oppressed, hungry, downtrodden, and rejected, they are the “Light of the world.” All of us are the “salt of the earth.”

As we are moving forward as a United Methodist Church, we can remember Jesus’ call to be the salt and the light. We can preserve what is good, what is of Jesus’ love, what is worth preserving for the sake of God’s Kingdom. We can illumine new ways of experiencing God’s love. We can lift up our light of justice, grace, and mercy. We can lift up the light of Christ to those who have been kept in shadows. As we move forward as a denomination and conference, let us be wise in preserving our mission, our Wesleyan roots, and our traditions which are life-giving, and let us carry to the light of Christ to those who have yet to see what true love looks like.

 

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