Paragraphs from SSCSJ

A few paragraphs from Sacred Steps: Children’s Sermon Journal for Jan 20, 2013.

Psalm 36:5-10
How would you describe the “steadfast love” of God to a stranger or someone in your Sunday school class?  Imagine this as your assignment before you come to the sacred steps this week to talk with the children about this text.  The writer of Psalm 36 provided several descriptions of God’s steadfast love (e.g., “precious”, “extends to the heavens”), but the psalmist never actually defines what is meant by God’s steadfast love.  Is it beyond expression or understanding, perhaps?  The “Kairos CoMotion Lectionary Dialogue” suggests that, in Ps 36, “love is a given background”1 for understanding God.  I can affirm that image for God and God’s love for creation.  But, “steadfast love” is something very different.  In Hebrew, the word translated here as “steadfast love” (hesed) is primarily used only to describe God’s relationship to God’s people.  It is a passionate and fierce love; it is a protective love like that of a mother bear robbed of her cubs (Hosea 13:8).  God’s “steadfast love” endures forever and refuses to give up on God’s creation (or us).

Isaiah 62:1-5
Out of the laments of mourning and despair, a prophet stepped out from among the people and proclaimed words of encouragement. Without denying their pain and disillusionment, this messenger of God was called to preach hope. These promises of God, spoken by the prophet, were indeed good news.  This week’s reading from Isaiah (62:1-5) specifically describes the future restoration of Zion/Jerusalem.  In the midst of seemingly insurmountable obstacles, the prophet spoke of the day when Jerusalem would once again be a city that shone with Divine presence.  Its builders would be well-pleased with the result of their hard work.  Until that day when Zion received its vindication and was given back its dignity (v 2), the voice behind Isaiah 62:1-5 encouraged the people not to give-up, holding before them a vision of what could be (v 3).

1 Corinthians 12:1-11
Many Christians, primarily evangelical and pentecostal, focus on the last five gifts listed: healing, working miracles, prophecy, discernment of spirits, and various kinds of tongues.  Why do some Christians assign more value to these, rather than the first two, which explicitly mention speaking “wisdom and knowledge”?  Is it easier to discern gifts of the Spirit that include a “leap of faith,” rather than wisdom or knowledge, because the latter can be assessed or measured?

John 2:1-11
I read the Gospel of John as if it is a theological handbook for believers, specifically new believers, rather than an account about the life, times, and teachings of Jesus of Nazareth.  The author of John is writing from an overt “Christ of faith” perspective.10  As such, the author is making a case for the divinity of the pre-existent Jesus (metaphor of the “Word with God” in chapter 1).  This first act of Jesus’ public ministry, performing a miracle, begins the case for “incarnate God” in Jesus.  Chapters 1 and 2 set-up a foreshadowing of “days” that culminates in 2:1 with, “On the third day.”  At this wedding party, on the third day, which if you look closely is either the fourth day in John’s story or a continuance of the previous day [or the third day of the wedding feast], a metamorphosis happens that involves Jesus.  This scene is John’s hint that, when you hang around with Jesus, things change.  What has changed in your life, since you became a follower of Jesus?

, 01/14/2013. Category: SSCSJ.

the latest “Sightings”

Here are a few thought from Martin Marty about the speed of change in our society and how the Church responds to one aspect of change: marriage equality.

Gay Marriage Tidewater
— Martin E. Marty

David Cole captures readers’ attention with the observation that “the gay rights movement has achieved more swiftly than any other individual rights movement in history, not merely the impossible but the unthinkable.” A few years ago, writes Cole, “those who fought for the right to marry. . . the partner of one’s choosing, regardless of gender—were called crazy and worse, by many.” As things have turned out and are turning out they “have proven not foolish romantics, but visionaries.” While the move toward acknowledging the rights of gays has elicited enormous backlash—that needs no chronicling here—Cole can quote Ellen Goodman: “In the glacial scheme of social change, attitudes –about gay marriage] are evolving at whitewater speed.”

Cole pictures that Supreme Court decisions could rule in ways which would slow that speed, but “it seems certain that in the not too distant future, we will look back on today’s opposition” on this subject, “the way we now view opposition to interracial marriage—as a blatant violation of basic constitutional commitments to equality and human dignity.” If so, how do religious institutions and leaders regard these options? Many are seen as being among the stronger forces and voices on the “anti-“ side, but others are often public supporters on the “pro-“ side.

Weekly I find on my desk piles of print-outs on this “public religion” debate, but rarely make use of them in Sightings. For once, before the tidewater sweeps all these evidences aside, let me summarize what I read and hear on many fronts among the “antis.” Advice given them: 1) Pretend this change is not occurring and ignore it; 2) since that doesn’t work, mount fierce opposition in state and church; 3) since that works less well each year, work out strategies for living in the face of changes one cannot welcome; that approach works at least temporarily for some, but the these resisting forces are themselves conflicted and convincing only to the convinced; 4) point to downsides in ecumenical relations with “poor world” churches where the tidewater does not yet rush; 5) reappraise your arguments, converse with the “other”, and make your case.

They will hear other counsel, such as: 1) It’s all over. The culture has changed. Among those of college age, and millions of others, most don’t even know what the dammers of the tidewater are talking about. 2) Notice that partners in gay couples in thousands of Christian gatherings, including in their pulpits, are often observed, even by the uneasy, as being among the most dedicated members. Exclude them now?

Where the pro- and anti- folk converse, one overhears: “Does not the gay marriage movement violate Scripture, the presumed norm in most churches?” Advocates of gay marriage come back: they recognize that a couple of verses in each biblical Testament rule out homosexual acts as sin. However advocates deal with that, expect to hear something like: “Why select this issue?” They will go on: “In our parish, perhaps in the pulpit or in our family are—against more explicit biblical witness—divorced-and-remarried-to-divorced persons who are honorable and honored members. Why are they not disciplined or criticized?” Fall-back position: “But gay marriage is against Natural Law, so it’s simply wrong.” That works for many Catholics and some Protestants, but most in church and world are wary of citing Natural Law: “its teachings, when invoked, tend to match  what people have already decided, on other grounds, is right or wrong.

The tides rush on.

References

David Cole, “Getting Nearer and Nearer,” New York Review of Books, January 10, 2013.

Michael J. Klarman, From the Closet to the Altar: Courts, Backlash, and the Struggle for Same-Sex Marriage (Oxford University Press, 2012).