Homecoming

This week on the Strangely Warmed podcast I speak with Todd Littleton about the readings for the 4th Sunday After Epiphany [C] (Jeremiah 1.4-10, Psalm 71.1-6, 1 Corinthians 13.1-13, Luke 4.21-30). Todd is the lead pastor of Snow Hill Baptist Church in Tuttle, OK. Our conversation covers a range of topics including flyover country, James Spader, prophetic calls, wordy words, faithful funerals, re-construction, seasons of refuge, Jurassic Park, wedding requests, unfamiliar preaching, and the condition of our condition. If you would like to listen to the episode or subscribe to the podcast you can do so here: Homecoming

Take It Up And Read

This week on the Strangely Warmed podcast I speak with Todd Littleton about the readings for the 3rd Sunday After Epiphany [C] (Nehemiah 8.1-3, 5-6, 8-10, Psalm 19, 1 Corinthians 12.12-31a, Luke 4.14-21). Todd is the lead pastor of Snow Hill Baptist Church in Tuttle, OK. Our conversation covers a range of topics including good books, age differences, textual reverence, liturgical moments, the gift of rediscovery, the equity of the Law, restoration and reconciliation, new gifts, pulpit shadows, and Martin Luther. If you would like to listen to the episode or subscribe to the podcast you can do so here: Take It Up And Read

The Operating System Of The New Testament

This week on the Strangely Warmed podcast I speak with Jason Micheli about the readings for the 2nd Sunday After Epiphany [C] (Isaiah 62.1-5, Psalm 36.5-10, 1 Corinthians 12.1-11, John 2.1-11). Jason is the lead pastor of Annandale UMC in Annandale, VA. Our conversation covers a range of topics including the 5th Gospel, visible vindication, marital imagery, Good News For Anxious Christians, judgment as transformation, sentimentality, spiritual gifts, communal confirmations, the atonement, and new wine. If you would like to listen to the episode or subscribe to the podcast you can do so here: The Operating System Of The New Testament

Exhausted By Easter

This week on the Strangely Warmed podcast I speak with Drew Colby about the readings for Easter Sunday [B] (Isaiah 25.6-9, Psalm 118.1-2, 14-24, 1 Corinthians 15.1-11, John 20.1-18). Drew is the lead pastor of Grace UMC in Manassas, VA. Our conversation covers a range of topics including preparation, in-person worship, champagne, the already-but-not-yet, righteousness, the radical nature of belief, salvific hindsight, liturgical anxieties, Fleming Rutledge, and resurrected recognition. If you would like to listen to the episode or subscribe to the podcast you can do so here: Exhausted By Easter

Write This Down

This week on the Strangely Warmed podcast I speak with Heather and Daniel Wray about the readings for the 3rd Sunday of Lent [B] (Exodus 20.1-17, Psalm 19, 1 Corinthians 1.18-25, John 2.13-22). Heather serves as the Director of Connect Ministries at Leesburg UMC in Leesburg, VA and Daniel serves as the pastor at Round Hill UMC in Round Hill, VA. Our conversation covers a range of topics including the pros and cons of clergy couples, connect ministries, rule following, divine jealousy, the freedom of the Law, Thomas Merton, the foolishness of the cross, the S word, musical instruments, and the Temple tantrum. If you would like to listen to the episode or subscribe to the podcast you can do so here: Write This Down

God’s Reigning Attribute

This week on the Strangely Warmed podcast I speak with Alan Combs about the readings for the 5th Sunday after Epiphany [B] (Isaiah 40.21-31, Psalm 147.1-11, 20c, 1 Corinthians 9.16-23, Mark 1.29-39). Alan serves at First UMC in Salem, VA. Our conversation covers a range of topics including online prayer, defining the divine, Beastie Boys, practiced patience, Five Irony Frenzy, unpacking the Gospel, lettuce sermons, the heart of integrity, and preaching the same sermon over and over again. If you would like to listen to the episode or subscribe to the podcast you can do so here: God’s Reigning Attribute

This Is Who We Are

This week on the Strangely Warmed podcast I speak with Alan Combs about the readings for the 4th Sunday after Epiphany [B] (Deuteronomy 18.15-20, Psalm 111, 1 Corinthians 8.1-13, Mark 1.21-28). Alan serves at First UMC in Salem, VA. Our conversation covers a range of topics including South Park, betting on Jesus, Weird Methodist Twitter, prophetic preaching, Deus Dixit, online communion, bookcases, Thrice, social media dunking, Taco Bell, demons, and questions of authority. If you would like to listen to the episode or subscribe to the podcast you can do so here: This Is Who We Are

Eschatological Patience

This week on the Strangely Warmed podcast I speak with Mikang Kim about the readings for the 3rd Sunday after Epiphany [B] (Jonah 3.1-5, Psalm 62.5-12, 1 Corinthians 7.29-31, Mark 1.14-20). Mikang serves at Epworth UMC on the Eastern Shore of Virginia. Our conversation covers a range of topics including boredom, a eulogy for a fish, liturgical time, reading the WHOLE story, discipleship requirements, centering prayer, note passing, and God’s fishing net. If you would like to listen to the episode or subscribe to the podcast you can do so here: Eschatological Patience

You can also check out Mikang and I “teaming” up for a devotional/musical video here: Let It Begin With Me

People Look East!

This week on the Strangely Warmed podcast I speak with Lauren Lobenhofer about the readings for the First Sunday of Advent [B] (Isaiah 64.1-9, Psalm 80.1-7, 17-19, 1 Corinthians 1.3-9, Mark 13.24-37). Lauren serves as the senior pastor at Cave Spring UMC in Roanoke, VA. Our conversation covers a range of topics including Advent(ures), the Theotokos, liturgical purity, parental love, divine ceramics, repetitive prayers, the audience of worship, the Flying V, spiritual gifts, eschatological contemplation, and Wendell Berry. If you would like to listen to the episode or subscribe to the podcast you can do so here: People Look East!

God Said It

1 Corinthians 14.32-35

And the spirits of prophets are subject to the prophets, for God is a God not of disorder but peace. As in all the churches of the saints, women should be silent in the churches. For they are not permitted to speak, but should be subordinate, as the law also says. If there is anything they desire to know, let them ask their husbands at home. For it is shameful for a woman to speak in church.

We, the church, have been breaking one of God’s laws, and it’s high time for us to atone for our sin. Frankly, I can’t believe we’ve been so brazen to keep wantonly going on like this, but I guess we’ve been drunk on our own self-righteousness to do much of anything about it.

So, today, I’m going to get us all squared away so that we can get back on God’s good side.

We need to destroy the church bathrooms.

It’s as clear as day in scripture and if God says it, then it’s settled.

Now, I’m sure some of you are wondering, “What’s Taylor on talking about church bathrooms at a time like this? We haven’t even used the church bathrooms for 5 months?” While some of you are wondering, “What Bible has he been reading?”

Deuteronomy 23.12-14, a paraphrase – “You shall have an area outside the camp for you to take care of your bathroom business. Make sure you bring a shovel with you, and when you relieve yourself outside, cover up your excrement. God is with you, to save you from your enemies, therefore your place of worship must be holy, so that God may not see anything indecent among you.”

Look it up sometime.

So, after prayerful consideration, whenever we do reopen for in-person worship, we will no longer have bathrooms in the church buildings. We will, however, endeavor to construct some outhouses on the edge of our property for excrement disposal.

Just kidding.

Have you ever read that passage from the Bible? Have you ever heard someone preach on it? Chances are, you haven’t. But in the 1880’s, here in the US, churches and bathrooms were quite the topic of theological debate. The advent of indoor plumbing had arrived and the question about whether or not to have bathrooms in churches started to pop up.

Seriously.

For some, the Old Testament rules about the Israelite encampments were just as valid for churches as they were for God’s wandering people. Therefore, some preachers stood up in their pulpits nearly over 100 years ago to fight against the growing trend of bathrooms in churches!

Today, of course, when designing a new church, one of the first questions isn’t about what the sanctuary should look like, or what kind of design would enhance the altar, or even how many people can fit inside the building, but how many bathrooms should there be and where should they be situated.

God said it, I believe it, that settles it! 

It’s a common refrain among Christian types though it can appear in different ways. “The Bible is clear about this…” is another similar expression, as is “We’ve got to follow the Bible.”

Years ago, in a Bible study, we were going through the appointed text for the day when a woman interrupted the conversation with a personal dilemma. She told us that her son recently came home with a tattoo on his arm and she was completely devastated. And I, being the young and naive clergy that I was (and still am) said something like, “It’s not the end of the world, it’s just a tattoo.”

To which she replied, “If God says it’s not allowed in the Bible, then the issue has been settled!”

I should have stopped right there and moved the conversation to another place, but I couldn’t help myself. I said, “Oh, so you don’t eat pork or shrimp or cheeseburgers? And you’re telling us about your son so that we can join you in stoning him to death this afternoon for disrespecting your wishes? And, you didn’t mean to wear those earrings today because you know the Bible forbids them as well? And, for that matter that polyester jacket you wore in today is also off limits, as is your husband’s clean shaven face!

I repent, O Lord, for my unChristian Bible Study behavior. 

This sort of extreme biblical literalism is wildly problematic, and basically impossible. If we strive to live by the Word with extreme rigidity, we would not be able to wear blended fabrics, sow two different kinds of seed in one garden, children who curse their parents would be put to death, and if you mowed your lawn on Sunday afternoon you would be put to death as well. 

God said it, I believe it, that settles it. 

It’s another one of those trite and cliche Christianisms that often float around in our conversations. When we get into debates and arguments with others about particular biblical concepts, like prohibitions against tattoos, watching movies about wizards, or any other number of things, someone is likely to take a verse out of content and use it like a bludgeon against the person they disagree with.

Because, you know, if God said it then it’s settled.

Right? 

Or maybe there’s more to the Bible than the way we’ve been treating it.

Today, as I already noted, no one is worrying about whether or not to build a church with a bathroom, we don’t hear preachers belittle the men in their congregations for trimming their beards, and we all neglect to adhere to certain passages all the while holding other passages over the heads of others.

The Bible is full of all sorts of rules and regulations that we pick and choose according to our own proclivities.

Our passage today comes from Paul first letter to the church in Corinth and he drops a line on the dozing Corinthians that makes (some of) us cringe today: “Women should be silent in churches.”

This, of course, is a line we willfully ignore/disobey regularly. Back in the days when we still gathered in-person for worship (remember?) we regularly had female liturgists who stood to read God’s Word for all of us, we’ve had at least 3 guest preachers in the last 3 years all of whom were women, and that’s to say nothing of the many times we’ve had women lead us in congregational singing.

However, there are churches who believe the language regarding the supposed subordination of women is the Gospel truth. In those churches, women are not allowed to serve in leadership positions, they are not allowed to teach Bible studies when men are present, and they are not allowed to do anything that would ever require them to speak in front of the gathered congregation.

Which, to be honest, is rather strange – even from a biblical standpoint. Paul certainly offers his opinion here in 1 Corinthians, and he does so in other letters as well, but the New Testament is filled with other examples that completely contradict Paul’s words. Women are noted as prophets, evangelists, and apostles, Paul even refers to Euodia and Syntyche as coworkers who struggled together with him in the ministry of the Gospel, and Aquila taught the ways of God among the earliest Christians.

And that’s not even mentioning the fact that without female preachers, none of us would’ve heard about the resurrection of Jesus Christ!

Contrary to the verse in question from Paul today, the Gospel (Good News in a world drowning in bad news) radically altered the position of women, elevating them to a partnership with men that was unparalleled in the first century. 

And yet, the church, as a whole, has been remarkably slow in embracing the New Testament’s vision of mutuality among people regardless of any distinctions. Even within the New Testament, there is a vacillation between a vision of things not yet seen and a keeping things the way they are.

And its that dance, it’s the movement back and forth, that really stands at the center of the statement, “God said it, I believe it, that settles it.”

Like the many apostles and disciples before us, we read scripture and we hear God speaking to us even today. But we aren’t just passive recipients of what it says, lifting it up like a weapon to be used against others. We ask questions of it. We pray for the wisdom and guidance to discern how it shapes our lives. We wrestle with the text and then, in community, we do the hard and important work of interpretation. 

Paul might have something to say about women being silent in church, but many of us would simply not be Christians unless women were brave enough to stand and speak in churches.

The Bible might have more than 200 verses in support of slavery, but we recognize that slavery is incompatible with God’s kingdom here on earth.

We might read about doing our business outside the boundary of God’s holiness, but we don’t build churches without bathrooms.

The best way to do the work of interpretation is to be the disciples Jesus has called us to be – in short, we follow Jesus’ example.

Contrary to how we might imagine the Lord in scripture, Jesus did not adhere to the strict biblical literalism that is still found in some churches today. He had wildly different ideas and interpretations of Sabbath restrictions, he had stronger opinions about divorce and adultery, and he regularly violated the Law of the Old Testament by eating with those deemed unclean.

Living as a Christian today is all about developing a lens by which we can encounter the strange new world of the Bible and proclaim it for this time and this place.

Even the Bibles to which we turn are themselves works of interpretation. 

Someone, and more often than not some people, made particular choices about how to translate particular words from the Hebrew and Greek into English. This might not seem like a big deal, but the words we use can make all the difference. 

“For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life.” That’s how the New Revised Standard Version renders John 3.16 – easily one of the most well known verses in all of scriptures. But what many of us do not know is that the word for “perish” in Greek is APOLLUMI and it can mean perish, but it can also mean to die, to be destroyed, to be lost, to be killed, or to be ruined. 

Each of those different words can change the meaning of the text in ways both small and large and they are a product of interpretation.

Therefore whenever we take up a Bible, whenever we flip to a particular passage, the work of interpretation started long before our eyes flow over the words. And to make it all the more challenging, even the best translations leave us to continue the work of interpretation.

So, how do we do it?

Well, we don’t do it in isolation. We don’t read our Bibles all by ourselves and decide we know exactly what God is saying, we don’t listed to a sermon and decide that the end all be all on the subject.

We interpret God’s Word in community. 

We read from commentaries on scripture from those who came before us, we engage in Bible studies where iron sharpens iron and we come to know more than we would on our own, we send emails to our friends and pastor with questions so that we can come closer to the strange new world of the Bible.

And, we let Jesus help us interpret. 

In the beginning was the Word and the Word was with God, and the Word was God. As God’s definitive Word, Jesus helps us understand the words within the Word. We read from both the Old and New Testaments through the lends of Christ and we can then do the good and sometimes hard work of wrestling with how these words continue to speak into our lives.

But that requires a whole lot more than, “God said it, I believe it, that settles it.” 

For, those who say “The Bible is clear” are those who have never really read the Bible. Reading scripture, the work of interpretation, is hard work. It calls us to become servants of the Word rather than masters of the text. And, frustratingly enough, that work never ends.

People have used God’s Holy Word with understandings like “God said it, I believe it, that settles it,” to attack and belittle people for far too long. It has been used to justify the horrific practice of slavery and racism. It has been used to subjugate and relegate women’s rights. It has been used to rationalize physical violence and aggression toward those who believe differently. 

It has been used as a weapon over and over again.

So today, we, the people of God, who come to the text with fear and trembling witnessing to the fact that it gives life, we repent for the ways we have used it to take life away.

And with the courage of the Spirit we join together to say, “no more!”

“No more!” To the use of Scripture like a weapon to oppress the weak and the marginalized.

“No more!” To the complacent Christianity that stands idly by as people are attacked for being exactly who they are.

“No more!” To the backward ways of the past that lose sight of God’s grace here and now.

“No more!” To God said it, I believe it, and that settles it. 

I love the strange new world of the Bible. I fell in love with it as a kid sitting between my parents in the pews on Sunday mornings, I still fall in love with it every time I take it up and read. And I think what I love most about it is the fact that it is alive. It is not some dead book that demands to be kept in the past. 

It is alive, and it gives life. Amen.