This week on the Strangely Warmed podcast I speak with Matt Benton about the readings for the 4th Sunday After Pentecost [C] (2 Kings 5.1-14, Psalm 30, Galatians 6.1-16, Luke 10.1-11, 16-20). Matt is the pastor of Bethel UMC in Woodbridge, VA. Our conversation covers a range of topics including subtitles, Andy Root, sacramental theology, unnamed characters, healing, airplane confessions, inadequate prayers, poetry and prose, American Beauty, weddings, karma, James Joyce, boasting, ordination, and leadership. If you would like to listen to the episode or subscribe to the podcast you can do so here: Consequence Culture
If we live by the Spirit, let us also be guided by the Spirit.
The Bible repeats itself.
There are literal phrases that show up word for word in different sections, relevant themes pop up over and over again, and there are call backs (and call forwards) all over the place.
For instance: If you were to read the assigned texts for this Sunday from the Revised Common Lectionary you would encounter the radical departure of the prophet Elijah into the fiery whirlwind (2 Kings 2), the psalmist’s meditation on the holiness of God (Psalm 77), Paul’s proclamation about the freedom of the Christian (Galatians 5), and Jesus’ challenging call to let the dead bury the dead (Luke 9). On the surface they might seem like completely unrelated texts and yet they all hammer home the call to follow the unknowable God.
The repetition of the Bible is also mirrored in the repetitive nature of our worship. We mark the year with the same liturgical seasons returning to the same themes over and over again. We do so not because the liturgical calendar keeps spinning like a broken record, but because we need to hear and receive these scriptures over and over again.
In life there is this beautiful desire to return to the familiar from a different angle. It’s why so many of us enjoy “cover songs”; the beauty of the original is brought to us through different voices and instrumentation that heightens what we already know.
In the life of the church this takes place every week when a preacher stands up to preach. The texts have remained the same for centuries, but every Sunday a preacher tries to offer a new “cover song” to the gathered people called church.
A few years ago David Zahl preached in Charlottesville, VA and offered a proclamation about Jesus’ beatitudes. However, rather than offering the predictable “this is what Jesus said and this is what Jesus meant,” David rewrote the beatitudes for the church today. I encourage you to read through his “cover” of the text, and I hope you discover something familiar and something new at the same time:
Blessed are those whose lives don’t add up,
For they will be released from score-keeping.
Blessed are the humbled and the humiliated,
For they have been relieved of the burden for self-righteousness,
Which is the great enemy of love.
Blessed are the brokenhearted,
For cracks are where the light gets in.
Blessed are those for whom death is not a metaphor,
For they have been returned to reality,
Which is the dwelling place of God.
Blessed are those who cannot abide another funeral,
For they have loved deeply.
Blessed are those who can’t seem to move on from loss,
For they will not look to themselves for consolation.
Blessed are the left behind, the overlooked,
And those for whom life feels like an ordeal,
For Jesus surrounded himself with people like these.
Blessed are those whose fears and anxieties exceed the reach of their coping mechanisms,
For only those in need of help will be helped.
Blessed are those who years for the world to be put to rights,
For that yearning is a form of hope.
Blessed are the cursed out and cancelled, especially for reasons of their own making,
For they will be quick to listen and slow to judge.
Blessed are the brothers and sisters who refuse to condemn their siblings for not making better choices,
Because there but for the grace of God go they (and may yet still go).
Blessed are the forgivers,
For at the end of the day, as Saint Dolly Parton tells us, what else is there?
Blessed are they who hear that they are forgiven,
For they have nothing left to hide.
This week on the Strangely Warmed podcast I speak with Kenneth Tanner about the readings for the 3rd Sunday After Pentecost [C] (2 Kings 2.1-2, 6-14, Psalm 77.1-2, 11-20, Galatians 5.1, 13-25, Luke 9.51-62). Ken is the pastor of Holy Redeemer in Rochester, Michigan. Our conversation covers a range of topics including the location of the Lord, mantle-passing, lament, the divine reality, Herbert McCabe, freedom, the fruit of the Spirit, Gilmore Girls, hellfire, and the seriousness of the Gospel. If you would like to listen to the episode or subscribe to the podcast you can do so here: The Freedom Of The Christian
This week on the Strangely Warmed podcast I speak with Jason Micheli about the readings for the 2nd Sunday After Pentecost [C] (1 Kings 19.1-15a, Psalm 42 & Psalm 43, Galatians 3.23-29, Luke 8.26-39). Jason is the lead pastor of Annandale UMC in Annandale, VA. Our conversation covers a range of topics including proper introductions, For All Mankind, Gary Oldman, hipsterdom, Mt. Horeb, melancholia, Mockingbird, silence, journeys, perfect prayers, Martin Luther, the tonic of grace, living among the dead, and freedom. If you would like to listen to the episode or subscribe to the podcast you can do so here: What Are You Doing Here?
1 Timothy 2.8-14
I desire, then, that in every place the men should pray, lifting up holy hands without anger or argument; also that the women should dress themselves modestly and decently in suitable clothing, not with their hair braided, or with gold, pearls, or expensive clothes, but with good works, as is proper for women who profess reverence for God. Let a woman learn in silence and with full submission. I permit no woman to teach or to have authority over a man; she is to keep silent. For Adam was formed first, then Eve; and Adam was not deceived, but the woman was deceived and became a transgressor. Yet she will be saved through childbearing, provided they continue in faith and love and holiness, with modesty.
Why then the law? It was added because of transgressions, until the offspring would come to whom the promise had been made; and it was ordained through angels by a mediator. Now a mediator involves more than on party; but God is one. Is the law then opposed to the promises of God? Certainly not! For if a law had been given that could make alive, then righteousness would indeed come through the law. But the scripture has imprisoned all things under the power of sin, so that what was promised through faith in Jesus Christ might be given to those who believe. Now before faith came, we were imprisoned and guarded under the law until faith would be revealed. Therefore the law was our disciplinarian until Christ came, so that we might be justified by faith. But now that faith has come, we are no longer subject to a disciplinarian, for in Christ Jesus you are all children of God through faith. As many of you as were baptized into Christ have clothed yourselves with Christ. There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus.
We were in the basement rooms of my seminary. Our preaching precept had eight students and one preceptor. Each week we would gather as a large group to listen to our distinguished professor wax lyrical about the ins and outs of homiletical theology, and then we would break off into our little small groups to do the work of preaching.
We would be assigned a text, offered tools for exegesis, and then one by one we would stand in front of our precept to preach.
It was awful.
It was one thing to preach occasionally on a Sunday morning for a dozing congregation, it was another thing entirely to preach in front of a bunch of soon to be preachers – particularly since we were required to listen to comments and criticisms immediately following our proclamations.
And don’t get me wrong, some of the sermons were really good. I can remember one of my classmates preaching on the institution of the Lord’s supper, that final evening shared between Jesus and his friends, and the theme of the sermon was, “We are what we eat.”
It was perfect.
I can remember another classmate preaching on the binding of Isaac, this terrifying moment in Genesis when Abraham is called to sacrifice his son and she, the preacher, kept slowly knocking on the pulpit over and over again whenever she talked about Abraham chopping the wood, or taking steps to the top of the mountain, and his heart beating in his chest, and I don’t know if I’ve ever been more anxious in a sermon.
It was perfect.
But the one sermon that stands out the most wasn’t even a sermon. It was the prayer offered beforehand. One of my classmates walked over to the pulpit, opened up his Bible, called for us to bow our heads in prayer, and then he said: “Lord, I thank you that you have called men, and only men, to preach your Holy Word, be with me now as I do so. Amen.”
I opened my eyes in that moment to the five women in the room, one of whom was our preceptor, all who felt called by God to preach, and we had to sit through a sermon and I know not one of us listened to another word he said.
Why do women have certain roles in certain churches? That’s the question for us today and it’s a question I’ve been asked a lot in the short time that I’ve been here, and frankly it’s a question that I’ve been asked throughout my ministry.
The question is born out of the fact that, depending on what church you experience, there are a variety of understandings about what women can, and can’t, do.
I grew up in the United Methodist Church which means I saw women reading scripture from the pulpit, I saw women preach, I saw women serve as Lay Leader, and just about every other aspect of the church.
But in other churches you might never see a woman read scripture, or preach, or serve in places of leadership, and it’s all because of the Bible.
Well, sort of.
There are various verses in favor of limited female participation in church and there are various verses in favor of full female participation which is why, depending on the church, you can have wildly different experiences.
Perhaps the most well known, and often quoted texts, regarding the limiting of what women can do in the church comes from Paul’s first letter to Timothy:
Men should pray, Paul says.
Sounds good. But they aren’t allowed to be angry or have arguments – something we can aspire to I guess.
Women should dress themselves modestly, no braids in their hair, no gold, no pearls, no expensive clothing.
Okay Paul, that’s oddly specific, but you are the apostle.
Let a women learn in silence and with full submission. I permit no woman to teach or to have authority over a man; she is to keep silent.
Examining authorial intent, or community context, can be a slippery slope in preaching. We can certainly speculate about intentions or situations but it can only go so far. Nevertheless, perhaps it worth our time to recognize that, in the time in which Paul is writing, men and women would’ve sat on separate sides of worship spaces, only men were allowed to speak, and only men were allowed to learn, which would’ve left women required to be somewhere and yet they had nothing they, themselves, could do. There, anything they did do was seen as a distraction, from talking at all, to what they wore, etc.
And yet, scripture says what it says. You know, the whole Word of God for the people of God, thanks be to God…
However, scripture says other things as well.
Take some time to explore the strange new world of the Bible and you can read about Miriam, who led the people Israel during the time of Moses. Or you can read about the judge Deborah who was in charge of Israel’s governance and military (there’s a particular striking episode during her time with a woman named Ja-el who runs a tent peg through the skull of a foreign enemy). Or you can read about Hannah the mother of Samuel who put the chief priest in his place. Or you can read about Queen Esther who save an entire nation of people from genocide. Or Rahab, or Ruth, or I could go on.
And that’s just a cursory glance at the Old Testament! And, to be frank, those women who make it into the hallowed halls of scripture do so precisely because they broke conventions, they upended expectations, they made the impossible possible.
And the Gospels are no different!
Mary the Mother of God who literally bore the fullness of the divine in her womb. Peter’s mother-in-law is called a deacon for serving the needs of Jesus and the disciples. Mary Magdalene who was the first to see the resurrected Christ and was the first Christian preacher! She’s the one who reports the Good News, the very best news, to the stumbling disciples hiding in the upper room.
Which is another way of saying: without women preachers, we never would’ve heard about the resurrection!
Even throughout the rest of the New Testament – female prophets were common among the churches that sprung up during the Acts of the Apostles, both Peter and Paul affirm this in various places. We can read about Dorcas, Lydia, Phoebe, Priscilla, Aquila, Syntyche, on and on and on.
And that’s not even mentioned the powerful women int he first generation of the church! It was only in the 4th century, during the Council of Laodicea, when women were banned from ordination and being elders in Christian churches.
And this is what is really wild: up until that Council, Christianity was revolutionary with regard to women as compared to the wider culture. Women were afforded rights, privileges, and power though the church that they could receive no where else.
And yet, today, its as if things have flipped in certain churches – that is, women have greater rights and powers and privileges in the surrounding culture than they do in church.
At the end of the day, it’s not just about what women can or can’t do in the church – it’s about how we understand one another in the totality of existence. What we believe shapes how we behave. Or, to put it another way, what we do in church shapes what we do outside of church.
It we’re part of a church that limited what women can or, a church that belittles who women are, we’re obviously going to do the same outside the walls of the church.
Think, for a moment, about what that teaches a young girl about who she is and how she is to understand herself… Think about what that teaches young boys about who they are in relation to girls.
God calls both men and women to preach and to lead the church.
It’s really as simple as that.
And yet we’ve mucked it up centuries.
Which leads us to Galatians.
Paul, the same apostle who wrote to Timothy, also wrote to the budding church in Galatia about what it means to be the church. Again, we can only discern so much about the context behind the content, but it’s clear the community of faith was struggling between who was in and who was out, what was and what wasn’t permissible. And Paul’s words are remarkable.
Why all the rules? Those were added because of our inability to be good, they were given until we could come into the promise made to us.
Are the rules in opposition to the promises of God? Of course not! If rules were given that could give us life and life abundance, then righteousness would have come through the law. But the Word has imprisoned all things under the power of sin so that the promised might be given not because of what we do, but because of what has been done for us.
The rules were our disciplinarian until Christ came, but now that Christ has arrived we are no longer subject to a disciplinarian – we are all children of God through faith.
There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for we are all one in Christ Jesus.
In his call for “no longer male and female” Paul isn’t combining the two or obliterating their distinctions. Instead he is eliminating the privileged position of men in the new reality we call the kingdom of God. His words insist on the equality and equity between the two with retraining the glorious uniqueness of each.
In essence, whenever the church attempts to claim what anyone can or can’t do, the church then attempts to limit what God can do. But God is the God of impossible possibility, God lifts up the lowly and brings down the mighty, God makes a way where there is no way.
The church is called to proclaim the goodness of God in Christ Jesus who came not to judge the world, but to save it.
Nobody, in other words, not the devil, not the world, not the law, not even ourselves, can take us away from the Love that refuses to let us go. We can, or course, squirm around in God’s grip and make up all sort of declarations about the church and we can no doubt get ourselves into a heck of a mess by doing so.
But if we take seriously the proclamation that we are all made in the image of God then perhaps we should start acting like it. Amen.
This week on the Strangely Warmed podcast I speak with Teer Hardy about the readings for the First Sunday After Christmas [B] (Isaiah 61.10-62.3, Psalm 148, Galatians 4.4-7, Luke 2.22-40). Teer serves at Mt. Olivet UMC in Arlington, VA. Our conversation covers a range of topics including Gift-giving, church complaints, Christmastide, loud voices, cowbell, praying for the land, the Gospel in 4 verses, public displays of piety, intergenerational ministry, outrageous grace. If you would like to listen to the episode or subscribe to the podcast you can do so here: Start Acting Like A Child!
This week on the Strangely Warmed podcast I speak with David King about the readings for the 4th Sunday After Pentecost [C] (2 Kings 5.1-14, Psalm 30, Galatians 6.1-16, Luke 10.1-11, 16-20). David is a 21 year old college senior who is currently studying philosophy and religion. Our conversation covers a range of topics including prayers for healing, disrupted expectations, finding words, laughing at funerals, Paul as James Joyce, bearing burdens, boasting in the cross, on not going house to house, and the fruit of God’s labor. If you would like to listen to the episode or subscribe to the podcast you can do so here: The Good News Should Be Good
For freedom Christ has set us free.
“No one in the church is going to tell me who I’m allowed to love.”
I heard the off-hand comment from a stranger in the convention center during the recent Virginia Annual Conference of the UMC. I only needed to take a look at his shirt, covered in rainbows, to get an idea of what he meant with his words. There were a lot of people like him this year, walking around making their thoughts/opinions/theologies known with clothing, words, and with particular votes.
A friend of mine described it as the “height of tribalism” in the UMC in which we are all constantly trying to make sure everyone else knows how we feel about everything.
Or, to put it another way, we want everyone to know whose side we are on.
It was also during the recent Annual Conference that I happened upon what appeared to be the end of a fight. Two women, of similar ages, were vehemently arguing with one another in the middle of a hallway with lots of finger pointing and eye-rolling. I started walking toward them preparing myself to separate them or, at the very least, try to mediate but then one of the women said to the other. “You’re free to have your opinion, but so am I, and you’re wrong.” And with that she promptly turned around and walked away.
“For freedom Christ has set us free,” says St. Paul. And we love our freedom. We love being able to say, do, and believe just about whatever we want without anyone interfering. We spend a lot of time talking about freedom whether its in the cultural ethos, Sunday worship, or in national holidays.
Freedom is who we are.
And yet, freedom implies that we have been freed from something and for something.
In the US we talk about being freed from tyranny, or being freed from oppressive rules about religious observance or non-observance. And all of that is true. But that’s not necessarily the same kind of freedom that’s at the heart of the gospel.
Paul says, “For freedom Christ has set us free.” And in the next verse he continues his thought in a way that most of us would rather ignore: “For you were called to freedom, brothers and sisters; only do not use your freedom as an opportunity for self-indulgence, but through love become slaves to one another.”
In the church today, we are so often obsessed with freedom that we forget that we’ve been freed from sin and death in order that we might become slaves to one another. And, at times, we are onboard with this theological project so long as we can be slaves to the people we like, or the people we agree with, and the people who look like us.
But what about the other people?
What about the people whose shirts, and bumper stickers, and votes go against our own?
Can we walk away from them or are we chained to them through the love of Christ?
This week on the Strangely Warmed podcast I speak with the Sunday school class at Cokesbury UMC in Woodbridge, VA about the readings for the 3rd Sunday After Pentecost [C] (2 Kings 2.1-2, 6-14, Psalm 77.1-2, 11-20, Galatians 5.1, 13-25, Luke 9.51-62). Our conversation covers a range of topics including what its like to have a crazy pastor, Cub Scouts, proper preparation, being delivered through water, cutting down trees, feeling freedom, patience, and God’s sense of humor. If you would like to listen to the episode or subscribe to the podcast you can do so here: Slaves To Freedom
This week on the Strangely Warmed podcast I speak with Joshua Retterer about the readings for the 2nd Sunday After Pentecost [C] (1 Kings 19.1-15a, Psalm 42-43, Galatians 3.23-29, Luke 8.26-39). Josh is a regular contributor to Mockingbird. Our conversation covers a range of topics including the humanity of Elijah, being found in scripture, following the rules, HBO’s Chernobyl, the twisting of sin, angry prayers, a church full of strangers, the too good Good News, feeling bad for pigs, and social healing. If you would like to listen to the episode or subscribe to the podcast you can do so here: We Are Not The Plan