15th Sunday after Pentecost
Proper 17(22)B
Song of Solomon
By Cheryl Bear
he said, oh lovely one
follow my deep, ancient footprints
you will find me
you will track me until i catch you
i will always stand up for you
you remind me of a spirited young appaloosa
no fence can hold you
you’re blinding, dazzling
like trying to look at a river
flashing with sunlight Continue reading “Wild Lectionary: No Fence Can Hold”
By Tommy Airey, a meditation on Luke 5:1-11
Once while Jesus was standing beside the lake of Gennesaret, and the crowd was pressing in on him to hear the word of God…
We grope for what is spiritual-but-not-religious. Beyond the rusted institutions. These have utterly failed to meet human need. Too often, the church is a performance, a club, an obligation. So we go beyond the four walls, where Steadfast Love cannot be contained or confined. We come to the shore. Water and trees and birds bring life and hope and wonder. Jesus meets us there. He is the anti-institutional inspiration. He speaks truth and beauty. The word of God.
…he saw two boats there at the shore of the lake; the fishermen had gone out of them and were washing their nets.
At the shore, Jesus beckons us to the simple life. Everything we need is right in front of us. Manna. Boats. Fill-in-the-Blank. Cultivating awareness becomes crucial to the spiritual life. Jesus points to the nets. Like our souls, and everything else that carries heavy burdens, they need washing. Continue reading “The Catch”
A Review of Unsettling the Word: Biblical Experiments in Decolonization
(Edited by Steve Heinrichs)
By Jen Galicinski
A timely, poetic, and prophetic new anthology titled Unsettling the Word: Biblical Experiments in Decolonization has recently been published by the Mennonite Church of Canada and will be re-published by Orbis Books in February 2019. It was edited by Steve Heinrichs, the Director of Indigenous-Settler Relations for the Mennonite Church of Canada and one of the several faith leaders who was recently arrested and spent time in prison for protesting the Trans-Mountain pipeline in Burnaby, B.C. in solidarity with the Musqueam, Squamish, and Tsleil-Waututh peoples.
For Heinrichs, it was working on the book that deepened his profound belief that we must truly listen to the voices of Indigenous peoples, who have been suffering, alongside their wounded land, since contact with European Christian settlers. He is committed to following The Crucified One by acting in solidarity with crucified peoples, following their leadership towards self-governance and sovereignty over their own lands. Continue reading “Liberating the Bible from the Hands of the Colonizers”
We continue our every-Sunday-celebration of the 30th anniversary of Binding The Strong Man, Ched Myers’ political reading of Mark’s Gospel. This portion is excerpted from the book’s “Aftermath” entitled On Continuing the Narrative of Biblical Radicalism.
The empty tomb at the end of Mark’s Gospel symbolizes that his story, like its subject Jesus, has not ended but lives on. Just as Mark reached back across the centuries to bring the “old story” of Hebrew prophetic radicalism to life again in a new story about Jesus of Nazareth, so does he reach forward across the ages to us, challenging us to continue the story by “returning to Galilee” (Mark 16:7). But how is it that an invitation to “reread” this story is politically subversive? Does not the circle of narrative actually lead the reader away from practice, shutting out the real world and seducing us with one that exists only in our imagination? This is certainly what those who dismiss the fictions of apocalyptic narrative as the wish-dreams of the alienated would have us believe. Continue reading “Our Script”
From “What To Do Instead of Calling the Police,” a living document (last updated July 15, 2018) compiled by Aaron Rose.
We’ve all been there. Your neighbor is setting off fireworks at 3am. Or there’s a couple fighting outside your window and it’s getting physical. Or you see someone hit their child in public. What do you do? Your first instinct might be: call 911. That’s what many people are trained to do in the United States when we see something dangerous or threatening happening.
At this point, most of us understand that, in the U.S., the police often reinforce a system of racialized violence and white supremacy, in which black people are at least three times more likely to be killed by the police. For years now, we’ve heard the nearly daily news of another unarmed person of color being shot by the police. When the police get involved, black people, Latinx people, Native Americans, people of color, LGBTQ people, sex workers, women, undocumented immigrants, and people living with disabilities and mental health diagnoses are usually in more danger, even if they are the victims of the crime being reported. Police frequently violently escalate peaceful interactions, often without repercussions. In 2017, the police killed over 1,100 people in the U.S. Continue reading “Instead of Calling the Police”
An excerpt from The Washington Post (8/22/18), reporting on what the data is saying about police militarization.
A new study published in the Proceedings of the National Academy of Sciences has found that there’s little upside to militarized policing. The study looked at data from Maryland, where a state law required that police agencies in the state submit biannual reports on how and how often they used their SWAT teams. The law was in effect from 2010 through 2014, after which the legislature allowed it to expire. Author Jonathan Mummolo performed a statistical analysis of the Maryland data and crime rates, officer safety data, and race. Continue reading “The Data on Militarized Policing”
An excerpt from Bayo Akomolafe’s These Wilds Beyond Our Fences (2017). Dr. Akomalafe is a self-proclaimed “walkout academic,” globally recognized for his poetic, unconventional, counterintuitive, and indigenous take on global crisis, civic action and social change.
The world does not careen toward progress, and human improvement and well-being are not matters owned by the practices of economic development and growth. There are songs that trees know that we haven’t heard; there are alliances that termites and the pheromones they secrete forge that we can learn from; there are wild things that do not know the moral discipline of purpose or the colonizing influence of instrumentality; and then there are murmurations—the waltz of wind, sky, starling, and ground—which are not meant to be spoken about but merely to be seen and appreciated. In short, there are other powers, other agencies, and other clocks. And, perhaps, we release ourselves not only to the performance of our many colors, but we free those in the posh parties that have somehow denied us entry from their secret fears of losing their own seats at the table, when we say, “there are other clocks, and we will not be on time.
We continue our every-Sunday-celebration of the 30th anniversary of Binding The Strong Man, Ched Myers’ political reading of Mark’s Gospel.
…we should instead be about understanding how myth functions as political discourse–in antiquity and today.
Another term for symbolic discourse about social realities and conflicts is ideology.
…There is consensus among both Marxist and non-Marxist scholars that ideological discourse functions in one of two basic ways. It either legitimates or subverts the dominant social order: Berger calls these the “world maintenance” and “world shaking” functions. The legitimizing function seeks to lend plausibility to social reality, “giving normative dignity to its practical imperatives.”
…Ideology can also function to subvert the dominant order pursuing one of two general discursive strategies. The reformist strategy will usually argue its case from reference points within the dominant order, trying to give new meaning to established symbols. These appeals may be for purposes of retrogressive change, as for example in the New Right’s nostalgic call to return to the “traditions of the founding fathers of the USA.” Or the strategy may be progressive, in the sense that the system has yet to realize its own ideological commitments. An example would be Martin Luther King’s appeals to the Bill of Rights in order to attack racial segregation in the USA. Continue reading “Ideology”
From the prophetic front porch of Ruby Sales–a re-post from social media August 11, 2018.
What is liberation for people of color around the globe?
What should be the goals of our movements for liberation?
Should we imagine liberation as the right to exist and live in the world like the guardians of Empire power? Is liberation the right to sit at the Empire’s table and become an envoy for them and their interests? If the answers are no then how should our resistance and movements reflect no? How does no determine how we speak about liberation and how do we speak about our mission and common struggle and destination.
Finally what does liberation mean for White people? Does it mean the right to keep ownership of the table and maintain the power to put a few more seats at it for people of color who meet your requirements and with whom you feel comfortable? Does liberation mean the right to stay in the small and perverse space of Whiteness or does it mean the right to live fully in the world without a shriveled humanity that is constantly poised for battle and wallowing in inferiority and meaningless? If the answers are no then what should be the mission of your liberation struggles and how should it change your discourse, common struggle and destination?
By Kim Redigan, a reflection on Exodus 16 for the St. Peter’s Episcopal community in Detroit
Today’s reading from Exodus is one to I turn to often. Not because it brings me comfort or consolation but because it so often mirrors my own spiritual condition. I am so like the disgruntled Israelites cursing Moses and Aaron for leading them away from the known, the familiar, the place of their oppression and into the desert where they would have to confront their own personal and communal demons. They are my people – I know them and their circuitous journey well.
For the past several months, I have been wandering in the desert of depression and grief related to some tough inner work that is part of my recovery. Although, I have been sober for 28 years, I reached a point last year where it was either grow or go. It was either stand up to the pharaohs of the past and say good riddance to Egypt or sit around a campfire ringed with barbed wire and eat to my heart’s content. All of us come to these turning points in our lives when we have to make the choice: Will it be bring on the Egyptian dessert or bring on the desert? Will we opt for fleshpots or what feels like famine? Oppression or liberation? Continue reading “Of Deserts, Drunks and Too Much Doing”
Radical Discipleship 