As you read about David

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David gives us some of our best children’s stories.

  • the shepherd boy who used his slingshot to kill a lion and a bear when they attacked his flock;
  • the pure hearted youth singing songs of praise and worship with his harp; 
  • the bold young man facing down a giant and taking him out with a single stone shot from his sling;
  • the ignored youngest child who was honored above his seven handsome brothers and anointed to be king of Israel.

Remember the song we sang as children?

One little boy named David. One little babbling brook.

One little boy named David. Five little stones he took.

One little stone went into his sling and sling went round and round.

Round and round and round and round and round

and the giant came tumbling down.

The stories about David in the Hebrew Scriptures sometimes sound like tall tales and there is good reason for that.

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Psalm 142

I cry aloud with my voice to the Lord;

I make supplication with my voice to the Lord.

I pour out my complaint before Him;

I declare my trouble before Him.

I’ve been overwhelmed with images of children and parents separated from each other at our southern border. Psalm 142 conjures up feelings of dismay and despair as I picture these vulnerable people crying out for rescue and for the restoration of their families.

They have hidden a trap for me;

Look to the right and see for there is no one who regards me;

There is no escape for me; no one cares for my soul.

It must feel like a “trap” for these parents fleeing the violence and chaos of their homelands and making their way to this so-called “land of the free.” Surely it feels lonely and confusing when they don’t understand the language or the legal system. Even if they accept deportation, how do they leave their children behind?

No one cares…” I can only imagine their turmoil.

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Symbols in John’s Gospel

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Years ago as my husband was traveling in Turkey, the bus stopped near a little village off the beaten track.

There was a small lake, clear and clean, with a stony bottom. And there was a shrine, marking the place as special, maybe even sacred in a long ago day.

Locals think the shrine might have been built by the Hittite people; old, very, very old.

But the shrine is not what impressed Jerry. Rather it’s the natural spring that feeds the lake; the spring of water the shrine designates and celebrates as special, life-giving; maybe even sacred.

Water may well have been flowing from this little spring for more than 4,000 years. Think of it – before Jesus, before King David, maybe even before Abraham – ever fresh, ever flowing water, giving life to a parched land and a thirsty people.

In the Gospel according to John, we see images of water woven throughout.

Here is Jesus at the annual Festival of Booths that included rituals of water: religious rites invoking God’s blessing of water for the fall harvest. Here is Jesus crying out:

Let anyone who is thirsty come to me and drink for out of his heart shall flow rivers of living water.

John 7:38

Here is Jesus with the Samaritan woman at Jacob’s Well:

Those who drink of the water that I give them will never be thirsty. The water I give will become in them a spring of water gushing up to eternal life.

John 4:13-14

John’s Gospel overflows with symbols and images and signs that point beyond themselves to something beyond our human ability to speak or to know.

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Psalm 20

May the Lord answer you in the day of trouble!

May the name of the God of Jacob set you securely on high!

May God send help from the sanctuary and support you from Zion!

Psalm 20 is categorized as a royal psalm, a liturgical blessing offered by the priests and the people for Israel’s king.

As much as this psalm sings of the monarch, however, it clearly places confidence in the LORD of Israel. In the psalmist’s theology, it is God who is ultimately responsible for the king’s successes.

May God grant your heart’s desire and fulfill all your plans.

May we sing for joy over your victory!

In the name of our God we will set up our banners.

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This Takes Courage

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I really like the Samaritan woman in John 4.  I wish I knew her name.

I like her spunk and her spirit. I like her questions. I like the way she stays engaged, letting the conversation always go deeper and wider. I like her courage.

I say “courage” because it was not at all proper for a woman to speak to a strange man in a public place. It was not typical for a Samaritan and a Jew to engage in a social relationship. And it took courage for her to go tell the people in her village about this man she had met; it was risky for a woman with a tarnished reputation to bear witness to the Christ.

What would people think?!

In John and in Acts there are two stories we are pondering this week: the woman of Samaria and the man Paul from Tarsus.

Two stories of people who moved from disbelief and cynicism to faith and trust; two stories of people who turned from resisting to following; two stories of people who – because of their passion for the Christ – found the courage to let their lives be radically reoriented and re-shaped by the Christ.

There are countless stories of faith like this.

Again and again, across the ages, around the world, untold courageous people like these have let themselves be changed: their beliefs, their values, their priorities, their behaviors, their assumptions, their lives.

People who encounter the living Christ ARE changed.

Here’s another story of another courageous woman. I found her in her wonderful book called The Weight of Mercy: Deb Richardson-Moore.

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Psalm 71

O God, from my youth you have taught me and I still proclaim your wondrous deeds.

So even to old age and gray hairs, O God, do not forsake me until I proclaim your might to the generations to come.

Psalm 71 sings like a grandparent’s prayer.

Upon you I have leaned from my birth; it was you who took me from my mother’s womb.

My praise is continually of you.

Those of us who have earned some gray hairs come from a lifetime of experiences that shape our perspectives. We are able to carry a long vision that allows us insights that were not possible when we were younger.

The Two Halves of Life

Father Richard Rohr follows Carl Jung as they developed understandings about “the two halves of life.” During the first half, we build our sense of identity and security. During the second half, we seek a deeper sense of purpose.

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A Whole New Thing

Paul stood in front of the Areopagus in Athens and said …

“Since we are God’s offspring, we ought not to think that the deity is like gold, or silver, or stone, an image formed by the art and imagination of mortals.

While God has overlooked the times of human ignorance, now he commands all people everywhere to repent, because God has fixed a day on which he will have the world judged in righteousness by a man whom he has appointed, and of this he has given assurance to all by raising him from the dead.”

When they heard of the resurrection of the dead, some scoffed; but others said, “We will hear you again about this.”

from Acts 17
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the Areopagus in Athens

When they heard of the resurrection of the dead, some scoffed…” I’m not a bit surprised.

We’re talking Plato’s Greece here where his ideas had deeply influenced Paul’s hearers.

As a matter of fact, Plato’s ideas have influenced western civilization throughout these many centuries and have even shaped Christian theology.

“Resurrection” wasn’t a category in Platonic thought.

There were, of course, plenty of stories about the gods who would sometimes interfere with death and bring someone back from Hades. But those were only stories; children’s tales.

These tales were nothing to found a faith on. This was nothing to build a life on.

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Psalm 41

How blessed are the ones who consider the helpless;

The Lord will deliver in a day of trouble;

The Lord will protect and keep alive

And they shall be called blessed upon the earth.

Psalm 41 completes “Book 1” of the Psalms. This psalm begins much as Psalm 1 begins: with a beatitude.

Blessed are the ones who take consideration for the helpless, the weak, the poor. It is these considerate ones who are blessed upon the earth.

The psalmist affirms once again a crucial theme of the First Book of the Psalms: the gracious and compassionate God is particularly committed to the weak, the poor, the needy and afflicted, the humble, meek and oppressed.

Liberation Theologies are drawn from this understanding and assert that God holds a “preferential option for the poor.”

Consequently those of us humans who also commit ourselves to these helpless ones are behaving the way God behaves and we too are blessed as we emulate the compassion of Creator-Redeemer-Sustainer.

Then our poet makes clear that he sees himself as one of the “helpless ones.”

He details some of the treacherous acts of his enemies and pleads for God’s intervention and salvation.

Even my close friend whom I trusted, who ate my bread, has lifted up his heel against me.

The treachery of a close friend, a person who has shared bread and trust – this kind of “enemy” brings especial grief and sorrow.

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Faithful Women

The voices of biblical woman are mostly muted, filtered through the voices of the male writers of the text. Even so, the women of Scripture speak to us with their own power – from the edges, from the underside of power and privilege.

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The women of the Bible do not necessarily show us how women ought to behave; rather they tell us something about how women throughout history have acted within their time and place, from within their own particular circumstances. These women are not to be used as simplistic templates shaped by our own standards of acceptable or unacceptable behavior.

For the most part, the stories of Scripture reflect the patriarchal mores of first, the ancient Middle East and later the Roman Empire. And then, of course, woven throughout these secular influences are the religious convictions of the people of Israel.

The Israelites and the Church did (and do) not exist in a vacuum.

Expectations and pressures from the surrounding culture were as powerful forces then as they are still today and most of us are blind to the many ways our culture influences and even manipulates our religious beliefs and practice.

The work of Feminist scholarship is to critique and question Scripture and its patriarchal bias from a female perspective in light of the cultural realities of the time as well as the eternal ideals of justice and equity.

This hopeful ideals clearly have not yet come into being in our own human reality and it certainly does not exist in Scripture. It is only hinted at, only dreamed about in the stories of the women – our mothers -preserved for us in our Bible.

For our Living in The Story texts this week, let’s look at the lives of two fascinating Old Testament women: Hannah and Ruth.

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Psalm 30

Weeping may linger for the night but joy comes with the morning.

Psalm 30 sings some of our favorite phrases of hope and redemption.

You have turned my mourning into dancing.

In our Living in The Story readings, this psalm is coupled with the story of Job and seems to echo his experience. Job’s prosperity was plunged into lengthy devastation before he was restored to well being.

Job and Psalm 30 demonstrate the paradigm Walter Brueggemann articulates when he describes states of Orientation, Disorientation and New Orientation.

This is our human experience, Brueggemann believes, and The Psalms (and the characters in Job) speak to those back and forth, up and down cycles of confidence and confusion.

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