Calling: Not for preachers only

Living our call in all of life

During a time of leadership transition in our small church when I was in my forties, the overseer (or conference minister) asked me if I had a call to serve the church.  I thought about the question and responded to what I sensed was his question:  “I have not identified within myself a leading of the spirit to the pulpit ministry.”  He asked no further questions about how I was serving God or felt I should serve God, even though I was then wondering how I could best serve God in the church.  Sometime later a young man from the congregation began pastoral leadership in our congregation.  We were discussing some issue and he responded that his views should have greater weight because he had been ‘called.’   These experiences and later discussions with people who talked of their “call”, lead me to analyze what scripture says about “call”.

First look at call

You have all been called to follow Christ.  Just as Jesus called disciples and the Spirit called Paul at Damascus, everyone hearing the gospel has a call to follow and serve Jesus.  Most Christians would agree with these two sentences.  [This use of the word call will appear in lower case letters.]   In the Bible, there are many ordinary uses of the word “call” such as “request to come”, to beg or entreat (call on the name of the Lord) or to give someone a name.  Paul, according to this essay, uses the word ‘call’ refer to the spirit’s leading or God’s encouraging us begin to follow Jesus.  For example:

 For God did not call us to be impure, but to live a holy life. 1Th 4:7

To the church of God in Corinth, to those sanctified in Christ Jesus and called to be holy, together with all those everywhere who call on the name of our Lord Jesus Christ–their Lord and ours: (1Co 1:2)

Therefore, my brothers, be all the more eager to make your calling and election sure. For if you do these things, you will never fall, 2 Pet.1:10

We are all called to become Christ‘s followers.  Our call includes doing as Jesus’ disciples did, whether it is holding the baskets to collect the leftovers after the feeding of the 5,000 or going to the village for food while Jesus talked to a woman of Samaria or going out like the seventy-two to announce the coming of the kingdom.  As Paul was directed to take the gospel to the gentiles, our call also includes making tents while talking about Jesus to shoppers. 

CALL as a special experience

At one point the Mennonite Church had a program to address our concern over the lack of candidates for pastoral office.  “Culture of CALL” initiative encourages people with pastoral and administrative skills to consider church ministry, usually on a full-time basis.  Historical shifts of the past century (status and difficulties of church workers, a shift away from use of the lot, and perhaps opening of the pastorate to women and probably other factors) have affected the drawing of young people to church work.  But if everyone is called, why are we speaking of CALL in the specific sense regarding Christians entering church offices?  What is the origin of the use of the word ‘call’ to mean a special leading of the spirit to service and leadership in the church? Almost always people experiencing a CALL in this sense are already Christians. [I will use the CALL to indicate this specific use.]

The word call in the Bible

Jesus uses the word call only once.  “For I have not come to call the righteous, but sinners.” (Mark 2:17, Luke 5:32) Paul refers to himself as being called to be an apostle in the salutation of two letters

Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Ro 1:1.)  Paul, called to be an apostle of Jesus Christ through the will of God, (1Co 1:1)

These are probably references to Paul’s Damascus experience.  Was that a conversion experience, a vocation change invitation or both?  Prior to his ‘call’ was he (were Jesus’ disciples) a follower(s) of Christ?  Paul, in discussing the office of elder/bishop/overseer and deacons, does not list “call” as one of the qualifications for these positions.  These servants of the church, of course, had a call that led to their salvation.  One passage that includes both the word call and speaks of church offices is Eph. 4. 

 As a prisoner for the Lord, then, I urge you to live a life worthy of the calling you have received. Eph. 4:1

Does “calling” here refer to beginning one’s walk with God?  Or, does it refer to a post-conversion experience?  This experience or leading identified what would be one’s way of earning a living and doing God’s will.  In Acts 13:2 we are told that the Spirit has “called” Barnabas and Paul to a particular task.  Does this imply a lifetime leading?  When speaking of the leading of the spirit to church office, the Paul does not use the word ‘call’.  Is the pattern of use of the word ‘call’ in the New Testament reflected in our use today?  When Paul discusses gifts of the spirit (1 Cor. 12), he does not use the word “call”.  Finally, Paul uses the word church, ecclesia, as the distinctive term for followers of Jesus.  This word is defined as the “called out ones”

Uses of the term CALL in the church

The probable origin of the use of the word CALL for full time church workers is the development of a two-tiered spirituality after the establishment of the state church under Constantine.  It was only around the time of Constantine that the first use of word “call” is used to identify the way one earned one’s living.  According to this tradition, Jesus had a special spiritual vocation/calling as Messiah.  Since it was his ‘vocation’ to suffer and die, the events of his life are not a norm or example for us to follow.  Some Christians like Jesus have a ‘spiritual’ rather than a temporal or secular vocation and receive a special “call.”   These are the people who become priests and nuns.  The laity did not need to follow Christ closely in spirituality, direction for Christian service or service in the military.  Priests, for instance, were expected to be pacifists, but not the average Christian.  At the time of the Reformation, some claimed that only the ordained were CALLED and part of the church.   Taking issue with this separation of life into secular and spiritual, Anabaptist sought to recover the sense of following Christ in all of our lives.  They insisted that those called were to follow Christ in ‘churchly’ activities, work and all of our daily lives.

CALL and daily work

The word CALL has come to be used to identify the leading of the spirit, the thinking of the individual and counseling by other Christians directed toward individuals considering full time work in the church, especially the pastorate.  This term is infrequently used for those who are considering other careers or occupations.  (Some have proposed extending this sense of a special leading of the Spirit to all work situations. In the Reformed tradition this emphasis is strong.)  I wonder if this focus places unnecessary stresses both on those considering church work and on those considering secular jobs?   For those with gifts and skills suitable for the pastorate or full-time church work, there is pressure to expect a high intensity and memorable experience (probably datable) of the Spirit’s leading to full time church work.  On the other hand, devout followers of Christ seeking the leading of the Spirit for work direction or job change who desire to serve God in their work and in their non-vocational time may wonder how God leads them differently.  Does using the impetus of the concept of CALL accomplish in a scripturally sound way (as interpreted above) the important job of encouraging individuals into missionary or pastoral positions?  If we used “call” as a synonym of conversion, (which seems to me the primary meaning in scripture), would people entering “secular” work better understanding that work as a way of serving Christ?  The thrust of this essay should not be seen as denying the force and meaning of many peoples’ experience of the Spirit leading them to do Kingdom work with a church agency.

Living out our call

Let’s find ways of encouraging and aiding people making decisions about their life’s work.  Initial career choice or later changes are major life milestones at which fellow Christians should provide support for one another.   Finding a job in which we can honor and glorify God requires the spirit’s leading within us, as well.  To cooperate with the spirit’s leading and to work with the spirit in aiding all Christians in career choice, we should affirm that

1. Serving the church/extending the kingdom is an important responsibility of all Christians.

2. Serving Christ in one’s daily word is part of every Christian’s calling.

3. Encouraging fellow Christians to make the best use of their gifts is an important task for the people of God.

3. Challenging jobs such as the full-time pastorate or outreach in difficult areas may require encouragement from others, and extra prayer and courage by the one making the choice.

God’s call comes to all people.  Those who respond are called to salvation and a life of serving God.  Let those who answer God’s call live all their life in response to the call.

            David Alleman, Revision of an earlier posting.

Advent:  Learning about the other side of Christmas?

Our congregation is beginning the Advent season worship observances. Do these make our Christmas different from that of the rest of the world, Christian and otherwise?  The bright side of Advent has always been well represented.  There will be candles, bright lights, “Joy to the World” and angels, all as they should be.  Most of these we see and hear when we venture outside our church or home where the world is bright with lights, filled with inflated animals, birds and machines; busy with shoppers and noisy advertisements.  How might we use Advent to make our Christmas focus different from what we see and hear at the Mall?

Mary’s Role

Perhaps to get away from the negative attitudes of neighbors who wondered why she was pregnant before marriage, Mary left Nazareth.  She traveled nearly ninety miles, perhaps by herself, probably on foot to visit her cousin, Elizabeth, to exchange news of their pregnancies.  (Mary would have been six or more months pregnant by the time she returned.)  When Mary arrived, Elizabeth, inspired by the Holy Spirit, praised God for blessing Mary as the mother of the Son of God.  Mary responded by praising God for his promise to bring salvation, to bring down the rich and powerful and to feed the hungry.   Not long after that, Mary and Joseph experienced the effect of the oppressive government.  To fund their oppression of the people of Judah, the Romans were collecting a tax that required Joseph and Mary to go to Joseph’s hometown.   They traveled ninety miles (probably more) from Nazareth east to the Jordan down the Jordan valley to Jericho, then up into the hills to Bethlehem.

Jesus birth

Did nearly nine-months-pregnant Mary repeat her prophecy of the downfall of the rich and powerful of her time to Joseph as she and Joseph traveled to Bethlehem?  Because many people had arrived in Bethlehem for the taxing, the couple could only find shelter in an animal pen.  They may have found the warmth of animals for their comfort there or the animals may have been out in the field because it was warm at the time. Due to the Roman occupying army, Mary had none of the comforts of home, presence of family and friends and may or may not have found a midwife.  After the Jesus birth, Mary may have placed Jesus in a feed trough of stone.

The lights, bells and cheery greetings of the season as we celebrate it do not remind us of the words of Simon reported by Luke.  Simon’s words to Mary “This child is destined to cause the falling and rising of many in Israel, and to be a sign that will be spoken against, so that the thoughts of many hearts will be revealed. And a sword will pierce your own soul too.” (Luke 2:34-35).

Herod’s role

Then after somewhat less than two years, Persian wisemen/astrologers/priests stumbled into Herod’s schemes.  A violent ruler who had killed several relatives who he feared wanted his throne, Herod saw Jesus a threat to his rule.  Jewish leaders located scripture that they probably could guess Herod would use to find and kill the child.  To try to eliminate Jesus as a threat to his throne, Herod ordered killed maybe 10 to 30 young boys in Bethlehem and the surrounding area.  God had already warned Joseph to take his family away; so, by night they were started their trip to Egypt when the massacre happened.  For several years Jesus’ family were immigrants in Egypt.  So, Joseph, his teenage wife, and son had been away from home probably five years.  Murders, forced immigration and hardship due to the efforts of the political and religious leaders to maintain their power and privileges are nothing new.

Advent vs Christmas?

Perhaps the old Anabaptist idea of “separation from the world” needs dusted off and used here.  Perhaps our Advent observance should be used to balance the world’s (including much of contemporary Christian world’s) Christmas focus?  Maybe we need a sermon on occasion from the Revelation 12 Christmas story on the dragon and the woman.  Do we recognize that turmoil and suffering will be a byproduct of Jesus coming (and probably of our proclamation of his coming), but redemption and peace is the goal of the season?  Mary, mother of Jesus spoke of a time when the rich and powerful would be brought low and the poor and hungry would be cared for.  Thirty years later her Son spoke very similar words in his first sermon at Nazareth (see Luke 4).  This, too, was Jesus Advent.  Is this our Advent proclamation?

 

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Singing justice for the poor: Praising God for His just acts


I proclaim the power of God: You do marvels for your servants;

Though you scatter the proud-hearted  And destroy the might of princes.

To the hungry you give food,  send the rich away ——empty.

In your mercy you are mindful  Of the people you have chosen.

Refrain: And holy is your name through all generations. (verses 2 & 3 “My Soul is Filled With Joy”. (#13 Sing the Journey). See also, “I’ll praise my maker while I’ve breath” verses 2 and 3 Hymnal, a worship book #166 and “Hail, to the Lord’s Anointed” Hymnal, a worship book #185).

Where can we find similar praise to God for caring for the poor and hungry in contemporary and traditional worship music? The results of the search I’ve done show few examples of helping the marginal and bringing down the powerful in praise and worship music.   Early 2015 the Mountain States Mennonite Conference concluded an Anabaptist songwriting contest. They asked for “New songs with lyrics that espouse Anabaptist/Mennonite values: (e.g. Non-violence, love for enemy, reconciliation, communal life, etc.), musically spanning from traditional forms to non-traditional genres, styles and cultural expressions.” Specific mention of the social justice theme is not made, but perhaps it is implied in “Anabaptist/Mennonite values”. The link below identifies winners and includes their lyrics and music. One of the six mentions attention to the poor. * The 2015 Mennonite World Conference Songbook, Walking with God includes at least three of fifty-six selections that specifically praise God for his attention to the oppressed and poor. January 4, 2016, MennoMedia announced Project 606, intended to produce a new hymnal by 2020. Will this project include work on identifying elements of Anabaptist-flavored, Bible-based worship music?

 What Biblical models warrant placing a strong emphasis on praising God for social justice, especially in praise music? “Social justice” here is short hand for God’s act in delivering an immigrant/slave people from the super power of the day. It is a social act because a group of people, the children of Israel, was rescued. A new people with a new plan for living (the Torah) were established. God’s rescue of an oppressed people was “just” because it showed God’s love and mercy, not because Jacob’s descendants deserved it.

The contest (see above) reminded me of my quest of some years to find references to discipleship in worship music, narrowed here to social justice. Some 40 years ago I had a period of illness that resulted in a significant loss of hearing. Gradually I lost additional hearing until today I am nearly deaf. Hearing aids and now a cochlear implant. Cochlear implants are engineered to help with the hertz range of conversation level, but do not cover high and low notes of music. So, I give my attention to the words of the song. This has led me to ask questions about the theology behind the music used in worship. As a non-musician I make no claim to expertise in evaluating musical quality of any of the songs mentioned. I need a welcome help in identifying the quality of lyrics and music featuring attention to God’s interest in the oppressed.

Worship music in the evangelical churches I am familiar with usually includes what can be categorized loosely as contemporary Christian music (CCM), traditional hymns, and gospel songs. These types of music have some overlap. I will not attempt to fully distinguish between them. Each type has its focus. They are not fully listed here. Contemporary and traditional music praises God for many attributes and deeds, gives many invitations for re-dedication to Christian living, and rejoices in the promise of future life with God, but seldom praises God for concern for the poor and oppressed. My focus on the marginalized in this essay is very narrow.

Christian contemporary music

Several writers have noted the lack of attention to social justice issues in CCM. Jay Howard writes: “There are few [contemporary Christian worship] songs concerned with social justice because there are few songwriters from the Anabaptist tradition.” He analyzes 77 Contemporary Worship Songs –those most frequently requested of the licensing service CCL–and finds only one that gives direct attention to social justice issues. John L. Bell, songwriter argues that CCM is mainly about the birth and death of Jesus and ignores his life. Have I missed some CCM titles that give attention to Jesus’ life, especially to his attention to the poor, the widow, and the outsider?

 Traditional ‘gospel songs’ and hymns

Praise and thanksgiving in traditional hymns and gospel songs (I will not define these here, but look at that category the Mennonite Hymnal for examples) give little attention to social justice. “Gospel songs” are strong in their emphasis on grace, God/Jesus’ companionship and love. I have not found any of these that praise God for his love and care of the “widow and fatherless”. There are a number of hymns in Hymnal, a Worship Book (HWB), that include an interest in the poor and oppressed and justice for them. One that praises God for this attention is “I’ll Praise My Maker”, verses three and four (HWB, #166). Some encourage us to follow Jesus’ example in caring for the marginalized. Did I miss hymns that specifically praise God/Jesus as Miriam and Mary did for God’s championing of the oppressed?

Models and sources:

The preliminary Biblical models I would propose for praise songs are Miriam’s song (Exodus 15) and Mary’s song in Luke 1. The book of Psalms was Israel’s “praise and worship” book. That requires some attention to psalms that praise God for his attention to disadvantaged and those who prey on them.

Miriam’s Song

While God the warrior image usually makes Anabaptist uncomfortable, God is first called holy when he rescued the Israelites from the Egyptian cavalry and foot soldiers.

Who is like you, O Lord, among the gods?
Who is like you?—majestic in holiness, fearful in praises, working wonders?
 You stretched out your right hand,
the earth swallowed them. (Ex. 15:11-12 (New English Translation)

God is praised for delivering the immigrant/slaves God chose to become his covenant people.

 

The Psalms

In his work on the Psalms, Walter Brueggemann says that the things we praise God for shows the way we view the world and our place in it.  Many Psalms praise God (see also Miriam’s Song) for delivering a slave/immigrant people from the Egyptian superpower whose religion favored politically powerful and the rich. We are sometimes tempted to assign God’s action here to a special category, rather than see it as a model of what God does.  Psalmists praise God (and kings) for their concern for the poor and marginalized.  God is praised for being a just judge and for making wars cease.  See the following Psalms: 9, 10, 29, 35, 65, 66, 68, 69, 72, 74, 81, 82, 94, 96, 97, 98, 99, 102, 103, 105,106, 107, 109, 123, 124, 135, 136, 139, 140, 146.

Phrases from Psalms 72 and 146 capture a king’s and God’s attitude and action and are characteristic of the other Psalms:

 

Ps. 72: The King:

— takes pity on the weak and the needy
— saves the needy from death.
rescues them from oppression and violence,
— for precious is their blood in his sight.

Ps. 146. The Lord

–upholds the cause of the oppressed
–gives food to the hungry.
–sets prisoners free,
gives sight to the blind,
— lifts up those who are bowed down,
— loves the righteous.
watches over the foreigner
–sustains the fatherless and the widow,
–frustrates the ways of the wicked

Praise the Lord.

Repeatedly God gives attention to the oppressed and provides security and safety to victims of violence. To what extent should words and phrases like these from the Psalms be present in our worship music?

 Prophets

Attention to the needs of the orphan/widow/poor is identified more with prophets than the Psalms and I was pleased to find significant attention to this topic in the Psalms. Prophetic critiques of worship do not contain comments on purity of sacrifices, social justice content of Psalms or the quality or frequency of Psalm recitation. The prophetic critiques point out that Sabbath worship by the people of the covenant should be reflected in covenant behavior during the week.

Mary, Jesus, Paul

Mary’s prophetic vision of her son’s work is captured in the song “My Soul is Filled With Joy”. (#13, Sing the Journey, verses 2 and 3 above). Jesus inaugural sermon repeats these themes.

The prophetic focus is reflected in Paul’s statement in Romans 12:1-2:  “So here’s what I want you to do, God helping you: Take your everyday, ordinary life—your sleeping, eating, going-to-work, and walking-around life—and place it before God as an offering [as your worship]. Embracing what God does for you is the best thing you can do for him.” (The Message-my emphasis). Perhaps an important aim of worship music should be to help us connect thanksgiving and praise with covenant living.

Today our world is one of increasing disparity in wealth. God’s rescue of an immigrant/slave people makes clear to us what kind of God he was/is. Jesus affirmed this nature in his work and teaching by giving significant focus to healing, feeding the hungry and caring for the sick. Can God’s people today teach and act less like the world and more like our lord? Are there songwriters addressing this need?

 

Miriam’s Song, many Psalms, the prophets’ reminders all tell us that connecting worship and living is crucial.   The New Testament contributions of Mary’s song, Jesus life and teaching, and Paul’s take on worship in Romans 12 all point to the worship-discipleship-concern for poor and marginalized as an essential element in our praise and life. I have found very few songs in CCM and “gospel songs” with this focus and only a few in traditional hymns that praise God as a champion of the down and out. (Perhaps additional research and help from knowledgeable persons will locate songs with a social justice focus.) Eugene Peterson’s (The Message) take on Psalms 65:1 provides an appropriate conclusion:

Silence is praise to you,
Zion-dwelling God,
And also obedience.
You hear the prayer [praise] in it all.

 

*Text and music of six winners can be found at:

http://www.anabaptistsongwritingchallenge.org/

 

Thanks to Julia H. Alleman and Ray E. Horst for sharing their music knowledge with me.


My original  This blog has been reposted to allow comments such as

Kate Kortemeier has listed many excellent songs and hymns that reflect in various ways a concern for the poor and oppressed that is part of the Anabaptist tradition. (“Anabaptist music” Letters, The Mennonite 21 No. 4, April 2018).  My blog at https://uplandweb.wordpress.com/2017/05/23/singing-justice-for-the-poor-looking-for-anabaptist-flavored-worship-music/ ” will be reposted to clarify its focus on praising God for his work in caring for the poor and oppressed. Kate, will you (or anyone) list there examples of the emphasis on social justice in contemporary worship music?  Additional discussion appreciated.

                                                                                                                             

 

 

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Ascension Journey: A Lenten alternative

As the time drew near for him to ascend to heaven, Jesus resolutely set out for Jerusalem. Luke 9:51 NLT

 

Introduction

Lenten materials arrived in my church mailbox.  They included scripture references.  I wondered which New Testament passages would explain Lent.  Not finding any, I started asking questions and doing some research.  The passage above helped me raise questions.

Background

In the late Middle Ages, as sermons began to be given in the common language instead of Latin, the English word lent was adopted for the period before Easter. This word initially simply meant spring (as in German language Lenz and Dutch lente) and derives from the Germanic root for long because in the spring the days visibly lengthen. The original Greek term for the period is tessarakoste, for the “fortieth day” before Easter. This form is preserved for the period in Romance, Slavic and Celtic languages (for example, Spanish cuaresma, Portuguese quaresma, French carême, Italian quaresima).  Depending on the tradition the 40 days are calculated in different ways.  Sundays are skipped in the Roman Catholic tradition because they are “mini-Easters.”  Some have connected the fasting of Lent to an imitation of Jesus time in the wilderness (which would end possibly about the beginning of Lent).  Later, Lent “floated” to connect with “Holy Week” observances.  The roots of Lenten observance are believed by some to extend back nearly to the time of the apostles.   It is interesting to note that observation of Lent became part of expected religious observance after Christianity became the official religion of the empire.

Practice

Traditionally, church guidelines for Lent include prayer, fasting and almsgiving.  In addition, some people feel experiencing suffering during this time is important.  This takes the form of not eating a favorite food, for instance. (!) We know Jesus spent time in meditation and prayer. Luke tells us that he went out to pray “a long time before day”.  Other places we are told of Jesus fasting.  No specific mention of meditation is made but the words of Jesus various places, esp. John 14-17 suggest that times of meditation preceded the talks/prayer. Jesus gave up material goods and comforts even before the days leading to his death.  This is made clear by his words to the prospective follower:  “Birds have nests and rabbits their hole, but the son of man has no where to lay his head.”  I would affirm the blessing of these spiritual disciplines, not just for a period in the spring, but throughout the year.

Questions from my study

The question being asked is what is the nature of what Jesus did during his last days: forty-five to fifty days of Lent or the eighty days to the ascension?  I wondered why in the nearly fifty years that I had been a Christian I had never heard this question.  (I think during the first part of that period we had revivals, rather than Lenten observances.)  An internet search revealed that I could order an “I gave up Jesus for lent” T-shirt but little more.  Since the Mennonite Church emphasizes following Jesus’ example, it seemed appropriate to review the practice of Lent in light of that focus.  Many questions have come to me as I reflected on Jesus activities during his last 45/80 days.  What questions would you ask?

Luke 9:51 marks the beginning of Jesus last days on earth, those associated with Lent, Easter and the Ascension. Some see the transfiguration in Luke 9:28ff as the beginning of this period.  There are very few indicators of time elapsed in these chapters.  The NT writers are fond of the number 40, so it is surprising that Luke does not mention forty days (or 45 if weekends are included) or some time period. (Articles referenced below on the origins of Lent do not refer to Luke 9:51 and what Jesus did during his last days on earth.)

Last days’ activities

What did Jesus do during those last days before his death as he anticipated his ascension?  He clearly had a sense that this was a crucial time in his ministry. How did the pressure of his coming death and ascension influence his activities?  Surely the activities of Luke 9 through Luke 22 arose out of Jesus declaration in his first sermon (Luke 4).   Beyond that, Jesus, I believe, was preparing the way for continuation of kingdom work.  He began a new phase outreach by sending out seventy of his followers (chapter 10) to announce the coming of the kingdom. Once ascended, he would reign and provide intercession for his followers as they lived as they were created to live.  During the last days of his life, didn’t he continue to do what he announced what he would do? What indications are there that he simply prepared for his death? (Of course, he prepared for his death or the manner of his death at Gethsemane.) Just before the ascension declaration in 9:51, Jesus had told the disciples that he was going to Jerusalem where he would be killed and then raised from the dead.  Did he change what he was doing under the threats from religious and political leaders? To what extent is it true that the way he lived led to the cross; to the tomb; from the tomb to his exaltation as King?  Was this why Jesus came, to draw people to God, to establish the Kingdom of Heaven? to be acknowledged as king in the kingdom of God?

Conclusions

Much of the Christian church uses the period before Passion Week to anticipate Jesus death. Jesus, according to Luke, “As the time drew near for him to ascend to heaven, steadfastly set His face to go to Jerusalem.”   The question I am asking:  what does one do about the disconnect?

What does this suggest we should do to honor Jesus last days on earth?  Perhaps we should see the last days as he did.  We should be announcing the kingdom, doing the works of the kingdom, accepting the consequences of kingdom work and recognizing the vindication by God of what has been done through Jesus’ giving himself.   Then, praising God for raising Jesus to his right hand to be our intercessor.  I will be posting a list of readings from Luke 9:51 through Luke 24.  Later I will add scripture from Acts and other sources for the period leading up to the ascension.

The Origins of Lent, MARCH 31, 2014 BY BILLY KANGAS
http://www.patheos.com/blogs/billykangas/2014/03/lent.html#FcsZTBaACGK4XXs5.99

Accessed 1/29/2018

The Early History of Lent, Nicholas V. Russo, 2013 The Center for Christian Ethics at Baylor University, accessed 1/29/2018 through

Click to access 193181.pdf

The Beginning of Lent
“Like all Christian holy days and holidays, Lent has changed over the years, but its purpose has always been the same.”  TED OLSEN, Christianity Today, August 8, 2008

Accessed 1/29/2018

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Nothing separates us from God’s love

God has taken charge; from now on he has the last word.”  Ps. 22:28 (Message)

 

Psalms of lament usually begin with the psalmist’s declaration that he is in a really bad place.

Psalm 10

Why, Lord, do you stand far off?
Why do you pay no attention during times of trouble?
The wicked arrogantly chase the oppressed;
the oppressed are trapped by the schemes the wicked have dreamed up.
Yes, the wicked man boasts because he gets what he wants;
the one who robs others curses and rejects the Lord.
The wicked man is so arrogant he always thinks,
“God won’t hold me accountable; he doesn’t care.

 

Other Psalms such as Psalm 34 and 69 have similar beginnings.  But, when we read a psalm, we have an expectation that things will change; that God has been present throughout the difficulties, that God will provide help. We read the whole Psalm to understand and interpret and understand the beginning of it.

The first words from Psalm 22 are much more familiar in the King James.  “My God, my God, why have you forsaken me?”  What from this Psalm would Jesus have us understand?  On the cross, nailed in such a way that he could hardly breathe, he spoke no more than that first line.  Surely Jesus, just as the Psalmist, was speaking from his immediate pain and isolation.  Soon he would be thinking about remembered trust and confidence in God.  Had Jesus not been nailed to the cross in such a position, I believe he have quoted the whole psalm with the movement from a sense of distance from God to full confidence that God was with him.  Consider the context of the scripture to see if there is support for this view.

Context is everything:

An insurance company’s lawyer was questioning an old farmer in court.  The company did not want to pay his claims for injuries. These occurred when their client ran a stop sign and hit the farmer’s trailer that contained his favorite mule.

Lawyer: “Didn’t you tell the police officer “I fine” when he arrived?

Farmer:  Well, that morning I loaded Old Bessie into the trailer and started down the road.  Hadn’t gotten far . . .

Lawyer (interrupting): “Just answer the question.  Did you say, “I’m fine”?

Farmer:  I loaded old Bessie into the trailer  … .

Lawyer:  Just answer the question.  Judge, please instruct the witness to answer.”

Judge:  Why don’t we let the witness continue?  I want to hear what he has to say.

Farmer:  I had Old Bessie in the trailer and we were driving down the road to the vet’s when this red car came zipping through the stop sign and hit the truck and trailer.  I was trying to get out of the truck to check on Bessie who I heard moanin’ and groanin’.  I was afraid she was a goner.

About that time a trooper came up and saw Bessie was a goner so he pulled out his gun and shot Bessie.  I was still trying to clear my head and get over to Bessie when the trooper came up to me with his gun still in his hand.  He said, Hey, old guy, how are you doin’?

I said: “I’m fine, I’m fine”!

Context!

Jesus’ Context:

“My God, my God, why have you forsaken me?”  So, what is the context?

I think there are three parts to the context.  First, is Jesus’ situation.  Nearly all the disciples have deserted him.  Jesus has pressure on his lungs due to the pull of his arms from his nailed hands.  He feels the burden of the sins of people of all ages have put him on the cross.  As a loving son, he asks John to take care of his mother, Mary.  Jesus knows that like in the parable of the tenants (Matthew 21:28-46; Mark 12:1-12; Luke 20:9-19) we have tried to put ourselves in God’s place.  But, as the loving Jesus still speaks words of forgiveness to the criminal crucified with him.  He includes us in the words “Father, forgive them, they don’t know what they are doing.”  We were forgiven, not because Jesus was “forsaken”, but because Jesus interceded with a loving God on our behalf.  A contemporary Christian song include the words “the Father turned his face away”.  Another contains the words “The wrath of God was satisfied when Jesus died”. *  Where do those phrases come from in scripture?  Doesn’t scripture say that God wants to forgive?  How can one say that God deserted Jesus without saying that the Trinity was split apart?  When Jesus prayed, “Father, forgive them; they don’t know what they’re doing” he clearly assumes his role as our intercessor in the model of Moses and Ezekiel.  After the resurrection, Jesus would be seated at God’s right hand to continue that intercessory role.  Finally, Jesus concludes with a commitment to the Father.   “Into your hands I commit my spirit.”

That is the immediate context.

Context of the original words

Psalms of lament like Psalm 22 frequently begin with the psalmist in a bad way.  Awake! Why are you asleep, O Lord? (Psalm 44:24) “You have put me in the lowest pit, in the darkest depths.” (Psalm 88:6)  Do we conclude that is the whole truth about the Psalmist?  What is the usual way of interpreting a Psalm of lament?  “Reproach hath broken my heart; and I am full of heaviness: and I looked for some to take pity, but there was none; and for comforters, but I found none.”  Psalm 69:20.  Would Jesus use the first words of Psalm 22 in a way to contradict the later verses?

Then look at the context of the words Jesus quotes from Psalm 22, especially the latter part of the Psalm.

28 God has taken charge;
from now on he has the last word.

29 All the power-mongers are before him
—worshiping!
All the poor and powerless, too
—worshiping!
Along with those who never got it together
—worshiping!

30-31 Our children and their children
will get in on this
As the word is passed along
from parent to child.
Babies not yet conceived
will hear the good news—
that God does what he says.

Psalm 22, The Message

 

Broader Biblical context

Several passages in John tell us that Jesus and the Father are one.  Especially note John 10:30 and John 16:32. Jesus speaks further of this identity in John 17.    Paul understood what Jesus meant when he wrote: “God was in Christ reconciling the world unto himself.”  God was present with Jesus in his hour of deepest need.  This text, for me, does not say Jesus was forsaken and condemned that I might be forgiven and accepted.2  Therefore we can be confident that God will be with us when we experience great need.  Surely, in this hour, Jesus temptation to despair was greater than any we can experience. The writer of Hebrews assures us, that Jesus was “tempted in every way as we are”.   Did Paul think about Jesus at the cross when he wrote these words?

For I am convinced that neither death, nor life, nor angels, nor heavenly rulers, nor things that are present, nor things to come, nor powers, nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord. Romans 8:38-39 NET

How do we embrace the whole of the Psalm in our understanding?  I would like to believe that Jesus, with the Psalmist would affirm:

God has taken charge;
from now on he has the last word. Psalm 22:28

 

 

*Michael Card, “Love crucified alone”;  Stuart Townsend, “How deep the Father’s Love”.  Other similar:  Natalie Grant, In Christ Alone; Chris Tomlin:  “You Are My King” 2I’m forgiven because you were forsaken” These songs do an excellent job with most of the Gospel story.  But they obscure an important part:  God was always reconciled to us, God always wanted to forgive us and God always wanted to restore us.  It is we as humans that need to change and be changed. I am still working out the implications of this.  Our understanding of God and how he forgives and restores leads to important actions.  Believing in a punishing God leads to sentences for persons guilty of crimes that feature jail first, rather than restorative justice; solitary confinement rather than opportunities for education and improvement; and capital punishment rather than compassionate care.  I am still thinking through this aspect of God’s mercy and forgiveness.

My thinking on this topic was shaped by reading Darren Belousek, Atonement, Justice and Peace.  Any confusion is mine.

 

Other scriptures to consider:

“When you all run away from me and leave me alone, I won’t be alone, because My Father is with me.” (John 16:32).

Corporate Lament

  • Examples include: Psalms 12, 44, 60, 74, 79, 80, 83, 85, 90, 94, 123, 126, 129

Personal Lament  (these psalms fit more than one category)

  • Examples include: Psalms 3, 4, 5, 7, 9-10, 13, 14, 17, 22, 25, 26, 27*, 28, 31, 36*, 39, 40:12-17, 41, 42-43, 52*, 53, 54, 55, 56, 57, 59, 61, 64, 69, 70, 71, 77, 86, 89*, 120, 139, 141, 142

  

Grace for the journey

Do “Marvelous grace” or “Wonderful grace of Jesus” aid us in living as Christians?

Much-loved songs like the ones mentioned above celebrate one kind of grace. Being ‘saved by grace’ is often thought of as referring to a past, usually datable event (at least in my upbringing). “Marvelous grace of Jesus” jumps from the initial experience of grace to the final grace of God’s presence. As joyful as it is to sing, “Wonderful grace of Jesus” wouldn’t it be good if it had a verse celebrating grace for dealing with the issues of life? Due to the familiarity of Eph. 2:8 “By grace are you saved through faith…” grace is most associated with the initial saving event in our lives. Perhaps the importance of grace to that event cannot be overemphasized. But does grace stop there? In the songs referred to above there is a jump from that initial event to heaven. This is the common pattern in many songs and hymns. * A notable exception is the verse from “Amazing Grace” that concludes “’Tis grace has brought me safe thus far and grace will lead me home.” “Open the wells of grace and salvation” comes close. Without mentioning grace other gospel songs reflect the spiritual pilgrimage. But what pattern do we find in the use of grace in the Bible?

Definitions

The word ‘grace’ (NIV) occurs 116 times. Some of them refer in general terms to the goodness of God or signs of the goodness of God, such as in Luke’s account of Jesus: (“And the child grew and became strong; he was filled with wisdom, and the grace of God was upon him.”; or the description of Stephen in Acts 6:8.) “Grace” and “saved” or “salvation” occur together frequently and are synonymous at places. Salvation, too, has a continuing aspect. While we were saved (past), we are being saved (present), and we will be saved (future). The middle tense of saved is ‘grace connection’ for this essay.

Grace for weakness

Paul in a very familiar passage connects this aspect of God’s goodness to a weakness in his life when he reports that God has told him:

“My grace is sufficient for you, for my power is made perfect in weakness.”

Would it be appropriate to conclude that whenever we become aware of a weakness in our lives, God’s grace is already available to deal with that weakness?

Grace for growing

Beyond using our gifts, especially in giving, God’s grace is available to us for growing as Jesus’ disciples:

“Now I commit you to God and to the word of his grace, which can build you up and give you an inheritance among all those who are sanctified. (Acts 20:32)

An important part of that growth is seeing the pattern of attitude and behavior of those around us who are not followers of Jesus and determining to live as God created us to live.

For the grace of God that brings salvation has appeared to all men. It teaches us to say “No” to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age, (Titus 2:11, 12)

Avoiding error by learning more about Jesus will keep us growing.

Therefore, dear friends, since you already know this, be on your guard so that you may not be carried away by the error of lawless men and fall from your secure position. But grow in the grace and knowledge of our Lord and Savior Jesus Christ. (2 Peter 3:17-18)

Grace and generosity

Paul seems to see a special kind of grace that leads to generosity with gifts of money.

But just as you excel in everything—in faith, in speech, in knowledge, in complete earnestness and in your love for us —see that you also excel in this grace of giving. (2 Cor. 8:7)

Grace gifts

Another part of ‘grace for living’ is “grace gifts”. (The word in Greek for grace is charis, and charismata for grace gifts.) Romans 12:6-8, Ephesians 4:11, 1 Corinthians 12:1-14 give us lists of ‘grace gifts’ that all Jesus’ followers have.

In Hebrews also we are encouraged to use these gifts of grace.

Each one should use whatever gift he has received to serve others, faithfully administering God’s grace in its various forms. (Heb. 13:10

How is God’s grace working for growth in your life? What songs and hymns have been of help to you?

 

*I would be glad if anyone would bring to my attention songs that include something about ‘grace for living’.

Not Just for Preachers — Living our call in all of life

Our small church was in a time of leadership transition and the overseer was visiting. He asked me if I had a call to serve the church.  I was in my forties and had thought about the question and responded to what I sensed was his question: “I have not identified within myself a leading of the spirit to the pulpit ministry.” He asked no further questions.   He didn’t seem interested in my struggle with how I could best serve God in the church and beyond. Sometime later a young man from the congregation began pastoral leadership in our congregation. We were discussing some issue and he responded that his views should have greater weight because he had been ‘called.’ Later a friend reminded me that Paul’s lists of qualification for ministry do not include having a CALL.

First look at call

You have all been called to follow Christ. Just as Jesus called disciples and the Spirit called Paul at Damascus, everyone hearing the gospel has a call to follow and serve Jesus. Most Christians would agree with these two sentences. [This use of the word call will appear in lower case letters.]   In the Bible there are many ordinary uses of the word “call” such as “request to come” or to give someone a name. Paul uses the word ‘call’ refer to the spirit’s leading or God’s encouraging us to follow Jesus. For example:

For God did not call us to be impure, but to live a holy life. 1Th 4:7

To the church of God in Corinth, to those sanctified in Christ Jesus and called to be holy, together with all those everywhere who call on the name of our Lord Jesus Christ–their Lord and ours: (1Co 1:2)

Therefore, my brothers, be all the more eager to make your calling and election sure. For if you do these things, you will never fall, 2Pet.1:10

We are all called to become Christ ‘s followers. Our call includes doing as Jesus’ disciples did, whether it is holding the baskets to collect the leftovers after the feeding of the 5,000 or going to the village for food while Jesus talked to a woman of Samaria or going out like the seventy-two to announce the coming of the kingdom. As Paul was directed to take the gospel to the gentiles, our call also includes making tents while talking about Jesus to shoppers.

CALL as a special experience

At one point the Mennonite Church had a program to address our concern over the lack of candidates for pastoral office. “Culture of CALL” initiative encourages people with pastoral and administrative skills to consider church ministry, usually on a full-time basis. Historical shifts of the past century (status and difficulties of church workers, a shift away from use of the lot, and perhaps opening of the pastorate to women (and probably other factors) have affected the drawing of young people to church work. But if everyone is called, why are we speaking of CALL in the specific sense regarding Christians entering church offices? What is the origin of the use of the word ‘call’ to mean a special leading of the spirit to service and leadership in the church. Almost always people experiencing a CALL in this sense are already Christians. [I will use the CALL to indicate this specific use.]

The word call in the Bible

Gospel writers sometimes use the word ‘call’ in reporting Jesus’ inviting the disciples to follow him. Paul does refer to himself as being called to be an apostle in the salutation of two letters

Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Ro 1:1.) Paul, called to be an apostle of Jesus Christ through the will of God, (1Co 1:1)

Are these references to Paul’s Damascus experience? Was that a conversion experience, a vocation change invitation or both? Prior to his ‘call’ was he (were the disciples) a follower(s) of Christ? Paul, in discussing the office of elder/bishop/overseer and deacons, does not list “call” as one of the qualifications. These servants of the church, of course, had a call that led to their salvation. One passage that includes both the word call and speaks of church offices is Eph. 4.

As a prisoner for the Lord, then, I urge you to live a life worthy of the calling you have received. Eph. 4:1

In Acts 13:2 we are told that the Spirit has “called” Barnabas and Paul to a particular task. Does this imply a lifetime leading? When speaking of the leading of the spirit to church office, the Paul does not use the word ‘call’. Is the pattern of use of the word ‘call’ in the New Testament reflected in our use today?

Finally, Paul uses the word church, ecclesia, as the distinctive term for followers of Jesus. This word is defined as the “called out ones”

Uses of the term CALL in the church

The probable origin of the use of the word CALL for full time church workers is the development of a two-tiered spirituality after the establishment of the state church under Constantine. According to this tradition, Jesus had a special spiritual vocation/calling as Messiah. Since it was his ‘vocation’ to suffer and die, the events of his life are not a norm or example for us to follow. Some Christians like Jesus have a ‘spiritual’ rather than a temporal or secular vocation and receive a special “call.”   These are the people who become priests and nuns. The laity did not need to follow Christ closely in spirituality, direction for Christian service or service in the military. Priests, for instance, were expected to be pacifists, but not the average Christian. At the time of the Reformation, some claimed that only the ordained were CALLED and part of the church.   Taking issue with this separation of life into secular and spiritual, Anabaptist sought to recover the sense of following Christ in all of our lives. They insisted that those called were to follow Christ in ‘churchly’ activities, work and all of our daily lives.

The word CALL identifies the leading of the spirit, the thinking of the individual and counseling by other Christians directed toward individuals considering full time work in the church, especially the pastorate. This term is generally not used for those who are considering other careers or occupations.     (Some have worked to extend this sense of a special leading of the Spirit to all work situations.) I wonder if this focus places unnecessary stresses both on those considering church work and on those considering secular jobs?   For those with gifts and skills suitable for the pastorate or full time church work, there is pressure to expect a high intensity and memorable experience (probably datable) of the Spirit’s leading to full time church work. On the other hand, devout followers of Christ seeking the leading of the Spirit for work direction or job change who desire to serve God in their work and in their non-vocational time may wonder how God leads them differently. Does using the impetus of the concept of CALL accomplish in a scripturally sound way (as interpreted above) the important job of encouraging individuals into missionary or pastoral positions? If we used “call” in the scriptural sense for persons entering “secular” work would they better understanding that work as a way of serving Christ?

Living out our call

Let’s find ways of encouraging and aiding people making decisions about their life’s work. Initial career choice or later changes are major life milestones at which fellow Christians should provide support for one another.   Finding a job in which we can honor and glorify God requires the spirit’s leading within us, as well. To cooperate with the spirit’s leading and to work with the spirit in aiding all Christians in career choice, we should affirm that

  1. Serving the church/extend the kingdom is an important responsibility of all Christians.
  2. Serving Christ in one’s vocation is part of every Christian’s calling.
  3. Encouraging fellow Christians to make the best use of their gifts is an important task for the people of God.
  4. Challenging jobs such as the full-time pastorate or outreach in difficult areas may require encouragement from others, and extra prayer and courage by the one making the choice.

God’s call comes to all people. Those who respond are called to salvation and a life of serving God. Let those who answer God’s call live all their life in response to the call.

Singing justice for the poor: Looking for Anabaptist-flavored worship music

I proclaim the power of God: You do marvels for your servants;

Though you scatter the proud-hearted  And destroy the might of princes.

To the hungry you give food,  send the rich away ——empty.

In your mercy you are mindful  Of the people you have chosen.

Refrain: And holy is your name through all generations. (verses 2 & 3 “My Soul is Filled With Joy”. (#13 Sing the Journey). See also, “I’ll praise my maker while I’ve breath” verses 2 and 3 Hymnal, a worship book #166)

Where can we find similar praise to God for caring for the poor and hungry in contemporary and traditional worship music? The results of the search I’ve done show few examples of helping the marginal and bringing down the powerful in praise and worship music.   Early 2015 the Mountain States Mennonite Conference concluded an Anabaptist songwriting contest. They asked for “New songs with lyrics that espouse Anabaptist/Mennonite values: (e.g. Non-violence, love for enemy, reconciliation, communal life, etc.), musically spanning from traditional forms to non-traditional genres, styles and cultural expressions.” Specific mention of the social justice theme is not made, but perhaps it is implied in “Anabaptist/Mennonite values”. The link below identifies winners and includes their lyrics and music. One of the six mentions attention to the poor. * The 2015 Mennonite World Conference Songbook, Walking with God includes at least three of fifty-six selections that specifically praise God for his attention to the oppressed and poor. January 4, 2016, MennoMedia announced Project 606, intended to produce a new hymnal by 2020. Will this project include work on identifying elements of Anabaptist-flavored, Bible-based worship music?

 What Biblical models warrant placing a strong emphasis on praising God for social justice, especially in praise music? “Social justice” here is short hand for God’s act in delivering an immigrant/slave people from the super power of the day. It is a social act because a group of people, the children of Israel, was rescued. A new people with a new plan for living (the Torah) were established. God’s rescue of an oppressed people was “just” because it showed God’s love and mercy, not because Jacob’s descendants deserved it.

The contest (see above) reminded me of my quest of some years to find references to discipleship in worship music, narrowed here to social justice. Some 40 years ago I had a period of illness that resulted in a significant loss of hearing. Gradually I lost additional hearing until today I am nearly deaf. Hearing aids and now a cochlear implant. Cochlear implants are engineered to help with the hertz range of conversation level, but do not cover high and low notes of music. So, I give my attention to the words of the song. This has led me to ask questions about the theology behind the music used in worship. As a non-musician I make no claim to expertise in evaluating musical quality of any of the songs mentioned. I need a welcome help in identifying the quality of lyrics and music featuring attention to God’s interest in the oppressed.

Worship music in the evangelical churches I am familiar with usually includes what can be categorized loosely as contemporary Christian music (CCM), traditional hymns, and gospel songs. These types of music have some overlap. I will not attempt to fully distinguish between them. Each type has its focus. They are not fully listed here. Contemporary and traditional music praises God for many attributes and deeds, gives many invitations for re-dedication to Christian living, and rejoices in the promise of future life with God, but seldom praises God for concern for the poor and oppressed. My focus on the marginalized in this essay is very narrow.

Christian contemporary music

Several writers have noted the lack of attention to social justice issues in CCM. Jay Howard writes: “There are few [contemporary Christian worship] songs concerned with social justice because there are few songwriters from the Anabaptist tradition.” He analyzes 77 Contemporary Worship Songs –those most frequently requested of the licensing service CCL–and finds only one that gives direct attention to social justice issues. John L. Bell, songwriter argues that CCM is mainly about the birth and death of Jesus and ignores his life. Have I missed some CCM titles that give attention to Jesus’ life, especially to his attention to the poor, the widow, and the outsider?

 Traditional ‘gospel songs’ and hymns

Praise and thanksgiving in traditional hymns and gospel songs (I will not define these here, but look at that category the Mennonite Hymnal for examples) give little attention to social justice. “Gospel songs” are strong in their emphasis on grace, God/Jesus’ companionship and love. I have not found any of these that praise God for his love and care of the “widow and fatherless”. There are a number of hymns in Hymnal, a Worship Book (HWB), that include an interest in the poor and oppressed and justice for them. One that praises God for this attention is “I’ll Praise My Maker”, verses three and four (HWB, #166). Some encourage us to follow Jesus’ example in caring for the marginalized. Did I miss hymns that specifically praise God/Jesus as Miriam and Mary did for God’s championing of the oppressed?

Models and sources:

The preliminary Biblical models I would propose for praise songs are Miriam’s song (Exodus 15) and Mary’s song in Luke 1. The book of Psalms was Israel’s “praise and worship” book. That requires some attention to psalms that praise God for his attention to disadvantaged and those who prey on them.

Miriam’s Song

While God the warrior image usually makes Anabaptist uncomfortable, God is first called holy when he rescued the Israelites from the Egyptian cavalry and foot soldiers.

Who is like you, O Lord, among the gods?
Who is like you?—majestic in holiness, fearful in praises, working wonders?
 You stretched out your right hand,
the earth swallowed them. (Ex. 15:11-12 (New English Translation)

God is praised for delivering the immigrant/slaves God chose to become his covenant people.

 

The Psalms

In his work on the Psalms, Walter Brueggemann says that the things we praise God for shows the way we view the world and our place in it.  Many Psalms praise God (see also Miriam’s Song) for delivering a slave/immigrant people from the Egyptian superpower whose religion favored politically powerful and the rich. We are sometimes tempted to assign God’s action here to a special category, rather than see it as a model of what God does.  Psalmists praise God (and kings) for their concern for the poor and marginalized.  God is praised for being a just judge and for making wars cease.  See the following Psalms: 9, 10, 29, 35, 65, 66, 68, 69, 72, 74, 81, 82, 94, 96, 97, 98, 99, 102, 103, 105,106, 107, 109, 123, 124, 135, 136, 139, 140, 146.

Phrases from Psalms 72 and 146 capture a king’s and God’s attitude and action and are characteristic of the other Psalms:

 

Ps. 72: The King:

— takes pity on the weak and the needy
— saves the needy from death.
rescues them from oppression and violence,
— for precious is their blood in his sight.

Ps. 146. The Lord

–upholds the cause of the oppressed
–gives food to the hungry.
–sets prisoners free,
gives sight to the blind,
— lifts up those who are bowed down,
— loves the righteous.
watches over the foreigner
–sustains the fatherless and the widow,
–frustrates the ways of the wicked

Praise the Lord.

Repeatedly God gives attention to the oppressed and provides security and safety to victims of violence. To what extent should words and phrases like these from the Psalms be present in our worship music?

 Prophets

Attention to the needs of the orphan/widow/poor is identified more with prophets than the Psalms and I was pleased to find significant attention to this topic in the Psalms. Prophetic critiques of worship do not contain comments on purity of sacrifices, social justice content of Psalms or the quality or frequency of Psalm recitation. The prophetic critiques point out that Sabbath worship by the people of the covenant should be reflected in covenant behavior during the week.

Mary, Jesus, Paul

Mary’s prophetic vision of her son’s work is captured in the song “My Soul is Filled With Joy”. (#13, Sing the Journey, verses 2 and 3 above). Jesus inaugural sermon repeats these themes.

The prophetic focus is reflected in Paul’s statement in Romans 12:1-2:  “So here’s what I want you to do, God helping you: Take your everyday, ordinary life—your sleeping, eating, going-to-work, and walking-around life—and place it before God as an offering [as your worship]. Embracing what God does for you is the best thing you can do for him.” (The Message-my emphasis). Perhaps an important aim of worship music should be to help us connect thanksgiving and praise with covenant living.

Today our world is one of increasing disparity in wealth. God’s rescue of an immigrant/slave people informs us what kind of God he was/is. Jesus affirmed this nature in his work and teaching by giving significant focus to healing, feeding the hungry and caring for the sick. Can God’s people today teach and act less like the world and more like our lord? Are there songwriters addressing this need?

 

Miriam’s Song, many Psalms, the prophets’ reminders all tell us that connecting worship and living is crucial.   The New Testament contributions of Mary’s song, Jesus life and teaching, and Paul’s take on worship in Romans 12 all point to the worship-discipleship-concern for poor and marginalized as an essential element in our praise and life. I have found very few songs in CCM and “gospel songs” with this focus and only a few in traditional hymns that praise God as a champion of the down and out. (Perhaps additional research and help from knowledgeable persons will locate songs with a social justice focus.) Eugene Peterson’s (The Message) take on Psalms 65:1 provides an appropriate conclusion:

Silence is praise to you,
Zion-dwelling God,
And also obedience.
You hear the prayer [praise] in it all.

 

*Text and music of six winners can be found at:

http://www.anabaptistsongwritingchallenge.org/

 

Thanks to Julia H. Alleman and Ray E. Horst for sharing their music knowledge with me.

 

 

Favorite hymns

 

“I’ll praise my maker while I’ve breath” (HWB#166) and “My soul is filled with joy” include praise for God for his lifting up the poor and pulling down the powerful. So, that’s why I list them first, although the rest of this list is not necessarily in order of my sense of their importance.

 

The chair where I sit for morning devotions faces just north of east so that more than half of the mornings during the year I probably could see the sunrise. That feeds my love of sunrises and a preference for the hymns “I owe the Lord a morning song”( HWB#651) and “When morning gilds the skies 1. The latter sticks in my memory from a theme song of a 1960s radio program, a favorite of my mother’s.

 

Since the question of favorite hymns was raised at Thanksgiving and since I spend a lot of time in the garden (or thinking about it), I must list “We plow the fields and scatter the good seed on the ground” (HWB#96).   I list this one even though I know my favorites will vary by season. The place I find myself in my spiritual pilgrimage influences my preference for songs. Recently at church we sang “I sought the Lord” (HWB#506) and that provided the help I needed at the time which music has frequently done. (Once during a period of distress I was given words and a tune for my encouragement. I wrote down the words, but the tune I heard in my head required more of a musician to put on paper. Julia suggested that maybe if she put her head close enough to mine she could hear the tune, too.)

 

In addition to looking for songs about God’s justice I have been looking for songs that see grace for the journey as important as grace for the destination. The third verse of “Amazing grace” “Through many dangers toils and snares, I have already gone” 2 does that for me. Finally, I enjoy the sustenance of “My shepherd shall supply my need”HWB#589. In addition I recommend that everyone write their autobiography outlined by the last phrase of this hymn, “no more a stranger, nor a guest, but like a child at home.” I may have listed less that ten hymns, but my preferences change with seasons of the year and of my life. As I looked up the numbers for the hymns above I saw many that have been my “favorites” at various times. And, I am still searching for more songs praising God for justice.

 

1 http://library.timelesstruths.org/music/When_Morning_Gilds_the_Skies/

 

David Alleman

Nov. 27, 2016