I just read an informative, easy-to-read, easy-to-understand essay (The link is provided at the end of this post.) written by an African-American woman named Akilah Hughes on one of my favorite websites, www.hellogiggles.com.

Wherever you stand on the Michael Brown case, we must take note that a young man is dead and that his family is grieving--not only his family, but an entire community, and much of the nation as well. Jesus loves them and hurts for them--as should we all--in this time of suffering and loss.

Not only that, but if we want to begin to understand why people are so outraged about this entire situation and others like it, we're going to have to step out of our own contexts (and possibly outside of this particular instance entirely) and educate ourselves about the contexts of those who live in a constant state of fear and hesitancy due to the color of their skin. I've never in my life experienced anything like that and can't imagine experiencing it...

Can you?

It's impossible to fathom because it's not my reality, and I'm guessing this is a foreign concept to a fair amount of you as well. But it IS the reality of so, so many in our country, which is why we have to listen, learn, and reframe how we think about and live in our society if we want to take seriously this whole holistic community thing I think Jesus was shooting for with his earthly ministry. 

Hughes says, "I can’t force you to feel how I’m feeling—and I wouldn’t wish it on my worst enemies. I can only help to make you understand that life is not the same for everyone in this country, and it never has been. If you don’t feel anything about this Michael Brown case, please note that privilege. It is a privilege to not have to fear for your life, or the life of your family. It is a privilege to not have to critically think about race and oppression. Some of us may never be that lucky."

"What it feels like to be black in America in 2014"

And sometimes a class assignment and a subject you love unite. The following is my most recent "Concept Sermon" (abbreviated/mini sermon) for my upper level Wisdom Traditions preaching class:

            I don’t think I’ve ever heard a sermon preached on Song of Songs in my twenty two-ish years of life in the church. This is probably due to many Christians (including pastors) not always knowing quite what to do with the text. God is never specifically mentioned within the eight chapters of the book, and the scripture initially seems to be filled only with sexual innuendos leaving readers to wonder how it ever came to be one of the wisdom literature books in the bible in the first place. However, if one is to read the text through a feminist lens, there is much to be gleaned beyond the surface level. For instance, Song of Songs provides us with perspectives about the power of women and the importance of egalitarian relationships.

            We do not have to look very far within the culture in which we work, live, play, and learn today in order to find sure signs that women are generally considered man’s less-than-equal counterpart.  Women do not get paid as much as men do in various jobs. Women are not always chosen for certain jobs due to their gender. Women who are single mothers are considered irresponsible human beings while single fathers tend to steal the show (“What a great guy!” you’ll often hear people say.). When women stay with significant others who abuse them in various ways, more attention is focused on how “weak” the woman is rather than taking a minute to try to understand her side of the story. I do not say these things to discount mankind as a whole in our world, but I do wish to point out that there are inarguable biases in our society toward men and that we all need to be more active in our efforts toward standing in solidarity with women for equality. And believe it or not, Song of Solomon provides its readers with tools that encourage such equality.

            Throughout the book, the Shulammite woman continuously does what she has to do in order to be with the man she loves despite all who are against her. She thrives despite the chastisement from the Jerusalem daughters about her love for the man and does not let the guards of the city abusing her keep her from pressing on to find and be with her love. (Now, that is a powerful woman!) Multiple times throughout the text it is made clear that the male voice in the dialogical poetry that comprises Song of Songs is absolutely captivated by the unnamed Shulammite woman whom he loves. They are (as far as the reader and many commentators can tell) in a relationship based on equality.

 In an article she wrote about Song of Songs from a feminist and womanist perspective, Robin McCall says, “The Shulammite has power over him, her lover acknowledges, not because of anything she has done, but simply because she is herself— beautiful, desirable, and precious to him.”[1] I wonder what would happen if we were more diligent in telling little girls from the earliest stages of their adolescence that they have power and that they are enough just by being themselves and that they need not worry about fitting into the norms deemed appropriate by culture and society. What if we told little girls God created them for more than who society tells them they need to be?

            A recent top-of-the-chart country hit feeds the exact opposite of the previously mentioned idea. Rising country star, RaeLynn, has explained that her song, “God Made Girls,” is a tune of empowerment for young women. Instead, however, the song seems to condone keeping in place the stereotypes, constraints, and bold lines to which women are expected to adhere. RaeLynn’s idea of empowering women and the ways in which McCall beckons us to notice the women empowerment in Song of Songs seem like two very different concepts. Some of the “God Made Girls” lyrics read, “Somebody's gotta wear a pretty skirt/Somebody's gotta be the one to flirt/Somebody’s gotta wanna hold his hand, so God made girls.” While it is acceptable for girls to grow up into young ladies and women who like to do these things, I am incredibly confident in saying that God did not create women specifically for these and other like-minded purposes.

We need to give the women in our world a better representation of God’s love for them and make clear that they are strong, powerful, and that they deserve nothing less than the best—in their work, in their families, and in their romantic relationships. And we, as the larger society, do not get to call those shots! We must meet women where they are, empower them by standing in solidarity with them, and remind them that they were created and are loved by the One who loves them for nothing that they did, but simply because they are themselves.

---

[1] Robin C. McCall, “‘Most Beautiful Among Women’: Feminist/Womanist Contributions to Reading the Song of Songs,” Review & Expositor 105 (August 2008): 430.

Thanks to my Field Education class this semester, I have finally started to form a connection with the theological and communal significance of the eucharist. For whatever reason, the traditional liturgy works its way into my spirit as my voice joins with those of the sixty-or-so others gathered around me in the pews at early service, and I feel a tangible connection to those I have the honor of serving communion once a month in the contemporary service as our fingers brush against one another as I hand them their bread or hold out the juice so that they can receive it. Jesus' presence is very real in those moments for me now, and I'm thankful for so many reasons (including but not limited to: "I have an authentic connection with a sacrament! Maybe I can eventually be an elder after all!")

One of the ways that I better understand the doctrine of the United Methodist Church is through the singing of hymns. So often in church, we just stand and sing through the words without taking the time to appreciate their theological importance, but they teach us so much when we take time to internalize the meaning of the lyrics. "One Bread, One Body" is no exception. Written by John B. Foley in 1978, its importance and teachability continues to be relevant and helps me to understand the importance of why we participate in holy communion.

The scriptural basis for this hymn comes directly from 1 Corinthians 10:16-17 and Galatians 3:28 (UMH 620). The passage from 1 Corinthians speaks to the importance of community that is made evident in the sacrament of communion. 1 Corinthians 17 says, "Because there is one bread, we who are many are one body, for we all partake of the one bread (NRSV)." By partaking in communion, individuals from all over the world, join into the larger community known as the body of Christ, which strives to live and work together to spread the Good News of Christ all over the world. 

The theology of this hymn also speaks to the importance of community. The verses seek to explain the message of Galatians 3:28 that all are one in Christ. Gentile/ Jew; servant/free; woman/man are all mentioned as a means to make clear that all are welcome in the body of Christ. Though there are many groups who remain excluded from the body, I think this hymns beckons those who sing it to remember that the lives we live and the work we do that we claim are all for God's glory must include loving, living, and working with all people. Otherwise, we do not grow and we are not whole in the ways in which I believe God intends for us to be. We can't go this journey alone; therefore, we need all people--all parts of the body-- to be who we are called to be. Partaking in communion should cause us recognize Christ's presence with us and also to consider what genuine and holistic community looks like. We must find ways to create and nurture such communities in our churches.

In the United Methodist Book of Worship, there are several services detailing the liturgical components used to celebrate the eucharist. The aspect of community is also prevalent in the liturgy of these services.  The final prayer before the "Sending Forth" reads:

Eternal God, we give you thanks for this holy mystery

in which you have given yourself to us.

Grant that we may go into the world

in the strength of your Spirit,

to give ourselves for others,

in the name of Jesus Christ our Lord. Amen.

In this prayer, we thank God for what God does for us and with us in the "holy mystery" of communion, but we also ask God to give us what we need for the journey--including the strength of God's Spirit so that we may give ourselves for others. This giving happens in a variety of ways, but we are certain of one thing: As Christ gave himself for us, so we, too, should strive to be humble and selfless with servants' hearts in order to continue what Christ began so long ago--loving, caring for, and walking with all people, especially those who were pushed into and kept in the margins of society.

This prayer reminds me specifically of the Great Commission in Matthew 28 when Jesus assures his disciples that he will always be with them and that they should go into the world to make disciples of all people. By telling them he will always be with them as they go and do these things, we as Jesus' disciples in the present age can also have courage and be confident in asking God to give us God's Spirit so that we may be equipped to live the lives to which we've been called. Communion rejuvenates us to live into our call by allowing us to remember all that Christ has done and is doing in our lives and by encountering God in  the partaking of the sacrament.

Another helpful resource that speaks to the intricacies of communion is a United Methodist document called, "This Holy Mystery." Within its contents are discussions about everything from various meanings of communion to the ways that it's practiced and also the ways in which this sacrament is a source of grace in the lives of United Methodists. 

Much theological and spiritual significance is portrayed throughout the eighteen page document. While there are practical aspects listed like how to set the table and how to prepare the elements, "This Holy Mystery" also talks in detail about communion as a means of grace. United Methodists understand communion to be a means of grace because it allows us to encounter God, be in community with one another and be thankful for the free gift that Christ gave to us through His death and resurrection. This gift is not something that we deserve or receive because of anything we did but because God loves us and is gracious and compassionate toward us (Ephesians 2:8).

Communion, like Baptism, can be a confusing sacrament to fully comprehend. It's difficult to fathom all of the incredible things that happen seemingly just because some words are said and because we get to eat yummy bread and grape juice. However, as each of these resources make clear, this ritual is about so much more. It is a mystery, but it is also life-giving in that it connects us with the One who gave us life and connects us with one another in community (THE community!) that supersedes all time and space, enriched and sustained by the Spirit of God. What a PRECIOUS gift we have been given in this sacrament! May we always be thankful and partake as much as possible.