EMORY UNIVERSITY CANDLER SCHOOL OF THEOLOGY A …pitts.emory.edu/files/dmin/Hill_2017DMinProject.pdf · 2017-06-09 · knowing, and understanding the ways of God in Scripture, are

EMORYUNIVERSITY

CANDLERSCHOOLOFTHEOLOGY

ANARRATIVEBLACKPULPIT:THENARRATIVELECTIONARYASA

TOOLFORCHRISTIANTRANSFORMATION

ADOCTORALPROJECTSUMMITED

INPARTIALFULFFILLMENTOF

THEREQUIREMENTSFORTHEDEGREEOF

DOCTOROFMINISTRY

INTHEFIELDOF

BIBLICALINTERPRETATIONANDPROCLAMATIONBY

J.LEEHILL,JR.

ATLANTA,GEORGIA

APRIL2017

ADVISOR:JEHUHANCILES

DIRECTOR:BRENTSTRAWN

2

Introduction IamasonoftheBlackChurch,andIlovetheBlackChurch.Iloveitbothas

thehistoricalby-productofanoppressedpeople’sstriving,andthatofauniquely

Americanreligioustraditionthatisconstantlybeingnegotiatedandrenegotiatedin

itsmanysettings.TheBlackChurchIgrewupinwasnotalargechurch,butasmall,

family-centeredBaptistchurchjustsouthofRichmond,intheCommonwealthof

Virginia.Itwasarelativelyvibrantchurchwherepreachingmaintainedaprized

placeintheworshipservice.WorshipatFirstBaptistChurchofBermudaHundred

wasalotlikeclimbingamountain,reachingtheapexwithastirringsermonand

thendescendingfromthatmountain-topexperiencehavingknownthe

transformativepowerandpresenceoftheLord.

InmychildhoodchurchtherewasrarelyaSundaythatmypastordidnot

preach.Hewasathoughtfulpreacher,alwaystakingcaretohandletheWordwith

accuracyandprecision;ensuringthathiswordswerepunctuatedwithpowerfrom

onhigh.Sermonsalmostalwaysendedinsweatyexcitation,withafinelytuned

melodicwhoopthatroseandfellamidaflurryof“Amens,”“Yes,Lawds”and“Thank

YouJesus’”fromthosewhomadeupthesmallBlackChurchontheshoresofthe

AppomattoxRiver.ThepulpitintheBlackChurch,whetheritissituateduponthe

sandyshoresofSanDiego,orinthesometimesfrigidfieldsofFerguson,isknownto

beaplacewherethe“persistentcallsforjustice,churchreforms,moralandethical

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responsibility,andspiritualredemption”canalmostalwaysbeheardonaSunday

morning.1

IlovetheBlackChurchandIcherishbeingpartofauniquelyAmerican

traditionlayeredwithrichreligious,social,andculturaltextures.Iloveworshipin

theBlackChurch,whetheritisinahighlyliturgicalEpiscopalcongregationoratwo-

stepping,fire-baptizedChurchofGodinChrist.IloveBlackpreachingandholdin

highregardthetaskandthesacredresponsibilitythatcomeswithitswork.Ilove

theBlackChurch,butinrecentyearsIhavedevelopedabitofalover’squarrelwith

itsrelativelynewfoundcomfortwithbiblicalilliteracyandlackofChristian

transformation,especiallyasitrubsagainstitshistoricidentityasacenterforBlack

justiceandliberation.Ihavedevelopedadeepfrustration,inthelastdecadeofmy

professionalministry,withthelowlevelsofbiblicalliteracywithintheBlack

Church—bythisImeanaparishioner’sintimacywith,andbroadunderstandingof

thestoriesofGodasrevealedintheChristianScriptures.Morerecently,my

frustrationhasledmetofearthatthestaggeringlylowlevelsofbiblicalliteracyare

fundamentallyhinderingtheBlackChurchfrombeingtheplaceofprophetic

transformationGoddesires,andtheworldneeds,ittobe.Myexperiencehasborne

witnesstothefact,atleastinthesettingswhereIservedlargelyAfricanAmerican

Protestantcommunities,thatthemajorityofthoseinpewsarelargelyunacquainted

withthestoriesofGod,especiallythestoriesofGodintheHebrewBible.2WhatI

1KenyattaR.Gilbert,TheJourneyandPromiseofAfricanAmericanPreaching(Minneapolis:FortressPress,2011),19. 2SeeBrentStrawn,TheOldTestamentIsDying:ADiagnosisandRecommendedTreatment(GrandRapids:BakerAcademic,2017),chapter1andespeciallychapter

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believehasbeenborneoutovertimeisthatthosewholackbiblicalintimacy,

knowing,andunderstandingthewaysofGodinScripture,arelackingChristian

transformation.IftheBlackChurchisgoingtolivetransformationallyintheworld,

theBlackChurchmustbecomemorebiblicallyliterate.

TheBlackChurchmustreclaimbiblicalteachinginthepulpitandbiblical

imaginationinthepews.TheBlackChurch,specificallytheBlackpulpit,mustonce

againbecometheplacewherethelong,broadnarrativesofGod’sactivityare

proclaimedinworshipforthetransformationoftheworld.IftheBlackChurchisto

maintainitsplaceasasourceofempowermentforthebroken,aBlackNarrative

Pulpitisneeded.ABlackNarrativePulpitoffersimaginativebiblicalpreachingin

theBlackChurch,addressingtheissueofbiblicalliteracy,andincitingChristian

transformationamongthoseinthepews.IftheBlackChurchistomaintainits

sourceofhopeforthosewithouthope,aBlackNarrativePulpitisneeded.Ifthe

BlackChurchistohaveanypromiseofrelevancybeyonditsoftenmanufactured

emotionalism,health,wealth,name-it-and-claim-ittheologicalsuppositions,aBlack

NarrativePulpitwithcontent-richpreachingisneeded.TothisendCleophusLaRue

contendsthatBlackpreachersmust“thinkmoredeeplyabouttheaimsandendsof

theirpreaching—namely,tostopputtingsomuchemphasisoncelebratoryendings”

and“focusmoreonthesubstantivecontent”inthesermon.3

ABlackNarrativePulpitofferstransformativepreachingintheBlackChurch

whenitutilizesthepowerofstorytellingasatoolforshapingbeliefpatternsand2where“harddata”ispresentedthattracksthetrendsofbiblicalliteracyintheProtestantChurch,specificallythebroadlackoffluencyoftheHebrewBible. 3CleophusJ.LaRue,RethinkingCelebration:FromRhetorictoPraiseinAfricanAmericanPreaching(Louisville:WestminsterJohnKnoxPress,2016),xi.

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behaviors,recognizingthatsincetheearliestperiodsoftime,acrossculturesand

acrossdisciplines,humanshaveusedthepowerofstorytochangelives.ABlack

NarrativePulpitofferssoul-stirringpreachingintheBlackChurchwhenitpromotes

theuseofstoryandnarrative,particularlythestoryofGodasrevealedinScripture,

asastartingpointforansweringhumanity’sdeepquestionsofmeaningandvalue.

ABlackNarrativePulpitofferspropheticBlackpreaching,preachingthatcallsinto

beingGod’snewreality—thenewworldthatGodlongsforustoembodyinthe

world.4ABlackNarrativePulpitpresentspreachingintheBlackChurchwhenit

addressestheconcernsofbiblicalilliteracybypreachingthemajorstoriesofGod,

sequentiallymovingthroughourpresentcanon.ABlackNarrativePulpitoffers

systematizedpreachingintheBlackChurchwhenitemploystheNarrative

Lectionary,alectionarydesignedtoaddressbroadconcernsofbiblicalilliteracyin

themainlinechurch,toestablishcommunitieswhereempoweredandtransformed

disciplesofJesusChristlearnhowtolivetransformedintheworld,andalso

transformtheworldinwhichtheylivetowardGod’saims.

TheNarrativeLectionarywasdevelopedin2010bytwoprofessorsatLuther

TheologicalSeminary,RolfJacobsonandCraigKoester,whodesignedthelectionary

toaddressconcernsofbiblicalilliteracytheywerefindingwithintheEvangelical

LutheranChurchinAmerica(ELCA).Thelectionarytheycreated,theNarrative

Lectionary,wasdesignedtoaddresstheirconcernthroughpreachingandworship.

4FormoreonpropheticpreachingseeLenoraTubbsTinsdale,PropheticPreaching:APastoralApproach(Louisville:WestminsterJohnKnoxPress,2010),andespeciallyMarvinA.McMickle,WhereHaveAlltheProphetsGone:ReclaimingPropheticPreachinginAmerica(Cleveland:PilgrimPress,2006)forspecificityonpropheticpreachingintheBlackChurch.

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JacobsonandKoesterdevelopedthislectionarybecausetheyfeltthattheRevised

CommonLectionaryfailedpeopleoffaithinitsinabilityto“fosterasenseof

movement”withinthelargerbiblicalstory.5TheyfelttheRevisedCommon

Lectionary,anditsmanyattemptedcorrections,wastoosporadic,choppy,and

disjointed,sotheybuilt,fromthegroundup,anewlectionarythatwouldmove

sequentiallythroughthebiblicalstory,highlightingmajorstoriesfromGenesisto

Acts.6Usingafour-yearsequence,KoesterandJacobsoncreatedtheNarrative

Lectionarybelievingthatpeopleoffaithwouldmoreeasilygrasptheoverarching

storyoffaith,andbecomebiblicallyliterate,iflengthy,orderly,lectionsofscriptures

werefaithfullyreadandpreachedinworship.

ThisdoctoralprojectseekstoexaminetheuseoftheNarrativeLectionaryin

aBlackChurch,ChristianFellowshipCongregationalChurchofSanDiego(United

ChurchofChrist),todetermineifitsconsistentusecontributestogreaterbiblical

literacyandsupportsChristiantransformation.TheuseoftheNarrativeLectionary

hasgrownsignificantlyovertheyearstoincludemanydifferentdenominational

traditionsandcongregationsthroughouttheworld—buthasyettobesignificantly

embracedbytheBlackChurch.Thisprojectseekstobroadenthereachofthe

NarrativeLectionarybyexaminingaspecificBlackChurchasitemploysthisnew

lectionarytool.

5SteveThorngate,“What’stheText:AlternativestoCommonLectionary,”ChristianCentury130,no.22,22. 6SeeTimothyAndrewLetzeke’sarticle“LectionariesandLittleNarratives:ChildrenoftheRevisedCommonLectionary”inLiturgy29,no.4(2014)forfurthercommentaryanddebateontherecentattemptstofixtheRevisedCommonLectionary.

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Theprojectfirstpresentsaculturalandtheologicalanalysisofthe

congregationinwhichthedoctoralprojectwasset;anAfricanAmerican

congregationoftheUnitedChurchofChristlocatedinSanDiego,California.This

sectionexploresthestoriedhistoryofthecongregation,whichdatesbackto1886,

itsculturalbackground,andthedenominationalheritagethatistreasuredbyso

manyofthecongregants.Aspartoftheanalysisofthecongregation,thissection

closelyexaminesthecongregation’stheologicalperspectivesandpositions.

Theproject’ssecondsectionpresentsabriefscholarlyanalysisofmodern

lectionaries,theirformation,andthegrowthoftheiruseinProtestant

congregations.Theexaminationoflectionarieswillmakeapparentthe

opportunitiesthatlectionariesoffercongregationswhoconsistentlyemploythem:

aboveall,lectionariesarebeneficialtoolsforChristianformationandeducation.

Muchthatiswritteninthissectionseekstobuildastrongcaseforthebenefitsof

usingalectionary.Whetheritbesequentiallectionariesthatmoveacongregation

fromcreationaccountsinGenesistoinvitationstobearliberating“witness”in

Revelation,orthematiclectionariesliketheAfricanAmericanLectionary,which

takesintoaccounttheculturalcalendaroftheBlackChurch,Iarguethatthebenefits

ofusingalectionaryfaroutweighanyresistancetoit,eventhekindofresistanceto

BlackpowerlessnessandoppressionthatgavebirthtowhatE.FranklinFrazierhas

calledtheInvisibleInstitution,whereenslavedpreacherswerefreetopreach

withouttheconstrainsofWhiteoppressorstellingthemwhattextstopreach,and

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whattextnottopreach.7Whiletherearemanylectionaries,manyofwhichhave

hadtobeomittedforthesakeofbrevity,myfundamentalargumentwhichleans

upontheworkofSamuelDeWitttProctor,contendsthatBlackChurcheswho

regularlyusealectionaryarefarbetterequippedtoprovideawell-balancedbiblical

dietforthoseinthepewsthanBlackChurcheswhofindlectionariestobetoo

confining.8

ThethirdsectionthenturnstoacriticalexplorationoftheNarrative

Lectionary,closelyexaminingitsformationandhistory,itsgoals,anditsclaims.The

fourthsectionoftheproject,then,isareflectionontheuseoftheNarrative

LectionaryinChristianFellowshipCongregationalChurch(UCC)asatoolto

contributetogreaterbiblicalliteracy,spark“biblicalimagination”,andmovethe

congregationtowardChristiantransformation,specificallyasevidencedinsocial

witness.9Thewayinwhichtransformationisapproachedinthissectionisthrough

biblicalnarrativeacquisitionandpracticalapplication—thegoalbeingtoestablisha

communityoffaith“transformedbythepowerofthelivingGod…[and]empowered

totransformneighborhoodsandcommunities,cities,andculture.”10

MajorTermsandResearchMethodology

7BrianBlount,CanIGetaWitness?ReadingRevelationthroughAfricanAmericanCulture,(Louisville:WestminsterJohnKnoxPress,2005),40. 8SeeAppendix2foraTimelineofModernLectionaryDevelopment. 9JoyMoorewritesofusingbiblicalimaginationinpreachingas“arealityratherthantoexplainanexperience”(“PreachingtheStoryinaSound-BiteCulture”inGenerationRising[AndrewCThompson;Nashville:AbingdonPress,2001],31). 10KennethC.Ulmer,“TransformationalWorshipintheLifeofaChurch,”inWorshipThatChangesLives:MultidisciplinaryandCongregationalPerspectivesonSpiritualTransformation,ed.AlexisD.Abernethy(GrandRapids,BakerAcademic,2008),196.

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ThroughoutthepaperIreferencetwomajorterms,BlackChurchandbiblical

literacy.ThetermBlackChurch11denotesanyBlackChristiancongregationinthe

UnitedStatesandespecially,butexclusively,thoseassociatedwiththehistoricBlack

denominations:theAfricanMethodistEpiscopalChurch;theAfricanMethodist

EpiscopalZionChurch;theChristianMethodistEpiscopalChurch;theNational

BaptistConvention,USA;theNationalBaptistConventionofAmerica;the

ProgressiveNationalBaptistConvention;andtheChurchofGodinChrist.Theterm

alsodenotesBlackChristiancongregationsintheUnitedStatesthatarenotapartof

theabovementioneddenominations,suchastheUnitedChurchofChrist,theUnited

MethodistChurchandthePresbyterianChurchUSA,tonameafew.Theterm

biblicalliteracyIdefineasbothafluencyofandintimacywiththebiblicaltext.Itis

abroadunderstandingofthestoriesofGodasrevealedintheChristianScriptures.I

definebiblicalliteracyasmovementalongaspectrumwithagoalofgreaterliteracy.

Understandingliteracyasmovementalongaspectrumisnotaboutanilliterate

communitysuddenlybecomingliterate,particularlythroughtheuseofthe

NarrativeLectionarypreachingtool,butitismovement,overtime,towardsa

greaterunderstandingoftheentirebiblicaltextandGod’smessageinit.

Theprimaryresearchmethodsusesthroughoutthisprojectwere

ethnographic.12IstudiedthepeopleofwhomakeupthecongregationofChristian

11SeeC.EricLincolnandLawrenceH.Mamiya,TheBlackChurchintheAfricanAmericanExperience:AfricanAmericanChristianSpirituality(Durham:DukeUniversityPress,1990),1.12SeeMaryClarkMoschella,EthnographyasaPastoralPractice(Cleveland:ThePilgrimPress,2008).InthistextMoschella details the process of becoming an ethnographic researcher and raised questions that helped me to better understand the congregation and the community in which my church is located. Her text proved helpful

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FellowshipCongregationalChurch(UCC).Themethodsincludedanalyzingsurveys

thatweredesignedandcreatedforthisresearch,journalingconversationsand

dialogueswithmembers,andchurchrecordsandminutesofthemeetingofthe

congregationandChurchCouncildatingbackto1886.Theserecordedminutes

providedinvaluablematerialthatenabledmetounderstandthethemesofnaming

andrenaming,howthecommunitywasbeingreflectedinthelifeofthe

congregation,andhowthesocialexperienceofthecommunityandthechurchaided

initsabilitytotrulyliveoutitsidentityasafellowshipofbelieversinChrist.Ifound

Moschella’stextespeciallyhelpfulasIsoughttounderstandhow,inthe1940’s,a

largelyWhitecongregationbecamewillingto“testwhetherornottherewasenough

vitalityin[the]religiousexperiencetoinspiremenandwomentonormalnatural

brotherlyrelations”throughchurchmembershipandchurchgrowthwithayoung

Blackminister.13Strangelyenough,thisvitalityisbeingtestedagaininthe21st

century.

CongregationalAnalysis

TheSettingandHistoryofaBlackUCCChurchinSouthernCalifornia

ChristianFellowshipCongregationalChurchofSanDiego,UnitedChurchof

ChristisoneoftheoldestCongregationalchurchesincontinuousoperationinthe

CityofSanDiego.ItwasorganizedonthesecondSundayinNovember1886when

theRev.J.W.Harwoodfirstconductedservices.Thechurchwasfoundedasthein exploring the effectiveness of preaching and biblical literacy, and how listening and journaling can become an evaluative tool for ministry effectiveness.13Fromasmallpamphletentitled,“TheChristianFellowshipStory,”datedNovember14,1965.

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SecondCongregationalChurchandmembersoftheFirstCongregationalChurch

contributedliberallytotheestablishingofthenewchurch.Thecongregation

predatestheestablishmentoftheUnitedChurchofChrist,anditspredecessor

denominationstheCongregational-ChristianChurchandtheEvangelicalReformed

Church,whichmergedinthe1957tocreatetheUnitedChurchofChrist.

Whenthecongregationfirstformedin1886astheSecondCongregational

Churchtherewasasenseofexcitementandjoyinthegrowingcommunityof

believerswhowererealizingthisnewendeavorintheCityofSanDiego.Thenew

church,whichwasamissionoutgrowthoftheFirstCongregationalChurchofSan

Diego,foughthardagainstmeagergiving,fires,internalquarrels,consistentclergy

turnover,andclosuretomaintainitselfasaviablepresenceintheCityofSanDiego.

Attheturnofthecentury,thecongregationdecidedtorenameitself.Theinitial

renamingofthechurchcameasresultoftheseearlystrugglesofthecommunityas

itsoughttoestablishitselfapartfromFirstCongregationalChurchwithwhichitwas

affiliated.Whilethechurch’srecordedminutesin1905donotciteanofficialname

changeofthecongregationfromSecondCongregationalChurch,theoralhistory

ascribesthechangeinnametothisdate,andtheearliestofficialdocumentwiththe

church’snewname,LoganHeightsCongregationalChurchisdatedin1907.14The

congregationatthattimedoubleditsmembershiptomorethan500,andwithina

decadehaderectedanewbuildingandburneditsmortgage.

TheLoganHeightsYears:AGrowingDiversity14Thenewchurchnameappearsonthecoverofthe“1907ChurchBookandDirectory”oftheSecondCongregationalChurch,SanDiego,California.

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Asecondrenamingofthechurchhappenedduringaperiodofhistorywhen

manyoftheCongregationalchurchesinSanDiegowereadopting“Community”into

theirnames,andsomewerewithdrawing“Congregational”altogether.Withinthe

archivesofthechurchthereisaphotograph,believedtobedatedin1946,where

theRev.LowellE.Cantrell,aseminarianwhowascalledasministerofthechurchin

1945,ispicturedstandingamongaraciallyintegratedgroupofschool-agedchildren

beneathabannerbearingthewords:“LoganHeightsCommunity

Church…interdenominational,interracial.”TheadditionofthenameCommunity

andtheraciallyintegratedschool-churchstandingtogetherinthe1940’s,

underscoresthegrowingdiversityofLoganHeights,anditseffortstobecomemore

community-mindedinreachingpeopleasdisciplesofJesusChristwhohavebeen

transformedbytheGoodNewspreachedandtaughtwithinthecongregation.

By1949thecommunityofLoganHeightswasbecomingmorediverse,

vibrantandalive,andthegrowingcongregationstrovetoreflectthisdiversityand

vibrancy.AstheLoganHeightscommunityshiftedinracialmakeup,the

membershipofLoganHeightsalsobegantoexperiencethisshift.Somewithinthe

congregationwerenotkeenoncontinuingtheministryinLoganHeightsbecauseof

the“stigma”associatedwiththediverseandgrowingneighborhood—thestigma

beingthegrowingnumberAfrican-Americans.IntheminutesofaNovember

quarterlymeetingin1949,thefollowingiswrittenattheendoftheregularbusiness

meeting:“ChangingchurchnamefromLoganHeightsCommunityChurch

(Congregational)toChurchofChristianFellowship(Congregational)willbeplaced

ontheagendaoftheAnnualMeeting.Thisisinkeepingwithmovesofother

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organizations...togetawayfromthestigmausuallyassociatedwithLogan

Heights.”15

In1947thecongregationdecidedtocallitsfirstAfrican-Americanminister,

theRev.E.MajorShavers,toserveasco-pastorofthenewlyre-namedcongregation,

andappealtothenewracialdemographicofLoganHeights.Veryquicklythe

congregationbegantotakeontheidentityofitslocalcommunity,filledwith

educated,middle-classAfrican-Americans,manybeingeducators,military,and

businessprofessionals—groupsthatstillmakeupthebaseofthecongregation

today.

ChristianFellowshipandtheFutureofEmeraldHills SanDiegoislocatedinSouthernCaliforniaandhasbeennamedoneofthe

mostbeautifulplacesinAmericatolive.ItisthesecondlargestcityinCalifornia

andtheeighthlargestcityintheUnitedStates.Thereareroughly3million

residentsinthecountyand1.3millionwithinthecity.Mostnotably,SanDiegois

hometoover70milesofbeautifulbeaches,theworldfamousSanDiegoZooand

SafariPark,SeaWorld,Legoland,thelegendaryBalboaPark,andnearly100golf

courses.Twohourstothenorthonecanskiandsnowboard,andreturninthesame

daytosurfinthePacificorrowinMissionBay.WhileSanDiegoisnotthemost

affordableplacetolive,itsmoderateclimate,lowcrime,andgoodpublicschool

systemsmakeitanidealplacetoliveandraiseafamily.WhatmakesSanDiegoso

uniqueisitlayersofmulticulturalism,helpedtremendouslybySanDiego’sposition

15November5,1949,ChurchMinutesofLoganHeightsCongregationalChurch,SanDiego,California.

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asabordercitytoMexico,anditsstrongmilitarycommunities.Thiscreatesboth

uniquechallengesandopportunitiesforthosewhochoosetomake“America’s

FinestCity”theirhome.

ChristianFellowshipToday TodayChristianFellowshipCongregationalChurchisworkinghardto

remainabeaconoflightandhopeinsoutheastSanDiego,California,withacurrent

membershipofapproximately150persons.SanDiegoiswidelyknownasamilitary

town,andChristianhasasignificantnumberofmemberswhohaveatleastone

memberoftheirfamilywhohasserved,oriscurrentlyserving,intheArmedForces,

mostlytheUSNavy.Asrelatestoadulteducationalattainment,mostadultmembers

holdundergraduatedegrees,andanumberofmembersholdterminaland

professionaldegrees.ThechurchisculturallygroundedasaBlackmainline

congregation,whichisastronglyrepresentedethnicgroupintheSoutheastern

communityofSanDiego.WhileSanDiegoistheeighthlargestcityintheUnited

StatesandthesecondlargestcityinCalifornia,itisnothometolargenumbersof

African-Americans.Lessthan7percentofthecitypopulationidentifythemselvesas

Black.Thecongregation’sdesiretoberemainaBlackmainlinecongregation,and

thechallengingdemographicsofthecity,willrequirethechurchtocarveouta

uniquenichewithintheBlackreligiouslifeandcultureofSanDiego,ifitisgoingto

surviveforfuturegenerationsofBlackSanDiegans.Theuniquetheologicalniche

thatthechurchpresentlyoccupiesisthatofbeingamainlineBlackChurchthat

embracesBlackcultureandliberationtheology.ChristianFellowshippresentsitself

asawell-educated,middle-class,BlackBible-basedchurchthathasgrownoverthe

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courseofthisproject,tobeacceptingandaffirmingofhumanity’sdiversityand

sexualdifference,genderequalityandworkerjustice,andthepracticeof

environmentalstewardship.Thechurchhascometoembrace,particularlyinthe

lastyear,adeepsenseofcalltobeacommunitythatcaresfortheimmigrant,the

marginalizedandoppressedandother“bluesbodies.”16

Lectionaries

“Manypreachersfeelthatalectionarypreachingschedulemaybetooconfining,butexperiencewithitprovessomethingdifferent…theSpiritwasguidingthosewhopreparedthelectionary…[anditisan]exercise...onwhichGodhasbreathed.”17

Thedistinctivepracticesofreading,hearingandpreachingSacredScripture

arevitaltoChristianfaith,formationandultimatelyChristiantransformation.The

needforChristiancommunitiestoknowandunderstandthefullnessoftheirbiblical

heritageischallengingtoday—evenwiththeconveniencesofmoderntechnology

thatplacemanyofthesetextsinthepalmourhands.IntheAfrican-American

Christiancommunity,theprimarywayinwhichpeopleoffaithareshapedand

formedisthroughpassionateandpropheticpreaching.Throughstirringsermons,

peopleoffaithcometoknowthestoriesofcreation,thestoriesofAbrahamand

Sarah,Hagar,Moses,Vashti,Hezekiah,David,Mary,Jesusandtheearlychurch.Itis

asignificantresponsibility,therefore,thatthepastoralleadercarefullyguideand

16KellyBrownDouglas,BlackBodiesandtheBlackChurch:ABluesSlant(NewYork:PalgraveMacmillan,2012),73-78. 17SamuelDeWittProctor,TheCertainSoundoftheTrumpet:CraftingaSermonofAuthority(ValleyForge:JudsonPress,1994),37-38.KindleEdition.

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directthespiritualandbiblicaldevelopmentandmaturationofacongregation.A

lectionary,acollectionofreadingsassignedforeachgivenday,canserveasan

importanttoolinhelpingtoensurethatacongregation’sspiritualdietiswell

balancedwithScripturefromboththeHebrewBibleandtheChristianTestament.

BriefHistoryofModernLectionaryDevelopment Thedevelopmentsof21stcenturycommonlectionariesaretheresultsof

manyyearsoflabortoensurethatoursacredtextsarenotlosttopresent

generationsinworshipandstudy.Thedevelopmentofanylectionaryisa

programmaticwayforpeopleoffaithtorecite,remember,knowandlivewitha

foundationalbiblicalcommitmenttothefaith.ThomasO’Loughlinsuggeststhatit

wasimportantforIsrael,whentheygatheredforworshipandstudyinthe

synagogue,tofindthemselvesconstantlymovingincyclefrom“memory-makingto

identity-shaping.”18Thisprocessofformingandshapingidentityhasdeepand

lastingrootsintheritualistichearing,recitingandkeepingofGod’sHolyWord.

Muchofthatprocessofhearing,reciting,keepingandculturalidentityshapingin

thechurchhasbeensystematizedandorganizedintothecommonlectionariesof

the21stcentury.

Ourcommonlectionariesaretheresultof“thousandsofyearsofJewishand

Christianexperience.”19However,itwasinDecemberof1963thattheRoman

CatholicChurchsignaledamajorshiftinginthewayinwhichscripturewas

18ThomasO’Loughlin,MakingtheMostoftheLectionary:AUser’sGuide(London:MorehousePublishing,2012),11. 19GailR.O’DayandCharlesD.Hackett,PreachingtheRevisedCommonLectionary:AGuide(Nashville:AbingdonPress,2007),3.

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presentedinitscongregations.ThislaterpromptedProtestantcommunitiestolook

atthewayinwhichthepresentationofscriptureswere(orwerenot)orderedor

systematized.InagatheringoftheConstitutionontheSacredLiturgy(1963),the

RomanCatholicChurchdecreedthat“thetreasuresoftheBiblebeopenedupmore

lavishlysothatricherfaremightbeprovidedforthefaithfulatthetableofGod’s

word[and]amorerepresentativeportionofholyscripturewillbereadtothe

peopleinthecourseofaprescribednumberofyears.”20Sixyearslater,in

Decemberof1969,theRomanCatholicChurchbeganusinganewlectionary,called

theLectionaryforMass.Thechurch’spreviouslectionary,theTridentine

Lectionary—whichwasasingle-yearlectionaryestablishedin1563bytheCouncil

ofTrentandusedbytheRomanCatholicChurchformorethanfivehundredyears

and“includedreadingsfromtheGospelsandtheepistlesonly”—wasreplacedin

1969undertheauthorityofVaticanII.21ProfessorO.WesleyAllenJr.notesthatthe

“newlectionarymarkedamajorshiftinliturgicalandhomileticalpracticefor

RomanCatholics…[and]begantoattracttheattentionofthoseoutsidetheRoman

CatholicChurchaswell.”22

InOctober1963,attheinvitationoftheArchbishopofCanterbury,ayear

beforetheestablishmentoftheNorthAmericanConsultationonCommonTexts

(CCT),aforumconsistingofChristianChurchesintheUnitedStatesandCanada20TheRomanCatholicChurch,“ConstitutionontheSacredLiturgySacrosanctum\Concilium,”TheRomanCatholicChurch.accessedJanuary21,2017,http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19631204_sacrosanctum-concilium_en.html. 21FritzWest,ScriptureandMemory:TheEcumenicalHermeneuticoftheThree-YearLectionaries(Collegeville:TheLiturgicalPress,1997),25. 22O.WesleyAllen,Jr.,PreachingandReadingtheLectionary:AThree-DimensionalApproachtotheLiturgicalYear(Danvers:ChalicePress,2007),3.

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withaprimaryfocusonworshiprenewal,theJointLiturgicalGroupwasestablished

andbeganitsworkofbringingintorealizationatwo-yearProtestantlectionary.In

1967,twoyearsaheadofVaticanII’swork,theJointLiturgicalGroupdevelopedone

oftheearliestknownlectionariesfortheProtestantchurch.TheworkoftheJoint

LiturgicalGroup,however,didnotstandinoppositiontotheworkthattheRoman

CatholicChurchwasbeginningtorealizethroughitsreformationefforts,butstood

insupportoftheRomanCatholic’sthree-yearlectionarydesignwithgreathopethat

itwouldpositivelyshapeandreformtheChurch.

ThemovementofthelectionaryinAmericanProtestantcirclesbegansome

timearound1970whenPresbyteriansbegantoincorporateaversionofthe

LectionaryfortheMassintoitsworshipbook.Withinayearofthismovebythe

PresbyterianChurch,otherreligiousbodiesfollowedandbegantopublishversions

oftheLectionaryfortheMassintheirworshipbookswiththesupportoftheNorth

AmericanConsultationonCommonTexts.TheseincludedtheChristianChurch

(DisciplesofChrist)in1971,theUnitedChurchofChristin1974,theUnited

MethodistChurchin1976,theAmericanEpiscopalChurchin1977,andtheNorth

AmericanLutheranChurchin1978.LiturgicalscholarJamesF.Whitestatesthat

“oneofthemostusefuldevelopmentsofthepost-VaticanIIerahasbeenthe

ecumenicallectionary.”23FritzWest,apastoralscholaroftheUnitedChurchof

Christ,pointsoutthesignificanceoftheperiodoftimeinwhichAmerican

Protestantbodiesbeganadoptinglectionarytexts.Westnotesthatitwasduringa

timeofgreatdivisionduetowar,racismandpoliticalscandalthattheselectionaries23JamesWhite,IntroductiontoChristianWorship,rev.ed.(Nashville:AbingdonPress,1980),81.

19

begantoemergeamongNorthAmericandenominations.Thisseemstosuggestthat

theearlydevelopmentoflectionariesamongdenominationsinNorthAmericagrew

outofadesireforsomesenseofunityamidthe“turmoil”thatroiledtheworldfrom

1968to1974.24

ABlackCritique:BlackChurchResistance

TherearemanywhobegrudgethesystematicapproachtoChristian

preaching,formation,educationandtransformationinthechurchthatthe

lectionaryoffers,andthisisespeciallypronouncedamongthoseintheBlack

Church.Itiscommonknowledge,asMarthaSimmonshasremarked,“thatBlack

folksjustdon’tusethelectionary.”25AbriefMondaymorninginternetsearchof

sermonspreachedinBlackpulpitsacrossthecountryonanygivenSundayproves

thatthemajorityofBlackpulpitsdonotfollowanyofthemodernlectionariesthat

areavailable,includingtheAfricanAmericanLectionary,whichSimmonsdeveloped.

PastorswhostandinBlackpulpitsoftentakeexceptiontotheuseofalectionary,

andfavorinsteadascripturalfocusemergingfromtimespentinprayeror

meditationatbest,oraSundaymorningscrambleatworst.Thisisnottosuggest

thatBlackpulpitswherealectionary-basedpreachingisavoidedarepulpitsthat

haphazardlyselecttexts,orareallcommunitieslackinginbiblicalliteracy,butitis

tosuggestthattheconsistentandregularuseofalectionarypresentsafar-better,

24West,21. 25Part3ofaForumonLectionaries:AfricanAmericanLectionary,NarrativeLectionaryandPanelDiscussion,YouTubevideo,1:52:00,lectureseriessponsoredbyTheConsultationonCommonTexts,accessedonApril25,2016,postedbyTaylorBurtonEdwards,February15,2016,https://youtu.be/aDA1VIlxbog?t=1m15s.

20

scripturaldietforpeopleinthepewsandthepreacherswhopreparethemeal.One

findswithexperience,asSamuelDeWittProctorwritestopreachers,thata

systematicapproachtopreachingandChristianformationinthechurchlikethe

lectionaryprovidesmayfeel“tooconfining,butexperiencewithitprovessomething

different.”26

ThemostcommonreasonIhavefoundforresistingtheuseofalectionaryas

atoolforworshipandteachingintheBlackChurchistheideathatitconfinesor

quenchesthefreedomoftheSpirit.Thisideaisoftencitedbecauselectionariesdo

placelimitsonthepreacher—bindinghimorhertoparticulartextsorbooks,even

withwhatsomemayclaimtobegenerousofferingoffourdifferentreadings.Those

whoresistusinglectionariesarethosewhoenjoythefreedomofbeingabletomove

unencumberedthroughouttheentireBibletoselecttheirpreachingtext—one

SundayRevelation,thenextMathew,thenextLuke,andsomeobscureversefrom

PhilemononthefourthSunday.SomeBlackpreachersthereforepushbackagainst

therequirementtoselecttheirtextfromasamplingoftextsthathavebeendecided

uponbyindividuals,mostofwhomareWhiteandlargelyremovedfromtheir

particularcontextandthecultureoftheBlackChurch.Butsuchresistancecosts

themsomething,andthatpriceIbelieveisbiblicalilliteracyandalackofChristian

transformation.Apreacherwhomissestheopportunitytoengageinaform

systematizedmovementthroughthebiblicalcannonwithhisorhercongregation,in

favorofcherry-pickingfavoredorprizedbiblicaltextswilloftenavoidthetough

textsthatchallengefoundationaltheologiesandecclesiasticalnorm;often

26Proctor,37.

21

disadvantagingthepreacherandthecongregationtowhomtheyarecalledtojustly

“shepherd”and“feed.”27

I,dohowever,believethatresistingtheuseoflectionariesintheBlack

Churchisfarmorecomplexthansimplyresistingtextuallimits,andthedesirefor

morefreedomintheSpirit.ProctorcorrectlyremindstheBlackChurch,andits

preachersinparticular,that“theSpiritwasguidingthosewhopreparedthe

lectionary…andthatthetotalexerciseisonewhichGodhasbreathed.”28

Nevertheless,amorenuancedexaminationoftheBlackChurchmightconcludethat

aresistancetolectionariesmightdwellintheDNAoftheBlackChurch—beforeit

gatheredinsecretcirclesalongriverbeds,underthecanopyofbrilliantstars,inthe

husharborsofVirginiaandNorthCarolina.Itcouldbearguedthattheresistance

BlackChurchesfeeltowardthetextuallimitsofthelectionaryremindsthoseinthe

BlackChurchoftheoppressiveinjusticethatracistWhitesheldoverBlackswhen

worshipinthevisibleinstitutionwascontrolledandmaintained“underWhite

supervision.”29Inthisvisibleinstitution,oppressivebiblicaltextswerepreachedto

enslavedAfricansthat“advocatedsubmissionanddocilityamongslaves,”andwas

“moreattentivetotheespousalofWhitesocialandbiblicaldoctrines”thanBlack

liberationandfreedom.30UnderWhitesupervisionandawayfromringshoutsand

theAfricanizedreligionofthe“InvisibleInstitution”wheretransformation,Black

27Ezekiel34,CommonEnglishBible.28Proctor,37. 29HenryH.Mitchell,BlackChurchBeginnings:TheLong-HiddenRealitiesoftheFirstYears(GrandRapids:WilliamBEerdmansPublishingCompany,2004),8. 30MarthaSimmonsandFrankThomas,PreachingwithSacredFire:AnAnthologyofAfricanAmericanSermons,1750tothePresent(NewYork:W.W.Norton&Company,2010),22.

22

liberation,andfreedomweresought,enslavedBlackpreacherswereoftenforcedby

Whiteoppressors,tocategoricallyprioritizeBlackoppressionandpowerlessness

usingrecommendedbiblicaltexts.31

TheresistancetodaythatmanywhostandinBlackpulpitshaveto

lectionaries“recommending”textsforuseisthusfarmorecomplicatedthanmere

resistancetotextuallimitsandadesireforSpiritualfreedom.Itisresistancetothe

visibleinstitutionthattried,andevenpresentlyworks,todiminishBlacklifeand

denyBlackliberationandfreedom.ItisresistancetoWhitereligiousauthorities,

culturallyandcontextuallydistantfromtheBlackChurch,asisthecasewiththe

NarrativeLectionaryandtheCommonLectionary,whopresentconfiningtextual

limitsonBlackpulpitsunderthepretenseofChristianUnity,maskedinthe

nomenclatureofsystemization,stilltellingBlackpreacherswhattopreachand

prioritizingbiblicaltextsthatinformwhatthoseinBlackpewsbelieve.This

legitimateresistanceanddistrustoftheoverarchinggoalsandaimsofculturally

distantlectionaries,isgroundedinthediscoveryofaTruththatemergedwhenthe

BlackChurchdiscovereditsfreedomawayfromtheoppressivegazeof“Mister

Charlie.”32Thequestiontobefurtheredinthissectioniswhetherornota

lectionarythatmaintainsconfiningtextuallimitsbutembracesBlackculturaland

contextualsensitivity—alectionarycreatedanddevelopedfortheBlackChurchand

bytheBlackChurch,isabletoloosenthegripofresistancethatmanyintheBlack31E.FranklinFrazier,TheNegroChurchinAmerica(NewYork:SchockenBooks1963),16. 32Forthemostsignificantuseof“Charlie-ism,”seeJamesBaldwin’splayandsocialcommentary“BluesforMisterCharlie”inwhichhecritiquestheChristianfaithinitshistoricjustificationofBlacksufferingandpowerlessness,anditspromotionofWhitesuperiorityandthewhitenessofGod.

23

Churchhavetolectionariesingeneral.Itistothishistoric(re)formationand

developmentthatwenowturn.

ABlackResponse:TheAfricanAmericanLectionary In2007theRev.Dr.MarthaSimmons,anordainedBaptistandUCCminister

andacademic,begandevelopingtheAfricanAmericanLectionary.Soberaboutthe

resistancethatmanyBlackChurcheshaveagainstlectionaries,Simmonsrealized

earlyinherdevelopmentprocessthatiftherewastobeanysuccessingettingBlack

Churchestoconsiderusingalectionarythatherlectionarywouldhavetobe

altogetherdifferentindesignfromallotherlectionaries,andprovidearelevant

culturalandcontextualemphasisthatwasmissinginotherlectionaries.The

lectionarySimmonscreatedisrelevanttotheBlackChurchinthatitfollowsthe

BlackChurchcalendar,celebratingHistoricallyBlackCollegesandUniversities

(HBCU)Sunday,Usher’sDay,Women’sDay,Men’sDay,ChurchandPastor’s

AnniversaryandWatchNightService—worshipdaysintheBlackChurchthatare

importanttothelectionary’sprimaryconstituency,theBlackChurch.Tosaythat

thisonlinelectionary,www.theafricanamericanlectionary.org,isexpansiveand

broadisanunderstatement—Simmonsestimatesthat“thesitehasmorethan220

thousandpagesofcontentfortheBlackChurch.”33

ThecreationofalectionaryfortheBlackChurch,andbytheBlackChurch,

wasbirthedoutofSimmons’concernsofbiblicalilliteracysheidentifiedas

33Part3ofaForumonLectionaries:AfricanAmericanLectionary,NarrativeLectionaryandPanelDiscussion,YouTubevideo,1:52:00,lectureseriessponsoredbyTheConsultationonCommonTexts,accessedonApril25,2016,postedbyTaylorBurtonEdwards,February15,2016,https://youtu.be/aDA1VIlxbog?t=1m15s.

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presidentandpublisherofTheAfricanAmericanPulpitpreachingjournal.The

AfricanAmericanPulpit,whichisnolongerinpublication,wasapremierquarterly

thatserved“asarepositoryfortheverybestofAfricanAmericanpreaching,”and

soughttoprovide“practicalandcreativeresourcesforpersonsinministry.”34In

herroleaspublisher,Simmonsreceivedseveralthousandsermonmanuscriptsfrom

pastors,ministersandseminariansforpossiblepublication.Inreviewingthose

sermonsSimmonsbecameoverwhelminglyconcernedaboutwhatshesensedwasa

lackofbiblicalliteracyinBlackpulpitsacrossthenation.Indevelopingtheworld’s

firstonlinelectionary-resourceofitskind,SimmonshassignificantlyhelpedBlack

Churchesbyprovidingotherwiseunattainableaccesstoexcellentscholarshipand

culturalresources,butaccordingtoSimmonsadecadelaterthestateofbiblical

literacyintheBlackchurch,especiallyinthepews,remainslargelyunchangedsince

thelectionary’sinception.Whatwearelefttoconcludeisthateveniftherearenow

biblicallyliterateBlackpreachers,thisdoesnotalwaystranslateintobiblically

literateBlackfolksinthepews.

ItmustbenotedthatSimmons’effortsinthecreationoftheAfrican

AmericanLectionaryarebothsignificantandhistoric.Herworkhasexposed

thousandsofBlackChurchestotheideaoflectionary-basedworshipandpreaching.

ThesuccessoftheAfricanAmericanLectionaryhasnotbeeninitsabilitytoimprove

biblicalliteracyinthepews,butitssuccesshasbeeninitsabilitytoresourceits

primaryconstituency,theBlackChurch,andotherswithinterestsintheBlack

Church,withbiblical,culturalandtheologicalresourcesfromsomeofthebrightest

34TheAfricanAmericanPulpit,Volume11,Number2,Spring2008,3.

25

mindsoftheBlackChurch.Thecontributionsofthesescholar-pastorsareas

diverseastheirprimaryfieldsofstudy:JamesAbbington(Music/Worship),Brad

Braxton(NewTestament),J.CameronCarter(Theology),CainHopeFelder(Hebrew

Bible),StaceyFloyd-Thomas(Ethics),LukePowery(Homiletics)andMitziSmith

(NewTestament)tonameafew.

TheAfricanAmericanLectionaryiswithoutadoubtatimeless,dynamic

repositoryofexcellentcultural,liturgicalandtheologicalresourcestoassistBlack

preachers,butitfailstoaddressbiblicalilliteracyinthepews.Atthe2016Forum

onLectionaries,sponsoredbytheConsultationonCommonTexts,Simmons

confessedthattheAfricanAmericanLectionarystruggledtoaddressbiblicalliteracy

amongthoseinBlackpewsassuccessfullyasitdidthoseinBlackpulpits:“We

understoodthatwemaynotgetpeopletodomoreBiblereadingathome,butthe

hopewasthatatleastthepastorwoulddoabetterjobofmakingthetext…more

exegeticallysound.”35

ThepresenceoftheAfricanAmericanLectionaryhaswithoutquestion

helpedtheBlackChurchembracetheideaofalectionary,butithasnotimproved

biblicalliteracyinthepewsthroughitssuccessfuldevelopmentofmoreexegetically

soundBlackpulpits;Blackpulpitsmayhavebecomemorebiblicallyliterate(and

theologicallysound),butnotthoseinBlackpews.Thisisnottosuggestthatthosein

thepewsoftheBlackChurcharebiblicallyilliterate,butitistosaythatliteracy

35Part3ofaForumonLectionaries:AfricanAmericanLectionary,NarrativeLectionaryandPanelDiscussion,YouTubevideo,1:52:00,lectureseriessponsoredbyTheConsultationonCommonTexts,accessedonApril25,2016,postedbyTaylorBurtonEdwards,February15,2016,https://youtu.be/aDA1VIlxbog?t=1m15s.

26

mustbeconstrueduponaspectrumandthatonemovesfromonelevelofbiblical

literarytogreaterbiblicalliteracy.Admittedly,theAfricanAmericanLectionaryhas

notmovethoseinthepewsoftheBlackChurchfartheralongthespectrum.What

weneedintheBlackChurchtodayisnotbite-sizenuggetsoftheBible,nortidy

tidbitsofexegeticallysoundbiblicalwisdomthatfitsneatlywiththeBlackChurch

calendar.TheBlackChurchneedsBlackNarrativePulpits—Pulpitsthatproclaim

theoverarchingstoryofthewholeBibleandencouragepeopleinthepewstoread

theBible,afterhavinghadtheirbiblicalimaginationsparkedbythestoryofGodin

worship.TheBlackChurchneedsBlackNarrativePulpitsthattellthestoryinsuch

awaythatthosewhositinthepewsunderstandthetext,evenifthereisnotan

annualcelebrationofHomecoming,Usher’sDay,FriendsandFamilyDay,Deacon

andDeaconessSunday,andChurchAnniversarieswherefellowshiphallsfeature

overflowingpunchbowlsofcherryKool-Aid,yellowsheetcakenotingthe

anniversarynumber,andsecretspecialmixofsaltedpeanutsandmelt-in-your-

mouthbuttermintsthatonlyBigMommaknowshowtoprepare.Ifconcernfor

biblicalliteracyistobetakenseriouslyintheBlackChurch,aBlackNarrativePulpit

isneeded.

MystrongestcomplaintoftheAfricanAmericanLectionaryis,verysimply,

thatitseekstodotoomuchandyetsimultaneouslyfailstofullymeettheneedsthat

Simmonsfirstidentified:namely,biblicalliteracy.Initsdesiretoreachthebroad

andexpansivediversityoftheBlackChurchthroughcultural,theological,and

liturgicalresources,itfailstochipsawayatthelackofbiblicalliteracyintheBlack

Church.Tobesure,Scriptureispresentedandisthefocusofeverylection,buta

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lectionarythatlacksanorganizedsequencetoleadcongregantsalongGod’smeta-

narrativeinthetextfromweektoweekdoesnothingtostemthegrowingtideof

biblicalilliteracy.Buildingbrandnewexegeticalcontextfromweektoweek,instead

ofbuildinguponanalreadyestablishedcontext,ischallengingworkforeventhe

moststudiedpreacher.Criss-crossingthecanonfromHebrewBibletoEpistle,

preachingfromJohnoneweekandLukefromthenextmakesdevelopingbiblically

literatedisciplesmoredifficultthanitoughttobe.Whatisneededtofullyaddress

Simmonsmotivatingconcerniscontinuousflowfromweektoweek,and

unfortunatelytheAfricanAmericanLectionarydoesnotprovidethis.Somewhere

alongthelinefrominceptiontoconceptionSimmons’motivatingconcernofbiblical

literacyintheBlackChurch,especiallyforthoseinthepews,waslost.ButIbelieve

thereishopeinreclaimingbiblicalliteracyinthisgeneration,andIbelievetheway

forwardfortheBlackChurchisinestablishingaBlackNarrativePulpit.

TheNarrativeFramework

“Astory—agoodstory—longstoberetoldandreheardagainandagainuntilweseescenesfromthestoryineveryencounter;untileverychoicewemakeisbornoftherealitycreatedinitstelling;untiltheimaginationsofourcommunityaresoshapedbythatnarrativethateveryoneunderstandsinaflashthereferencesmadeinasingleline…thechurchmustbecomeconversantagainwiththestoriedrealityofChristianScripture.Thenarrativecounts!”36

36JoyMoore,“PreachingtheStoryinaSound-BiteCulture”inGenerationRising:AFuturewithHopefortheUnitedMethodistChurched.,AndrewCThompson(Nashville:AbingdonPress,2001),33.

28

Storiesareapartofusall.Weusethemtoorganizeourexperiencesand“to

makesense”ofbothourlivesandrelationships.37Askapersonhowtheyfellinlove,

theywilltellyouastory.Askpersonhowtheyfirstcametoknowthefaith,theywill

tellyouastory.Askapersontotellyouabouttheirfavoritemeal,theywilltellyoua

story.Storyandnarrativeshapealmosteveryaspectofourlives.RogerSchank,an

expertinstory-centeredmodelsofleadershipinbusiness,educationandartificial

intelligencesuggeststhat“wetellstoriestodescribeourselvesnotonlysoothers

canunderstandwhowearebutalsosowecanunderstandourselves…[and]we

interpretrealitythroughourstoriesandopenourrealitiesuptootherswhenwe

tellourstories.”38Storiesshapeourlivesandexpertsinvariousdisciplinesfrom

theology,psychology,philosophy,biologyallagreethatwelive,seeandexperience

muchoflifethroughthelensofstory.39Theideaofanarrativethatseveral

disciplineshavecometoembraceisdueinparttothephilosophyofStephenCrites,

whosuggeststhatweorganizeourexperiencesoflifeinstory-likeforms.40

R.RuardGanzevoortsuggeststhatincomingtounderstandtherolethat

narrativesplayinourworld,aworkingdefinitionofnarrativeisneededthatdoes

notlimitnarrativetoatextualform,butisopenanddynamicenoughtoincludethe

37JohnWinsladeandGeraldMonk,NarrativeMediation(SanFrancisco:Jossey-Bass,2000),3. 38RogerSchank,TellMeAStory:NarrativeandIntelligence(Evanston:NorthwesternUniversityPress,1995),44. 39SeeGalenStrawson,“AgainstNarrativity,”Ratio(NewSeries)17,no.4(2004)428,thoughheconteststheaccuracyofthisclaimhedoesacknowledgesthatthereiswidespreadagreementamongexpertsintheseandmanyotherfields. 40StephenCrites,“TheNarrativeQualityofExperience,”JournaloftheAmericanAcademyofReligion39,no.3(1971):291-311.

29

shapingandformingofidentity.41Ganzevoort’ssuggestionunderscoresthe

scholarshipofJoyMooreandDaleAndrews,twoAfricanAmericanpractical

theologians,whobothusestoryandnarrative,particularlythestoryofGodas

revealedwithinScriptures,asastartingpointforansweringthedeepquestionsof

meaningandvalue.MoorewritesthataspeopleofChristianfaithwemustproclaim

anewthestoryofScriptureandallow“ourselvestobeformedby[thebiblical]

story....[T]heBibleopensupaworldshowingushowtolivelifenow.”42And

Andrewsnotesthatthenarrativeapproachtopracticaltheologyoughtnotsimply

be“aretrievalofthe‘goodolddaysandways,’butratherthediscernmentofGod’s

redemptiveactivityinourhistoryandday-to-daylives.”43Weareshapedbystory,

andforChristiansthebiblicalstoryistobethatprimarystory-shapingstoryforour

lives.WhenGod’sstorymeetsourstory,livesarechangedandtransformedforthe

good,andourstoriesbecomeinextricablytiedtoGod’sstory.

OneofthecorebeliefsofthecreatorsoftheNarrativeLectionaryisthatthe

bodyofChrist,theChurch,cannotexistwithoutthestoryofGod’scoming“alongside

ourstories”andbecomingthestorythattellsusthetruthaboutlivesandtheworld

inwhichwelive.44CraigKoesterfurthersthisideabysuggestingthatGod’spromise

forhumanityisextendedwhen“thestorieswetellaboutourselvesarechallenged

41R.RuardGanzevoort,“NarrativeApproaches”inTheWileyBlackwellCompaniontoPracticalTheologyed.,BonnieJ.Miller-McLemore(Malden:Wiley-Blackwell,2012),216. 42Moore,33. 43DaleP.Andrews,PracticalTheologyforBlackChurches:BridgingBlackTheologyandAfricanAmericanFolkReligion(Louisville:WestminsterJohnKnoxPress,2002),95. 44RolfJacobson,“WeAreStories:NarrativeDimensionofHumanIdentityandItsImplicationforChristianFaithFormation”WordandWorld32,no.2(2014):126.

30

andrewritteninlightofthestoryofGod.”45ThenarrativesthatwefindintheBible

arethestoriesthatwehaveofGod,andwhiletheyarenottheonlystories,theyare

storiesthatreveal,ifonlyinpart,whoGodisandhowhumanityhasinteractedwith

Godinthepast.TheBibledoesnottellusonlythestoriesthatwelovetohearthat

haveneatandtidyendings,buttheBiblealsoinvitesustopayattentionto“textsof

terror,”alongwithotherstoriesthatmakeusterriblyuncomfortable,andbitterly

frustratedwithGodandhumanity.46RolfJacobsonsuggeststhatthetextswe

encounterinthebiblicalstoryfunctionattheirbestwhen“God,thegreatstoryteller,

comesalongsideusandoffersusabetterstory.Astorythattellsuswhowereally

areandmakespromisestobestowthatnewidentityonus.”47

OurworldtodayisfilledwithsomanystoriesofGod,andthisisbothagift

andachallengetothebodyofChrist.ThefactthattheUnitedStateshasbecomeone

ofthemostreligiouslydiversenationsonearthisbothagiftandhonor,particularly

asweseektolearnfromotherreligioustraditionsanddiscovermanythingsthatwe

haveincommon.48Yet,withthisdiversityhascomeasachallengefortheChurchto

discoveranewhowtoproclaimitsstoryoffaith.NolongercantheChurch,thebody

ofChrist,“relyonawidevarietyofculturalco-tellerswhohelpedteachtheChristian

45CraigKoester,WereYouThere?(John18-19):TellingtheStoriesofJesus’Trial—andOurs”WordandWorld34,no.3(2014):263. 46PhyllisTrible,TextsofTerror:LiteraryFeministReadingsofBiblicalNarratives(Philadelphia:FortressPress,1984).InoneoftheearliestknownwomanistdebatesonTrible’scritiqueseeKoalaJones-Warsaw,“TowardaWomanistHermeneutic:AReadingofJudges19-21”inAFeministCompaniontoJudges(ed.AthalyaBrenner;Sheffield:SheffieldAcademicPress,1993),172-186. 47Jacobson,127. 48SeeDianaEck,ANewReligiousAmerica:Howa“ChristianCountry”HasBecometheWorld’sMostReligiouslyDiverseNation(SanFrancisco:Harper,2001),whowritesaboutpluralismandreligiousdiversityinAmerica.

31

story…[likethe]publicschoolsystems,theartistsonstageandscreen,andtheprint

andradiomedia”asitoncedidyearsago.49TheChurchmustlearnanewthe

importanceoftellingitsstory,fromGenesistoRevelation,orwewillcontinuetoslip

downtheslopeofbiblicalilliteracyandlacktheexperienceChristian

transformation.Thisdoesnotassumethatmostknowthebiblicalstory,butitdoes

takeseriouslythefactthebiblicalstorymustbetoldbytheChurch.

Whatistrue,weknow,isthatthebiblicalstoryisnotsolelyproclaimedtoa

peoplewhounderstandtheirlivestobeshapedbythestoryofGod.Manyofthose

whohearthebiblicalstoryarenomorefamiliarwiththenarratives,andthelarger

narrativearcofGod’sstory,thantheyarefamiliarwithquantumphysicsor

neurobiology.ThestoriesofGodareproclaimedinpulpitstothosewhoselivesrub

againstthebroaddiversityofpeoplewholivetheirlivesinagloballydiverseworld.

Thisisnottosuggestthatthebroaddiversityweenjoyshouldbescaledback,butit

istosuggestthattheChurchmustproclaimthewholestoryofGodwithoutshying

awayfrom“thegospelpromises.”50

IfwhatRobertSchankhassuggestedistrue,thatwedefineourselvesboth

throughstorieswehearandtell,thentheChurchmustcompellinglytellthestory

notsimplytocomeagainstthemountinglackofbiblicalliteracy,buttobecomea

peoplewholivetransformedlivesintheworld.AsRichardBauckmannotes,we

mustbuildcommunitieswhereweare“constantlyretellingthestory,neverlosing

sightofthelandmarkevents,neverlosingtouchwiththemainlinesoftheological

49Jacobson,130. 50RobertJensen,“HowtheWorldLostItsStory”FirstThingsFirst36(1993):24.

32

meaninginScripture’sowntellingandcommentaries,alwaysremainingopentothe

neverexhaustedpotentialofthetextsintheirresonanceswithcontemporarylife.”51

NarrativeLectionary

RobertJensenwritesthat“itisthechurch’sconstitutivetasktotellthe

biblicalnarrativetotheworldinproclamationandtoGodinworship,andtodoso

inafashionappropriatetothecontextofthatnarrative;thatis,asapromiseclaimed

fromGodandproclaimedtotheworld.”52TheNarrativeLectionary,developedby

RolfJacobsonandCraigKoesterofLutherTheologicalSeminaryinSt.Paul,

Minnesota,wasconceivedbyJacobsonatadenominationalgathering(2010)where

hecontemplatedinabreakoutsessionwithlocalchurchpastors,“whychurches

don’tpreachtheOldTestamentinbigbrushstrokesfromLaborDaythrough

Christmas,preachonegospelfromChristmasthroughEaster,andpreachearly

churchstoriesandActsuntilPentecost.”53Theideaquicklybecamealiturgical

experimentwhenDanSmith,anordainedministeroftheEvangelicalLutheran

ChurchinAmerica(ELCA),recruitedahandfulofELCAchurcheswhoagreedtoput

theideaintopracticeintheirlocalcongregationifJacobsonweretocreateit.

Afterthedenominationalgathering,wordabouttheexperiment,first

conceivedasanine-monthprojecttoaddressthe“perceivedbiblicalilliteracyinthe

51RichardBauckman,“ReadingScriptureasaCoherentStory,”inTheArtofReadingScripture,ed.EllenF.DavisandRichardB.Hays(GrandRapids:Eerdmans,2003),44. 52Jensen,19. 53Thorngate,22.

33

ELCA,”spreadquicklyandatitslaunch,intheFallof2010,KoesterandJacobson

hadapproximately40preachersandcongregationsreadytoembracethenew

idea.54TheNarrativeLectionary,atpresent,hasgrowntoincludecongregations

frommanydifferentProtestantdenominationswithinthecountryandaroundthe

globe.JacobsonandKoestercreatedtheNarrativeLectionarywiththeaimsof

exposing“peopletopreachingonthemajorstories”andreinforcingthrough

worship“theimportanceofthebiblicalstory.”55

TheNarrativeLectionaryisstructuredasafour-yearlectionary.56Itconsists

ofapreachingtextandanalternativereadingtocomplementthepreachingtext.

Thenarrativeemphasisisreflectedinmuchlongerlectionsthanthosepresentedin

theRevisedCommonLectionary.Scholarsandpractitionersagreethatpeopleof

faithmustbecomemoreconversantinthebiblicalnarrativesgiventousin

Scripture.Today,toooften,wereadandlistentotweetsof140charactersandshort

headlines,insteadoflisteningandreadinglongernarratives,butthisshouldnotbe

sointhechurch.TothisendMoorewrites,“ourcongregationsneedtobetaught

againhowtolisten…SundaysermonsshouldbelesslikeCNNHeadlineNewsand

morelikethestorytellingweseeinthebestofmodernfilmmaking.”57Weneed

greatercontextaroundthetextsthatwehearinworship.Thoseinthepewneedto

hearthefulleststorypossible,notjusttheoneversethedrawsanemotional

response.Weneedthenarrative.54TimothyAndrewLetzeke,“LectionariesandLittleNarratives:ChildrenoftheRevisedCommonLectionary,”Liturgy29,no.4(2014):29,accessedJanuary24,2017,doi:10.1080/0458063X.2014.922004. 55Ibid.,29. 56SeeAppendices1,forNarrativeLectionaryYears1-4. 57Moore,37.

34

TheNarrativeLectionary,withitslongandexpandednarratives,disciplines

boththepastorandthecongregationtothesacredartoflistening.Forexample,on

theNarrativeLectionary’sopeningSundayinYear2andYear4theprimary

preachingtextsareGenesis2:4b-25andGenesis1:1-2:4a,respectively.On

TransfigurationSundayinYear1andYear3theprimarypreachingtextsare

Matthew16:24-17:8andLuke9:28-45,respectively.Theselectionspresentdecent-

sizedsamplingsofthelongnarrativesthatallNarrativeLectionarycongregations

mustdisciplinethemselvestohearinworship.ThecuratorsoftheNarrative

Lectionaryfundamentallyassertthroughitsintentionalnarrativeframingofthetext

that“thechurchmustbeconstantlyretellingthestory…alwaysremainingopento

theneverexhaustedpotentialofthetext.”58

TheNarrativeLectionaryhascreatedthefollowingstructureforitsfour-year

cycle.Forsixteenweeksinthefall,beginninginSeptember,theprimarypreaching

textsaretakenfromtheHebrewBibleandmovefromstoriesinGenesistothe

returnfromexile.EachyeartheprimarypreachingtextbeginsinGenesiswiththe

storyofcreationandmovestothestoriesofAbrahamandSarahandtheiroffspring;

“eachyearpreachesitswayrapidlythroughtheOldTestamentstory.”59Inthe

seasonofAdvent,theNarrativeLectionarygoesadifferentdirectionthanthe

RevisedCommonLectionaryinthatitfocusesonpropheticstoriesofGod’sactivity.

Forexample,ontheFirstSundayinAdventinYear1thestoryofHabakkukisthe

selectedpreachingtext.OntheSecondSundayinAdventinYear3theselected58RichardBauckman,“ReadingScriptureasaCoherentStory,”inTheArtofReadingScripture,ed.EllenF.DavisandRichardB.Hays(GrandRapids:Eerdmans,2003),44. 59RolfJacobson,“TheNarrativeLectionary”LutheranForum46,no.1(2012),26.

35

preachingtextistakenfromJoel2.OntheThirdSundayinAdventinYear2the

selectedpreachingtextistakenfromEzraontherebuildingofthetemple.

IntheNarrativeLectionaryfromtheFirstSundayofChristmastoEastertide,

overthecourseofsixteentotwentyweeks,thestoryofJesusispreachedusingone

Gospel,followinginthetraditionoftheRevisedCommonLectionary.Howeverwhat

isuniqueabouttheNarrativeLectionary’sfocusononeGospelisthatit“isreadin

sequencewithanefforttoavoidoverlappingstoriesbetweentheGospels.”60This

importantsequencingallowsforboththepreacherandcongregationtobringout

uniqueaspectsofnotonlythethemeandfocusoftheparticulargospelwriter,but

alsonarrativenuances.Forexample,inexploringthepreachingtextsfortheThird

SundayafterEpiphany(Luke5:1-11)inYear3,Iwasabletoremindthe

congregationofthepreachingtextfromtheSecondSundayafterEpiphanywhere

theyheard/readoftheestablishedrelationshipthatJesushadwithSimonPeterin

thehealingofSimonPeter’smotherfromahighfever.IntheRevisedCommon

Lectionary,thelectionofLuke5:1-11ontheFifthSundayafterEpiphanyis

proceededbyLuke4:21-30ontheFourthSundayafterEpiphany.Animportant

textualnuance,whichnamestheestablishedrelationshipbetweenSimonPeterand

JesusthroughthehealingofSimonPeter’smother-in-law,iscompletelyomittedin

theRevisedCommonLectionary,butincludedintheNarrativeLectionary.

InthefinalofficialweeksoftheNarrativeLectionary,sixtosevenweeksin

theseasonofEasterconcludingonPentecostSunday,thepreachingtextsarefrom

60TimothyAndrewLetzeke,“LectionariesandLittleNarratives:ChildrenoftheRevisedCommonLectionary,”Liturgy29,no.4(2014):29,accessedJanuary24,2017,doi:10.1080/0458063X.2014.922004.

36

theActsoftheApostlesandtheepistles.InmovingtohighlightthegiftoftheHoly

Spirit,theNarrativeLectionaryturnsfromitsfocusonthedevelopmentoftheearly

churchandjoinswiththeRevisedCommonLectionaryinfocusingitspreachingtext

onActs2.

WhiletheNarrativeLectionarydoesseektoconform“bothtotherhythmsof

theliturgicalyear,especiallyitsmajorfestivals,aswellastotherealitiesofthe

annualcycleofourculture,”itdoesnottakeitscuesfromtheliturgicalcalendarin

mostcases.Forcongregationsthataredeeplycommittedtotheliturgicalcalendar

orhavetraditionalcelebrationslikethoseoftheBlackChurch,theNarrative

Lectionarymustbeadapted.Forexample,incelebratingChristtheKingSundayin

Year3,theNarrativeLectionary’sprimarypreachingtextisJeremiah36:1-8,21-23,

27-28;and31:31-34,whichinviteschallengingpreachingorperhapssometimes

abandoningthelectionaryaltogetherasIdidonHistoricallyBlack

College/UniversitySunday(FifthSundayafterEpiphany),choosingbothtoremain

inthebookofJohnandtofollowthetextsequentially,whenIpreachedasermon

entitled“Thirsty”fromJohn7:37-52(astorythattheNarrativeLectionaryleaves

out)insteadoftheselectedpreachingtextofJohn4:1-12.61

ThecuratorsoftheNarrativeLectionarydonotassumethattheNarrative

Lectionaryisidealforeverycongregation.Theythinkofitstillverymuchasatool

thatshouldbeadaptedandtheyhopethateverycongregationfeels“freetotweak,

tinker,tryouttheirownideas:inshort,tousetheirevangelicalfreedomwelland

61Seewww.soundcloud.com/revjlhj,foronlinecontentofothersermonsIpreachedatChristianFellowshipCongregationalChurch(UnitedChurchofChrist)throughoutthisproject.

37

wisely.”62TheideaoftweakingandtinkeringwiththeNarrativeLectionaryoffers

BlackChurchesthefreedomofbeingabletotaketheimportantmilestonesofthe

BlackChurchcalendar,likeHBCUSunday,andshapeaculturallyrelevant,biblically

soundworshipservicethatnotonlyimprovesbiblicalliteracybutalsoestablishes

transformationalcommunitiesoffaithwhoareshapedbyGod’sstory.

WhatbothJacobsonandKoesterassertisthatthenarrativestoryofourfaith

arekeytobuildingtransformationalcommunitiesofthefaith—communitiesthat

arenotsimplybiblicallyandreligiouslysmartinthattheyknowbiblicalfacts,but

communitieswhereindividualshavebeentransformedbythepoweroftheWord.

AsJoyMoore,comments,“thekindofliteracyweneedisnotjustaknowledgeof

individualBibleversesbutaholisticknowledgeofthestoryofGod”thatmakesusa

“story-shapedcommunity,”thatisreadytoengageinthetransformationofthe

worldaccordingtoGod’saims.63Whenwehear,particularlyinthepresentationof

thegospelnarratives,thewayJesusbroughtthosefromthemarginsintothecenter

ofthecommunity,thewayheembodiedradicalwelcomeandinclusionwoven

togetherinacompellingmessagefromthepreacherinvitingthecommunityto

becomemoreChrist-like,whichistheworkoftransformation,communitiesare

changedforthegood,andtothegloryofGod.TheNarrativeLectionary,Ibelieve,is

anexcellenttooltodevelopandshapetransformationaldisciplesofJesusChrist.

62Jacobson,26. 63Moore,31,38.

38

ABLACKNARRATIVEPULPIT

WhencommunitiesoffaithcomeintouchwithGod’sstory,whentheyare

familiarwiththeliberatingnarrativearcofGod’sjourneywithhumanity,they

becometransformedwithknowledgeandtheabilitytomaketransformativeactsin

theworld.Inmyethnographicresearch,congregantssharedwithmethe

connectionstheyweremakingtosocialjusticeeffortsasaresultofthenarrative

preachedusingtheNarrativeLectionary.Onerespondednotedonthesermon

survey,“IfeltIwascalledtodomorefortheunderprivilegedandhomeless”while

anothernoteda“commitmenttowelcomeotherpeopletoourchurch.“64

ABlackNarrativePulpitiswhereimaginative,soul-stirring,prophetic,

biblical,NarrativeLectionary-based,blackpreachingoccursinBlackChurches.

WithintheBlackChurch,preachingisoftenahigh,celebratory,pastoral-prophetic

dialecticalmomentwherethechurchwaits,witheageranticipation,toparticipate,

toreceiverevelation,educationandhope.PreachingintheBlackChurchremainsto

thisverydayaprimarymodeofreligiousinstructionandeducation.65The

responsibilitiesofpreachingcarryevenmoreweighttodaythantheydidseveral

decadesagowhenreligiouseducationonSundaymorningandWednesdayevening

tookgreaterprecedenceinthelivesorparishioners.Today’sBlackpreachersmust

notsimplybe“trivocal”,maintainingpastoralauthorityasprophet,priestandsage,

64SeeAppendix3.65SeeOlinP.Moyd,TheSacredArt:PreachingandTheologyintheAfricanAmericanTradition(ValleyForge:Judson,1995)whopointsoutthesignificanceof“TellingtheStory,”especiallyinChapter6.

39

asKenyattaGilbertsuggests,66butmustbecomequadvocal.Today’sBlackpreacher

mustusetheBlackpulpit,morenowthaneverbefore,toteachthoseinthepews.

Transformationexpertbellhookssuggeststhatthosewhoareengagedmost

activelyintheworkoftransformationthrougheducationbelievetheirjobis“not

merelytoshareinformationbutshareintheintellectualandspiritualgrowth”of

people.67ABlackNarrativePulpitisimaginative,soul-stirring,prophetic,biblical,

NarrativeLectionary-based,BlackpreachingthatengendersGod-infusedwisdom

throughstorythatencourages“criticalthinking,heightenedimagination,and

liberatingpractice”amongthoseinBlackpews.68

ForthelastalmostsevenyearsIhaveservedasthepastorofaBlackChurch,

andforthelastfouryearshaveused,almostexclusively,theNarrativeLectionary.

Thisaffordedmefirsthandexperienceofhowusingthislectionary,establishinga

BlackNarrativePulpit,hascontributedtogreaterbiblicalliteracyandChristian

transformationinthelifeoneBlackChurch.DevelopingaBlackNarrativePulpit

pavedthewayformycongregationtobecomebetteracquaintedwiththebroad

movementofthebiblicalstory.Inmyresearchthroughconversationswith

membersandIrecallawomanreachingbroadlyacrossthebiblicalcannon

showcasingwidefluencyandliteracyacrossthespectrumduringtheBibleStudy.I

rememberhermakingfascinatingconnectionsbetweenGenesisandRevelationas

shespokeoftheshalomandwholenessthattheGodcreatedintheGarden,and66KenyattaR.Gilbert,TheJourneyandPromiseofAfricanAmericanPreaching(Minneapolis:FortressPress,2011),11. 67bellhooks,TeachingtoTransgress:EducationasthePracticeofFreedom(NewYork:Routledge,1994),13. 68PeterHodgson,God’sWisdom:TowardaTheologyofEducation(Louisville:WestminsterJohnKnoxPress,1999),8.

40

relatedittonewcreationGodlongstoseefulfilledattheeschaton.Thelanguageof

shalomandwholeness,islanguageshedevelopedasaresultofhearingNarrative

Lectionarysermonsinthefallofyear,whentheNarrativeLectionaryinvites

preachingonthesubjectofcreationinGenesis.69

TheNarrativeLectionaryhasalsoencouragedmycongregationtobecome

moreChrist-like,trulyyearning“todojustice,embracefaithfullove,andwalk

humbly”withGodwhichistherealizationofChristiantransformation.70Inmy

researchmemberscongregationnotedonthesurveythattheyfeltcalled“tocarry

homelessbagsinmycarforthoseIseeinthestreet,”whileanotherwas“reminded

thatrecyclinginmyhomeisanactof[biblical]justice.”ABlackNarrativePulpit

utilizestheresourcesoftheBlackChurch,inthiscasetheprizedplaceofpreaching,

andtheresourcesoftheNarrativeLectionarytocontributetogreaterbiblical

literacyandencouragetransformativeactsthatbuildupthebodyChristand

transformourworldtowardGod’saims.

IthasnotbeeneasytoestablishaBlackNarrativePulpitatChristian

FellowshipCongregationChurchofSanDiego(UCC).WhenIinitiallyundertookthis

projecttherewasgreatresistance.Severalencouragedmetoabandonthe

lectionaryideacompletelyandjustpreachwhatevertheLordlaidonmyheart.This

groupfeltthatmysermonswouldbemorespiritedifthisweretheapproachto

sermondevelopmentandformation.Theideaofknowingthebiblicaltextmonths

inadvancedtroubledmanywhofeltthatthiskindofadvancedknowingsignified

thatitwasnota“fresh,”“inseason,”or“rightnow”Word.Others,especiallythose69SeeAppendix3.70Micah6:8,CommonEnglishBible.

41

whohadcamefromtheUnitedMethodistChurch,PresbyterianChurchUSA,and

EvangelicalLutheranChurchinAmericapushedfortheRevisedCommon

Lectionary(RCL).ManyofthemcitedstrongreasonstousetheRCL,chiefamong

themwasbeingabletobeindialogueonMondaymorningorSundayeveningwith

friendsfromaroundthecountryandcomparenotes,or,perhapsmoreaccurately,

determinewhichpreacherdidabetterjobwiththetext!OtherwhowantedtheRCL

citedverypoorreasons,likewantingtokeepanexpensivecolorbulletinthatthe

denominationprovidedfeaturingreflectionsontheRCLinwordandart.Through

educationalmomentsinbusinessandministrymeetings,alongwithnotesinthe

bulletinandcontinuousconversationgroundedinthelanguageofbeingonthe

“NarrativeLectionaryjourney”thechurchhascometoappreciatetheunique

qualitiesofourBlackNarrativePulpit.

Oneofthemostsignificant,butlessthanenduringcomplaintsofthe

NarrativeLectionaryinuseatChristianFellowshiphasbeenthereadingoflengthy

passagesofScripture.BeforeestablishingaBlackNarrativePulpit,thecongregation

hadgrownaccustomedtoonlythepreachedtext,oftenjustaverseortwo,being

readinworship—notalongtextandanaccompanyingreadingastheNarrative

Lectionarysuggests.ThesecomplaintscameprimarilyfromtheSundaymorning

liturgistswhoheldresponsibilityforreadingthelessons,butsecondarilyfrom

volunteerswhosejobwastoputtogetherourweeklybulletin.Theirtaskwasindeed

adifficultone:tofit,ontheFifthSundayafterEpiphany,Matthew14:13-33and

Psalm95:1-5inthebulletin—inareadable-sizefont!Thetaskbecametoomuch,

andasthecongregation’sattentiontothelongnarrativesandthereading

42

performanceoftheliturgistimproved—withthehelpofspecialScripturereading

workshopsliturgiststooktoheartthat“proclamationbeginswiththespeakingand

hearingoftheScriptures”—itwasdeemedunnecessarytoprinttheScripturesinthe

weeklybulletinandthechurchhasbecomeacommunitythatpracticesactive

listeningeachSundaymorning.71

ThemostenduringfrustrationoftheNarrativeLectionaryinuseatChristian

FellowshipisthelongfallandwinterweekswhereJesusisnoticeablyabsentfrom

preaching.JacobsonandKoester,earlyinthedevelopmentofthelectionarynoted

thissimilarconcernaspastorsprovidedfeedbackonsomeofthechallengesofits

usewithintheircongregations.Thelongwinterweeksoftenwearymy

congregationtopointwhereIwonderifthechoir’ssingingof“GiveMeJesus…Give

MeJesus”isadoubleentendredirectedatthelectionary.Attimesduringthis

somewhatlongstretchsomehaveflatlysaid,asIhavegreetedthematthedoor,that

mysermonswasgoodbutneededa“dashmoreofJesus.”EventhoughJacobson

andKoesterencouragepastorstorememberthatthereadingandpreachingofthe

HebrewBible“takeplaceinthemidstofaChristianliturgythatmentionsJesusand

theTrinityoften”itisoftenafarmorechallengingexperienceforthoseinthe

pews.72InestablishingthisBlackNarrativePulpitwehavesoughtto“focus

primarilyupontheworldwithinthetextinrelationtotheworldinfrontofthe

text—tolookforwardfromIsrael’sscripturestowardthoseenduringfaith,both

71G.RobertJacks,GettingtheWordAcross:SpeechCommunicationforPastorsandLayLeaders(GrandRapids:W.W.EerdmansPublishingCompany,1995),9. 72Jacobson,26.

43

JewishandChristian,thatappropriatethismaterialasScripture”whentheprimary

preachingtextsaredrawnfromtheHebrewBible.73

InestablishingthisBlackNarrativePulpit,overthelastfouryears,Ihave

workedhardtodevelopandrefinemypreachingmethod.Indoingso,Ihave

exploredandtestedseveraldifferentpreachingmethods,amongthemFrank

Thomas’methodofcelebrationinTheyLiketoNeverQuitPraisin’God,PaulScott

Wilson’sweeklongmethodinThePracticeofPreaching,JamesHenryHarris’method

ofself-understanding,storyandilluminationinTheWordMadePlain,andmany

others.ButthemethodthatIhavemostconsistentlyreturnedto,againandagainin

establishingaBlackNarrativePulpit,isthemethodarticulatedinTheCertainSound

oftheTrumpetbySamuelDeWittProctor.Inthisexcellentlittlebook,Proctor

encouragesthepreachertoslowlyandcriticallythinkthroughhisorherpreaching

textbyfollowingatime-testedpreachingprocessthathewasfirstattractedtowhen

heheardthe“clarionpreaching”ofHarryEmersonFosdickatTheRiversideChurch

intheCityofNewYork.Themethod,firstfoundinthephilosophicwritingofGeorg

WilhelmFriedrichHegelintheeighteenthandnineteenthcenturies,beginswitha

proposition(mainidea),whichdevelopsintoasubject(title,theme),whichistobe

debatedwithanantithesis(whypreachthis),whichthendevelopsintoathesis

(propositionexpanded),whichisexpandedtoaskrelevantquestions(the“sowhat”

ofthesermon),andfinallyconcludeswithasynthesis(resolution/whatistobe

celebratedinthetext).Whenpreachingisconsistentlyapproachedusingthistime-

testedmethodaBlackNarrativePulpitcanleadtototransformationinthepews.73R.W.Moberly,OldTestamentTheology:ReadingtheHebrewBibleasChristianScripture(GrandRapids:BakerAcademic,2013),283.

44

TheBlackNarrativePulpitatChristianFellowshipCongregationalChurch

(UCC)hasworked,overthelastfouryears,toestablishatransformationalbiblically

literateBlackChurch.Thecongregationhasdevelopedanintimacywiththebiblical

textthattheydidnothavebefore.Thecongregationthinkscriticallyaboutthetexts

andisunafraidofquestioning,challengingtexts,oroutrightdisagreeingwitha

biblicaltext.AsaresultofestablishingaNarrativeBlackPulpitatChristian

Fellowship,thechurchhasgainedcomfortwiththebroadarcofthebiblical

narrative.Thishasbeenproventhroughsurveys,conversations,andotherfeedback

loopsinwhichmembersrecallthebroadconnectionsacrossthebiblicalcanon

showingnotonlyfamiliaritywiththetextbutasenseofintimacywiththestoryof

Godandbiblicalthemes.Thecongregationhascometoknowandunderstandthe

text,andnowlongstoembodythekindofworldthatthetextinvitesthemtocreate,

whichisthemostsignificantsignoftransformation.

ThemostsignificanttestimonyoftransformationinthelifeofthisBlack

ChurchisthatofbecomingaBlackChurchthatwelcomesandaffirmspersonswho

identifyasLGBTQIandthosewhoaredifferently-abled.74KellyBrownDouglass

suggeststhattheradicalwelcomeof“bluesbodies”intothefullnessoftheBlack

ChurchembodiestheverynatureofbeingatransformativeBlackChurch:a

communitywitha“morallyactivecommitmenttoadvancethelife,freedom,and

74SeeHoraceGriffin,TheirOwnReceivedThemNot:AfricanAmericanLesbiansandGaysinBlackChurches(Cleveland:PilgrimPress,2006)forthemostcurrentscholarshiponQueerTheologyandtheBlackChurch.

45

dignity”ofallBlackbodies.75Intestimonyofthis,thechurchhasbecomethefirst

BlackUnitedChurchofChristcongregationinthenationtoholdofficialdesignations

bythedenominationasbothan1)OpenandAffirmingcongregation;welcomingand

affirmingofpersonswhoareLGBTQI,and2)AccessibletoAllcongregation;

affirming,celebratingandcreatingspaceforpersonswhoaredifferently-abled.76

Developingapracticalunderstandingofatheologyoflimitshasprovedhelpedin

understandingdisabilitytheology.77Inthistheologywearetounderstand

disablismnotasanexceptionalinstancethatrubsagainstthenormsofwhatit

meanstobefullyhuman,butasoneofthemanylimitsthathumanityhas,orwill

have,intheirlifetime.Atheologyoflimitsmovesdisablismfromaplaceofpityand

empathytoaplacewherenormsbecomemorefluidandthedisabledarenolonger

expectedtobe“treated”or“rehabilitated”intoanidealizednormativeability.

IbelievethatestablishingaBlackNarrativePulpithasbeenasignificantmost

importantfactorthatledtotransformingChristianFellowshipfromonethat

75Douglas,xiii.Formoreon“embodiedBlacktheology”seeforexampleEboniMarshallTurman,TowardaWomanistEthicofIncarnation:BlackBodies,theBlackChurch,andtheCouncilofChalcedon(NewYork:PalgraveMacmillan,2013). 76SeeNancyEiesland,TheDisabledGod:TowardALiberatoryTheologyofDisability(Nashville:AbingdonPress,1994)whereshecallsforradicalinclusionandaffirmationofpersonswholivewithdisabilityintothefulllifetheChurch,andthecreationofliberatingimages,ideasandvaluesofpersonswhoaredifferently-abledthatviewthemaswholepersons,notbrokenandinneedoffixing. 77DeborahCreamerinDisabilityandChristianTheology(NewYork:OxfordUniversityPress,2009),64,suggeststhathumanity’s“limitsneednotbeseenasnegativebutrather…animportantpartofbeinghuman.”FormoreonatheologyoflimitsanddebateonnormativeabilitywithindisabilitytheologyseeJohnSwintonwhosuggeststhatdisabilityshouldbeunderstoodasa“socialexperiencethatisshapedandformedbytheparticularcontextinwhichaperson’sperceiveddifferenceisexperienced”inhisarticle“Disability,AbleismandDisablism,”inTheWileyBlackwellCompaniontoPracticalTheology(Malden:Wiley-Blackwell,2012),444.

46

outrightrejectedLGBTQIanddifferently-abledpersonsfromthe“fulllife,

membership,leadership,mission,fellowship,worship,andsacraments”ofthe

church,toonethatradicallyinvitesandwelcomes“alltobeartheresponsibilities,

blessingsandjoysofmembershipministryandlife”inthechurch;affirming“the

inherentvalue,worthanddignity”of“allpersons”as“childrenofGod,createdin

God’simage.”78Inhearingthelongexpandednarrativesoverthecourseoffour

yearsthroughtheNarrativeLectionary,andtrulylongingtoembodythenarrative

worldofthetext,mycongregationhasbecomeatransformationacommunityof

loveandgrace—activelyseekingoutthosewhoareoppressedandmarginalized,

invitingthemtotable,andcreatingspacewithinthecommunityforsacredstoriesto

beheard.Inthecongregationalmeetingwherethevotewasbeingcalled,to

determinewhetherornotourcongregationwouldformallywelcomeandaffirm

personswhoareLGBTQIanddifferently-abled,thecommunityoccupiedaposture

ofsacredlistening,theverysameposturetheyheldwhenlisteningtothelong

narrativesofJesusduringworshipusingtheNarrativeLectionary.79The

congregation,afterlisteningtoseveralstories,respondedwiththesame

compassion,loveandgracethattheyheardinthestoryofJoseph,Hannah,the

widowatNain,andJarius’Daughter.ThetransformationalshiftfrombeingaBlack

UCCcongregationwhothoughtlittleaboutdenominationaltheology,toonethat

78The“OpenandAffirming&AccessibletoAllStatementofChristianFellowshipCongregationalChurchofSanDiego(UnitedChurchofChrist). 79Seehttp://www.servedupsober.com/religion-inclusion-addicitonforacompleteablogpostofablacklesbianwomanwhosharedherstoryattheAnnualMeetingofChristianFellowshipCongregationalChurch(UCC)onJanuary29,2017,insupportofthemotiontobecomeanOpenandAffirming(ONA),AccessibletoAll(A2A)congregationoftheUnitedChurchofChrist.

47

votedalmostunanimouslytoradicallyincludeallpersonsinthelifeofthechurchis

asignificanttransformation,onethatIbelievecouldnothavebeenmadewithout

theNarrativeLectionary.

EstablishingaBlackNarrativePulpithasstrengthenedworship,contributed

togreaterbiblicalliteracy,andincitedChristiantransformationatChristian

FellowshipCongregationalChurch(UCC).EstablishingaBlackNarrativePulpit

openedthewayforthiscommunitytocreativelyembodyanewworldshapedby

thebiblicalstoryrevealedintheChristianScriptures;astorythathashelpedthis

churchliveoutitsuniquecallingtobeaculturallyrelevant,biblical,story-shaped

communityoffaith,justice,liberation,andholylove.Furtherresearchonthetopic

shouldseektodetermineifthefindingsexperiencedatChristianFellowship

CongregationalChurch(UCC)mightbesimilarlyexperiencedinotherBlack

NarrativePulpits.

48

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53

APPENDIX1:NarrativeLectionary80

Year1Matthew(2018-2019)

LiturgicalDay Theme PreachingText AccompanyingReading

13thSundayafterPentecost

FloodandPromise Genesis6:16-22;9:8-15

Matthew8:24-27


CallofAbraham Genesis12:1-9 Matthew28:19-20


JosephinPrison Genesis39:1-23 Matthew5:11-12


RescueattheSea Exodus14:10-14,21-29

Matthew2:13-15


CovenantandCommandments

Exodus19:3-7;20:1-17

Matthew5:17


JoshuaRenewstheCovenant

Joshua24:1-15 Matthew4:8-10


DavidandBathsheba 2Samuel12:1-9;Psalm51:1-9

Matthew21:33-41


Solomon’sWisdom 1Kings3:4-9,16-28Matthew6:9-10

21stSundayafterPentecost

ElishaHealsNaaman 2Kings5:1-14 Matthew8:2-3

22ndSundayafterPentecost

Micah Micah5:2-4;6-8 Matthew9;13

23rdSundayafterPentecost

SwordsandPlowshares Isaiah36:1-3,13-20;37:1-7then2:1-4

Matthew5:14

ChristtheKingSunday Jeremiah’sTempleSermon

Jeremiah1:4-10;7:1-11

Matthew21:12-13

FirstSundayofAdvent FaithasaWayofLife Habakkuk1:1-4;2:2-4;3:17-19

Matthew26:36-38

SecondSundayofAdventEsther Esther4:1-17 Matthew5:13-16

ThirdSundayofAdvent LighttotheNations Isaiah42:1-9 Matthew12:15-21

FourthSundayofAdventJesusasImmanuel Matthew1:18-25 Psalm23:1-4or23:4

ChristmasEve BirthofJesus Luke2:1-14[15-20]Psalm96:10-13

ChristmasDay ShepherdsVisit Luke2:8-20 Psalm95:6-7FirstSundayofChristmas

MagiVisit Matthew2:1-12 Psalm96:10-13

SecondSundayofChristmas

FlighttoEgypt Matthew2:13-23 Psalm11:1-13

80WorkingPreacher,“NarrativeLectionaryFAQ”accessedApril28,2017,https://www.workingpreacher.org/narrative_faqs.aspx.

54

FirstSundayafterEpiphany

Jesus’Baptism Matthew3:1-17 Psalm2:7-8

SecondSundayafterEpiphany

TemptedintheWilderness

Matthew4:1-17 Psalm91:9-12

ThirdSundayafterEpiphany

Beatitudes Matthew5:1-20 Psalm1:1-3

FourthSundayafterEpiphany

TreasureinHeaven Matthew6:7-21 Psalm20:7

FifthSundayafterEpiphany

Feeding5,000 Matthew14:13-33 Psalm95:1-5

Transfiguration BearingtheCross Matthew16:24-17:8

Psalm41:7-10

AshWednesday WhoistheGreatest Matthew18:1-9 Psalm1467c-10or51:1-3

FirstSundayinLent Forgiveness Matthew18:15-35 Psalm32:1-2SecondSundayinLent LaborersintheVineyardMatthew20:1-16 Psalm16:5-8

ThirdSundayinLent WeddingBanquet Matthew22:1-14 Psalm45:6-7

FourthSundayinLent Bridesmaids Matthew25:1-13 Psalm43:3-4

FifthSundayinLent LastJudgment Matthew25:31-46 Psalm98:7-9

PsalmSunday TriumphalEntry Matthew21:1-13 Psalm118:26-29MaundyThursday WordsofInstitution Matthew26:17-30 Psalm116:12-15

GoodFriday Crucifixion Matthew27:27-61 Psalm22:1-2,14-18

HolySaturday Easter Easter Matthew28:1-10 Psalm118:19-24SecondSundayofEaster GreatCommission Matthew28:16-20 Psalm40:9-10

ThirdSundayofEaster Peter’sVision Acts10:1-17,34-35 Matthew9:36-37

FourthSundayofEaster Paul’sMission Acts13:1-3;14:8-18Matthew10:40-42

FifthSundayofEaster GospelasSalvation Romans1:1-17 Matthew9:10-13SixthSundayofEaster God’sLovePouredOut Romans5:1-11 Matthew11:28-30

SeventhSundayofEasterHopeasResurrection Romans6:1-14 Matthew6:24

Pentecost NothingCanSeparateUs Acts2:1-4/Romans8-18-39

Matthew28:16-20

NarrativeLectionaryYear2Mark(2019-2020)

LiturgicalDay Theme PreachingText AccompanyingReading

SixteenthSundayafterPentecost

GardenofEden Genesis2:4b-25 Mark1:16-20orMark10:6-8

SeventeenthSundayafterPentecost

IsaacBorntoSarah Genesis18:1-15;21:1-7

Mark10:27

EighteenthSundayafterPentecost

JacobWrestlesGod Genesis32:22-30 Mark14:32-36

55

NineteenthSundayafterPentecost

MosesandGod’sName Exodus1:8-14[15-2:10];3:1-15

Mark12:26-27a

TwentiethSundayafterPentecost

HearOIsrael Deuteronomy5:1-21;6:4-9

Mark12:28-31

Twenty-FirstSundayafterPentecost

Ruth Ruth1:1-17 Mark3:33-35

Twenty-SecondSundayafterPentecost

DavidAnointedKing 2Samuel5:1-5;6:1-5/Psalm150

Mark11:8-10

Twenty-ThirdSundayafterPentecost

KingdomDivided 1Kings12:1-17;25-29

Mark10:42-45

Twenty-FourthSundayafterPentecost

ElijahatMountCarmel 1Kings18:20-39 Mark9:2-4

TwentyFifthSundayafterPentecost

Hosea Hosea11:1-9 Mark10-13-14

ChristtheKingSunday Isaiah’sVineyardSong Isaiah5:1-7;11:1-5 Mark12:1-3FirstSundayofAdvent Josiah’sReform 2Kings22:1-10[14-

20];23:1-3Luke24:30-32

SecondSundayofAdvent

IsaiahoftheExile Isaiah40:1-11 Mark1:1-4

ThirdSundayofAdvent RebuildingtheTemple Ezra1:1-4;3:1-4;10-13

Luke2:25-32

FourthSundayofAdventZechariah’sSong Luke1:5-13,57-80 Psalm11:3

ChristmasEve BirthOfJesus Luke2:1-14(15-20) Psalm146:5-10orLuke1:46-55

ChristmasDay ShepherdsVisit Luke2:8-20 Psalm108-1-4FirstSundayofChristmas

BeginningofGoodNewsMark1:1-20 Psalm91;9-12

SecondSundayofChristmas

Jesus’MinistryBegun Mark1:21-45 Psalm103:1-5

FirstSundayafterEpiphany

JesusHealsandTeachesMark2:1-22 Psalm103:6-14


ParablesinMark Mark4:1-34 Psalm126


Jairus’DaughterHealed Mark5:21-43 Psalm131


DeathofJohntheBaptist

Mark6:1-29 Psalm122

Transfiguration Transfiguration Mark8:27-9:8 Psalm27:1-4AshWednesday PassionPrediction Mark9-30-37 Psalm32:1-5FirstSundayinLent FirstLastandLastFirst Mark10:17-31 Psalm19:7-10SecondSundayinLent BartimaeusHealed Mark10:32-52 Psalm34:11-14ThirdSundayinLent Parableofthe

Tenants/TaxestoCaesar

Mark12:1-12/Mark12:13-17

Psalm86:8-13

FourthSundayinLent GreatCommandment Mark12:28-44 Psalm89:1-4FifthSundayinLent EndoftheAge Mark13:1-8,24-37 Psalm102:12-17 PalmSunday

TriumphalEntry/AnointingatBethany

Mark11:1-11/Mark14:3-9

Psalm118:25-29

56

MaundyThursday Lord’sSupper,PrayerinGethsemane

Mark14:22-42 Psalm116:12-19

GoodFriday Crucifixion Mark15:-16-39 Psalm22:1-2,14-21HolySaturday Easter Resurrection Mark16:1-8 Psalm118:21-27SecondSundayofEaster YouShallBeMyWitnessAct1:1-14 Mark6:7-13ThirdSundayofEaster PeterHealsin

JerusalemActs3:1-10 Mark6:53-56

FourthSundayofEaster ChurchatThessalonica Acts17:1-9/1Thessalonians1:1-10

Mark3:9-11

FifthSundayofEaster ChurchatCorinth Acts18:1-4/1Corinthians1:10-18

Mark12:28-31

SixthSundayofEaster Faith,HopeandLove 1Corinthians13:1-13Mark12:28-31SeventhSundayofEaster

DeathSwallowedinLife1Corinthians15:1-26,51-57

Mark12:26-27a

Pentecost GiftsoftheSpirit Acts2:1-4/1Corinthians12:1-13

Mark1:4-8

NarrativeLectionaryYear3Luke(2020-2021)LiturgicalDay Theme PreachingText Accompanying

ReadingSeventeenthSundayafterPentecost

CreationandFall Genesis2:4b-7,15-17;3:1-8

Luke11:4


God’sPromisetoAbraham

Genesis15:1-6 Luke3:8


GodWorksThroughJoseph

Genesis37:3-8,17b-22,26-34;50:15-21

Luke6:35


ThePromiseofPassover

Exodus12:1-13;13:1-8

Luke22:14-20


GoldenCalf Exodus32:1-14 Luke23:34


GodAnswersHannah 1Samuel1:9-11,19-20;2:1-10

Luke1:46-55


God’sPromisetoDavid 2Samuel7:1-17 Luke1:30-33


God’sCarefortheWidow

1Kings17:1-16[17-24]

Luke4:24-26

TwentyFifthSundayafterPentecost

JonahandGod’sMercy Jonah1:1-17;3:1-10[4:1-11]

Luke18:13

TwentySixthSundayafterPentecost

GodCallsIsaiah Isaiah6:1-8 Luke5:8-10

ChristtheKingSunday GodPromisesaNewCovenant

Jeremiah36:1-8,21-23,27-28then31:31-34

Luke22:19-20

FirstSundayofAdvent Daniel’sHopeinGod Daniel6:6-27 Luke11:13

57


Joel:God’sPromisedSpirit

Joel2:12-13,28-29 Luke11:13

ThirdSundayofAdvent SpiritoftheLordUponMe

Isaiah61:1-11 Luke4:16-21

FourthSundayofAdventJesus’BirthAnnouncement

Luke1:26-49 Psalm113or113:9

ChristmasEve BirthofJesus Luke2:1-14[15-20] Psalm96or96:3ChristmasDay ShepherdsVisit Luke2:8-20 Psalm123:1-2or

123:2FirstSundayofChristmas

SimeonandAnna Luke2:21-38 Psalm131or131:3

BaptismofOurLord Jesus’Baptism Luke3:1-22 Psalm51:6-17or51:13


SermonatNazareth Luke4:14-30 Psalm146or146:7b-8


FishforPeople Luke5:1-11 Psalm90:14-17or90:17b


HealingontheSabbath Luke6:1-16 Psalm92or92:4


RaisingtheWidow’sSonLuke7;1-17 Psalm119:105-107or119:107

SixthSundayafterEpiphany

AreYoutheOne? Luke7:18-35 Psalm146:5-10

SeventhSundayafterEpiphany

ForgivenatJesus’Feet Luke7:36-50 Psalm130:3-6

Transfiguration Transfiguration Luke9:28-45 Psalm36:5-10or36:9

AshWednesday JesusTurnstoJerusalem

Luke9:51-62 Psalm5:7-8or15:1

FirstSundayinLent GoodSamaritan Luke9:51-62 Psalm5:7-8or5:8SecondSundayinLent LamentoverJerusalem Luke13:1-9,31-35 Psalm15or15:1ThirdSundayinLent LostSheep,Coin,Son Luke15:1-32 Psalm119:167-176

or119:176FourthSundayinLent RichManandLazarus Luke16:19-31 Psalm41:1-3or41:1FifthSundayinLent Zacchaeus Luke18:31-19:10 Psalm84:1-4,10-12

or84:10 PalmSunday

TriumphalEntry Luke19:29-44 Psalm118:19-23or118:20

MaundyThursday LastSupper Luke22:1-27 Psalm34:8-10or34:8

GoodFriday Crucifixion Luke23:32-47 Psalm31:5-13or31:5a

HolySaturday Easter Resurrection Luke23:32-47 Psalm31:5-13or

31:5aSecondSundayofEaster EmmausRoad Luke24:13-35 Psalm30or30:11ThirdSundayofEaster Stephen’sWitness Acts6:1-7:2a,44-60 Luke23:33-34a,46FourthSundayofEaster EthiopianEunuch

BaptizedActs8:26-39 Luke24:44-47

FifthSundayofEaster CouncilatJerusalem Acts15:1-18 Luke2:29-32

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SixthSundayofEaster LivingbyFaith Galatians1:13-17;2:11-21

Luke18:9-14

SeventhSundayofEaster

OneinChrist Galatians3:1-9,23-29Luke1:68-79

Pentecost Pentecost Acts2:1-4;Galatians4:1-7

Luke11:11-13


God’sLovePouredOut Romans5:1-11 Matthew11:28-30


HopeasResurrection Romans6:1-14 Matthew6:24


NothingCanSeparateUsActs2:1-4/Romans8-18-39

Matthew28:16-20

NarrativeLectionaryYear4John(2017-2018)LiturgicalDay Theme PreachingText Accompanying

ReadingFourteenthSundayafterPentecost

CreationbytheWord Genesis1:1-2:4a John1:1-5

FifteenthSundayafterPentecost

BindingofIsaac Genesis21:1-3;22:1-14

John1:29

SixteenthSundayafterPentecost

Jacob’sDream Genesis27:1-4,15-23;28:10-10

John1:50-51


God’sNameIsRevealed Exodus2:23-25;3:10-15;4:10-17

John8:58


GodProvidesManna Exodus16:1-18 John6:51


GodCallsSamuel 1Samuel3:1-21 John20:21-23


GodCallsDavid 1Samuel16:1-13;Psalm51:10-14

John7:24


Solomon’sTemple 1Kings5:1-5;8:1-13 John2:19-21


GodSpeakstoElijah 1Kings19:1-18 John12:27-28


Amos:JusticeRollsDown

Amos1:1-2;5:14-15,21-24

John7:37-38


Isaiah:AChildIsBorn Isaiah9:1-7 John8:12

ChristtheKingSunday Jeremiah’sLettertoExiles

Jeremiah29:1,4-14 John14:27

FirstSundayofAdvent Daniel:TheFieryFurnace

Daniel3:1,8-30 John18:36-37


Ezekiel:ValleyofDryBones

Ezekiel37:1-14 John11:25-26

ThirdSundayofAdvent WordAccomplishesGod’sPurpose

Isaiah55:1-11 John4:13-14

FourthSundayofAdventWordMadeFlesh John1:1-18 Psalm130:5-8

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ChristmasEve BirthofJesus Luke2:1-14[15-20] Psalm96:7-10ChristmasDay

Shepherds’VisitLuke2:8-20 Psalm123:1-2or

123:2FirstSundayofChristmas

AVoiceintheWilderness

John1:19-34 Psalm32:1-2

BaptismofOurLord JesusSaysComeandSeeJohn1:35-51 Psalm66:1-5SecondSundayafterEpiphany

WeddingatCana John2:1-11 Psalm104:14-16


JesusCleansestheTemple

John2:13-25 Psalm127:1-2


Nicodemus John3:1-21 Psalm139:13-18


TheWomanattheWell John4:1-42 Psalm42:1-3

Transfiguration TheManBornBlind John9:1-41 Psalm27:1-4AshWednesday TheGoodShepherd John10:1-18 Psalm23FirstSundayinLent JesusRaisesLazarus John11:1-44 Psalm104:27-30SecondSundayinLent JesusWashesFeet John13:1-17 Psalm51:7-12ThirdSundayinLent Peter’sDenial John18:12-27 Psalm17:1-17FourthSundayinLent JesusandPilate John18:28-40 Psalm145:10-13FifthSundayinLent JesusCondemned John19:1-16a Psalm146PsalmSunday TheCrucifiedMessiah John19:16b-22 Psalm24MaundyThursday

Jesus’LastWordsJohn19:23-30 Psalm26:3

GoodFriday JesusthePassoverLambJohn19:31-42 Psalm31:9-18HolySaturday Easter Resurrection John20:1-18 Psalm118:21-29SecondSundayofEaster Thomas John20:19-31 Psalm145:13-21ThirdSundayofEaster Paul’sConversion Acts9:1-19 Matthew6:24FourthSundayofEaster PaulandSilas Acts16:16-34 Luke6:18-19,22-23FifthSundayofEaster Paul’sSermonatAthensActs17:16-31 John1:16-18SixthSundayofEaster Partnershipinthe

GospelPhilippians1:1-18a Luke9:46-28

SeventhSundayofEaster

TheChristHymn Philippians2:1-13 Luke6:43-45

Pentecost Pentecost:RejoiceintheLord

Acts2:1-21;Philippians4:4-7

John14:16-17

60

APPENDIX2:TimelineofModernLectionaryDevelopment

1570

MissaleRomanum

December1963

SecondVaticanCouncil—ConstitutiononSacredLiturgyreplacedMissaleRomanumdeclaring“thetreasuresoftheBiblearetobeopenedupmorelavishly,sothatricherfaremaybeprovidedforthefaithfulatthetableofGod’sword.”

1967 JointLiturgicalGroupproducedatwo-yearlectionaryusedprimarilyinUK

1969

LectionaryfortheMass,RomanCatholicChurch

1981

Revisiontothe1963Lectionary“OrdoLectionumMissae”

1983

CCTdevelopedtheCommonLectionary

1990

JointLiturgicalGroupreviseditsworknamedit“JLG-2”turnedinto4-yearlectionaryusingtheOrdoLectionumMissaeandCommonLectionaryplusJohn

1992

RevisedCommonLectionarycompletedinAdventSeason

1994

“RevisingtheRevisedCommonLectionary”Four-YearLectionary/RCLrevisionDMINprojectatGTF

61

2007

UncommonLectionarycreatedbyThomasG.Bandytwoyearlectionary;Year1:SeekerCycle,andYear2:DiscipleCycle

AfricanAmericanLectionaryalectionaryresourceprojectfortheBlackChurch.TheprojectwasledbyBaptist/UCCclergywoman,theRev.Dr.MarthaSimmons.

2009

FourthYearProposalfocusedonOT,RobertThomasQuisenberryD.Min.Project

2010

TheNarrativeLectionaryisdeveloped

2010

TheOpen-SourceLectionary,EricLemonholm’sD.Min.Thesis

2012

YearD:AQuadrennialSupplementtotheRevisedCommonLectionary,byTimothyMatthewSlemmons

2013

BeyondtheLectionarybyDavidJ.Ackerman,similarproposalstoYearD

62

APPENDIX3:BriefSamplingofSermonResponseSurveysoftheBlackNarrativePulpitatChristianFellowshipCongregationalChurchfrom2016-2017Didthepreachingtodayexpandyourknowledgeofthebiblicalstory?YES NO

36answered“Yes” 9answered“No”

Wasthisyourfirsttimehearingthisweek’sNarrativeLectionaryScripturesinasermon?YES NO

34answered“Yes” 9answered“no”

WheredidfindyourselfaddressedbytheGospel/GoodNewsinthesermon?

· IfeltIwascalledtodomorefortheunderprivilegedandhomeless.ActuallymakingtimelikeI’veplannedtofeedthehomeless.

· Changeispossible,andeverydaybringsnewpossibilities.· Thebiblicalstorywasbasedonwhatisgoingonintheworldtoday.· Cleaningawayofmysins.Havearepentantheart.· Godlovesmeunconditionally.· Thegoodnewsformeisthatnomatterthedepthsofsinandwickedness,

Godisalwayswillingtomakeanewcovenant.Henevergivesuponus.· IwasaddressedasthewidowwhohadverylittletoeatbuttrustedGod

(throughElijah)toprovideforherneedsifshefaithfullyobeyed(evenifobeyingseemedimpossible).

· Baptismisagiftgiventoman.Onceinalifetime,itallowsyouenoughgraceuntillifeeternal.

· Godwantsmetoknowwholeness/shalom.Wheredidyoufindyourselffrustratedorconfusedinthesermon?

· Notfrustratedorconfused.· Iwasnotfrustrated,norconfusedinsermon.· Understandingtheconflictbetweenthegospelanddailyliving.· Referencetoslaveryoppressioninstereotypedterms—· Frustratedbyissuesnamedinthecommunity.·

Wheredidyoufindyourselfdelightedinthesermon?· Thesermonistiedinwithscripture

63

· Baptismisgoodbecauseitissomethingtobemadepublic.Sowecanrememberourbaptism.Baptismiscommunalevent.Baptismlastsforever.

· IwasdelightedwhenIunderstoodthegravityofthemiracle,makingameallastyears.MyGodiswonderful!

· Understandingthepurposeofbaptismandtherisksassociatedwithitinthepast.Thatbaptismisacommunityevent.

· Mypastdoesnotdictatemyfuture.WheredidyoufindyourselfaddressedbyGodinthesermon?

· Godwantsmetobefaithfulandunderstandhewillalwaysprovideformyneedsinhisowntime,notmine.

· Theneedforawordofaffirmation:ourbaptismisforourentirelife.· Whenthecommunitywasenjoyingtherevolution.· Remembertoreaffirmandrededicateself/Itendtoforgetthechoice

beingmadeandpubliclydemonstratedinbaptism.Howdidyoufindyourimaginationstirredinthesermon?

· Matterofdoingsimplethings.Lookingouttoseewhatisneeded.Youarebeloved.Rememberyourbaptismtoday.

· IimaginedbeingatacrossroadandmakingadecisiontotrustGodbecausethishashappenedmanytimesinmylife.

· Itbroughtbackmemoriesofmyfamilyandthelovetheyhadformeasachild.

· HowGodwillandcanchangethings.· Godcreatedsomuchbeautyintheworld.

Whatmightyouchangeinyourlifeasaresultofwhatyouheardinthesermon?

· Bemoregiving;wehavesomuch;needtogivemore.· IwanttogostraighttoGodeachtimewithoutdelays.· Thisstrengthensmyfeelingofloveformyfellowman.· Increasedfaiththatthingswillchange—thingsinAmerica.· Learning/StudytheBiblemore,readingtheBiblemoreoften.· OnceinawhilemeditateonwhenandhowandwhyIwasbaptizedand

howthosereasonschangeanddon't.Isthereanactionforjusticeorwitnessthatyoufeltcalledtodobythesermon?

· Recommitourselvesformorewitnessing.· Commitmenttowelcomeotherpeopletoourchurch.· Ifeelcompelledtotellmyfamilymembersgoingthroughtrialstohold

on;Godwillprovideforthem.· TocarryhomelessbagsinmycarforthoseIseeinthestreet.· Yes,justiceforthelessfortunate.

64

· Speaktomychildrenaboutbaptism. · Remindedthatrecyclinginmyhomeisanactofjustice.

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APPENDIX4:SampleofSermons

HBCUSUNDAY(PreachedinFebruaryofYear4)HebrewBibleReading:Psalm147:1-11NewTestamentReading:John7:37-52(omittedbytheNarrativeLectionary)SermonTitle:Thirsty-----------Pastor’sNoteinBulletinInthefallof2013therewasararegatheringofsixHBCUpresidentsattheUnitedChurchofChristheadquartersinCleveland,Ohio.Theretodeepenandexpandtherelationshipbetweentheschoolsanddenomination,GeoffreyBlack,ourgeneralministerandpresident,saidthepresenceoftheseHBCUs“aretangibleproofoftheUCC’scontinuingstruggleforequalityandeducationforallGod’speople,alegacythatdatesbacktotheCongregationalistsandabolitionistsoftheCivilWarera.”TheAmericanMissionaryAssociation,anearlyabolitionistorganization,establishedschoolsinthesouthtoeducatenewlyfreedslaves.ThisorganizationispartoftherichlegacyandhistoryoftheUnitedChurchofChrist.WalterKimbrough,presidentofDillardUniversitysaid,“ThehistoryoftheAmericanMissionaryAssociationisveryimportanttothenationandtheUCCshouldnotonlyownthishistorybutpromoteit…”TodayweheedPresidentKimbrough’sadvice,andcelebrateavisionaryministrythatwasdedicatedtoeducationandracialequality,foundingelevencollegesprimarilyinthesouth,sixofwhichcontinuetorelatetotheUnitedChurchofChrist:

• DillardUniversity,NewOrleans,LA;www.dillard.edu • FiskUniversity,Nashville,TN;www.fisk.edu • Huston-TillotsonUniversity,Austin,TX;www.htu.edu • LeMoyne-OwenCollege,Memphis,TN;www.loc.edu • TalladegaCollege,Talladega,AL;www.talladega.edu • TougalooCollege,Tougaloo,MS;www.tougaloo.edu

AndtworelatedHBCUSeminary/DivinitySchools

• HowardUniversitySchoolofDivinity,WashingtonDC • InterdenominationalTheologicalSeminary,AtlantaGA

MaywestandwithprideandcelebratetheUCCandourAfrican-Americanhistory!†rev

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Prayer:Lord,sendyourSpiritonthisyourpeople—andhidemebehindtheoldruggedcrosssothatthiswaitingcongregationseesnoneofmeandallthee.Weavemyhandthegospelplow,andtiemytongueinJesusname.Amen.Sermon:Thereisalineinmyfraternityhymnthatbeginswiththesewords,“…Collegedaysswiftlypass,andtherecollectionslowlyfadesaway.”Mycollegeyearsarecertainlynotthatfarremovedforme,butthememorieshavebeguntoslipandfadeovertheyears.Iimaginethatthesamemaybetrueforyouaswell—butthen,therearemomentswhenwepushpasttheblurringandfadingmemoriestoseeagainthebrillianceofcolorfromyearsgoneby,thebrillianceoflightfromthoseyearsofyouthfulliving.Momentsliketoday—

whenwegathertogiveGodthanksforthoseyearsofshamelessyoungadulthood.

Momentsliketoday—whenwerememberthefoolishnessofouryouth,andlaugh—maybeevencry.

Momentsliketoday—whenwewearourschoolcolors,Greeklettersandcelebratethewitnessofourpeople“overawaythatwithtearshavebeenwatered.”

Momentliketoday—whenweconsiderthestruggleandfightthatourpeopleenduredjustsoourmindscouldbefree—andtheirthirstforeducation,equalityandjusticeinJesus’Name—quenchedwithlivingwater!

Therewaswithinthelivesofthenineteenthcenturyabolitionists,particularlythosewhometattheSecondConventiononBibleMissions,arealthirstforeducationandjusticeinJesus’Name.ManyofthemhadstoodindefenseoftheAmistadcaptivesin1839,andhadrealizedthatinseekingjusticeandstandingonthesideofwhatwasrightthat“streamsoflivingwater”wereabletoflowfromthelifeofthebeliever.Thesefolks,whoconstitutedtheAmericanMissionaryAssociation,whowentontofoundmorethanfivehundredschoolsforAfrican-Americaninthesouth,duringandaftertheCivilWar—theyknewwhatitmeanttobethirsty—andtohavetheirthirstsquenched—inChrist.WEBDuboiswritesthatthesefaith-filledthirstsforjusticewerea“giftofNewEnglandtothefreedNegro;notalms,butafriend;notcashbutcharacter…[he

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goesontosaythat]TheteachersintheseinstitutionscamenottokeeptheNegrosintheirplace,buttoraisethemoutoftheplacesofdefilementwhereslaveryhadwallowedthem.[andthat]Thecollegestheyfoundedweresocialsettlements;homeswherethebestofthesonsofthefreedmancameincloseandsympathetictouchwiththebest…Theylivedandatetogether,studiedandworked,hopedandhearkenedinthedawninglight.”81TheSoulsofBlackFolks,1903.TotellthestoryoftheAMAistellthestoryofliberalnineteenth-centurytheologywhichtouchedandimpactedthelivesofthosewhoworkedwiththeirhands,prayedwiththeirfeet,usedtheirmindsforthecauseoffreedomandjustice—andbelievedinthepowerofJesustogivelivingwatertoallwhothirst.

FortherighteousthirstsofTheodoreS.Wright,wegiveGodthanks!FortherighteousthirstsofSamuelRinggoldWard,wegiveGodthanks!FortherighteousthirstsofJamesPennington,wegiveGodthanks!FortherighteousthirstsofCharlesBennettRay,wegiveGodthanks! EarlyleadersoftheAMA…

Andforthecountlesseducatorswhosacrificed…. Thirstingforjustice,fightinginsultsandhatred.Thirstingforrighteousness,combatingdiseaseandterror.Thirstingforracialequality,enduringhardshipandpoverty.Thirstingforlife,livingaboveone-roomschools.Thirstingforsalvation,willinglysacrificingtheirownfreedomsforyouandme...TheseweremenandwomenlikeMaryKelseyPeakwho“erectedtoherselfamonumentmoreenduringthanbrassorgranite,byimpressingherownimageuponagroupofsusceptivepupils.”82

Animageofpromise,Andimageofgrace;Animageoflove,enduranceandhope—Animageofabetterlife,notforher,butforgenerationsshewould

neverknow...perhapseventheveryembodimentofyouandme.

81W.E.B.DuBois,TheSoulsofBlackFolk(NewYork,Dover,1994). 82“BlacksandtheAmericanMissionaryAssociation,”UnitedChurchofChrist,accessedMarch13,2017,http://www.ucc.org/about-us/hidden-histories/blacks-and-the-american.html

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Thesearethefaithful—thesaintsofthechurch—who:RealizedthattheirthirstscouldbequenchedinJesus.RealizedthattheirjustlongingscouldbesatisfiedinJesus.RealizedinaworldofsystematicoppressiontherealpossibilitiesofFreedom—TheAMAknewthateducationwasnotenough.ClaraDeBoerwritesthattheAMArealizedthat“aneducatedamoralpersonwasmoreofathreattosocietythananuneducatedone.”83SharingfaithinJesusChristwasasimportantaseducation—andsotheAMAwentontobuildchurchesallthroughthesouthasadjunctstotheirschool.ItislargelyknowninthesouththatifachurchisnamedFirstCongregationalandwasfoundedduringReconstruction—itismorethanlikelyBlackandfoundedbytheAmericanMissionaryAssociation.Whetherwewishtorealizeitornot,allofourliveshavebeentouchedandimpactedbytherighteousthirstsofChristianmenandwomenwhothoughtmoreofyourlife,thantheythoughtoftheirown.Andyetweliveinaworldtoday—wheretoooftenourthirstsarenotgroundedinliftinguppeople;orbringingothersintofreedom;orgrantingpeopleliberation;orsimplymakingsomebodyelse’sworldabetter—noourthirstsaretoooftenself-centeredthirsts. Whatmonumentscanwebuildtoourselves—forourselves? Whatlastingimpressioncanweleaveonothers—tomakeuslookbetter? Whatwillwegetoutofit?—

nothowwemightprofitasapeople;asacommunity;asthebodyofChrist.

WhenIwasincollegewecalleditThirstyThursday—someofyouknowwhatI’mtalkingabout.Thursdaynights,especiallyforthosewhodidnothaveclassesonFridayoratleastonFridaymornings;wecouldgettheFridayNightpartystartedanentiredayearly—whywaittillFridaywhenyoucouldpartyonThursday?

ThirstyThursday—becameaself-servingactofindulgence; ThirstyThursday—becameaself-servingactofstupidity; ThirstyThursday—becameaself-servingactofexcess; ThirstyThursday—becameaself-servingactofimmoderation; ThirstyThursday—becameaself-servingactoffoolishness;

83ClaraMerrittDeBoer,"LewisTappan:AdvocateoftheWholeGospel,"AD.magazine,November1977.

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ThirstyThursday—becameaself-servingactofsenselessness;Andforsomeofus—wehaveturnedThirstyThursdayinto,ThirstySunday,ThirstyMonday,ThirstyTuesday,ThirstyWednesday,ThirstyFriday—andcertainlyThirstySaturday—

Thereisneverenoughshopping.Thereisneverenoughself-centeredtitillatingactivitiesinourlives.

AnditwasBillMoyers,progressivecommentatorandproudmemberoftheUnitedChurchofChrist,whosaid:Onceyoudecidetotitillateinsteadofilluminate...youcreateaclimateofexpectationthatrequiresahigherandhigherlevelofintensity."

SistersandBrothers,Wehavebecometoofocusedonwhatwe,individually,aregoingtogetoutofourlife’swork—Wehavebecometoofocusedonourselves.Andasaresultourcommunitiesarewastingaway.

Ourpeopleareperishing;men,women,girlsandboysAndourcollectivelivesaredeteriorating.FAST.

“TheultimatetestoftheAmericanconscience,”saidtheWisconsinSenator,GaylordNelson,isour“willingnesstosacrificesomethingtodayforfuturegenerationswhosewordsofthankswillnotbeheard.”Sacrifice.Sacrifice.Sacrifice.WecallourselvesChristian,butwedon’twanttolivetheChristianlife.Didyounotknowthatthislifecallsyoutosacrifice?TheApostlePaulsaysinthe15ChapterofCorinthians,“Idieeveryday,exclamationpoint” NotIdieeverydayperiod. NotIdieeverydaycomma. NotIdieeverydayhyphen. NotIdieeverydaysemicolon. NotIdieeverydayellipsis.Paulunderstoodthesacrificethatwasneeded.PaulunderstoodthesacrificethatJesusmade.PaulunderstoodthepowerofthelivingwaterthatJesusoffers.PaulunderstoodthepowerofthelivingwaterthatJesusgives….Facingtheunbelievingcrowd,Jesusofferswatertothosewhothirst.

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Facingthequestioningcrowd,Jesusofferswatertothosewhothirst.Standingbeforeapeoplewhodespisehim,Jesusofferswatertothosewhothirst.Standingbeforeofficialswhowanthimdead,Jesusofferswatertothosewhothirst.WithReligiousleadersfeelingthreatened,Jesusofferslivingwater.Withtemplepolicefeelingintimidated,Jesusofferslivingwater.BeforeconfusedNicodemus-likebelievers,Jesusofferslivingwater.Jesussays,“letanyonewhoisthirstycome…”Idon’tknowaboutyouthismorning,butI’mthirsty! I’mthirsty:Thirstytoseejusticeandliberationintheland. I’mthirsty:Thirstytoseetheschooltoprison-pipelinedestroyed. I’mthirsty:Thirstytoseehard-workingfamiliesearnaLivingWage. I’mthirsty:Thirstytoseethegapbetweentherichandpoorclosed. I’mthirsty:ThirstytoseearealpathwaytocitizenshipblazedinAmerica.Jesussays,“andlettheonewhobelievesinmedrink…andoutofthebelievers’heartshallflowriversoflivingwater.” LivingWater:QualityEducation! LivingWater:RealEquality—notthatArizonastuff! LivingWater:WorkersRights! LivingWater:EconomicEmpowerment! LivingWater:RacialJustice! LivingWater:RestorativeJustice!

LivingWater:SoulFreedom! Maywefindthestrength,asthedescendantsoftheAmericanMissionaryAssociation,tohaveourthirstquenchedinJesus—andfreelygivetoall: Black,WhiteandBrown Gayandstraight RepublicanandDemocrat Skilledandunskilled YoungandoldThelife-savingLivingWaterthatflowsfromtheheartofGod,andHerpeople.Amen.

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FirstSundayinAdvent(Year2)HebrewBibleReading:2Kings22:1-10;14-20,23:1-3NewTestamentReading:Luke24:30-32SermonTitle:SurprisedbyScripture-----------WhatshallwemakeofthisparticularstorythisSundaymorning,thisfirstSundayinAdvent?ASundayinwhichwearelaunchedintoaanotherholidayseason—atimeofrememberingandrecalling,atimeofreflectionandrenewal,atimeofhope-filledexpectationofwhatGodwilldothroughJesusChristinthecomingfuture?OurpassageofScripturethismorningisaratheroddstory.Itisastorythat,forthemajorityofusthismorning,isterriblyunfamiliar—notbecausewefailtobegoodstudentsoftheHebrewBibleandknowourOldTestamentScripturewell,butbecause,well,itisstorythatpassesussoquicklyinthetextthatwerarelypauselongenoughtoreflectuponit,togainagreatersenseofitsmeaning,itsmysteryanditsmajesty.Josiahisintroducedtousthismorningasanidealrulerandking.OnewhowalkswithGodandtrustsintheLord.OfJosiahtheScripturessaythattherewillneverbeanother.ThetexttellusthatJosiahissaidtohavedonerightintheverysightoftheLord,tohavewalkeduprightinALLofthewaysoftheLord—havingnotturnedtotheleftnortoright.InreadingandrememberingthetextweareremindedofotherfaithfulrulerswithinthebiblicalcanonwhoalsohavewalkedbeforetheLordaright:Hezekiah,David,JoshuaandMoses.AstheTemple—thedwellingplaceofGod—wasbeingrepairedandrefurbished,asurprisingdiscoveryismade.HilkiahthehighpriestinformsKingJosiah’ssecretaryShaphanthathefoundanolddustybookthatwasfoundabandonedontheshelf.Itappearedtobeabookthatcontainedlaws,instructionandteaching.Thesecretaryreadthebookcompletely.HethenwenttoKingJosiahandtoldhimaboutalltheworkthathadbeendone,alloftheworkthatwascurrentlybeingdone,andalloftheworkthatneededtobedoneinordertoimproveuponthephysicalstructureofthebuilding.AnditwasjustashewasabouttoleavethepresenceoftheKingthatherememberedsomethingthattheyoungpriesthadsaid—herememberedtheolddustybookthatwasabandonedontheshelfthatcontained…andhereaditswordstoKingJosiah.HaveyoueverbeensurprisedbyScripture?Haveyoueverhadamomentwhen,afterhavingencounteredtheWordofGod,thatyouwerealarmed?Ormaybeitwasn’tanalarmorasurprise—butitwasamomentwhenyourlifewasinterrupted.Perhapsitwasaplaceorapointinyourjourneywhenyourealizedthatsomethingneededtochange.HaveyoueverbeensurprisedbyScripture?Orhaveyou

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happeneduponatimeinyourlifewhenGodspokepowerfullyinyourlifeandyousaidtoyourself:IfIdonotmakeamoverightnow,Iwillbestuckhereforever.Or,ifIdonotstopdoingwhatIamdoingrightnow,itwillcontinueforyearstocome.Or,ifIdonotturnmylifearoundrightheretoday;ifIdonotmakeacommitmentinthisspacerightnow;ifIchoosenottohonorGod...;ifIchoosenottohonormyself…;ifIchoosenottomoveintoapositivedirection…Iwillbedamnedfromhereonout?Haveyoueverfoundyourselfinthisplace?Haveyoueverfoundyourselfneedingtomakeachange,notbecauseyouknowitwastherightthingtodo,norbecausesomeoneelsehastoldyouitwastherightthingtodo.Haveyoueverfoundyourselfneedingtomakeachangeinyourlife,becauseScripture84demandedthatyoumakesomelastingchangeinyourlife?ThisistheplacewherewefindKingJosiahthisfirstSundayofAdvent.TheSundayonourlectionarycalendarwhenwearecalledtoconsiderthelife-alteringrolethathopeistoplayinourlivesaspeopleoffaith.KingJosiah,uponhearingthewordsthatwerediscoveredinatemplethatwasundergoingrepairsandrenovationsrealizesthewordsthatHeishearingarenotonlyinstruction,lawandteachingfromGOD—butthattheyarewordsnotonlyaboutthepast,butatthesametimetheyarepropheticwordsforthepresentandfuture.HerecognizedthepowerofGod,inanold,dustybook—whichhadbeenabandonedinTempleoftheLord.Inthewordsthatwerespokentohimhewascalledbackward,presentandforwardallatthesame—andheknew,intheprecisemomentofhearingtheWordofGodproclaimedthatsomethinginhislifeneededtochange;heknewthatsomethingincommunityneededtochange;heknewthatsomethinginhisleadershipneededtochange;heknewthatsomethinginhisspirituallifeneededtochange;heknewthatsomethinginhisworshiplifeneededtochange;heknewthatsomethinginhisworldneededtochange,andthatchangewasneededrightaway.KingJosiahwassurprisedbyScripture!FortoolongscholarshavedebatedthecontentoftheScripturethatcalledJosiahtogreaterlevelsofaccountability.SomescholarshaveconcludedthatwhatwasreadwasDeuteronomy12:26-28;alistofcursesandblessingsthathadbeenabandonedontheshelfbecauseofallofthereasonsthatWE,eventoday,choosetoabandonandleaveSCRIPTURESonashelfinsteadofactivelyengagingthem.Othershavesaid,“No,itwasnotalistofblessingsandcursesbutitwasDeuteronomy31”;thetextwhereMosespreparedtheBookoftheLawgivesinstructionandtellsthe84Myuseoftheword“Scripture”ispurposeful,becauseasthesermoncomestoitscloseIwanttoemphasizethatScriptureoffersatheologicalperspectivewhichassertsthatScriptureismorethanthebiblicaltextsthathavebeenhandeddowntousintheBible,butScriptureisalsothelivedanddiscernedexperienceofGodintheworld.IntheUnitedChurchofChristthistheologyisgroundedintheideathatthat“GodIsStillSpeaking”andourtheologyshouldnotbelimitedsolelytopastexperiencesGodhashadwithhumanity.

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prieststoplacethescrollnearthearcofthecovenant.Wecoulddebatewhattheolddustybooksaidforthenext100years—andgobackandforthonwhatmighthavebeenthere.YetwhatseemsmoreimportanttomeislessaboutthecontentofthebookandmoreaboutwhatthereadingofthebookevokedinthelifeofKingJosiah.ScripturemadeJosiahdosomething.ScripturemadeJosiahfeelsomething.ScripturemadeJosiahgetmoreconnectedwithGod.ScripturemadeJosiahgetmoreintouchwithwhatGodwasdoing.Scripturedidnotrestidlyinhisbody.Scripturedidnotsitstagnantinhisspirit.Scripturedidnotremainidlyonhismind.Scriptureenvelopedeveryparthisprivileged,kinglylife.JosiahwassurprisedbyScripture—asitcalledhimtoaccountforhissins,misstepsandthefailuresofthecommunityinthesightofGod.Josiahistheboldanddaringembodimentofhopeinthefaceofdestruction.Heholdsouthope,throughhisowndivinereckoningwithGodandhisbeingsurprisedbyScripture,thatapeoplewhohadturnedawayfromtheteachingandinstructionoftheLordcouldbesaved.Heheldontohope,againstthepropheticwordofthefemaleprophetHuldah.Heheldontohope,againsttheslowresponseofthepeople.Heheldontohope,againstthelazinessinworshipofthepeople.Heheldontohope,againstthesluggishstudyofthepeople.Heheldouthopetothepeoplewholookedtohimforleadership.…YetintheenddisastercametoJudahandJerusalem.AndyetweknowthatashootwillcomeupfromthestumpofJesse,fromhisrootsaBranchwillbearfruit.“OutofthestumpofDavid’sfamilywillgrowashoot—yes,anewBranchbearingfruitfromtheoldroot.AndtheSpiritoftheLORDwillrestonhim—theSpiritofwisdomandunderstanding,theSpiritofcounselandmight,theSpiritofknowledgeandthefearoftheLORD.HewilldelightinobeyingtheLORD.Hewillnotjudgebyappearancenormakeadecisionbasedonhearsay.Hewillgivejusticetothepoorandmakefairdecisionsfortheexploited.Theearthwillshakeattheforceofhisword,andonebreathfromhismouthwilldestroythewicked.Hewillwearrighteousnesslikeabeltandtruthlikeanundergarment.”KingJosiahisthatstump…Jesusisthatnewbranch.TheProphetessHuldah’swordsringtrue—evenonthisFirstSundayofAdvent—wecannotworkourwayintosalvation.Wecannotguaranteesalvationthroughhumanactsofrighteousness.WecannotearnourwayintothegraceofGod.WecannotworkourwayintothegraceofGod.WecannotpayourwayintothegraceofGod.WecannotprivilegeourwayintothegraceofGod.WecannotpositionourwayintothegraceofGod…butGod’sgracecomesthroughfaith.GracecomestousaswearesurprisedbyScripture;asweallowourlivestobecomesaturatedwithScripture;asweallowoursoulstobedrenchedintheSpirit;aswe

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openthewayforGodtospeaktousthroughdustyoldbooks,throughprophetsandteachers,throughpreachersandprotestors,throughcashiersandbaristas,onFacebook,TwitterandmaybeevenSnapchat.WillyouallowyourselftobesurprisedbyScripture?InunexpectedplaceswillyouallowyourselftobesurprisedbyScripture?InunexpectedmomentswillyouallowyourselftobesurprisedbyScripture?InunexpectedtimeswillyouallowyourselftobesurprisedbyScripture?AndsometimestheverysurpriseofScriptureisthatGod’sspeaksnotonlybywayofScripturetuckedawayinolddustybooks,abandonedinchurchconstructionsites—butalsothroughgentlebreezesandsuddenjolts,throughgriefandsorrow,throughrestandrenewal.ItismyprofoundHOPEthisweekthatyoufindyourselfSurprisedbyScripture—boththatwhichiswrittenandthatwhichislived.Amen.

Documents

EMORY UNIVERSITY CANDLER SCHOOL OF THEOLOGY A …pitts.emory.edu/files/dmin/Hill_2017DMinProject.pdf · 2017-06-09 · knowing, and understanding the ways of God in Scripture, are