I thought the move from African American hermeneutics to multicultural hermeneutics was a matter of time. I now think it was a matter of space.  Atlanta and Berkeley invited me to think of hermeneutics in different ways than Austin, Texas, Richmond, Indiana and Waco, Texas. Race interacts with the realities of space to determine hermeneutics.  I saw a Facebook posting by Frank Yamada (now President of McCormick Theological Seminary) that mentioned cultured space. I wonder what it would be like to explore reading texts together in a cultured space. Frank Yamada talked about reading in cultured spaces. He names four identifiers:

1. Cross cultural engagement
2. Ecumenical
3. Rooted in a specific tradition (Reformed, Believer’s Church etc.)
4. Urban

This idea of cultured spaces  came to me again as I was in Tiberias Israel talking with colleague Todd Still and pastors Stephen Wells and Ralph West. What Revs. Wells and West shared with me was their excitement of reading the Bible in Houston, the fourth most populace city in the United States with diversity to spare, racial, cultural, interfaith etc.  We thought about how I might spend a season reading in Houston where they pastor large successful congregations. But what if Houston was just the beginning?  I would begin in Houston and then spend a semester or better yet a year reading the Bible with pastors in some of the most interesting cities in the United States places like New York City, Washington D.C. Chicago, Los Angeles, and San Francisco.

Reading in Cultured Spaces requires some basic competencies. We often encounter the cultured space as character in film, art and music.  However, we forget how the city as character can shape our reading, even readings of the Bible and other formative texts. As humans we often encounter any method with more simultaneity than sequence for the purposes of reading we should begin with the character of the reading context, the city as a partner in our reading.

Often we think of the first competency as the historical linguistic one. We will return to that competency but here we want t

o begin with the city as character. There are a number of strategies to understand the city. One can begin with the analysis of the city. Every city we visit has a guide that analyses it. We will follow a pattern borrowed from the volume Studying Congregations: A New Handbook edited by Nancy Ammerman et al. At the same time a person does not live by analysis. A city must be experienced with the senses through exposure to the museums, restaurants and venues of performance. Shape the character of this fixture in reading in cultured spaces. A reader/preacher must be competent in understanding and interpreting these elements of the city’s character.

Share This

W.H. Auden, author of The Age of Anxiety: A Baroque Eclogue (1947) coined the phrase according to Wikipedia. Auden’s Pulitzer Prize winning poem (1948) inspired a Leonard Bernstein symphony “Age of Anxiety by the same name and a Jerome Robbins ballet (1950). Alan Watts used this concept as the title of the first chapter of his book Wisdom of Insecurity (1951).

Clergy even examine this meme. Nancy E. Petty preached the sermon “The Age of Anxiety” with Matthew 6:24-34 as the text. It is easy to understand the rise of Christianity amidst an age of anxiety.  M. Scott Peck used this meme in his book The Road Less Travelled and Beyond: Spiritual Growth in an Age of Anxiety.

For some anxiety is a psychological state. For instance Andrea Tone in her book The Age of Anxiety: A History of America’s Turbulent Affair with Tranquilizers.  American Science in an Age of Anxiety by Jessica Ward,

You can look at this meme form the perspective of political science.  Clarence A. Glasrud The Age of Anxiety published in 1960 by Houghton Mifflin was one of the earliest treatments.  At the turn of the millennium Sarah Dunant and Roy Porter edited a collection of essays on the Age of Anxiety. Zero-Sum Future: American Power in and Age of Anxiety by Gideon Rachman   another political science approach is found in the work of Jane Parish and Martin Parker edited a collection of essays The Age of Anxiety: Conspiracy Theory and Human Sciences. Hope in the Age of Anxiety: A Guide to Understanding and Strengthening Out Most Important Virtue by Anthony Scioli and Henry B. Biller, Haynes Johnson, The Age of Anxiety: McCarthyism to Terrorism.

In future posts I will investigate what we mean when we say anxiety but for today I want to paraphrase Bowen and Friedman on anxiety. Friedman in his book, published posthumously A Failure of Nerve: Leadership in the Age of the Quick Fix contends that the age of the quick fix is an expression of anxiety. Hence we might say that the age of the quick fix is also the age of anxiety according to Friedman.  The book was edited by Margaret M. Treadwell and Edward W. Beal of the Bowen Center for the Study of the Family.

Probably one of the most insightful plays on this “age of anxiety” meme is  a blog post by Michael Jinkins who compares this age to the years before the Protestant Reformation. I will recommend Jinkins’ The Church Faces Death: Ecclesiology in a Post-Modern Context which frames many of the same issues but form the perspective of the transitions from ecclesiastical life framed by modernity and the emerging post-modern horizons for the church.

Share This

His claim: The Zion material begin during the Davidic-Solomonic period.

Share This

Bonhoeffer in his volume Life together and the emphasis of neo-orthodoxy on witness provide a light for us as we grope our way in the darkness of post-modernity, post-Constantinian church. Psalm 19 and the letter of James give us clues about the nature of our witness. These texts tell us” don’t be dumb.”

Share This

I have owned a lot of music albums – some complete junk, some good driving tunes, some connected to specific seasons. Some, however, were revolutionary to my existence. If you think I’m kidding, you clearly have not listened to enough music. I have several of these albums – the ones that can settle my soul no matter what storms are raging outside.

One such album is Andrew Peterson’s Love and Thunder. With the exception of one track, every song speaks to a deep part of my soul and informs a part of my story. The song “Silence of God”, however, is something on another level. It was the first piece of writing that allowed me to be angry and confused and told me that not everyone’s faith was puppies, sunshine and Jesus. Many of the people that I knew around me constantly told me that it was not allowed to question God or to be angry at what was happening in my world or to grieve the realities of the universe. I was instructed to “let go and let God” more times than I’d like to repeat. For the record – none of that advice was helpful, nor was necessarily theologically accurate. However, against the “voices of the mob”, came the peaceful voice of Andrew Peterson.

Assuring me that I was not alone in my sorrow or my frustration or my confusion; this song provided no answers. It is the “holy, lonesome echo”, after all, that silence of God. It is not something that can be explained away or prevented, it just is a reality of perception. Yes, I recognize that there are ample arguments to be made that God is not silent and is always active in the lives of humanity. However, there are times that seems like a cruel joke.

There is deep precedent in the Psalms of questioning the presence of God. Questions resound as to why God has forsaken the psalmists, wondering if God has left because of the psalmists actions or because God is a fickle being. These, of course, are sentiments expressed through the ages – which is why I include Andrew’s prose here.

If faith is to be valid and living and vibrant, doubt must be as well. Dissent is the highest form of patriotism and I believe that doubt is often the highest form of faith. It is only the ability to completely trust that the faith can hold and handle my questions that one can truly rest in being faithful.

It’s enough to drive a man crazy; it’ll break a man’s faith
It’s enough to make him wonder if he’s ever been sane
When he’s bleating for comfort from Thy staff and Thy rod
And the heaven’s only answer is the silence of God

It’ll shake a man’s timbers when he loses his heart
When he has to remember what broke him apart
This yoke may be easy, but this burden is not
When the crying fields are frozen by the silence of God

And if a man has got to listen to the voices of the mob
Who are reeling in the throes of all the happiness they’ve got
When they tell you all their troubles have been nailed up to that cross
Then what about the times when even followers get lost?
‘Cause we all get lost sometimes…

There’s a statue of Jesus on a monastery knoll
In the hills of Kentucky, all quiet and cold
And He’s kneeling in the garden, as silent as a Stone
All His friends are sleeping and He’s weeping all alone

And the man of all sorrows, he never forgot
What sorrow is carried by the hearts that he bought
So when the questions dissolve into the silence of God
The aching may remain, but the breaking does not
The aching may remain, but the breaking does not
In the holy, lonesome echo of the silence of God

“We Don’t Need Religion” – Brian Houston I see the people in the balconies, in the streets and in their cars Party going animals and in the backer rooms and the bars Saying “We don’t need religion, we don’t need religion” I’ve been a timberjack, been a laborer, been a shipyard man and a shirker I worked with builders building houses and heard a million McDonald’s workers Saying “We don’t need religion, we don’t need religion, We don’t need religion, but we could use the love of God” Well I’ve got false prophets on my TV tell me this Union’s doomed While the Spirit-filled believers shake up the floor space in the room Saying “We don’t need religion, we don’t need religion” Come on you preachers, you pastors, all you priests, nuns and scholars Come on and walk down those roads Without those robes, crucifixes and Orange Collars You know we don’t need religion, you know we can’t feed religion Well we don’t need religion, but we could use the love of God So is it Saturday or is it Sunday, the fact is I’m never sure Well, there’s a Sabbath in there someway Why can’t we try Yom Kippur? You know we don’t need religion, we don’t need religion And while we’re all so busy fighting, using up God’s precious time There’s a thousand starving homeless people saying “Buddy, can you spare a dime?” We can’t eat religion, we can’t eat religion, We don’t need religion, but we could use the love of God

In my estimation there may not be a more enigmatic section of the Bible. At least for me. Something about the way the individual songs were constructed and the use of goats and horses and what not presents a world that, at best, is quite different and far removed from mine. So sometimes I just don’t get what the psalmists are talking about.

In reading through a portion of the Psalms this week, though, I found kindred spirits who spoke from across the expanse of history. I discovered people I had things in common with, people that understood me.

I am always struck by others’ abilities to simply forget about bad things that happen in the world and in their lives. It is as if they gloss over the meaningfully painful events of life in order to maintain a peace that, by all accounts, is fragile and precarious. Some of the psalmists, though, embrace the painful. They cling to the hurtful. They latch on to the uncomfortable. And then they pray to God that God will hear and relieve them. And I think that’s how it’s supposed to be done.

It isn’t healthy to simply replace the frown on your face with a smile like you would a Mr. Potato-head doll. But it’s not healthy to moan and complain and stay stuck in the rut either. No, the lesson from the psalmists is that we must embrace these things in order to fully experience life and then to make our petitions known to God so that we might have life even more abundantly as we rely on our God to not only save us, but experience our condition with us and understand where we are coming from when no one else can.

And that’s why the Psalms have been good to me this week.

2. How long of a period is estimated for the authorship and gathering of the Psalms?

3. What’s the deal with the 151st Psalm in the Apocrypha and not in the canonical writings?

4. How diverse are the backgrounds of the authors of the Psalms? eg., Priestly, Elohist, Pre-exilic, Post-exilic, etc.

One last thought…I recently visited with an ill woman who only wanted to hear Psalm 91. Her eyes were weak and, in one of my wiser moments (a rarity) having brought a Bible when I visited her, we bonded over Psalm 91 together. I read, she recited. That was a very powerful moment, reading about the Lord’s faithfulness in mighty battles and storms. This particular psalm is from a third party, talking about the Lord’s great might–a testimony in the greatest of storytelling form. She and I relished in the mighty words of this psalm together, we fully let ourselves free of distraction and interconnected into the psalmist and the Lord we were praising. It was such a powerful moment that I’ll never forget. Not only was I reminded of the deep meaningfulness psalms have in people’s lives as they converse with their Lord, I learned of the great power that comes from these words in the psalms. This was a great lesson.