{"id":40436,"date":"2018-01-15T15:18:26","date_gmt":"2018-01-15T21:18:26","guid":{"rendered":"https:\/\/praytellblog.com\/?p=40436"},"modified":"2019-02-08T10:19:19","modified_gmt":"2019-02-08T16:19:19","slug":"amen-corner-responses","status":"publish","type":"post","link":"https:\/\/praytellblog.com\/index.php\/2018\/01\/15\/amen-corner-responses\/","title":{"rendered":"AMEN CORNER:<\/i> Responses"},"content":{"rendered":"

Posted here<\/a> is Don Saliers, “Psalms in a Time of Violence.” Below are three responses to this AMEN CORNER<\/em> – from Pray Tell <\/em>contributors Karen Westerfield Tucker, Alan Hommerding, and Katie Harmon. Add your own voice in the comments below!<\/p>\n

KAREN WESTERFIELD TUCKER:<\/strong><\/p>\n

In the scenario that Don Saliers describes at the beginning of his essay, I can imagine the husband and wife instead remarking, \u201cThank you for that enlightening session on lament psalms. We never hear anything from the Book of Psalms in worship except on those rare occasions when pastor uses it for the sermon text.\u201d Indeed, such would be the case in many Protestant congregations today, and then the Psalm chosen would most likely not be one of the lament Psalms. Even for lectionary-using communities, many lament Psalms go unheard because they do not figure among the readings in any of the annual cycles for Sundays. The Book of Lamentations does not fare as well either: the Revised Common Lectionary uses a reading for Holy Saturday and one for a Sunday in Year C; other lectionary systems may have two, one or no readings from Lamentations in all of their annual cycles.<\/em><\/p>\n

In a time of violence, musicians and worship leaders should enlist congregational song to help speak the people\u2019s lament. Congregations that use a steady diet of \u201cpraise and worship\u201d music (the designation is itself revealing) or contemporary Christian music are not likely in their normal repertoire to use songs of lament, and so leaders within those communities need to be proactive in seeking out songs that speak to violence and sorrow. (I remember how many congregations were \u201ctongue tied\u201d on the Sunday after the atrocities of September 11, 2001.) Older denominational hymnals typically do not include a topical entry for \u201cLament,\u201d but new ones do such as the PCUSA\u2019s <\/em>Glory to God (2013, which lists several Psalm paraphrases) and the second edition of GIA\u2019s <\/em>RitualSong (2016). Thus, in speaking to the \u201cparadox of suffering, death, and resurrection\u201d at the \u201cheart of Christian life,\u201d a congregation could offer, in the words of Ralph F. Smith (\u201cHow Long, O God\u201d in <\/em>RitualSong #778):<\/em><\/p>\n

How can we hope? How can we sing?<\/em>
\nO God, set free our voice<\/em>
\nTo name the sorrows, name the pain,<\/em>
\nThat we may yet rejoice.<\/em><\/p><\/blockquote>\n

ALAN HOMMERDING:<\/strong><\/p>\n

In addressing the matter of violence in the world, an unarticulated aspect of the issue is what I believe is a contemporary crisis of theodicy. The language of rage, challenge, sorrow, violence, and vengeance that permeates the psalter is largely congruent with Israel\u2019s understanding of God. They could deal with violence in the world because they believed that their God was also violent. There are many instances of God\u2019s violent and vengeful behavior in the Hebrew scriptures. YHWH, after all, had to be in regular contact and contest with other gods, which often occurred via violent encounters between followers of the divine beings.<\/em><\/p>\n

Today, it is nigh unto impossible for us to believe in a violent God. We can think of a God who is angered by injustice, or weeps over senseless tragedy. Yet in the framework of a growing understanding that our world has an immense amount of violent occurrences and behaviors designed into it\u2014from the tectonic plates below us, to the climate around us, to innumerable neighboring sentient species\u2014it is a struggle to relate this world with its built-in violence to its maker. We can end up with a helpless, if empathetic, God to pray to.<\/em><\/p>\n

One of the things the psalms can do is help us move beyond a categorical to a relational understanding of God. Whether philosophical (omniscient, omnipotent), temporal\/spatial (eternal, omnipresent), or even scriptural (merciful, just), we too often understand God as functioning out of categories, rather than being in relationship with us. The psalms\u2014and Jesus, whose relationship with his abba was at the heart of his ministry\u2014open up for us the broad spectrum of emotions to which we have access with those we love most: delirious delight, fierce rage, unceasing smiles, questioning challenges, seemingly inconsolable grief, and so on. Through a careful journeying together, as Don Saliers recommends, we can come to that truly relational place with the divine.<\/em><\/p>\n

I conclude with stanza two of the hymn text \u201cMake Us Bold,\u201d an attempt I made in 1999 to share this viewpoint with a dying friend:<\/em><\/p>\n

Give strength, give strength, O God,<\/em>
\nour desperation free<\/em>
\nto cry with Christ \u201cMy God! Why here abandon me?\u201d<\/em>
\nFrom our own cross, we join<\/em>
\nthe Psalms\u2019 prophetic way<\/em>
\nand learn, by questioning your will, how to obey.<\/em><\/p><\/blockquote>\n

KATIE HARMON:<\/strong><\/p>\n

Don Saliers draws our focus upon an uncomfortable fact: we like our worship simple, and simply to make us happy.  We\u2019d gratefully rather celebrate those moments of the angels\u2019 alleluias than the precious blood of so many sufferers in Scripture, and in our world.  As Saliers notes,\u201cWe are tempted to move quickly toward the resolution in praise or affirmation, struggling with uncomfortable emotions such as grief, sorrow, confusion, anger, and even remorse.\u201d<\/em><\/p>\n

\"\"<\/a>This \u201ctemptation\u201d to rest in alleluias rather than the cross reminded me of a college class where, one day, our art historian professor showed us a video (yes, it was a VHS) of the famed \u201cPrecious Moments<\/a>\u201d Chapel in Carthage, Missouri.  If you happen to be familiar with this attraction, you know that it depicts the story of salvation with the iconic doe-eyed children in calming pastels\u2014and has its own gift shoppe.  I enjoyed the video, in part because the whole enterprise was an excellent example of delectable Christian \u201ckitsch.\u201d  Yet, our class\u2019s conversation soon grasped a deep problem with this Chapel\u2019s approach to salvation: there was no sin, suffering, or sadness.  There was no Cross\u2014no Calvary.  We determined, at the wise age of 18, that there could be no story of salvation without suffering.<\/em><\/p>\n

The paschal mystery is far from simple and, while it might make us happy, it is a complex happiness.  As we know well from our cultural and political landscapes\u2014\u201cblack and white\u201d is far easier to embrace, or distill into a slogan, than the complexities required by the mysteries of our faith<\/a>.  Though God certainly calls us to embrace and enjoy each precious moment, God cannot draw us into everlasting light and life, if there is no darkness and shadow of death.<\/em><\/p><\/blockquote>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

Three responses to AMEN CORNER<\/i> from Pray Tell<\/i> contributors Karen Westerfield Tucker, Alan Hommerding, and Katie Harmon. 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