Tag Archives: First Congregational UCC

Understanding those Hard Texts

I began this class at the request of several folk who said something like  – “I still feel beat up by those texts in the Bible that preachers have used to put down LGBT folk.”  I had not thought to offer this kind of class again – which is strange now that I think about it.  The first session – last Tuesday, Nov 18 – we had 30 or so people. A very rich conversation.

Let me share a bit about what I presented. First I asked why people had come – and what they were looking for. I was struck at the 2 main answers I heard. They are coming , you are coming, in part to heal deep woundedness, and in part to find a way to defend yourselves when others attack you using these texts.

Part of my goal in offering this class is not just to offer new ways of interpretation for these texts, but also to help us all increase our own sense of authority to not let others tell us that who we are is wrong and sinful and abomination. We must own our own life experiences. We must remember that all of us are made in the image of God – not just those who think they know best. I believe the church – and I am including my self in this – has been quiet and lacking courage for way too long.  So I urge each of us to find new courage and to find our own sense of authority to claim who we are as loving and good – and blessed by God.

We started with the very familiar story of Sodom and Gomorrah in Genesis 19. Instead of reading the text from the Bible, I opted to tell the story in a version I found in the book The Children are Free. It goes like this: “Abraham had a nephew named Lot who moved to Sodom. At the time, Sodom was considered a comfortable, modern, sophisticated city, and Lot thought it would be a better place to raise his family than out on the plains with Abraham, who was a nomad. Unfortunately, the city was also full of wickedness, and God told Abraham that it would soon be destroyed. Two angels were sent to assess the situation in Sodom, and when Lot saw them in the town square, he invited them to his house for dinner and lodging. He did not recognize that they were angels. He seems, however, to have felt a responsibility to be hospitable to strangers – perhaps because he remembered having been a stranger himself.

That night, when the city dwellers learned Lot – a recent stranger himself – had welcomed strangers into his house and into their city the people gathered at his door. They demanded that Lot deliver the two men to them so they might “know them.” (To know in biblical language often refers to having sexual intercourse.) Lot pleaded with his neighbors not to do such an evil thing. In a despicable act, he even offered them his virgin daughters instead, but the men persisted. Finally, the anels struck all those outside with blindness and warned Lot and his family they should leave the city because God would soon destroy it for its wickedness. The very next day, fire came down from heaven and destroyed the city and all its inhabitants.”

Since the Middle Ages, this text has been used to say that homosexuality is abomination detested by God. But what is the evidence? Are we saying that all the men of Sodom were gay? That seems very unlikely to me. The text did not say that certain men from Sodom wanted to have their way with these strangers, but that all of them did. What do we make of Lot offering his virgin daughters – besides the fact that this is so reprehensible that none of us want to even imagine it. But would he make such an offer if he thought all the men in the town were gay? That makes no sense at all. And who would know the people of Sodom better than Lot? Surely not the fundamentalist preachers of our day and time. And not even those of us more moderate to liberal who have held our tongue for way too long.

So what was the motivation of the men of Sodom? What comes to your mind? Might it have had nothing to do with sexual pleasure at all, but instead the use of sexual violence to degrade and humiliate another person? Rev. Jeff Miner and John Tyler Connoley, authors of The Children are Free, share another story to offer a more current day possibility.  In 1997, in New York City, two white police officers were strip-searching a Haitian immigrant – a black man. These officers grew angrier and angrier with this man – for reasons not given. So they dragged him to  a bathroom where one officer repeatedly rammed a broken broom up the man’s rectum. While doing this, both officers yelled things like “we’re going to teach you n****rs to respect police officers.

Now, what was the motivation of these two officers? Was it sexual lust? Was it that they both were gay and wanted to have their way with this Haitian man? Or was it something else? What do you think? What comes to mind? Might it have been hatred and fear?

Now there are many other questions and interpretative skills we can bring to thinking about this text, but it seems clear to me that we already have good  evidence that neither story is about homosexuality.

My assignment to the class this week is to go home, read the story over and over again, but without letting it continue to beat you up. Raise your voice to the story. Put down the hatred and fear that seems to overload the story, and refuse to let those old interpretations have any power over you at all. Instead, be imaginative, be creative in how you question the text. Bring your own life experiences to the story. Don’t let this story  – or any interpretation – demean your own authority of your own life. Be bold and brave. See if you can find another way to bring forth meaning from this old story. This is where we will begin next Tuesday. Trust who you are and what you know. Remember – you are born of God. Each and every one of us  – born of God. Just because someone who has credentials like a minister is given status in our society, don’t let their thoughts have more weight than your own experience. Trust what you know. You are not – and never have been – abomination in the eyes of God.

I ended the class with another story – an affirming story – from a book called The Book of Andrew. It is a book that I have come to really appreciate. The author has now died. But he wrote the book as a witness of a gay apostle. He wrote it as a past-life memoir. I would imagine that many of us might wonder about such a memoir – about someone saying, “I had a previous life.” But there are many people in the world who think like this. I recently met someone that I felt immediately very close to. But I had never met her before. She and I talked about it, and she said – I am sure we knew each other in a previous life. Well, I don’t know enough to say one way or another. What I did know was – this woman is so familiar to me, I must have met her sometime along the way. That is enough for me to read this book with an open mind – at least to learn a new telling of a gospel story that could be true – or could have a significant amount of truth in it. I know many people of faith who have been very open to such thinking.

I read this story – a very short excerpt from the book. Take a breath, listen with your heart. Be aware of how it feels to hear this gospel story: One day, when Jesus was alone, I (Andrew) went to see him. “I do not know how to say that which I would say, Rabbi.” Jesus smiled. “Then I shall say it for you, Andrew. You want to know whether you may tell Philip of your love for him.”

I nodded, feeling the blood rush to my face and ears.

“If you do,” Jesus said, “he will be very glad to hear it, for his own love for you is as strong. Long before  your eyes were opened to your love for him, Philip knew that he loved you.”

‘If that is true, Lord, why has he not spoken of it?”

“Being devout, would Philip disobey those teachings which he believes to be the word of God? Can you not understand hat he too suffers from the same doubts and fears that have so tormented you? A great battle rages within his bosom, yet he would rather have your friendship than risk your scorn. How can he know that you might not abandon him forever if he spoke of this?

“Though words of love for you have never passed his lips, surely you have read the message in his eyes. As he has followed your lead in all other things, so will he follow your lead in this.

“I tell you that your love for Philip and Philip’s love for you is holy so long as you love in God’s name.”

(The editor of this book will be speaking at First Congregational UCC in Asheville at 4pm Feb. 15.)

How does this image of Jesus seem to you? How does it feel to imagine Jesus blessing your love for another? Ponder that this week. Share your thoughts on this blog. I think there is a lot of power in this story. And remember, t here were a lot of gospels that were never included in the Bible. The Gospel of Thomas. The Gospel of Mary. Why not a gospel written by someone who was gay? It is at least worth our time to imagine, don’t you think?

I hope to hear from you – and to see you next Tuesday at 6pm, room 101.

Rev. Joe Hoffman, Senior Minister, First Congregational UCC, Asheville


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BIG Stories of the Bible: Abram and Sarai

The story of Abram and Sarai is found in the 12th chapter of Genesis. The first 11 chapters in Genesis is really a set of stories about God’s attempt to find someone who would live a virtuous life and bring blessing to all families on Earth. God starts by attempting relationship with the whole human community – but that did not go well. After 10 generations, God decides to destroy the masses and start over with one family – Noah’s family. But choosing a virtuous man does not guarantee that all descendants will be “Noah-like.” This plan doesn’t work either. Another 10 generations pass, and God does some thinking. God decides not to wipe out humankind again, but instead decides to choose an individual with no family in order to produce a family that ultimately will bring blessing to all the families of Earth. God chose Abram. And Abram is married to Sarai – who is barren.

Ironic that God chooses barrenness – but in this story and throughout much of the narratives in Genesis, barrenness is a metaphor for hoplessness. To be barren is to have no foreseeable future. There is no human power to invent a future if you are barren. But in biblical faith, barrenness is the arena of God’s life-giving action. God can provide what we cannot provide for ourselves. And Walter Brueggemann, Old Testament scholar, reminds us that a departure from securities is the only way out of barrenness. To stay in safety is to remain barren; to leave in risk is to have hope.

In the first 3 verses of chapter 12, we hear God call Abram – to “leave your land (country), your birthplace, and your father’s home. Go to the land I will show you and I will make you a big nation, will bless you, will make your name great, and will bless all families on earth through you.” Note that what comes first is that God will make a great nation. The context is not Abram – but a people. Blessing Abram is secondary.

I find it extraordinary that the text says “all families” will be blessed. That is pretty radical and inclusive. This image of God is very big picture, very all embracing. How does this compare with our own images of God?

Blessing is central in this narrative. Think about what it means to be blessed – or to offer blessing to another. Blessing is a gft from God issuing goodness and well being into life. Blessing manifests in fertility and multiplication in life. To have herds and flocks, crops, human life. Also material well being/peace/general success in life. And note the interplay between blessing and promise. What’s the difference between the two? Blessing is inadequate and incomplete without promise. Promise is the most basic category. Promise is more than what creation can provide. Promise brings blessing into the sphere of redemption.

In these first 3 verses, we learn that through the family of Abram – the new nation that will come – all humankind will be blessed. What does this mean? One idea is that this group of people will show how a community can live, will care for each other, will create inventions, cures, write literature, music, etc. that will benefit all humankind. And the social and moral point is that Abraham’s descendants are not to live by themselves or only for themselves. Whoever they are dealing with – these people will be a community that connects its birth with a prediction, a promise, an obligation, a destiny – to be a blessing to all.

Verses 4-9 tell of the travels of Abram and Sarai. As they go Abram builds altars along the way in special places. And they end up in the land of Canaan. We did not spend much time talking about this part of the story, except to note that later, in the book of Joshua, God delivers some of these places (like Ai) back to the Israelites – and this is in recognition of Abram invoking the name of God and building the altars. It gives meaning to the phrase that the good of our parents has implications for the lives of future generations. Or in the negative, the curse of the parents is left on the children.

While they are living in Canaan, things are not going well. That is always interesting to remember when we are being faithful and following where God is leading. We don’t assume a promised land is going to be a place filled with difficulties and trouble. But sometimes it is. There is a famine. The crops fail. And the only way to survive is to go to Egypt, where there is food. We noted that the famine was not caused by Abram sinning – but sometimes things just are hard. This new land has a lot of potential, but it needs a healing from what other humans have done to it.

Now the last part of the story has Abram and Sarai gong to Egypt. It is important to remember how old they were – Abram in his mid 70’s, Sarai in her mid 60’s. Abram is aware that Sarai is beautiful, and that the Egyptian men will want her for themselves. Some in our group found it hopeful that older women can be so desirable! One commentator I read said that this is the storyteller throwing some humor into the story. But at this point, Abram begins to scheme – and we wondered, does this mean he is no longer trusting in the promise of God? What Abram does is say to Sarai – if asked, we will  tell them you are my sister.  He is trying to survive. He assumes that they might kill him so that she would no longer be married.

There is some thought that Sarai might be Abram’s half sister. This would not be uncommon for that time. If she is, the Abram is saying – tell the truth, just not the whole truth. Don’t tell them you are also my wife. If she is not his half sister, Abram is asking her to lie so he won’t die. What do you think of this plan?

One commentator suggested that Abram had few options available to him. And none were perfect. He chose to enter a situation fraught with danger and ambiguity and devise a careful strategy, albeit imperfect, self-serving, and dishonoring of Sarai. Does this sound like real life to you?

The Egyptians do find Sarai to be quite lovely, and she was taken into Pharaoh’s house (do you remember who else was taken into Pharaoh’s house to live in a later story – Moses). The king was good to Abram because of Sarai. Showered him with sheep, cattle, slaves – made him wealthy. But then, God intervenes with plagues and Pharaoh asks Abram – what have you done to me – lying about Sarai? He throws Sarai and Abram out of the land – but lets them keep all the possessions they had accumulated in Egypt.

A couple things to note: First, Abram goes into Egypt assuming the worst about Pharaoh – thinking Pharaoh will kill him. But Pharaoh proves to be better than expected. Letting them leave with all their possessions is very generous. Second, it was Abram’s actions that brought about the curse. The one who is to be a blessing to all families on Earth also has the capacity to bring curse. In his first contact with outsiders, Abram fails to bring forth blessing. Instead, it is Pharaoh who brings blessing. Pharaoh proves the better role model. And we learn the God’s purposes are also served by “others.”  The “chosen ones” can do good and bring harm, and the “not chosen ones” are not automatically bad or against God. We have to watch what we assume.

Thirdly, have we noticed who has not spoken at all. Sarai! Why is she silent?  Is this her way of honoring Abram? Is she simply not empowered to speak because she is a woman? Do you notice that the story really  develops around Sarai – not Abram. She is silent but powerful. She is mentioned 13 times in this text. She is not a minor figure in the story. Sometimes we need to pay the most attention to the silent ones.

So that is the story. What does it mean to you? Why is it such a BIG story in the Bible? I hope many of you will share your thoughts by posting a response.

Rev. Joe Hoffamn



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BIG Stories in the Bible: The Parable of the Loving Father

Last night we began our summer Bible study series by exploring the Parable of the Loving Father, perhaps better known as the Parable of the Prodigal Son. You can read the story in Luke 15:11-32 We had 10 participants of different ages and life experiences, and it was a spirited conversation. You can join us on Mondays from 6-7pm each week of the summer!

The larger context of Jesus telling this parable is important. Jesus was teaching a large group of people, including some Pharisees and scribes who were complaining that Jesus ate with tax collectors and sinners. Jesus responded to those complaints by telling 3 parables. These are called Parables of Joy, and include the parable of the lost sheep, the parable of the lost coin, and then the parable of the loving father. Each is about something or someone being lost and then found. In the first parable, a sheep is lost. The shepherd leaves the 99 in the wilderness, and searches for the 1 lost. When it is found, the shepherd rejoices. In the second, a woman has 10 coins, but loses one. She searches the whole house until she finds the one – and then has a party to celebrate finding the coin. In both parables, the person searching refuses to give up the search until the object is found.

The Pharisees and scribes can appreciate searching for something of value. The first two parables would make pretty good sense to them. But then we come to the 3rd parable – a story about a man with two sons. In those days, Roman law said that the oldest son inherited 2/3 of the property of the father. The younger sons split the remaining third. And it was very unusual for any of the sons to ask for their part of the inheritance before the father died. This was very disrespectful and was like saying – you, my father, are already dead to me.

But in this story, the younger son does ask for his part of the inheritance, and the father gives it. The younger son moves away to a distant land, squanders the money, hard economic times fall on the land, and the son finds a job feeding the pigs – and was so hungry that he longed for the corn cobs he fed the pigs, but no one gave him anything. Last night we wondered why the son would want to leave home? Was he a rebellious spirit? Did he not want to go into the family business? Did he feel he couldn’t be himself or live his life at home? What do you think? Have you ever chosen to go to a “distant land” in your own life experience?

Then, I love this next line, the younger son came to his senses! He realized he needed help. He realized that his father was kind and generous, and that all the servants and hired hands of his father’s had plenty to eat. So he decided to go home, to say – I am not worthy to be your son – but will you take me on as a hired hand. When have you “come to your senses” and asked for help?

The story continues with the father seeing his son off in the distance and running out to greet him. Before the son can say his rehearsed speech, the father says – bring out a robe, kill the fatted calf, put a ring on his finger and sandals on his feet – for this son of mine was dead and is alive again, was lost but now is found. In one swoop the father takes the son in, restores him to full status as a son, and throws a party. Why would the father do this? Why not let the son come home (as both Jewish and Christian tradition allows for) but let him eat regular food, let him think about what he has done and why? Why a party?

Which brings us to the older son. He hears the music and comes to the house. He asks what is going on, and is angry when he learns that the younger son is back, and that his father has thrown a party for him. He refuses to go in the house. But the father comes to him, greets him just as he greeted the younger son. But the older son blames his father for never throwing a party for him – and he had been faithful and good. We can understand the son’s frustration and anger, can’t we? It doesn’t seem fair. And thus we must face the fact that grace is not about fairness, or even justice. Grace is a gift we are given and don’t deserve.

Now, remember that Jesus is telling this parable to help the Pharisees and scribes to know why he eats with tax collectors and sinners. This story would offend the Pharisees and scribes. The actions of the younger son – feeding pigs – was unclean. And while the sheep and the coin had value, the younger son – who was a sinner – had no value at all until he repented. In this story it seems that the one who has done wrong is rewarded.

In the commentaries I read on this, it was said that the father’s value system was different from the usual criteria of fairness and justice. his values rejoice in the presence and health of both his sons. The older son’s faithfulness over the years was a great gift that the father treasured. And now, the younger son was home and safe, the one who had been lost has been found, and what could make a father more joyful? We often thing in terms of dualisms, of either / or. But here we have an example of a father loving both sons.

And so we might realize that grace offends a sense of fairness, and forgiveness can come across as condoning. And as one commentator put it – “we get a glimpse of divine sadness at human resentment of divine compassion.”  And is it true that we resent such compassion, especially if we have been the good and faithful child serving every day, giving up other things we might have liked to do?

So I hope you will share your thoughts on this. What do you connect with in the story? What is your impression of each of the characters? Are you offended by such grace that isn’t fair?

(Next week our story will be from Genesis 12, the story of Abram and Sarai being called.)

Rev. Joe Hoffman


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