15th Sunday after Pentecost, Year B: The Season of Creation Begins
Brittyn Calyx and Vic Welle
This week's Gospel and epistle are concerned with ethical action, and the Hebrew texts highlight themes of joy, celebration, and pleasure. Taken as a whole, we hear an invitation to take action joyfully, rather than being motivated by guilt, perfectionism, or performative actions that do not further the building of beloved community. As the annual Season of Creation observances begin, we are aware of the urgent and daunting work of responding to climate crisis. The texts invite us to reflect on how to best to engage gladly in ethical action to further the ecology of God.
Commentary
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An array of vivid imagery and sensory delights breathes life into the text, telling of a beloved who has returned and beckons. Natural imagery including landforms (mountains, hills), seasonal patterns (winter, rain, spring), animals (gazelle, young stag, turtledove) and plants (flowers, fig tree, blossoming vines) offers much opportunity for an exploration of ecological themes and hermeneutic approaches. Naturalists will see how part of the beloved’s call is emphasized by a drawing upon phenological events unfolding in the surrounding landscape (v. 11-13, "winter is past…") This way of paying close attention to seasonal changes reminds us that marking time in connection with the natural world is less about observing exact dates on a calendar and more about following the prompts of nature (v. 12 "The flowers appear on the earth; the time of singing has come…").
A traditional and more orthodox approach to this text usually draws upon heteronormative divine marriage narratives between the Beloved and the church or the Beloved and people of Israel, eschewing a more literal reading of the passages. Yet, persistent themes of sensory delight, desire, overcoming separateness from the beloved, and surrendering to a mutual yearning remain ever present. (Although the original Hebrew describes a male and female couple, a queering of the text that does not assume the gender of the beloveds may also reveal new understandings.) The Women's Bible Commentary notes the "unique portrayal of mutuality in love… a worldview that included a vision of romance in which importance was attached to mutual desire." This depiction of reciprocity in relationship is a departure from most other models described in scripture that can enforce a male dominant hierarchy. Read through an ecojustice lens, this reciprocal interconnectedness offers a hopeful vision of right relationship with each other and with the natural world around them.
Another striking image is how the beloved “stands behind our wall, gazing in at the windows, looking through the lattice (v.9).” As a fence or a boundary, a lattice denotes separation. We're invited to reflect: what human constructions, what self-imposed or societally imposed structures keep us from the voice of our beloved? In spite of this temporary separation, the beloved tells the narrator “winter is past,” and details all the ways creation has come alive and returns to a sense of vibrancy. Much hope can be found in a reading such as this. It is also noteworthy that this reading comes at a time in the Northern hemisphere where winter is looming ahead. This presents a possible invitation to reorient to global south perspectives and de-center eurocentric assumptions.
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The Psalmist’s “heart is stirring with a noble song” at the beginning of these verses that were likely sung for a community gathered for celebration (the superscription of Psalm 45 in some translations notes a royal wedding). The song continues with delightful and extravagant imagery, entertaining all the senses. We read how the king has been anointed with an “oil of gladness,” expanding themes of joy.
References to the fragrances of “myrrh, aloes, and cassia” are likely to provoke curiosity. Myrrh (Commiphora myrrha) a gum resin made from various species in the Commiphora genus (Commiphora gileadensis is a likely specific tree used for this purpose historically). Cassia could refer to cassia (Cinnamomum cassia) or the “true” cinnamon (Cinnamomum verum) most common to Sri Lanka. The "aloes" are not Aloe vera (a plant of the Western hemisphere) but rather any number of the various species included in the term Agarwood. The Psalms: Layer by Layer project notes: "Aloes is a loan word referring to the aromatic wood of a tree from India and Sri Lanka. Cassia was also sourced from the east and refers to the bark of the cassia tree, which was used as spice and for the preparation of perfume and anointing oil; the buds are used to flavor and season food; its leaves and pods may have medicinal qualities."
For contemporary readers seeking to embrace eco-justice principles such as mutual custodianship, the centering of a king who rules over people may be a challenging image. When faced with terminology referring to kings, queens, and royalty, what new images can be brought forward? One example to draw from is Living Prayer: A Book of Hours for Renewing Creation, where the authors opt for the phrase "the ecology of God" in place of "kingdom of God" language in scripture and prayer. In this week's lection, the first reading also provides powerful imagery of more mutual relationship models to subvert the standard assumptions that might come to mind when the psalmist mentions royalty.
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The English translation of the text includes some intriguing earth-based, agricultural imagery: "that we would become a kind of first fruits" (v. 18, emphasis added) and "welcome with meekness the implanted word that has the power to save your souls" (v. 21, emphasis added). In addition, The New Interpreters Study Bible notes that the phrase "with whom there is no variation or shadow due to change" (v. 17) likely refers to the shifting phases of the moon: another connection to the natural world.
The text ends with clear instruction that in order to be "doers of the word" who practice our religion in its purest form, we must care for those most vulnerable. Of note in the rest of the text is not just the actions we must take, but the orientation of our hearts as well. David Bentley Hart's translation offers some deeper insight. In verse 19, "be quick to listen… slow to anger" Hart translates anger as “indignation.” Verse 20 then exhorts us to be “slow to indignation… indignation does not accomplish God’s justice.” Later in verse 25, Hart translates "they will be blessed in their doing" as "this one will be blissful in what [he] does."
For those of us engaged in movements for climate justice, liberation, and support of the most marginalized, how often (and how quickly) do we fall into righteous indignation? In our movement work, are we acting from a place of anger and despair, or is it possible to connect to a more joyful motivation? The Women's Bible Commentary notes that "the author encourages engaged faithfulness, responsible economic relationships, and a consistency of life and faith grounded in a call to wholeness and hope." This is not a toxic positivity, unaware of the heavy obligations of living out our faith. Rather, the text invites us to connect with the themes of delight and joy highlighted earlier in the Hebrew texts as a grounding force for ethical action.
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Verse 1, "...the Pharisees and some of the scribes who had come from Jerusalem" The reading begins by noting that these authorities had left Jerusalem – known as an intellectual and cultural center – to a region where the Galilean residents were considered lower status. Virgilio Elizondo notes "The rigorous religious intellectuals castigated the Galileans for allowing their religion to be contaminated with foreign ways, for being lax, ignorant of the law, and therefore incapable of pure Jewish piety. Because they were not able to pronounce certain sounds, they were mocked and laughed at by educated persons, both Greek and Jewish." The stage is set for a clash of worldviews.
The disciples represent all working class fisherfolk, farmers, and laborers who were in touch with the natural world in visceral ways in their daily lives. Yet because of this messy closeness to the earth, they were viewed as lacking in piety by the formally educated elite. Malina and Rohrbaugh note: "Keeping such purity laws was a near impossibility for peasant farmers, who may not have the required water for ritual baths or been able to postpone plowing/planting after rain fell because of ritual requirements. Like fishermen, they also came in constant contact with dead fish, dead animals, and the like. It was also very difficult for people who traveled about, such as Jesus and his disciples, to maintain ritual purity." The Pharisees and scribes are immediately aware of this lack of proper (to their worldview) adherence to the tradition of the elders (v. 2).
To a twenty-first century reader with knowledge of how bacteria and germs spread, hand washing would seem quite important! However, as noted in Say to this Mountain: Mark's Story of Discipleship: "The washing of hands, produce, and utensils had nothing to do with hygiene; it concerned the symbolic removal of impurity. These rituals, together with exclusive dietary rules, functioned politically (defining ethnic identity) and socially (who one ate with and what one ate reflected one's status in the class hierarchy)… Jesus thus redraws the lines of group identity: The ethnocentricity of the purity code is replaced by the rigor of collective ethical self-scrutiny…”
For preachers reflecting on this text, it may be tempting to automatically identify with Jesus and the disciples in this scene. However, it's quite likely that many of us engaging with the text have more in common with the Pharisee and scribes from Jerusalem, including economic privilege, class status, and access to formal education. How might this text invite us into a more honest examination of what it means to ethically living out our faith? Are we, like those who Jesus critiques, more concerned with performative actions, while our hearts are holding envy and pride? In the movement for climate justice, what does an excessive concern with "purity" look like? Is there an emphasis on ensuring proper individual actions (recycling, driving a fuel efficient vehicle, etc) or rather in examining larger structures that damage the natural world as well as uphold unjust social structures? Echoing the second reading, how might we instead accept a call to discipleship that centers ethical action for the most marginalized in distress?
Preaching and Teaching Ideas
First reading:
As mentioned above, phenology is the study of timing and cyclical patterns of natural events, especially as to how the seasons and climate of certain regions impact the life cycles of various species in an interconnected way. Today, phenological developments are illustrating the impacts of climate change in real time and foreshadowing future challenges and opportunities. The first reading invites a keen observation of the natural world and how these phenological developments can serve as invitation to reorient back to traditional, earth-centered ways of marking time. Congregations could be encouraged to examine how to connect these cycles with liturgical calendars and observances (this may be particularly fitting for faith communities observing the Season of Creation).
Author and activist adrienne maree brown writes about pleasure as a liberatory force in the book Pleasure Activism. Brown highlights the lineages of black feminist authors such as Audre Lorde and advocates for a renewed approach to activism that centers “the politics of feeling good.” The Song of Solomon read in conversation with this text can provide some additional insight for preachers seeking to highlight the joyful sensuality in this scripture.
Psalm:
The "aloes" mentioned likely refer to agarwood, a lucrative industry still today producing fine perfumes, oils, and incense. Overharvesting and habitat destruction is a key concern, as seen in this video on the agarwood industry. Faith communities are invited to explore where their ritual elements (candles, incense, smudge sticks, etc) are sourced and what more sustainable choices can be adopted for home and congregational use.
Second reading:
What does it mean to be “doers of the word” in the midst of climate change? The call to action is "to care for orphans and widows in their distress" (those most in need of our solidarity). What are the most pressing needs in our local communities in light of climate crisis? Who is most greatly impacted?
Consider how the following resources might be engaged, in conversation with this and the other texts of this week.
Christians and Climate Change from Sojourners: https://sojo.net/sites/default/files/climate.qa_.pdf
Degrowth movement: https://degrowth.info/degrowth
Living Prayer: A Book of Hours for Renewing Creation, which adapts morning and evening liturgy of the hours to contemporary reflections for faith-based climate justice.
Gospel:
What are the “Galilean” regions in our communities? In his classic work of contextual theology, Virgilio Elizondo used the experiences of working class Galileans during the time of Jesus as a lens through which to reflect on the realities of 20th century Mexican-American life, including immigrant agricultural workers.
In climate justice and other contemporary liberation movements, activists contend with the difficulties of organizing. "Rigid radicalism" as described in the book Joyful Militancy encompasses a type of activism or way of organizing that is driven by a purity and perfectionism that ultimately leads to fracture, suspicion, and burn out. Joyful militancy, on the other hand, is spoken about in terms of friendship and those things which keeps movements in a creative spirit and forward momentum. To do this, embracing both our imperfect natures and upholding mutual accountability is key. How might the ritual rigidity described in the Gospel connect with these challenges in movement activism?
References and Further Reflection
adrienne maree brown, Pleasure Activism: The Politics of Feeling Good, AK Press, 2019
Alison M. Benders, Lisa Fullam, and Gina Hens-Piazza, Living Prayer: A Book of Hours for Renewing Creation, Liturgical Press, 2024
Bruce Malina, Richard Rohrbaugh, Social-Science Commentary on the Synoptic Gospels, Fortress Press, 2nd Ed, 2002
Carol A. Newsom, Jacqueline E. Lapsley, Sharon H. Ringe, editors, Women's Bible Commentary, Revised and Updated, Westminster John Knox Press, 3rd Ed, 2012
carla bergman, Nick Montgomery, Joyful Militancy, AK Press/Institute for Anarchist Studies, 2017
Ched Myers, Marie Dennis, Joseph Nangle, OFM, Cynthia Moe-Lobeda, Stuart Taylor, Say to this Mountain: Mark's Story of Discipleship, Orbis Books, 1996
David Bentley Hart, The New Testament A Translation, Yale University Press, 2nd Ed, 2017
The New Interpreter's Study Bible: New Revised Standard Version With the Apocrypha, Abingdon Press, 2003
"Psalms: Layer by Layer," https://psalms.scriptura.org (accessed August 19, 2024)
Virgilio P Elizondo, Galilean Journey: the Mexican-American Promise, Orbis Books, 1983
"Why Agarwood is So Expensive," Business Insider, https://youtu.be/_1utBGvW5rM?si=O9SxYb30QvOVLEDH (published Aug 22, 2020, accessed August 18, 2024)
"Why Phenology?" USA National Phenology Network, https://www.usanpn.org/about/phenology (accessed August 18, 2024).
Contributor Bios
Brittyn Calyx is a parent, forager/gardener, and lover of Christ who currently serves on the outreach committee at St. Luke’s Episcopal Church in Madison, Wisconsin which is located in the traditional lands of the Ho-Chunk. She has a multifaceted background that includes peer support, environmental science, veteran anti-war and peace activism, as well as the performance arts. Brittyn loves contemplative life and enjoying the beautiful “driftless” region, especially along the Kickapoo River.
Vic Welle is an activist, psychiatric survivor, and peer support trainer currently living near the Kinnickinnic River in Wisconsin (traditional Dakota land). Vic’s education includes lessons learned from being raised in a rural farming community in central Minnesota, along with theological studies at Loyola University Chicago and The Jesuit School of Theology of Santa Clara University. Vic’s current work includes offering spiritual support to those alienated from faith communities due to sexuality, gender identity, or mental health discrimination.
Image info: “green leaves on brown wire fence” photo by Sofiya Levchenko on Unsplash