Holy Scriptures endure, partially, to disrupt the lives of its adherents. This seems to be true for all religions. Of course, in each of their texts, there are a few voices that advocate for rich and powerful*, yet overall religious texts point toward justice and caring for the neighbor. In this way, Scriptures are dangerous. They demand the impossible and it’s impossible to get people to actually read them. Or maybe they have, but don’t fully understand its implications.
Here’s a few examples: Mary, Jesus’ mother, sang that the powerful should be removed from their thrones, so the poor can be lifted up (Luke 1:52). The Prophet Isaiah declared that even if you are penniless, you should still eat and drink for free (55:1). And lastly, in the earliest times of the Hebrews, womyn were leaders without question (Judges 4-5).
These examples fly in the face of current economic and political systems.
Here’s some secondary texts that have led me to a radical understanding of Scripture:
Deryn Guest, Robert Goss, Mona West, and Thomas Bohache (Editors) The Queer Bible Commentary
Elisabeth Schussler Fiorenza’s The Power of the Word: Scripture and the Rhetoric of Empire
Musa Dube’s Post-Colonial Feminist Interpretation of the Bible
Phyllis Trible’s Texts of Terror: Literary-Feminist Readings of Biblical Narratives
Richard Horsley’s Jesus and Empire
Robert E. Goss and Mona West (Editors) Take Back the Word: A Queer Reading of the Bible
Walter Brueggemann’s The Prophetic Imagination
Wes Howard-Brook’s “Come Out, My People!”
In making Scripture dangerous again, I wanted to practice re-radicalizing it by contemporizing Psalm 146. This Psalm, in particular, spells out a distrust of princes and royalty. For the psalmist, the point was to follow God who cares for the stranger, oppressed, widows, and orphans, since the status quo have never been concerned with such matters.
A wonderful homiletician taught me that when reading a text, verbs bring us closer to our reality, while nouns keep us at a distance. In other words, Jericho or Judges do not incorporate much meaning in our everyday lives, but “testing,” “lived among,” “they took,” and “they gave” can render endless possibilities.** With the Psalm, I updated a few verbs, but mostly focused on nouns.
Anyway, I hope you like it!
Praise God, our Agitator!
Praise God, from everything that is within us!
We will praise God as long as we live;
we will sing praises to God for the rest of our lives.
Do not put your trust in capitalists, CEOs
or in politicians, in whom there is no help.
When their breath departs, they will return to the Earth;
on that very day their wealth becomes rot.
Blessed are they whose help is the God of the marginalized,
whose hope is in the God who suffers with them,
who is the creator of the universe, Earth,
oceans, and all the creatures in them;
who is faithful forever;
who executes justice for the oppressed;
who gives food to the hungry.
God sets the prisoners free;
God transforms the parts in our lives that we are afraid to speak of.
God lifts up the humbled;
God loves justice-seekers.
God watches over strange ones;
God upholds the orphan and the widow,
but the way of the powerful, God brings to ruin.
God will reign forever,
our God, O Earth, for all generations.
* I’m thinking here of passages in the Hebrew Scriptures that promote the authority of priests, especially Nehemiah and Ezra, who command post-Exiled Hebrew men who married non-Jews to divorce them. In the Christian Scriptures, patriarchy is upheld through Household codes and Paul seems to call for a respect of the State (Romans 13). As well, slavery is rarely questioned, in pseudo-Pauline letters womyn are told to keep silent, etc. Other religious texts such as Confucian texts continue hierarchy and patriarchy.
** These verbs were gathered from the first few verses in Judges 3.