A Lectionary Meditation on #BlackLivesMatter

The following readings and liturgies offer a #BlackLivesMatter reflection on the Revised Common Lectionary texts for this coming Sunday, the 11th Sunday after Pentecost (Year B). 

CALL TO WORSHIP (Psalm 34:1-8, adapted)

One: I will bless the LORD at all times; God’s praise will be ever in my mouth.
Many: My soul will find its confidence in the LORD; I will be humble and glad.
One: I will look to God and shine! This is the One who hears and answers my cries.
Many: This is the One whose angels encamp around those in need of refuge.
One: I will seek the LORD in times of trouble;
Many: I will taste and know the LORD’s goodness. I will trust my life to God.

CONTINUING TESTAMENT (2 Samuel 18:5-9,15,31-33, adapted)

This is the story of 2 Samuel 18, as it is told in the ancient scriptures and is still unfolding today: Now King David ordered Joab and Abishai and Ittai, saying to them, “Deal gently for my sake with young Absalom, my son who has ousted me from the throne and named himself king.” All the people heard David as he gave these orders to his commanders concerning the safety of Absalom.

So the army went out into the field against Israel, for all of Jerusalem had been persuaded to follow Absalom as its king. The battle was fought in the forest of Ephraim, and the men of Israel were defeated soundly by the servants of David. The slaughter of the battle was great on that day — twenty thousand men — and as the battle was fought all across the countryside, the forest claimed more victims than the sword.

Absalom, the son of David, happened to cross paths in battle with the servants of David. Absalom was riding on his mule, and the mule went under the thick branches of a great oak. His head caught fast in the oak, and he was left hanging between heaven and earth while the mule that was under him went on without him. Ten young men who were Joab’s armor-bearers saw it happen, and they surrounded Absalom as he hung in the tree and they struck him. Joab himself took three spears and thrust them into the heart of Absalom, while he was still alive in the oak.

And still today, David’s beloved son is mocked and beaten, hung and killed:

In Mississippi, they pulled him from a buggy while he was giving his horse its evening exercise, and when he was on the ground, they choked him. For thirty minutes he lay face down, hands behind his back, unable to breathe.

In Michigan and again in Los Angeles, she was shot to death on the porch of a home where she was seeking help.

Without mercy they put a knee in her back — on a sidewalk in Cleveland and alongside a road in Waller County. She died in a prison in New York and Alabama, in Charleston and in Cleveland Heights.

From trees and from horses, on streets and on playgrounds, they worked together to kill them. And Absalom was left dead in the oak.

After this happened, the Cushite came to King David and said, “Good news for the king! The LORD has vindicated you on this day, delivering you from the power of all who rose up against you.”

But David asked, “What of the young man Absalom? How did he fair in battle?”

The Cushite answered, “May all the enemies of the king, and all who would do you harm, meet a fate like that young man.”

David was deeply grieved and went to the chamber over the gate, and there he wept: “O my son Absalom, my son, my son! O my daughters, my daughters Kindra and Sandra, Ralkina and Renisha! O my sons Jonathan and Tamir, Eric and Freddie! O my son Absalom! Would that I had died instead of you — my son, my daughter, my son!”

CONTINUING TESTAMENT (1 Kings 19:4-8, adapted)

This is the story of 1 Kings 19, as it is told in the ancient scriptures and is still unfolding today: Many years after King David, when King Ahab ruled Israel and worshiped Baal, Elijah was the prophet of the LORD. When Elijah defeated the priests of Baal at Mount Carmel, King Ahab and Queen Jezebel threatened his life. So Elijah fled — first to Beersheba and then an extra day’s journey into the wilderness.

Weary in body and soul, he sat down under a single broom tree and asked God to let him die. “It is enough,” Elijah prayed. “Now, O LORD, please take away my life, for I am no more than the dust of my ancestors.

“I have fought long enough, O God. Give me my rest. I cannot bear the heartache anymore of those who do not love your people. Let me sleep. My tongue is heavy from retelling the story; my feet are sore from marching in protest; my eyes are red from crying; my ears are bleeding with each new name, each new hashtag; even my grief is weary of grieving.

“And still they come: those priests of power who worship fear and who cloak the work of death.

“And still they come: the spectators and allies who want a piece of God’s fire for themselves but who do not work to replenish the land from its long drought.

“And still they come: with threats and violence, with appeals for peace and a wasteland of silence.

“It is enough, O God. Give me my rest. Let me set down this work at last.”

Then Elijah lay down under the broom tree and fell asleep. Suddenly an angel touched him and said, “Get up and eat.” Elijah looked, and there at his head was a cake baked on the hot stones of the wilderness, and there was a jar of clear water. He ate, he drank, he slept again, and again the angel of the LORD came, touched him, and said, “Get up and eat, otherwise the journey will be too much for you. Rest will be given when the work is done, but until then I will feed you: with bread and water, with Spirit and strength. I will feed you with the courage of youth who have been unbowed by teargas and arrest. I will feed you with the songs of ancestors, with the support of community, and with the indignation of God Herself. Get up and eat.”

Elijah got up. He ate and drank. Then with the strength of that food, he carried on for forty days and forty nights until he reached Horeb, which is the mountain of God.

SENDING (Ephesians 4:25-5:2, adapted)

One: So then, because we are part of one another and all members of Christ’s body, let us tell the truth about one another and about these times in which we are living.
Many: Do not be angry toward one another, but throw your energy into building up the community that is hurting.
One: And do not grieve the Holy Spirit, as if She is lost or held captive; seek Her out in the grace you extend to one another.
Many: Be kind and generous to one another;
One: And be imitators of God, who knows you and loves you.
Many: Live in love as Christ lived in love: with your feet, with your voice, with your hands together for the sake of God’s realm.

Names of Black persons killed, listed in order of their stories above in 2 Samuel 18: Jonathan Sanders (Mississippi), Renisha McBride (Michigan), Deshawnda Sanchez (Los Angeles), Tanesha Anderson (Cleveland), Sandra Bland (Waller County, TX), Raynetta Turner (New York), Kindra Chapman (Alabama), Joyce Curnell (Charleston), Ralkina Jones (Cleveland Heights, OH), Tamir Rice (Cleveland), Eric Garner (New York), Freddie Gray (Baltimore)


one body
one spirit
one hope
one sacred
one faith
one rhythm
your heartbeat
my heartbeat
our heartache
one breath
one death
one life
one song
one wail
one cause
your injury
my confession
our brokenness
one community
one people
one healing
one delight
one sorrow
one work

I beg you to lead a life worthy of that to which you have been called: with humility and gentleness, with patience and love, with grace and fellowship. Be obliged to community, for there is one people and one Spirit, just as there is one hope, one Healer, one faith, one grace, and one God who is above all & through all & in all. (Ephesians 4:1-6, adapted)

Exorcising Racism

Would that demons
could be sweet-talked
into release,
that the
perfect petition
correct niceties
best biblical treatise
purest sacrifice
would send them
fleeing over the cliffs.
Then the President would sing,
then Bree would climb freely,
then the sweet by-and-by
would be now.
But no.
has no place
in exorcism.
The demons rage
and threaten;
they set fire and
cast a haze of doubt
as to the smoldering;
they twist words,
contort understanding,
hide behind good intentions;
they distract from their own exorcism
by perpetuating the need for triage
requiring that the anointing oil
the balm of gilead
be passed frantically
precious drop after drop
blood and oil both too costly.
Who can heal in order to fight
if the wounds are
Yet by the grace of God
the wounded stand and
command exorcism.
Yet by the grace of God
the oil multiplies to heal
another life, another day.
Now let the sweet-talkers
find their legs instead of their tongues.
Let the peacemakers and pacifiers
resign their anointing and strain their backs
in the picking and pressing of olives
for a new oil of healing.
Let the doubters abandon the hubris of proof
and with humility attend to the wounds
prioritize that sacred balm
where it is most needed
not where it is most sanitized.
Let our words blush and our actions falter
that do any less than drive out demons
and carry God’s fullest healing.


Let me look at you, hold your face in my hands.
There you are — the light of God
is in your eyes, the beauty
of the Word Made Flesh
is in your flesh.
What a gift you are
and what a grace to let me
love you — just the brokenness of
my heart and of yours
and hands held
through the hell that is
this life. You have been through hell:
the trauma of dehumanization, the
constant battering against
your spirit.
In the face of hell,
love feels inadequate
but we will persist
because daring to love
is at least something that proves
we are still alive, still fighting
that wellspring
of evil,
still doggedly
declaring God incarnate.
Beloved friend, I see you and God within you.

The Collapse of Eden

I will not cry out to God today
who is otherwise occupied
in the corner
nursing his shame.
God knows he has failed
and I will not assuage his guilt
with prayers, although we might
eavesdrop on the Holy One
muttering to his triune self:
“We didn’t anticipate this,
we didn’t know,
we weren’t prepared
for the violence of Adam
upon discovering his nakedness
upon being told the truth that
Eden is not his own.”
Coax God with your lament
if it eases your soul, but
of what use are prayers to a God
who didn’t forecast
Adam’s fabrication of a
self-image…and then his rage
at the revelation that his invention of
whiteness is only and ultimately
nakedness, is only and ultimately
an ensemble of the emperor’s new clothes
not armor or godliness or prerogative?
Of what use
are prayers to a God
who didn’t see that coming,
who isn’t able to protect his people
from the violence of Adam’s vulnerability?
Tell God to keep his head
hidden in his hands
but for once
let us not do the same;
finally let us take Adam to task
as God has neglected to do
…but let us be clear:
we are Adam, Adam is us,
o my white brothers & sisters,
no matter our intentions, no matter
our liberal do-good-ness, our down-ness,
our degrees of self-righteous separation from
organized white supremacy,
because this garden
in which we live
white supremacy;
Eden’s very atmosphere
is inherently organized to sustain us.
So before we point fingers
at Adam as if
he is someone else,
we should be absolutely clear
that at stake in naming our white nakedness
is our necessary eviction from this lie called paradise,
a garden that we must desert and then burn
to prevent ourselves from returning;
at stake is our willingness to live
humbly as refugees with only
the hospitality of others
to cloak us;
at stake
is God’s abandonment
of the corner where he is brooding
where we have sent him
so he might not see
our desperate attempts
to prevent
the collapse
of Eden.