Ineffable

Today's readings: Psalms 46 or 47; 146; 59:15b-21; Revelation 2:8-17; John 4:46-54

in-ef-fa-ble *
adjective
1. incapable of being expressed or described in words
2. not to be spoken because of its sacredness; unutterable

Applying words to God is a tricky business. Since God is infinite, any definition we construct insufficient. We write and speak about God, and around God, but the words we use are not God. Some of the most powerful writing about God is not expository but poetic. The psalmists and prophets were particularly gifted at painting their experience of God in vivid metaphors, some so strange as to be dreamlike. When discussing God as a saving force, Isaiah described a warrior with a breastplate of righteousness, a helmet of salvation, garments of vengeance and a mantle of fury (Is 59:17). God is infinitely more than a warrior, but for Isaiah this was an image that addressed the needs of the time. When we contrast that with God as portrayed as a mother hen gathering her chicks (Matt 23:37), it is apparent different metaphors for God serve different purposes.

One danger of metaphors is that we allow them to become definitions. For example, God as “Father” is one of the most common metaphors, so common that many people take is as a firm definition. Many find this image strong and comforting, but to others who have not had good paternal experience it can be jarring, even alienating. While we should welcome the potential for growth that exists in grappling with challenging notions of God, when we insist on our own image of God as the defining one, we do a disservice to the God who is present for all people in all times and places. Furthermore, we hamper our opportunity to experience God in ever richer ways.

The good news is that if no words are sufficient – all words are on the table. We may not be able to define God, but we can express our understanding of God in words and images that reflect our own experiences. We are not limited to existing, traditional terms that alienate or offend us. To some people – people who feel the need to control the uncontrollable experience that is God – this notion is dangerous and heretical. But if our goal is truly to better understand God and not just to create a God in an image that is convenient for us, the work of doing so is holy.

Evening readings: Psalms 27; 93 or 114   * ineffable. (n.d.). Dictionary.com Unabridged. Retrieved January 08, 2013, from Dictionary.com website: http://dictionary.reference.com/browse/ineffable

Is God speaking your language?

Today's readings: Ps 47, 14712-20; Jer 31:1-14; Col 2:8-23; Luke 6:39-49

The United Church of Christ (UCC) offers a promotional campaign featuring the slogan: “God is still speaking.” This campaign is controversial, because many Christians who identify themselves as “Bible-believing” are not comfortable with the idea that the Bible is not the complete and solitary source of God’s truth. But what if God is not saying new things, but old things in new ways?

For many people, the King James Bible – deliberately written in language archaic even for its time – has associated Biblical language with “smite,” “begat” and “yea, verily.” Biblical imagery is replete with ancient animal husbandry practices, arcane measurements (“What’s a cubit?” Bill Cosby asks in his famous Noah routine) and cultures which simply no longer exist. But Biblical texts were written to be understood. The Hebrew texts were transmitted orally, which meant the language needed to be memorable and accessible. And what good could a prophet do if his listeners couldn’t identify with his language? Biblical authors did not let language get in the way of understanding, and neither should we.

When Jeremiah tells the Israelites they will once again plant vineyards on the hills of Samaria (v. 5), he is telling people God restores them to wholeness. A contemporary example might be the end of apartheid and reparations in South Africa. When Paul wrote of the “uncircumcision of the flesh” (v. 13) he didn’t need to explain the meaning to his audience. Today we typically use more gender-inclusive imagery about the faithful. When Jesus told his listeners “People don’t pick figs from thorn bushes” (v. 44) he was speaking to people who actually picked figs. If he spoke to U.S. citizens today, maybe he would speak of raspberries and poison ivy.

The point is, God wants to be heard, in whatever ways we might be open to hearing. If we are really to see Christ in others, our vision can’t be limited to a book. If we want to speak Christ to others, we can’t do it with words we wouldn’t use ourselves. We don’t want to study or create poor translations that betray the spirit of the Gospel just to be modern or politically correct, but we don’t want to reflexively reject the modern either. The living God speaks to us through living languages – and living people.

Comfort: Anyone can hear God.

Challenge: Read a scripture translation you haven’t read before.

Prayer: God of freedom, thanks for the many ways you can be heard.

Evening readings: Ps 68, 113

Discussion question: How do you feel God speaks to you? (Please comment)