A Litany of the Bible in Disruption and Defense of Lady Wisdom
Scripture Reading: A Litany of the Bible in Disruption and Defense of Lady Wisdom
Voice One It is Wisdom Calling,
Understanding raising her voice.
On the crossroads she takes her stand;
Beside the gates in front of the town,
At the entrance of the portals she cries out:
Wisdom To you, O people, I call,
And my cry is to all that live.
Voice Two Women should be silent in the churches.
For they are not permitted to speak but should be subordinate, as the law also says.
Wisdom To you, O people, I . . .
Voice Three If there is anything they desire to know, let them ask their husbands at home.
Two & Three For it is shameful for a woman to speak in church.
Voice Four There is no longer Jew or Greek, there is no longer slave or free,
there is no longer male and female; for all of you are one in Christ Jesus.
Wisdom To you, O people, I call,
And my cry is to all that live.
Take my instruction instead of silver and knowledge rather than . . .
Voice Five Wives, be subject to your husbands as you are to the Lord.
For the husband is the head of the wife just as Christ is the head of the church,
the body of which he is the Savior.
Just as the church is subject to Christ,
so also wives ought to be in everything, to their husbands.
Voice Six God declares, that I will pour out my Spirit upon all flesh,
and your sons and your daughters shall prophesy,
Wisdom To you, O people, I call,
Listen for I speak noble things;
Uprightness comes from my lips
Voice Seven I will gather them against you from all around, and will uncover your nakedness to them,
so that they may see all your nakedness.
Wisdom Listen for I speak noble things
Voice Seven I will judge you as women who commit adultery and shed blood are judged,
and bring blood upon you in wrath and jealousy. I will deliver you into their hands,
Wisdom Listen for I speak noble things
Uprightness comes from my lips
Voice Seven And they shall throw down your platform
Wisdom Listen for I speak
Voice Seven And they shall throw down your platform and break down your lofty places;
Wisdom Listen for I
Voice Seven They shall strip you of your cloths and take your beautiful objects
and leave you naked and bare.
Wisdom Listen
Voice Seven They shall bring up a mob against you, and they shall stone you
and cut you to pieces with their swords.
They shall burn your houses and execute judgments on you
in the sight of many women.
S i l e n c e
Voice Eight Hate evil, and love good, and establish justice in the gate;
it may be that the Lord, the God of hosts, will be gracious
Voice Nine What does the Lord require of you but to do justice, and to love kindness,
and to walk humbly with your God?
Voice Ten Speak out for those who cannot speak, for the rights of all the destitute.
8, 9 & 10 Let justice roll down like waters, and righteousness like an ever-flowing stream.
Voice One Strength and dignity are her clothing and she laughs at the time to come,
She opens her mouth with wisdom, and the teaching of kindness is on her tongue.
Wisdom To you, o people, I call
Voice Two Women should be silent in . . .(Churches)
Wisdom I, Wisdom, Live with Prudence;
I attain knowledge and foresight.
Voice Two Women should be . . . (Silent)
Wisdom Mine are counsel and resourcefulness:
I am understanding; courage is mine.
Voice Two Women
Wisdom My fruit is better than gold, fine gold,
And my produce better than choice silver
I walk on the way of righteousness
On the paths of justice.
I endow those who love me with substance
Practice: The voice of Wisdom is read from the pulpit, introduced by voice one, which is read from the floor in close proximity to the pulpit. The other voices, which interrupt wisdom, read and respond to wisdom from various locations within the congregation, which increase in proximity with each disruption, as each reader rises for their part and then they take their seat. If you have a balcony, voice two shouting from there is a vivid reminder of silencing women in church.
Comments: In our discussion of Women’s Week Chapel, Dr. Bassler shared her idea of placing biblical texts in dialogue, such that one text might offer critique of another. After beginning to work though this idea, I asked Dr. Bassler and students collaborating in this process to identify texts, which were oppressive and liberative. I find the integration of the texts compelling, particularly as they expose the complexities of women working and having voice in the public sphere. For example, hearing Women Wisdom both silenced and affirmed by biblical texts is a commentary on how texts have been used to maintain the status quo, oppression of women, and deny women leadership roles. Most of my classmates, when asked to identify texts they found to liberating and supportive of women’s leadership and voice, identified the equity assumed in Galatians and illustrations of women leaders within the Christian community. However, I found inclusion of statements of worshiping communities existing with women’s leadership to be difficult to include as the women, through the lens of patriarchy are not permitted voice in the biblical narrative. I very much hoped to include the Syro-Phoenician woman woman’s retort to Jesus, “Even the dogs eat the crumbs from the masters table.” However, I have not as of yet found a fitting place.
I actually struggled most with the emancipatory texts. Their context of hierarchy and oppression cannot be dismissed. While Woman Wisdom images a woman speaking publicly, assertive, and proclaims without apology for her authority, she offers prosperity to male students and civic leaders and not a new understanding of gender norms. The Prophets set their new vision within a metaphor of marriage, which presupposes hierarchy as they explore a God who can act with crazed abuse and yet seductive nurture. While they provided a compelling examination of relating to God, justice in our setting and in the setting of the litany may be experienced in vastly deferent terms. Which is why I included the Ezekiel text, knowing it to be a metaphor for God’s relationship to Israel, particularly the male political leadership of his audience, does not excuse its violence. In using a metaphor all men, regardless of economic class could agree with, the prophets vision fell short of radical social change and stigmatized women’s bodies and sexuality, while affirming violent treatment of women who exercised control of their bodies beyond the social norms.
Scriptures noted in Litany:
Proverbs 8:1-3
Proverbs 8:4
1 Cor 14:34-36
Galatians 3: 28-29
Proverbs 8: 4, 10
Ephesians 5:22 -24
Acts 2:17
Proverbs 8:4,6
Ezekiel 16: 37b-41a.
Amos 5:15
Micah 6:8b
Proverbs 31:8
Amos 5:24
Proverbs 31:8
Proverbs 8:12
Proverbs 8:19-21a