Marti Steussy, Holly Hearon and Charles Allen concur that practically anybody will be drawn to the theme of good news to the oppressed in Isaiah 64. Surely those of us who are coming out also identify with the brokenhearted, captives or prisoners. Note that there is a social stigma involved with being a captive or prisoner. That means you are an evildoer in the eyes of the more powerful who imprison you – always.

Imprisonment is oppressive to us when we refuse the label of evildoer. And yet God promises not only to release us but also to change that label: “all who see them shall acknowledge that they are a people whom God has blessed” verse 9. Is this happening when courts recognize same-sex marriage? Is this righteousness and praise springing up before all the nations? Let’s not pretend that God’s reign has arrived, or that we can’t turn blessings into curses if we use them to put others down. But for us who are coming out, this is another sign of God’s coming reign, which we still await. Both Holly and Helene are especially drawn to the “dress-up” imagery of verse 10. “Don’t we all like to do that in lesbian, gay, bisexual and transgender community?” asks Holly. In God’s reign, Helene imagines, all will have the fabulous garments of salvation, decked out with the jewels and garments of shalom.

	How have you experienced broken-heartedness and captivity? Do you still struggle with your own self-image when others label you an “evildoer”? When have you known release and vindication? What can you do to bring release to others?

Marti notes how Psalm 126 reminds us that, even after the fortunes of Zion have been restored (as is about to happen in Isaiah’s vision), we may once again wind up sowing in tears and begging God to turn them to joy. It is unrealistic to think that any one moment in life is going to make everything right forever after – but it is also unrealistic to think that there will never again be laughter. Holly finds it healthy never to focus on grief to the exclusion of joy, or joy to the exclusion of grief.

The Revised Common Lectionary offers us the option this week of substituting Mary’s song, the Magnificat, of Luke 1:46-55 for the psalm. Charles comments that this is not the song of a “good girl.” By all public criteria, Mary’s condition (as recounted) is scandalous (like the imprisoned in Isaiah). People know where babies come from. You can say it’s the Holy Spirit’s work, but talk is cheap. But, according to the story, God chooses to put the agent of redemption in a disreputable position. And the agent finds the strength to celebrate in a canticle that has been sung (most likely) ever since it was written.

If only people paid attention to the social and political consequences. Marti cautions us to look past the list of simple reversals and imagine instead taking apart the system that divides the world into powerful and lowly, rich and hungry. Holly thinks that the image of scattering the proud in the imagination of their hearts is an example of an image that takes us past simple reversals – we can all benefit when our proud imaginings get a dose of reality. Helene wonders about the significance of singing this. What are our present-day canticles?

	Whether you are male or female, transgender or intersex, can you perceive the ways our culture tries to make you into a “good girl”? Where can you turn for the power to resist that pressure? How can you turn that resistance into a blessing, even for the powers you resist?

Holly and her partner Lorna Shoemaker selected 1Thessalonians 5:16-24 as one of the readings at their union ceremony. For Holly it says, “Look for the presence of God in every circumstance; but don’t be too facile in what you ascribe to God – test everything.” You don’t have to accept every voice. This is especially important for the coming-out community. Charles concurs: “Do not quench the Spirit, but test everything – even the words of prophets!” In Paul’s time of religious ferment, “inspired” words had to be tested. If you’re too suspicious, you might quench the Spirit. But you can’t afford to be gullible either. And yet today many Christians are very gullible when we deal with the “inspired” words of the biblical writers. Why? Gullibility quenches the Spirit just as much as suspicion. Critical reflection is not quenching the Spirit, though refusing to listen is. Think of all who have suffered because Christians mostly stopped testing everything. Think of how the Spirit may be quenched when people quote proof-texts to denounce coming-out testimonies. Marti adds a caution about the admonition to rejoice always. It has been too often used to deny the need to grieve genuine losses.

	How can you practice “unquenching” the Spirit? How do you listen for truth without becoming too suspicious or too gullible? How has the Spirit spoken in your story so far?

In John 1:6-8, 19-28, says Charles, we again meet the theme of the voice crying in the wilderness. John seems to be baptizing without a license. His questioners seem to think this shouldn’t be unless something truly remarkable is happening. John says something truly remarkable is about to happen. Isn’t it truly remarkable in our day that coming-out folk are able to find words of life and encouragement in a book that most of their brothers and sisters have used against them? For Holly this text underscores the importance of knowing who you are, and who you are not. She is also struck by the religious leaders’ desire to place a label on John: “Well, if you aren’t this, are you that?” It echoes the way many want to classify those who are coming out as either lesbian or gay – they really don’t like those in between places. Sometimes coming-out people show the same intolerance for those who come out differently. Helene and Marti wonder how we can testify to the light without the temptation to believe that we are the light? The metaphor of the light lends itself to showing things as they are – testing and questioning those conclusions. The light guides others and us in the quest for truth, wisdom and liberation.

	Who are you? Who are you not? How do labels help or hinder your growing identity? How do friends and family and your faith community make room for you to name yourself?