In the liturgical calendar for this month, the topic of "uncommon wisdom" is proposed. It is called "uncommon" wisdom because we are being asked to look at things from a different perspective. So, for instance, instead of asking "am I loved?" we ask "how do I love"? Or instead of asking "does God love me?" we ask "how does God love me?" Another possibility is that perhaps we experience God through song or singing. Really big questions that we encounter when we delve into wisdom literature.

Wisdom literature is said to explore how the world works. It is not specific nor articulated with clear instructions—it is something one is supposed to sit with—re-read, ruminate over, let it wash over us. The wisdom literature of Israel is unique in the sense that God was viewed as the source of all wisdom. For instance, Proverbs 9:10 tells us: "the fear of the Lord is the beginning of wisdom, and knowledge of the Holy One is understanding." While this is a translation of—likely Greek—instead of fear, one could insert "a humble disposition,” perhaps. There are 19 chapters in the Song of Solomon (Wisdom of Solomon) and they are essentially addressed to the rulers of the earth, urging them to love righteously and to seek wisdom at all times. (Remember who is the source of all wisdom?) In modern Judaism, the song (which is actually a form of poetry) is read on the Sabbath during the Passover feast, which marks the beginning of the grain harvest as well as commemorating the exodus from Biblical Egypt. Jewish tradition sees it as an allegory of the relationship between God and Israel and Christianity sees it as an allegory of Christ and his bride, the Church—that’s us.

Our first reading is from the Song of Solomon, one of 7 biblical works that are considered wisdom literature. Wisdom literature exists in many denominations and faiths—in Chinese, Indian, Muslim—they all have their versions of wisdom literature. In Christianity, these books are Psalms, Proverbs, Ecclesiastes, Job and Sirach, all in the Old Testament and some in the Apocrypha. 

It’s unclear who wrote the book of Solomon but we do know who Solomon was. Solomon was a monarch, ruler of Israel, and a son of King David and Bathsheba. He was the last monarch to rule over an undivided Israel—the Kingdom of Israel in the north and the Kingdom of Judah in the South.

What is unusual about this passage in particular is that it is in the voice of a woman. Pretty much unheard of, right? And it’s a love story, full of flowery language and anticipation. It is a call to love. It’s not a call about being loved, it’s a call about loving. In a time when one hears so much hate speech and division among men and women, it’s time to bring back the call to love.

What does it mean to love? Is love something only visible to the one who loves or the one who is loved?

Our passage from James today says a little something about that. James’ focus is on faith-informed action. Out of his writings comes the question "what does it mean to live as a Christian?" He delivers one set of instructions in the passage:

1. Be quick to listen

2. Be slow to speak

3. Be slow to grow angry

Our tongues—our words, our speech—can raise mountains or destroy souls. We can all remember something someone said to us, many years ago. I still remember things people said to me when I was a child—and I remember it like it was yesterday. So we have this gift of speech and James is saying, "use that gift of speech to build up, not tear down."

A number of self-inquiry programs have popped up over the years, to help us decide if and when something is appropriate or useful to say. This process asks us to ponder 4 questions:

1. What is my intention?

2. Is it true

3. Is it necessary?

4. Is it kind?

Another alternative replaces the first question—"What is my intention?”—with “Does it improve on the silence?” When we get at the heart of it, not much improves on silence, am I right?

So we have the ability to discern whether something to be said is useful, valuable, loving or kind. This is one of the many gifts we’ve been given as children of God. The power to raise up and the power to tear down.

Other instructions James mentions is "caring for orphans and widows in their difficulties." We have to remember that during Jesus’ time, orphans and widows had no legal standing or official status. They had no power and no say about what happened to them. They had no means to live because they weren’t considered useful citizens. So what does righteous love do here? Righteous love takes care of them.

The last instruction James mentions is "to keep the world from contaminating us." Wow, what a statement! What I believe James is speaking about here is keeping our faith pure, untainted by desires and ego. He is speaking of the difference between the letter of the law and the law of God. These 2 don’t always correlate but we can decide which one fits for us.