Caralie holds a BSW, an MDiv, and a PhD in Hebrew Bible. Her interests lie in trauma theory, composition criticism, and LGBTQ hermeneutics. She currently teaches religion and philosophy at Cranbrook Schools in Bloomfield Hills, Mi. She is an editor for the Politics of Scripture.
In the book of Genesis, after the changing of Jacob’s name to Israel, no one calls him by his new name. Instead, the name “Israel” seems to exist as his “true name” and Jacob as his “use name.” “Jacob” is the name that everyone calls him, but he knows that “Israel” is who he really is inside. God has named him “Israel,” and consequently, this will become his legacy.
Joseph’s claim that it was God who engineered the situation for good is indicative of a person, or at least a narrative character, who has experienced healing over time, away from his abusers. He has reframed his narrative to better suit how he sees himself and his world now, a world where he has power.
Just as asylum seekers fill US migrant detention centers, so too this week’s lectionary readings address social injustices faced by the stranger and the poor. Both readings present consequences for those who fail to extend hospitality to the vulnerable other.
The king of Israel was charged with reciting a psalm that contained reflection and humility alongside confidence. Moreover, he was charged with waiting on God. If God’s own instrument in the Bible was charged with this, how much more are we?