Archive for the ‘A Four-Year Lectionary (Humes) Year D’ Category

Devotion for the Feast of the Visitation of Mary to Elizabeth, Years A, B, C, and D (Humes)   2 comments

Above:  Embrace of Elizabeth and the Virgin Mary

Image in the Public Domain

Humility and Arrogance

JUNE 1, 2020

DURING THE SEASON AFTER PENTECOST

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The Collect:

Almighty God, in choosing the virgin Mary to be the mother of your Son,

you made known your gracious regard for the poor and the lowly and the despised.

Grant us grace to receive your Word in humility, and so made one with your Son,

Jesus Christ our Lord, who lives and reigns with you

and the Holy Spirit, one God, now and forever.  Amen.

Lutheran Book of Worship (1978), 33

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The Assigned Readings:

1 Samuel 2:1-10

Psalm 113

Romans 12:9-16b

Luke 1:39-57

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Depending on the date of Easter, and therefore of Pentecost, the Feast of the Visitation can fall in either the season of Easter or the Season after Pentecost.

The history of the Feast of the Visitation has been a varied one.  The feast, absent in Eastern Orthodoxy, began in 1263, when St. Bonaventure introduced it to the Order of Friars Minor (the Franciscans), which he led.  Originally the date was July 2, after the octave of the Nativity of St. John the Baptist (June 24).  Pope Urban VI approved the feast in 1389, the Council of Basel authorized it in 1441, propers debuted in the Sarum breviary of 1494, and Pope Pius V added the feast to the general calendar in 1561.  In 1969, during the pontificate of Paul VI, Holy Mother Church moved the Feast of the Visitation to May 31, in lieu of the Feast of the Queenship of the Blessed Virgin Mary, which Pope Pius XII had instituted in 1954.  The Episcopal Church added the Feast of the Visitation to its calendar in The Book of Common Prayer (1979).  The feast had long been July 2 in The Church of England and much of Lutheranism prior to 1969.  Subsequent liturgical revision led to the transfer of the feast to May 31 in those traditions.

The corresponding Eastern Orthodox feast on July 2 commemorates the placing of the Holy Robe of the Mother of God in the church at Blachernae, a suburb of Constantinople.

The theme of humility is prominent in the assigned readings and in the Lutheran collect I have quoted.  A definition of that word might therefore prove helpful.  The unabridged Webster’s New Twentieth Century Dictionary of the English Language (1951), a tome, defines humility as

Freedom from pride and arrogance; humbleness of mind; a modest estimate of one’s own worth; also, self-abasement, penitence for sin.

Humility refers to lowliness and, in the Latin root, of being close to the ground.  God raising up the lowly is a Lukan theme, as is God overthrowing the arrogant.  After all, the woes (Luke 6:24-26) follow the Beatitudes (6:20-25), where Jesus says,

Blessed are you who are poor,

not

Blessed are you who are poor in spirit (Matthew 5:3).

The first will be last and the last will be first, after all.

Wherever you are, O reader, you probably live in a society that celebrates the boastful, the arrogant.  The assigned readings for this day contradict that exultation of the proud, however.  They are consistent with the ethic of Jeremiah 9:22-23:

Yahweh says this,

“Let the sage not boast of wisdom,

nor the valiant of valour,

nor the wealthy of riches!

But let anyone who wants to boast, boast of this:

of understanding and knowing me.

For I am Yahweh, who acts with faithful love,

justice, and uprightness on earth;

yes, these are what please me,”

Yahweh declares.

The New Jerusalem Bible (1985)

St. Paul the Apostle channeled that ethic in 1 Corinthians 1:31 and 2 Corinthians 10:17, among other passages.

That which he understood well and internalized, not without some struggle, remains relevant and timeless.

KENNETH RANDOLPH TAYLOR

JUNE 1, 2018 COMMON ERA

THE FEAST OF SAINT JUSTIN MARTYR, CHRISTIAN APOLOGIST AND MARTYR

THE FEAST OF SAINT PAMPHILUS OF CAESAREA, BIBLE SCHOLAR AND TRANSLATOR; AND HIS COMPANIONS, MARTYRS

THE FEAST OF SAMUEL STENNETT, ENGLISH SEVENTH-DAY BAPTIST MINISTER AND HYMN-WRITER; AND JOHN HOWARD, ENGLISH HUMANITARIAN

THE FEAST OF SAINT SIMEON OF SYRACUSE, ROMAN CATHOLIC MONK

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https://blogatheologica.wordpress.com/2018/06/01/humility-and-arrogance-part-ii/

https://ordinarytimedevotions.wordpress.com/2018/07/12/devotion-for-the-feast-of-the-visitation-of-mary-to-elizabeth-years-a-b-c-and-d-humes/

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Devotion for the Feast of the Ascension, Years A, B, C, and D (Humes)   1 comment

Above:  Ascension.  Olivet With Clouds, Between 1934 and 1939

Image Source = Library of Congress

Reproduction Number = LC-DIG-matpc-12383

Empowered by God

MAY 13, 2021

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The Collect:

Almighty God, your only Son was taken up into heaven and in power intercedes for us.

May we also come into your presence and live forever in your glory;

through your Son, Jesus Christ our Lord, who lives and reigns

with you and the Holy Spirit, one God, now and forever.  Amen.

Lutheran Book of Worship (1978), 22

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The Assigned Readings:

Acts 1:1-11

Psalm 47

Ephesians 1:15-23

Luke 24:44-53

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The Feast of the Ascension celebrates the enthronement of Jesus as the King of Heaven.  Ascension is an ancient commemoration, one nearly universal in the Church by the 300s.  On some calendars it falls on a Thursday, on the fortieth day of Easter, to be precise.  On other calendars it transfers to the following Sunday.  On still other calendars Ascension is absent, thrown out with the proverbial bath water of Roman Catholic tradition.

For many the rejection of tradition has become a tradition.

The departure of Jesus from this realm placed a great responsibility on the surviving Apostles, whose number did not yet include St. Matthias.  They were to have divine assistance, however.  So they did.  The Apostles’ responsibility to be witnesses of Jesus has passed to we Christians of today.  Fortunately, God’s assistance in fulfilling this mission has never ceased.

People have different abilities and personality types.  I, for example, am an introvert.  People who knock on my door with the intention of converting me always fail.  One reason is that I dislike that interruption when I am at home.  Annoying me is a bad first step.  Besides, I have always been uncomfortable while engaging in excessively extroverted activities for too long.  I will not, therefore, knock on anyone’s door with the intention of evangelizing him or her, but I feel at ease sitting at a computer keyboard.  What I do there can reach people I will never get to meet anyway.  There are many useful roles for introverts in the Church.

Whatever God is calling you, O reader, to do, God also empower you to do.  May you do it, for the glory of God.

KENNETH RANDOLPH TAYLOR

JUNE 1, 2018 COMMON ERA

THE FEAST OF SAINT JUSTIN MARTYR, CHRISTIAN APOLOGIST AND MARTYR

THE FEAST OF SAINT PAMPHILUS OF CAESAREA, BIBLE SCHOLAR AND TRANSLATOR; AND HIS COMPANIONS, MARTYRS

THE FEAST OF SAMUEL STENNETT, ENGLISH SEVENTH-DAY BAPTIST MINISTER AND HYMN-WRITER; AND JOHN HOWARD, ENGLISH HUMANITARIAN

THE FEAST OF SAINT SIMEON OF SYRACUSE, ROMAN CATHOLIC MONK

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https://blogatheologica.wordpress.com/2018/06/01/empowered-by-god-part-vi/

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Devotion for the Great Vigil of Easter, Years A, B, C, and D (Humes)   1 comment

Above:  Icon of the Resurrection

Image Scanned by Kenneth Randolph Taylor

The Light of Christ, Part II

APRIL 3-4, 2021

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The Collect:

Blessed Lord, who caused all holy Scriptures to be written for our learning:

Grant us so to hear them, read, mark, learn, and inwardly digest them,

that we may embrace and ever hold fast the blessed hope of life,

which you have given us in our Savior Jesus Christ,  who lives and reigns

with you and the Holy Spirit, one God, for ever and ever.  Amen.

The Book of Common Prayer (1979), page 236

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The Assigned Readings:

At least three of the following sets:

Genesis 1:1-2:4a and Psalm 136:1-9, 23-26

Genesis 7:1-5, 11-18; 8:6-18; 9:8-13 and Psalm 46

Genesis 22:1-18 and Psalm 16

Exodus 14:10-31; 15:20-21 and Exodus 15:1b-13, 17-18

Isaiah 55:1-11 and Isaiah 12:2-6

Ezekiel 20:1-24 and Psalm 19

Ezekiel 36:24-28 and Psalms 42 and 43

Ezekiel 37:1-14 and Psalm 143

Zephaniah 3:14-20 and Psalm 98

Then:

Romans 6:3-11

Psalm 114

Matthew 28:1-10

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The history of the Great Vigil of Easter is interesting.  We do not know when the service began, but we do know that it was already well-established in the second century C.E.  We also know that the Great Vigil was originally a preparation for baptism.  Reading the history of the Easter Vigil reveals the elaboration of the rite during ensuing centuries, to the point that it lasted all night and was the Easter liturgy by the fourth century.  One can also read of the separation of the Easter Vigil and the Easter Sunday service in the sixth century.  As one continues to read, one learns of the vigil becoming a minor afternoon ritual in the Roman missal of 1570.  Then one learns of the revival of the Easter Vigil in Holy Mother Church in the 1950s then, in North America, in The Episcopal Church and mainline Lutheranism during the liturgical renewal of the 1960s and 1970s.  Furthermore, if one consults the U.S. Presbyterian Book of Common Worship (1993) and The United Methodist Book of Worship (1992), on finds the ritual for the Great Vigil of Easter in those volumes.

The early readings for the Easter Vigil trace the history of God’s salvific work, from creation to the end of the Babylonian Exile.  The two great Hebrew Biblical themes of exile and exodus are prominent.  Then the literal darkness ends, the lights come up, and the priest announces the resurrection of Jesus.  The eucharistic service continues and, if there are any candidates for baptism, that sacrament occurs.

One of the chants for the Easter Vigil is

The light of Christ,

to which the congregation chants in response,

Thanks be to God.

St. Paul the Apostle, writing in Romans, reminds us down the corridors of time that the light of Christ ought to shine in our lives.  May that light shine brightly through us, by grace, that we may glorify God every day we are on this side of Heaven.

KENNETH RANDOLPH TAYLOR

MAY 29, 2018 COMMON ERA

THE FEAST OF PERCY DEARMER, ANGLICAN CANON AND TRANSLATOR AND AUTHOR OF HYMNS

THE FEAST OF SAINT BONA OF PISA, ROMAN CATHOLIC MYSTIC AND PILGRIM

THE FEAST OF JIRI TRANOVSKY, LUTHER OF THE SLAVS AND FOUNDER OF SLOVAK HYMNODY

THE FEAST OF JOACHIM NEANDER, GERMAN REFORMED MINISTER AND HYMN WRITER

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https://blogatheologica.wordpress.com/2018/05/29/the-light-of-christ-part-iv/

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Devotion for Holy Saturday, Years A, B, C, and D (Humes)   1 comment

Above:  Icon of the Harrowing of Hell

Image in the Public Domain

The Light of Christ, Part I

APRIL 3, 2021

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The Collect:

Blessed Lord, who caused all holy Scriptures to be written for our learning:

Grant us so to hear them, read, mark, learn, and inwardly digest them,

that we may embrace and ever hold fast the blessed hope of life,

which you have given us in our Savior Jesus Christ,  who lives and reigns

with you and the Holy Spirit, one God, for ever and ever.  Amen.

The Book of Common Prayer (1979), page 236

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The Assigned Readings:

Job 14:1-4 or Lamentations 3:1-9, 19-24

Psalm 31:1-4, 15-16

1 Peter 4:1-8

Matthew 27:57-66 or John 19:38-42

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To permit Jess to remain dead liturgically until late Holy Saturday or early Easter Sunday morning–until the Great Vigil of Easter–is spiritually helpful.  By doing this one will derive more spiritual benefit from Easter than if one rushes into it.  Spiritual peaks mean as much as they do because of the valleys.

The audience for 1 Peter consisted of Gentile Christians in Asia Minor suffering for their faith.  The call to witness to Christ in their lives made sense.  (It still makes sense for we Christians today), in all our cultural contexts, regardless of the presence or absence of persecution.)  In that textual context the author (in 3:19 and 4:6) referred to Christ’s post-crucifixion and pre-Resurrection descent to the dead/into Hell.  These references have led to several interpretations for millennia, but the linkage to these verses to the Classic Theory of the Atonement, that is, the Conquest of Satan, has been easy to recognize.

A note in The Orthodox Study Bible (2008), for obvious reasons flowing from Eastern Orthodox theology, affirms the descent of Christ into Hell.  It reads in part:

As Christ fearlessly faced His tormenters, death, and hell, so we through Him can confidently face mockers and tormenters–and yes, bring His light to them.

–Page 1687

That is a great responsibility.  To bring the light of Christ to others–especially our enemies–is a high calling.  We can succeed in it, by grace.

KENNETH RANDOLPH TAYLOR

MAY 29, 2018 COMMON ERA

THE FEAST OF PERCY DEARMER, ANGLICAN CANON AND TRANSLATOR AND AUTHOR OF HYMNS

THE FEAST OF SAINT BONA OF PISA, ROMAN CATHOLIC MYSTIC AND PILGRIM

THE FEAST OF JIRI TRANOVSKY, LUTHER OF THE SLAVS AND FOUNDER OF SLOVAK HYMNODY

THE FEAST OF JOACHIM NEANDER, GERMAN REFORMED MINISTER AND HYMN WRITER

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https://blogatheologica.wordpress.com/2018/05/29/the-light-of-christ-part-iii/

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Devotion for Good Friday, Years A, B, C, and D (Humes)   1 comment

Above:  Icon of the Crucifixion, by Andrei Rublev

Image in the Public Domain

Love and Active Goodness

APRIL 2, 2021

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The Collect:

Blessed Lord, who caused all holy Scriptures to be written for our learning:

Grant us so to hear them, read, mark, learn, and inwardly digest them,

that we may embrace and ever hold fast the blessed hope of life,

which you have given us in our Savior Jesus Christ,  who lives and reigns

with you and the Holy Spirit, one God, for ever and ever.  Amen.

The Book of Common Prayer (1979), page 236

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The Assigned Readings:

Isaiah 52:13-53:12

Psalm 22

Hebrews 10:16-25

John 18:1-19:42

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Who is the servant in Isaiah 52:13-53:12?  That has been a debated issue.  If one assumes that, as in earlier Servant Songs, the servant is the personification of the exiled nation of Israel (broadly speaking), the former Kingdom of Judah or at least the faithful remnant thereof, one must accept that the redemptive suffering during the Babylonian Exile was supposed to benefit Gentiles also.  The text certainly applies well to Jesus, who quoted the beginning of Psalm 22 from the cross.  That text, the prayer of one afflicted with a mortal illness, ends on a note of trust in God–certainly on a happy note, unlike Good Friday and the events thereof.

Focusing on the crucifixion of Jesus is proper on Good Friday.  As we do so may we ponder Hebrews 10:24, part of one of the pericopes:

We ought to see how each of us may arouse others to love and active goodness.

The Revised English Bible (1989)

That is a Christlike ethic!  “Love and active goodness” summarize Christ well.  “Love and active goodness” describe his self-sacrifice succinctly.  “Love and active goodness” summarize a faithful response to such selflessness and redemptive suffering.

Yet we frequently arouse each other to anger, usually for selfish purposes.  Anger is not necessarily bad, for we should be angry sometimes, as evidence of well-developed consciences.  Nevertheless, anger and expressions thereof are frequently destructive, not constructive.  This is certainly evident in media, social media, politics, and the comments sections of many websites.

Jesus has shown us a better way.  The long-dead author of the Letter to the Hebrews understood that better way well.

KENNETH RANDOLPH TAYLOR

MAY 29, 2018 COMMON ERA

THE FEAST OF PERCY DEARMER, ANGLICAN CANON AND TRANSLATOR AND AUTHOR OF HYMNS

THE FEAST OF SAINT BONA OF PISA, ROMAN CATHOLIC MYSTIC AND PILGRIM

THE FEAST OF JIRI TRANOVSKY, LUTHER OF THE SLAVS AND FOUNDER OF SLOVAK HYMNODY

THE FEAST OF JOACHIM NEANDER, GERMAN REFORMED MINISTER AND HYMN WRITER

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https://blogatheologica.wordpress.com/2018/05/29/love-and-active-goodness/

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Devotion for Holy/Maundy Thursday, Years A, B, C, and D (Humes)   1 comment

Above:  The Last Supper, by Leonardo da Vinci

Image in the Public Domain

A Faithful Response, Part VI

APRIL 1, 2021

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The Collect:

Blessed Lord, who caused all holy Scriptures to be written for our learning:

Grant us so to hear them, read, mark, learn, and inwardly digest them,

that we may embrace and ever hold fast the blessed hope of life,

which you have given us in our Savior Jesus Christ,  who lives and reigns

with you and the Holy Spirit, one God, for ever and ever.  Amen.

The Book of Common Prayer (1979), page 236

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The Assigned Readings:

Exodus 12:1-14

Psalm 116:1-4, 12-19

1 Corinthians 11:23-26

Luke 22:7-38 and/or John 12:1-7, 31b-35

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The Gospel of John provides the three-year framework for the ministry of Jesus, for that gospel refers to three Passover celebrations.  In the Gospel of John we read that Jesus was the Passover Lamb the third year.  Thus the Last Supper, referred to in passing in the Johannine Gospel, was not a Passover meal, according to that gospel.

The commandment to serve others–to love as Jesus loved–is timeless.  The account from Luke 22 juxtaposes the selflessness of Christ with a foolish and ill-timed dispute among the Apostles about who was the greatest.  Jesus, we know, went on to die painfully, unlike the author of Psalm 116, who recovered.

Ego can be a difficult temptation to resist.  The problem is one of imbalance.  People with inadequate or raging egos are trouble, but people with proper senses of self are helpful to have around.  One with a weak ego seeks to reinforce it, thereby living selfishly.  A person with a raging ego also lives selfishly.  Yet we human beings have a commandment to live self-sacrificially and unconditionally–not to occupy the center.  No, God should occupy the center.  As Gale Sayers stated the case so ably,

God is first, my friends are second, and I am third.

Getting to that point can be challenging, but possible, via grace.  We have a fine exemplar–Jess.  Loving as he loved is an example of faithful response.

KENNETH RANDOLPH TAYLOR

MAY 27, 2018 COMMON ERA

THE FIRST SUNDAY AFTER PENTECOST, YEAR B:  TRINITY SUNDAY

THE FEAST OF PAUL GERHARDT, GERMAN LUTHERAN MINISTER AND HYMN WRITER

THE FEAST OF ALFRED ROOKER, ENGLISH CONGREGATIONALIST PHILANTHROPIST AND HYMN WRITER; AND HIS SISTER, ELIZABETH ROOKER PARSON, ENGLISH CONGREGATIONALIST HYMN WRITER

THE FEAST OF AMELIA BLOOMER, U.S. SUFFRAGETTE

THE FEAST OF SAINT LOJZE GROZDE, SLOVENIAN ROMAN CATHOLIC MARTYR

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https://blogatheologica.wordpress.com/2018/05/27/a-faithful-response-part-vii/

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Devotion for Wednesday of Holy Week, Years A, B, C, and D (Humes)   1 comment

Above:  Ministry of the Apostles

Image in the Public Domain

A Faithful Response, Part V

MARCH 31, 2021

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The Collect:

Blessed Lord, who caused all holy Scriptures to be written for our learning:

Grant us so to hear them, read, mark, learn, and inwardly digest them,

that we may embrace and ever hold fast the blessed hope of life,

which you have given us in our Savior Jesus Christ,  who lives and reigns

with you and the Holy Spirit, one God, for ever and ever.  Amen.

The Book of Common Prayer (1979), page 236

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The Assigned Readings:

Isaiah 50:4-9a

Psalm 70

Hebrews 12:1-3

John 13:21-32

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As I read Isaiah 50:4-9a, I realized that I had, very recently, written about that passage in the post for Palm/Passion Sunday.  I have decided not to duplicate the essence of that analysis here, but rather to provide a link.

Likewise, a portion of Psalm 70 reminded me of Psalm 71:13, about which I wrote in the post for Tuesday of Holy Week.  I have therefore provided a link to that post also.

Now for Hebrews 12:1-3 and John 13:21-32….

The audience for the poorly named Letter to the Hebrews (actually a treatise) was Gentile Christians.  The author encouraged them to derive courage from the example of Jesus.  Those who crucified Christ intended his execution as a method of disgrace and extermination, but it became, as the Gospel of John stated so well, his glorification (12:23).  Jesus gave the commandment, first to his Apostles (minus Judas Iscariot), to love one another as he loved them.  That commandment has come to apply to Christians.

Jesus loved sacrificially and unconditionally.  He loved all the way to his death.

That is a daunting challenge.  Being a Christian is about serving people, not lording over them.  Many Christians are fortunate; they will never be in a position to face the possibility or reality of martyrdom.  Others are less fortunate, though.  The annals of Christian history are replete with the sacrifices of martyrs.  But all of us must, if we are to follow Christ, love one another as he loved his Apostles–sacrificially and unconditionally.  This, possible via grace, is a mandate, not a recommendation.

KENNETH RANDOLPH TAYLOR

MAY 27, 2018 COMMON ERA

THE FIRST SUNDAY AFTER PENTECOST, YEAR B:  TRINITY SUNDAY

THE FEAST OF PAUL GERHARDT, GERMAN LUTHERAN MINISTER AND HYMN WRITER

THE FEAST OF ALFRED ROOKER, ENGLISH CONGREGATIONALIST PHILANTHROPIST AND HYMN WRITER; AND HIS SISTER, ELIZABETH ROOKER PARSON, ENGLISH CONGREGATIONALIST HYMN WRITER

THE FEAST OF AMELIA BLOOMER, U.S. SUFFRAGETTE

THE FEAST OF SAINT LOJZE GROZDE, SLOVENIAN ROMAN CATHOLIC MARTYR

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https://blogatheologica.wordpress.com/2018/05/27/a-faithful-response-part-vi/

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Devotion for Tuesday of Holy Week, Years A, B, C, and D (Humes)   3 comments

Above:  Christ Pantocrator

Scan by Kenneth Randolph Taylor

A Faithful Response, Part IV

MARCH 30, 2021

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The Collect:

Blessed Lord, who caused all holy Scriptures to be written for our learning:

Grant us so to hear them, read, mark, learn, and inwardly digest them,

that we may embrace and ever hold fast the blessed hope of life,

which you have given us in our Savior Jesus Christ,  who lives and reigns

with you and the Holy Spirit, one God, for ever and ever.  Amen.

The Book of Common Prayer (1979), page 236

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The Assigned Readings:

Isaiah 49:1-7

Psalm 71:1-14

1 Corinthians 1:18-31

John 12:20-36

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Psalm 71 is a prayer of an aged pious person afflicted by his enemies.  Many of its sentiments fit neatly into Holy Week, although verse 13 is rather un-Christlike:

Let my accusers be put to shame and consumed;

let those who seek to hurt me be covered with scorn and disgrace.

The New Revised Standard Version (1989)

That is far removed from

Father, forgive them; they do not know what they are doing.

–Luke 23:34, The Jerusalem Bible (1966)

Divine paradoxes are glorious.  Consider, O reader, 1 Corinthians 1.  The message of Christ’s cross is folly and causes offense, but it is the power of God to those on the way to salvation.  The folly of God is greater than human wisdom in the hyperbolic language of St. Paul the Apostle.  The scapegoating and execution of an innocent man is the way to salvation?  How can that be?  Yet it is.

The people of God have a divine mandate to restore others to God and bring others to God.  Those who would gain eternal life (which begins on this side of Heaven) must love life less than God.  That is possible via grace.

KENNETH RANDOLPH TAYLOR

MAY 27, 2018 COMMON ERA

THE FIRST SUNDAY AFTER PENTECOST, YEAR B:  TRINITY SUNDAY

THE FEAST OF PAUL GERHARDT, GERMAN LUTHERAN MINISTER AND HYMN WRITER

THE FEAST OF ALFRED ROOKER, ENGLISH CONGREGATIONALIST PHILANTHROPIST AND HYMN WRITER; AND HIS SISTER, ELIZABETH ROOKER PARSON, ENGLISH CONGREGATIONALIST HYMN WRITER

THE FEAST OF AMELIA BLOOMER, U.S. SUFFRAGETTE

THE FEAST OF SAINT LOJZE GROZDE, SLOVENIAN ROMAN CATHOLIC MARTYR

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https://blogatheologica.wordpress.com/2018/05/27/a-faithful-response-part-v/

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Monday for Monday of Holy Week, Years A, B, C, and D (Humes)   1 comment

Above:  Bethany, 1894

Photographer = Daniel B. Shepp

Image in the Public Domain

A Faithful Response, Part III

MARCH 29, 2021

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The Collect:

Blessed Lord, who caused all holy Scriptures to be written for our learning:

Grant us so to hear them, read, mark, learn, and inwardly digest them,

that we may embrace and ever hold fast the blessed hope of life,

which you have given us in our Savior Jesus Christ,  who lives and reigns

with you and the Holy Spirit, one God, for ever and ever.  Amen.

The Book of Common Prayer (1979), page 236

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The Assigned Readings:

Isaiah 42:1-9

Psalm 36:5-11

Hebrews 9:11-15

John 12:1-11

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Psalm 36, taken in its entirety, contrasts evil people with God, whose steadfast love is precious.  That juxtaposition of human evil and divine steadfast love is evident in John 12:1-11, with the plot to kill the recently raised Lazarus (11:1-16) joining the plot to scapegoat and kill Jesus (11:45-57).  That juxtaposition is also present in the background in Hebrews 9:11-15.

The most likely identity of the faithful servant of God in Isaiah 42:1-9, in the original context, is the faithful Jews.  One might easily understand the identification of the servant with Jesus.  Furthermore, one might expand the identity of that servant to include all the faithful people of God–Jews and Gentiles alike.  Collectively we can do more than anyone of us laboring individually.  The spirit of God is upon us.  We have the responsibility to teach the true way to the nations, to bring forth that true way, to set prisoners free, and to liberate dungeon-dwellers.  We ought to live for the glory of God and the benefit of our fellow human beings, not for ourselves.

Jesus has shown us the way.

KENNETH RANDOLPH TAYLOR

MAY 25, 2018 COMMON ERA

THE FEAST OF SAINT BEDE OF JARROW, ROMAN CATHOLIC ABBOT AND FATHER OF ENGLISH HISTORY

THE FEAST OF SAINT ALDHELM OF SHERBORNE, POET, LITERARY SCHOLAR, ABBOT OF MALMESBURY, AND BISHOP OF SHERBORNE

THE FEAST OF SAINT MADELEINE-SOPHIE BARAT, FOUNDRESS OF THE SOCIETY OF THE SACRED HEART; AND ROSE PHILIPPINE DUCHESNE, ROMAN CATHOLIC NUN AND MISSIONARY

THE FEAST OF SAINT MYKOLA TSEHELSKYI, UKRAINIAN GREEK CATHOLIC PRIEST AND MARTYR

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https://blogatheologica.wordpress.com/2018/05/25/a-faithful-response-part-iv/

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Devotion for the Feast for the Annunciation, Years A, B, C, and D (Humes)   1 comment

Above:  Icon of the Annunciation

Image in the Public Domain

Glorious Paradoxes

MARCH 25, 2021

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The Collect:

Blessed Lord, who caused all holy Scriptures to be written for our learning:

Grant us so to hear them, read, mark, learn, and inwardly digest them,

that we may embrace and ever hold fast the blessed hope of life,

which you have given us in our Savior Jesus Christ,  who lives and reigns

with you and the Holy Spirit, one God, for ever and ever.  Amen.

The Book of Common Prayer (1979), page 236

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The Assigned Readings:

Isaiah 7:10-14

Psalm 45 or 40:5-10

Hebrews 10:4-10

Luke 1:26-38

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The date of the Feast of the Annunciation of Our Lord is theological, not historical, as I have written elsewhere.  Scholarship regarding the development of the Western Christian calendar reveals that, by the 200s, March 25, according to popular Christian belief in the West, was the

beginning of creation, the date of the incarnation, and the date of the crucifixion, symbolically tying the creation and the new creation together.  The date thus became the new year’s day throughout Europe from the sixth century and remained so in England (and America) until 1752.

–Philip H. Pfatteicher, Commentary on the Lutheran Book of Worship:  Lutheran Liturgy in Its Ecumenical Context (Minneapolis, MN:  Augsburg Fortress, 1990), 315-316.

If one reads the pericope from Isaiah 7 in the context of that chapter, one reads a story about Ahaz, an impious King of Judah under threat from the forces of Aram and Israel.  Ahaz puts on airs of piety, prompting First Isaiah to retort,

Is it not enough for you to treat men as helpless, that you also treat my God as helpless?

–Isaiah 7:13, TANAKH:  The Holy Scriptures (1985)

The divine sign (the one Ahaz refused to seek) of deliverance from the Syro-Ephraimite crisis is that a young woman in the court will give birth to a son, we read.  The crisis will end in Judah’s favor by the time that boy has moral reasoning, we read.

Ahaz was quite unlike the king of Psalm 45 and the author of Psalm 40–that is, pious men.  Yet, if he received a sign without asking, and while mocking God, one might have good cause to wonder what God will give to the righteous, not that obedience to God ensures an easy life.  (Ask Jesus.)

God has never been helpless–or has He?  (Untangling Trinitarian knots is risky theological business.)  Certainly the young incarnation of the Second Person of the Trinity was helpless, for a time.  And Jesus seemed helpless on the cross, where, as the author of the thoroughly misnamed Letter to the Hebrews wrote, the “offering of the body of Jesus Christ once for all” has consecrated believers (10:10).

The Incarnation was paradoxical.  God assuming human form and becoming fully human–an infant, even–was paradoxical.  God simultaneously being in Heaven and on Earth was paradoxical.  God simultaneously being helpless and not helpless was paradoxical.  All these paradoxes were glorious.

So is the symbolic tying together of the creation and the new creation.  This tying together is something I do not pretend to understand, but that I affirm via faith, regardless of when the conception of Jesus actually occurred.

KENNETH RANDOLPH TAYLOR

MAY 24, 2018 COMMON ERA

THE FEAST OF NICOLAUS SELNECKER, GERMAN LUTHERAN MINISTER, THEOLOGIAN, AND HYMN WRITER

THE FEAST OF JACKSON KEMPER, EPISCOPAL MISSIONARY BISHOP

THE FEAST OF SAINT EDITH MARY MELLISH (A.K.A. MOTHER EDITH), FOUNDRESS OF THE COMMUNITY OF THE SACRED NAME

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https://blogatheologica.wordpress.com/2018/05/24/glorious-paradoxes/

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