Archive for the ‘March 5’ Category

Devotion for the Second Sunday in Lent, Year A (ILCW Lectionary)   1 comment

Above:  Abraham’s Journey from Ur to Canaan, by József Molnár

Image in the Public Domain

Faith and Works

MARCH 5, 2023

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According to the Inter-Lutheran Commission on Worship (ILCW) Lectionary (1973), as contained in the Lutheran Book of Worship (1978) and Lutheran Worship (1982)

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Genesis 12:1-8

Psalm 105:4-11

Romans 4:1-5, 13-17

John 4:5-26 (27-30, 39-42)

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Heavenly Father, it is your glory always to have mercy. 

Bring back all who have erred and strayed from your ways;

lead them again to embrace in faith

the truth of your Word and hold it fast;

through Jesus Christ your Son our Lord,

who lives and reigns with you and the Holy Spirit,

one God, now and forever.  Amen.

or

God our Father, your Son welcomed

an outcast woman because of her faith. 

Give us faith like hers,

that we also may trust only in our Love for us

and may accept one another as we have been accepted by you;

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), 18

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O God, whose glory is always to have mercy,

be gracious to all who have gone astray from your ways,

and bring them again with penitent hearts and steadfast faith

to embrace and hold fast the unchangeable truth of your Word;

through Jesus Christ, your Son, our Lord,

who lives and reigns with you and the Holy Spirit,

one God, now and forever.  Amen.

Lutheran Worship (1982), 34

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I grew up with a stereotype of Second Temple Judaism.  I learned that the Judaism of Christ’s time was a legalistic faith with works-based righteousness.  I learned a lie.

As E. P. Sanders thoroughly documented in his seminal work, Paul and Palestinian Judaism (1977), Second Temple Judaism taught Covenantal Nomism.  Salvation came by the grace of being born Jewish.  The maintenance of that salvation was a matter of habitually keeping the moral mandates in the Law of Moses.  The failure to do so resulted in dropping out of the covenant.  St. Paul’s objection to Second Temple Judaism was that it was not Christianity.  For the Apostle, the death and resurrection of Jesus changed everything.

The Law of Moses, which postdated Abraham, defined the lines one should not cross.  “Do this, not that,” was necessary guidance.  The application of timeless principles to culturally-specific circumstances was essential.

It remains so.  Unfortunately, many devout people fall into legalism by failing to recognize the difference between timeless principles and culturally-specific examples.

Faith, for St. Paul the Apostle, was inherently active.  He dictated, in Greek translated into English:

For we consider that a person is justified by faith apart from works of the law.

–Romans 3:28, The New American Bible–Revised Edition (2011)

The author of the Letter of James defined faith differently.  He understood faith as intellectual assent to a proposition.  Therefore, he reminded his audience that faith without works is dead (2:17) then wrote that Abraham’s works justified the patriarch (2:21f):

See how a person is justified by works and not by faith alone.

–James 2:24, The New American Bible–Revised Edition (2011)

Despite the superficial discrepancy between Romans and James, no disagreement exists.  When people use the same word but define it differently, they may seem to disagree when they agree.

Or justification may not be a factor at all.

Consider a different translation, O reader.  David Bentley Hart, The New Testament:  A Translation (2017) is a literal version that, in the words of its Eastern Orthodox translator, “provokes Protestants.”  Hart renders Romans 3:28 as:

For we reckon a man as vindicated by faithfulness, apart from observances of the Law.

“Justified” becomes “vindicated,” and “works” become “observances.”  Then we turn to James 2:24:

You see that a human being is made righteous by works, and not by faith alone.

“Justified” becomes “made righteous.”

Justification is a legal term.  “Vindicated” and “made righteous” are not.  That is a crucial distinction.  I acknowledge the existence of the matter.  Nevertheless, the point about using the same word and understanding it differently holds in both interpretations.

The reading from John 4 has become the subject of much misinterpretation, too.  For nearly two millennia, a plethora of Christian exegetes have sullied the reputation of the Samaritan woman at the well.  Yet Jesus never judged her.  And his conversation with her was the longest one recorded in the canonical Gospels.

Jesus violated two major social standards in John 4.  He spoke at length with a Samaritan and a woman he had not previously met.  Jesus was not trying to be respectable.  He had faith in the Samaritan woman at the well, who reciprocated.

For reasons I cannot fathom, God seems to have faith in people.  My opinion of human nature is so low as to be subterranean.  Observing the irresponsible behavior of many people (especially government officials who block policies intended to save lives during the COVID-19 pandemic) confirms my low opinion of human nature.  Yet God seems to have faith in people.

May we reciprocate.  And may our deeds and words be holy.

KENNETH RANDOLPH TAYLOR

FEBRUARY 4, 2022 COMMON ERA

THE FEAST OF SAINT CORNELIUS THE CENTURION

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Link to the corresponding post at BLOGA THEOLOGICA

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Thoughts and Questions About the Temptations of Jesus   1 comment

Above:  The Temptations of Jesus

Image in the Public Domain

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For St. Gregory the Great Episcopal Church, Athens, Georgia

Lent 2019

 

Texts:  Mark 1:12-13; Matthew 4:1-11; Luke 4:1-13

Reading the Bible for spiritual formation is an ancient Benedictine practice.  My primary purpose in writing this short piece is to ask, how do the accounts (mainly the Lukan and Matthean ones) of the temptations of Jesus challenge us, both as individuals and a parish, to follow Jesus better than we do.

The Temptation to Turn Stones into Bread

Bread was especially precious in ancient Palestine, with relatively little arable land.

We are blessed to be able to purchase our bread inexpensively at stores.  Bread is abundant in our context, so we probably take it for granted more often than not.  We can, however, think of some tangible needs related to scarcity.

One challenge is not to permit tangible needs to overtake intangible necessities.  We all depend entirely on God and dwell within a web of mutual responsibility and dependence.  According to the late Henri Nouwen, this temptation is the temptation to be relevant.  Relevance is not necessarily bad; in fact, it is frequently positive.  However, maintaining the proper balance of tangible and intangible needs is essential.  Furthermore, Christ’s refusal to cave into the temptation to use his power to make bread—to cease to depend on God—ought to remind us never to imagine that we do not depend entirely on God.

Questions

  1. Do we permit tangible needs to distract us from intangible necessities?  If so, how?
  2. Do we manifest the vain idea that we do not depend entirely on God?  If so, how?

The Temptation to Jump from the Pinnacle of the Temple

Many scholars of the New Testament have proposed what the pinnacle of the Temple was.

That matter aside, this temptation is, according to Nouwen, the temptation to be spectacular.  It is also the temptation to attempt to manipulate God by trying to force God to intervene in a miraculous way.  That effort, like turning stones into bread, would indicate a lack of faith.

We humans frequently like the spectacular, do we not?  We tell ourselves and others that, if only God would do something spectacular, we will believe.  We are like those who, in the Gospels, only wanted Jesus to do something for them, and not to learn from him.

Questions

  1. Does our attraction to the spectacular distract us from the still, small voice of God?  If so, how?
  2. Does our attraction to the spectacular reveal our lack of faith?  If so, how?
  3. Does our attraction to the spectacular unmask our selfishness?  If so, how?

The Temptation to Worship Satan in Exchange for Earthly Authority

Many Palestinian Jews at the time of Christ thought of Satan as the power behind the Roman Empire and of the Roman pantheon as a collection of demons.  Jesus affirmed God the Father as the only source of his identity.

This temptation is about idolatry, power, and morally untenable compromises.

Many well-intentioned people—ministers, politicians, and appointed office holders, for example—have, in the name of doing good, become corrupt and sacrificed their suitability to do good.  They have sacrificed their moral integrity on the altar of amoral realism.

Some compromises are necessary, of course.  As Reinhold Niebuhr reminded us, we cannot help but commit some evil while trying to do good, for human depravity has corrupted social systems and institutions.

Questions

  1. Have we established our identity apart from God?  If so, how?
  2. How have we, with good intentions, committed or condoned evil?
  3. Have we made morally untenable compromises?  If so, how?

The Good News

The good news is both collective and individual.

I discover the principle, then:  that when I want to do right, only wrong is within my reach.  In my inmost self I delight in the law of God, but I perceive in my outward actions a different law, fighting against the law that my mind approves, and making me a prisoner under the law of sin which controls my conduct.  Wretched creature that I am, who is there to rescue me from this state of death?  Who but God?  Thanks be to him through Jesus Christ our Lord!  To sum up then:  left to myself I serve God’s law with my mind, but with my unspiritual nature I serve the law of sin.

–Romans 7:21-25, The Revised English Bible (1989)

Jesus has modeled the way to resist temptation—to trust God and to understand scripture.

KENNETH RANDOLPH TAYLOR

MARCH 10, 2019 COMMON ERA

THE FIRST SUNDAY IN LENT, YEAR C

THE FEAST OF MARIE-JOSEPH LAGRANGE, ROMAN CATHOLIC PRIEST AND BIBLICAL SCHOLAR

THE FEAST OF SAINT AGRIPINNUS OF AUTUN, ROMAN CATHOLIC BISHOP; SAINT GERMANUS OF PARIS, ROMAN CATHOLIC BISHOP; AND SAINT DROCTOVEUS OF AUTUN, ROMAN CATHOLIC ABBOT

THE FEAST OF SAINT JOHN OGLIVIE, ROMAN CATHOLIC PRIEST AND MARTYR

THE FEAST OF SAINT MACARIUS OF JERUSALEM, ROMAN CATHOLIC BISHOP

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Adapted from this post:

https://blogatheologica.wordpress.com/2019/03/10/thoughts-and-questions-about-the-temptations-of-jesus/

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Devotion for the Second Sunday in Lent, Year A (Humes)   1 comment

Above:  A Stamp Depicting Jonah in the Boat

Image in the Public Domain

The Inner Jonah, Part I

MARCH 15, 2023

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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:

Jonah 1

Psalm 121

Philippians 1:15-30

Matthew 26:20-35

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The story of Jonah is a work of satirical fiction that teaches timeless truths.  It is the tale of a reluctant prophet who flees God’s call before finally accepting the vocation and succeeding, much to his disappointment.  The book is a story about repentance, God’s mercy on our enemies, God’s refusal to conform to our expectations, and the foolishness of religious nationalism.

St. Paul the Apostle, perhaps writing from prison in Ephesus, circa 56 C.E., wrote:

It is my confident hope that nothing will prevent me from speaking boldly; and that now as always Christ will display his greatness in me, whether the verdict be life or death.

–Philippians 1:20, The Revised English Bible (1989)

Christ, in Matthew 26, was obedient to God–soon to the point of death.  His final journey to Jerusalem had a result far different from that of the trek of pilgrims who sang Psalm 121.

Each of us has an inner Jonah.  Each of us likes certain categories more than we ought and other categories we should reject.  We like for God to bless people like ourselves and overlook our sis, and to smite our enemies, collective and individual.  To some extent, we define ourselves according to who we are not.  Therefore, if our enemies and those we dislike change, what does of identity become?

Defense mechanisms are frequently negative.  When we embrace them and flee from God, they certainly are.  When we embrace them and find divine grace scandalous, they are surely negative.  When we embrace them and choose not to speak the words of God boldly or at all, they certainly are idolatrous.

May we, by grace, eschew this and all other forms of idolatry.

KENNETH RANDOLPH TAYLOR

MAY 23, 2018  COMMON ERA

THE FEAST OF SAINT IVO OF CHARTRES, ROMAN CATHOLIC BISHOP

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https://blogatheologica.wordpress.com/2018/05/23/the-inner-jonah-part-i/

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Devotion for the Second Sunday in Lent (Ackerman)   1 comment

Above:  St. Titus

Image in the Public Domain

Difficulty

MARCH 5, 2023

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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:

Genesis 9:18-27

Psalm 39:4-8a

Titus 2:1-10

Matthew 12:38-42

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Some of the readings for this Sunday are difficult.  Genesis 9:18-27 gives us the misnamed Curse of Ham (“Cursed be Canaan,” verse 25 says).  This curse follows a euphemistic description of either the castration or the incestuous and homosexual rape of Noah by his son Ham.  As one acquainted with the shameful history of racism, slavery, and institutionalized racial segregation  in the United States knows well, the misuse of this passage to justify these sins is an old story.  I know that story well, due to reading in both primary and secondary sources.  Primary sources include back issues of The Presbyterian Journal (founded as The Southern Presbyterian Journal), a publication by and for ardent defenders of racism and institutionalized racial segregation in the 1940s forward, some of whom went on to found the Presbyterian Church in America (PCA), schismatic to the Presbyterian Church in the United States, or, informally, the old Southern Presbyterian Church, in 1973.  (The events of 1942-1972 are not ancient history!)  I have index cards from which I can cite many examples of quoting this and other passages of scripture to criticize efforts to work for the civil rights of African Americans, so nobody should challenge me regarding the facts of this objective matter.

Titus 2:1-10 is likewise troublesome.  Insisting upon submissive wives and slaves is indefensible.  If one thinks that Jesus might return during one’s lifetime, one might not argue for social reform.  God will take care of that, right?  Maybe not!  Besides, do we not still have the moral obligation to love our neighbors as we love ourselves.  The epistle dates to the first century C.E.  I am typing this post in  2017, however.  The passage of time has proven the inaccuracy of the expectation that Jesus would return in the first century C.E.

David Ackerman summarizes these two readings as focusing

on ways in which God calls Christians to repent of misusing the Bible to the unjust exclusion and oppression of others.

Beyond the Lectionary (2013), pages 37-38

The lack of faith of certain scribes and Pharisees is evident in Matthew 12, for they request a sign from Jesus.  (Faith requires no signs.)  Our Lord and Savior replies in such a way as to indicate

rejection experienced in death yet God’s victory over it.

The New Interpreter’s Study Bible (2003), page 1768

The possibility of death is evident in Psalm 39.  A sense of awareness of one’s mortality and vulnerability pervades the text.  The author turns to God for deliverance.

Sometimes deliverance from death does not come.  Yet, in God, there is victory over death.

May, via God, there also be an end to

unjust exclusion and oppression of others.

KENNETH RANDOLPH TAYLOR

JUNE 6, 2018 COMMON ERA

THE FEAST OF FRANKLIN CLARK FRY, PRESIDENT OF THE UNITED LUTHERAN CHURCH IN AMERICA AND THE LUTHERAN CHURCH IN AMERICA

THE FEAST OF SAINT CLAUDE OF BESANCON, ROMAN CATHOLIC PRIEST, MONK, ABBOT, AND BISHOP

THE FEAST OF HENRY JAMES BUCKOLL, AUTHOR AND TRANSLATOR OF HYMNS

THE FEAST OF WILLIAM KETHE, PRESBYTERIAN HYMN WRITER

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https://blogatheologica.wordpress.com/2017/06/06/difficulty/

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Devotion for the Second Sunday in Lent (Year D)   1 comment

lake-umbagog-wilderness-refuge

Above:  Umbagog Lake State Park, New Hampshire, United States of America

Image in the Public Domain

The Sin of Exclusionary Identity Politics

MARCH 5, 2023

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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:

Ezekiel 47:1-12

Psalm 143

John 7:14-36 (37-39)

James 2:(14-17) 18-26 or James 2:(1-10) 11-13 (14-17) 18-26 or Galatians 2:1-14 (15-21)

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Water is essential for life; one can life longer with water and without food than without water.  The preciousness of water is especially obvious in a parched and barren place.  In that context we read, from the early stage of the Babylonian Exile, a prediction of God’s recreation of the world and the restoration of the Kingdom of Judah and of worship at the Temple in Jerusalem.  The rebuilt temple will occupy the central place in creation, we read, and from beneath the new Temple will flow life-giving waters.

That vision of post-exilic paradise on earth proved to be overly optimistic, however.  Life in post-exilic Judea did not match the vision of Ezekiel 47.  Nevertheless, God had acted.  Certainly many post-exilic Jews recited Psalm 124 with gratitude.

Part of post-exilic Judaism was a renewed focus on obeying the Law of Moses.  Some, however, took this principle to legalistic extremes.  One was supposed to do no work on the Sabbath (Exodus 20:8-11), under pain of death (Numbers 15:32-36), with few exceptions.  Among these exceptions was circumcising a newborn boy on the eighth day, even if that day fell on the Sabbath (Leviticus 12:3).  Jesus healed on the Sabbath, pronounced the performing of good deeds on that day holy, and even noted the value of basic human needs, such as gathering food, permissible on that day.  He pointed to the hypocrisy of certain critics, who condemned him for healing on the Sabbath yet approved of removing valuable livestock from peril on that day.  In John 7 had Jesus committed a capital offense by healing on the Sabbath?  Some thought he had.  The poor man stoned in Numbers 15 had only gathered sticks on the Sabbath.

As James 2 reminds us, faith without works is dead and one should fulfill the law by acting according to the Golden Rule.  When I read the lection from John 7 I detect identity politics among the critics of our Lord and Savior.  I recall that they had set themselves apart from the Gentile-dominated world via their religion, with its laws and rituals.  I also detect such identity politics in the background of Galatians 2, although St. Paul the Apostle won approval for his mission to Gentiles, fortunately.

Religion should be about glorifying God, not our psyches.  It should teach us of our proper identities in God, not function as an excuse to exclude others, whom God considers insiders, wrongly.  Religion, with necessary rules, ought never to become an excuse for ignoring the commandment to act compassionately.

KENNETH RANDOLPH TAYLOR

OCTOBER 9, 2016 COMMON ERA

PROPER 21:  THE TWENTY-FIRST SUNDAY AFTER PENTECOST, YEAR C

THE FEAST OF SAINT DENIS, BISHOP OF PARIS, AND HIS COMPANIONS, ROMAN CATHOLIC MARTYRS

THE FEAST OF SAINT LUIS BERTRAN, ROMAN CATHOLIC MISSIONARY PRIEST

THE FEAST OF ROBERT GROSSETESTE, SCHOLAR

THE FEAST OF WILHELM WEXELS, NORWEGIAN LUTHERAN MINISTER, HYMN WRITER, AND HYMN TRANSLATOR; HIS NIECE, MARIE WEXELSEN, NORWEGIAN LUTHERAN NOVELIST AND HYMN WRITER; LUDWIG LINDEMAN, NORWEGIAN ORGANIST AND MUSICOLOGIST; AND MAGNUS LANDSTAD, NORWEGIAN LUTHERAN MINISTER, FOLKLORIST, HYMN WRITER, AND HYMNAL EDITOR

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https://blogatheologica.wordpress.com/2016/10/09/the-sin-of-exclusionary-identity-politics/

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Devotion for Saturday Before the First Sunday in Lent, Year C (ELCA Daily Lectionary)   1 comment

Fruit of the Christ Passion Icon

Above:  Fruit of the Christ Passion, an Icon

Image in the Public Domain

Upside-Down

MARCH 5, 2022

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The Collect:

O Lord God, you led your people through the wilderness and brought them to the promised land.

Guide us now, so that, following your Son, we may walk safely through the wilderness of this world

toward the life you alone can give, through Jesus Christ, our Savior and Lord,

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

Evangelical Lutheran Worship (2006), page 27

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The Assigned Readings:

Ecclesiastes 3:1-8

Psalm 91:1-2, 9-16

John 12:27-36

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Psalm 91 reads in part:

Because you have made the Lord your refuge

and the Most High your stronghold,

There shall no evil happen to you,

neither shall any plague come near your tent.

–Verses 9 and 10, Common Worship (2000)

That stands in stark contrast to Jesus’s experience in John 12:27-36, for his time to die was near.  His exaltation was a form of execution the Roman authorities intended to be humiliating.

Often reality contradicts expectations.  Following God faithfully does not necessarily lead to peace and prosperity.  God can transform shame into glory, pain into a means of salvation, death into life, and defeat into victory.  The Beatitudes (Matthew 5:1-11 and Luke 6:20-23) and Woes (Luke 6:24-26) contradict conventional wisdom.  God steadfastly refuses to fit into our figurative boxes.

One might find that reality maddening or liberating.  The reality of Hod frees us (if we permit it to do so) from illusions and folly dressed up as wisdom.  So yes, the crucifixion proved inadequate to keep Jesus dead.  And the recurring theme of the reversal of fortunes in the Gospel of Luke has challenged readers of that text for nearly 2000 years.  I refuse to avoid discomfort with those passages by distorting their plain meanings.  The Kingdom of God seems upside-down relative to the dominant human order, but the latter is actually upside-down.

KENNETH RANDOLPH TAYLOR

NOVEMBER 10, 2015 COMMON ERA

THE FEAST OF EDWIN HATCH, ANGLICAN PRIEST, SCHOLAR, AND HYMN WRITER

THE FEAST OF SAINT LEO THE GREAT, BISHOP OF ROME

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https://blogatheologica.wordpress.com/2015/11/10/upside-down/

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Devotion for Thursday, Friday, and Saturday Before the Third Sunday in Lent, Year B (ELCA Daily Lectionary)   1 comment

Moses on Mount Sinai

Above:  Moses on Mount Sinai, by Jean-Leon Gerome

Image in the Public Domain

Epiphanies of God

MARCH 4-6, 2021

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The Collect:

Holy God, through your Son you have called us to live faithfully and act courageously.

Keep us steadfast in your covenant of grace,

and teach us the wisdom that comes only through Jesus Christ,

our Savior and Lord, who lives and reigns with you

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

Evangelical Lutheran Worship (2006), page 28

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The Assigned Readings:

Exodus 19:1-9a (Thursday)

Exodus 19:9b-15 (Friday)

Exodus 19:16-25 (Saturday)

Psalm 19 (All Days)

1 Peter 2:4-10 (Thursday)

Acts 7:30-40 (Friday)

Mark 9:2-8 (Saturday)

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The law of the LORD inspires reverence and is pure;

it stands firm for ever,

the judgements of the LORD are true;

they form a good code of justice.

–Psalm 19:10, The Psalms Introduced and Newly Translated for Today’s Readers, Harry Mowvley (1989)

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We are always in the presence of God.

Where can I go from your spirit?

Or where can I flee from your presence?

If I climb up to heaven, you are there;

if I make the grave my bed, you are there also.

If I take the wings of the morning

and dwell in the uttermost parts of the sea,

Even there your hand shall lead me,

your right hand hold me fast.

–Psalm 139:6-9, Common Worship:  Daily Prayer (2005)

Nevertheless, sometimes the presence of God becomes evident in an unusually spectacular way.  How one ought to respond to those occasions is one topic in the assigned readings for these three days.

1 Peter 2 and Exodus 19 bring up the point of the faithful people of God having the responsibility to be a light to the nations.  First, however, the faithful people must become that light.  This was originally the call of the Jews, who retain that call as well as their status as the Chosen People.  Far be it from me to give short shrift to the Jews, my elder siblings in faith!  I, a Gentile, belong to the branch which God grafted onto their tree.

But how should one respond to a spectacular manifestation of the presence of God?  Those details, I suppose, are culturally specific, as is much of the Law of Moses.  Moses removed his sandals in the presence of the burning bush.  At Mt. Sinai the people were to wash their clothing, abstain from sexual relations for three days, and avoid touching the mountain.  There was a case of fatal holiness, a repeated motif in the Hebrew Scriptures.  People were supposed to maintain a safe distance from God.  As for sexual activity, it would cause ritual impurity (see Leviticus 15:18) in the Law of Moses, which they were about to receive.  And, in the words of scholar Brevard S. Childs:

The holy God of the covenant demands as preparation a separation from those things which are normally permitted and good in themselves.  The giving of the covenant is different from an ordinary event of everyday life.  Israel is, therefore, to be prepared by a special act of preparation.

The Book of Exodus:  A Critical Theological Commentary (Philadelphia, PA:  Westminster Press, 1974), page 369

As for women and the Law of Moses, I cannot help but notice that the code reflects a negative view of gynaecology.  May such sexism become increasingly rare in today’s world.

One pious yet misguided response to a spectacular manifestation of the presence of God is to seek to institutionalize it.  That was just one error St. Simon Peter committed at the Transfiguration, the description of which I understand as being more poetic than literally accurate.  (Could any description do the event justice?)  Another error was that the three proposed booths would be the same size; one should have been larger than the others.

Although we dwell in the presence of God and might even be aware of that reality most of the time, we still need moments when we experience it in unusual and spectacular ways.  Mundane blessings are wonderful and numerous, but sometimes we need another variety of blessing and a reminder of the presence of God.  I have had some of them, although they were substantially toned down compared to the Transfiguration, the burning bush, and the giving of the Law of Moses.  They were, however, out of the ordinary for me.  Thus I remember them more vividly than I do the myriads of mundane blessings and encounters with God.  These unusual epiphanies have edified me spiritually at the right times.  They have also called me to continue on my spiritual walk with God through easy and difficult times.  That journey is one for the glory of God and the benefit of others–perhaps including you, O reader.

KENNETH RANDOLPH TAYLOR

DECEMBER 10, 2014 COMMON ERA

THE FEAST OF SAINT JOHN ROBERTS, ROMAN CATHOLIC PRIEST AND MARTYR

THE FEAST OF HOWELL ELVET LEWIS, WELSH CONGREGATIONALIST CLERGYMAN AND POET

THE FEAST OF KARL BARTH, SWISS REFORMED THEOLOGIAN

THE FEAST OF THOMAS MERTON, ROMAN CATHOLIC PRIEST AND MONK

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https://blogatheologica.wordpress.com/2014/12/11/epiphanies-of-god/

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The Death of Dreams and Aspirations   Leave a comment

Death of Dreams and Aspirations

Above:  The Original Text

Image Source = Kenneth Randolph Taylor

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Loving God, who loves us, mourns with us, and rejoices with us,

the death of dreams and aspirations is among the most traumatic losses to endure.

It cuts to the emotional core of a person, causing great anguish, grief, and anger.

Regardless if the dream was indeed the one a person should have followed

(assuming that it was not morally wrong, of course),

the pain and disappointment are legitimate, I suppose.

I have known these emotions in this context more than once.

I wish them upon nobody, not even those who inflicted them upon me.

May we, by grace, function as your ministers of comfort

to those experiencing such a death or the aftermath of one

and who are near us or whom you send our way.

And may we, by grace, help others achieve their potential

and refrain from inflicting such pain upon others.

In the name of Jesus, who identified with us, suffered, died, and rose again.  Amen.

KENNETH RANDOLPH TAYLOR

APRIL 19, 2014 COMMON ERA

HOLY SATURDAY, YEAR A

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Prayers of the People for Lent–Second Order   Leave a comment

Lent

Above:  Lent Wordle

I found the image in various places online, including here:  http://standrewauh.org/a-study-for-lent/

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The congregational response to “We pray to you, O God” is “Hear our prayer.”

We pray for the One, Holy, Catholic, and Apostolic Church, that it may show the face of Christ to the world and draw people to you,

We pray to you, O God.

We pray for

  • Katharine, our Presiding Bishop;
  • Robert and Keith, our Bishops; and
  • Beth, our Rector;
  • and all clergy and lay members,
  • that they may serve you faithfully,

We pray to you, O God.

We pray for

  • Barack, our President;
  • Nathan, our Governor;
  • Nancy, our Mayor; and
  • all others who hold positions of authority and influence,

that justice may prevail,

We pray to you O God.

That we may, by grace, do your will each day,

We pray to you, O God.

That all who suffer may find succor,

We pray to you, O God.

We pray for (_____) and all who have died, that they may enjoy and glorify you forever,

We pray to you, O God.

We pray for our own needs and those of others.

Congregationally specific petitions follow.

The Celebrant adds a concluding Collect.

KENNETH RANDOLPH TAYLOR

FEBRUARY 2, 2013 COMMON ERA

THE FEAST OF THE PRESENTATION OF JESUS IN THE TEMPLE

Devotion for the Second Sunday in Lent (LCMS Daily Lectionary)   9 comments

Above:  Nazareth, Palestine, 1934-1939

Image Source = Library of Congress

Genesis and Mark, Part XI:  Rejection

MARCH 5, 2023

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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 everlasting 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:

Genesis 16:1-9, 15-17:22

Psalm 84 (Morning)

Psalms 42 and 32 (Evening)

Mark 6:1-13

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Some Related Posts:

Prayer:

http://gatheredprayers.wordpress.com/2011/01/26/prayer-for-the-second-sunday-of-lent/

Prayer of Praise and Adoration:

http://gatheredprayers.wordpress.com/2011/01/25/prayer-of-praise-and-adoration-for-the-second-sunday-in-lent/

Prayer of Confession:

http://gatheredprayers.wordpress.com/2011/01/25/prayer-of-confession-for-the-second-sunday-in-lent/

Prayer of Dedication:

http://gatheredprayers.wordpress.com/2011/01/25/prayer-of-dedication-for-the-the-second-sunday-in-lent/

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If you, O reader, are very observant regarding the Book of Genesis, you have noticed something about Chapter 17.  It reads as if Chapter 15 does not exist.  Do not take my word for it; read the texts for yourself.  There is a simple explanation:  15 comes mostly from J and 17 from P.  Thus we have two accounts of the Abrahamic Covenant.

While I am discussing textual differences, I turn to the rejection of Jesus at Nazareth.  Here are some facts one can confirm with just a little effort:

  1. The rejection occurs in Mark 6:1-6, Matthew 13:53-48, and Luke 4:16-30.
  2. The tempting of Jesus in the wilderness occurs in Mark 1:12-13, Matthew 4:1-11, and Luke 4:1-13.
  3. Thus Mark and Matthew place more chronological distance between the two events than does Luke, who separates them with two verses.

Now you know.

Now for my main point:

Jesus could not work well among those around whom he had grown up.  Yet his Apostles performed wonders among strangers, who had no preconceived notions about them.  Speaking of preconceived notions (yes, a pun), Sarai/Sarah had a bad attitude toward Hagar.  Sarai/Sarah was of two minds about Hagar’s proper relationship to Abram/Abraham, and therefore to her.  The second mind–that of scorn and rejection–triumphed.

Sometimes we humans ponder those closest to us genetically, emotionally, or geographically and think that we know more about them that we do.  So misunderstandings and jealousies arise, creating unfortunate results–perhaps estrangement.  Relationships can be difficult.  Actually, some of my best relationships have been to cats, not people, so I am hardly a candidate for dispensing much helpful relationship advice.  But I do offer this nugget:  May we begin by admitting to ourselves how little we know about others.  Disappointment is relative to expectation, which are frequently erroneous.  May we deal with people as they are, not as we expect them to be.  Doing that will help a great deal and be better for all parties involved.

KENNETH RANDOLPH TAYLOR

MAY 14, 2012 COMMON ERA

THE FEAST OF FRANCIS MAKEMIE, FATHER OF U.S. PRESBYTERIANISM

THE FEAST OF NGAKUKU, ANGLICAN MISSIONARY

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http://blogatheologica.wordpress.com/2013/01/20/genesis-and-mark-part-xi-rejection/

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