Archive for the ‘Jonathan Pennington’ Tag

Devotion for the Sixth Sunday of Easter, Year A (Humes)   1 comment

Above:  Parable of the Great Banquet, by Jan Luyken

Image in the Public Domain

A Faithful Response, Part IX

MAY 26, 2019

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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:

Acts 5:1-11

Psalm 66

1 Peter 4:1-11

Matthew 22:1-14

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The king’s action–burning the city in which the murderers lived–seems excessive in Matthew 22:7.  Yet, if one interprets that passage and the parable from which it comes in the context of the destruction of Jerusalem (70 C.E.), it remains problematic, but at least it makes some sense.  Might one understand the Roman destruction of Jerusalem in 70 C.E. as divine judgment?  One might, especially if one, as a marginalized Jewish Christian in the 80s C.E., were trying to make sense of recent events.  A note in The New Interpreter’s Study Bible (2003) links this passage to Matthew 24:27-31  and divine judgment on the Roman Empire.

Scholar Jonathan T. Pennington, rejecting the consensus that “Kingdom of Heaven,” in the Gospel of Matthew, is a reverential circumlocution, contends that the Kingdom of Heaven is actually God’s apocalyptic rule on Earth.  The kingdoms of the Earth are in tension with God and will remain so until God terminates the tension by taking over.  That understanding of the Kingdom of Heaven fits well with the motif of divine judgment in the Gospel of Matthew.

We also read of divine judgment in Acts 5:1-11, which flows from the end of Acts 4.  The sins of Ananias and Sapphira against the Holy Spirit were greed and duplicity.  As I read the assigned lessons I made the connection between Acts 5:1-11 and Psalm 66:18 (The New Revised Standard Version, 1989):

If if had cherished iniquity in my heart,

the LORD would not have listened.

The brief reading from 1 Peter 4 is packed with themes and some theologically difficult verses, but the thread that fits here naturally is the call (in verse 8) to love one another intensely while living in and for God.  That fits with Acts 5:1-11 (as a counterpoint to Ananias and Sapphira) well.  That thought also meshes nicely with Psalm 66 and juxtaposes with the judged in Matthew 22:1-14.  At the wedding banquet a guest was supposed to honor the king by (1) attending and (2) dressing appropriately.  Infidelity to God brings about divine judgment, just as faithfulness to God (frequently manifested in how we treat others) pleases God.

That is a concrete and difficult standard.  It is one we can meet more often than not, though, if we rely on divine grace to do so.

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/a-faithful-response-part-x/

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Devotion for the Seventh Sunday of Easter (Ackerman)   2 comments

Above:  Jeremiah Lowered into the Dungeon

Image in the Public Domain

The In-Between Time

JUNE 2, 2019

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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:

Jeremiah 38:1-13

Psalm 142

Revelation 21:15-21

John 7:32-36

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This is Ascension Sunday.  For this date David Ackerman schedules an interesting set of readings.  The lives of Jeremiah and Jesus are in peril.  Certain officials arrest the prophet.  Other officials seek to arrest Jesus.  One might imagine Jeremiah uttering Psalm 142 while in the muddy pit on the prison grounds.  As Ackerman writes, in Jeremiah 38 we have a story about

a righteous Gentile raising a faithful Jewish prophet from the mud of death to new life.

Beyond the Lectionary (2013), page 60

Opposite the ascension of Jeremiah is the descent of what the Gospel of Matthew usually–not always– called the Kingdom of Heaven (not out of piety but for other theological reasons; see the germane works of Jonathan Pennington) to the earth.

The imagery of the ascension of Jesus and the descent of the Kingdom of God/Heaven comes from a three-tiered cosmology in which the realm of dead is the underworld, God lives above the sky, and we mere mortals reside in the middle.  I know that this cosmology is scientifically inaccurate yet recognize that the ancient world view informs the narrative.   To quote Galileo Galilei, my favorite theologian,

The Bible tells us how to go to Heaven, not how the heavens go.

Thus I interpret the ascension of Jesus and the descent of the Kingdom of God/Heaven as metaphors.  I accept that Jesus, for lack of a better explanation, went home, not necessarily upward.  I suppose that one might file the event under the heading of

You had to be there,

so even the best words prove inadequate to describe the event adequately.  As for Revelation 21, the entire book is replete with imagery, given its genre (apocalyptic writing).  To read the Apocalypse of John literally is to miss to point and to read the text in a manner in which the author did not intend.

Hang in there, the Book of Revelation tells persecuted Christians.  God will win eventually, the last book of the New Testament says, even if the victory follows one’s martyrdom.  The Bible opens with God creating order from chaos then with people ruining paradise.  The sacred anthology concludes with God’s creative destruction of human-made chaos and the restoration of paradise.  We live in the in-between time, with those, who like Jeremiah, long ago, suffer for the sake of righteousness and do not necessarily meet happy ends in this life.  But we must hang in there.

KENNETH RANDOLPH TAYLOR

JUNE 14, 2017 COMMON ERA

THE FEAST OF SAINT METHODIUS I OF CONSTANTINOPLE, PATRIARCH

THE FEAST OF DOROTHY FRANCES BLOMFIELD GURNEY, ENGLISH POET AND HYMN WRITER

THE FEAST OF HANS ADOLF BRORSON, DANISH LUTHERAN BISHOP, HYMN WRITER, AND HYMN TRANSLATOR

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https://blogatheologica.wordpress.com/2017/06/14/the-in-between-time/

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