Archive for the ‘Mark 10’ Tag

Devotion for the First Sunday in Lent, Year B (Humes)   1 comment

Above:  The Four Men in the Fiery Furnace

Image in the Public Domain

Glorifying God

FEBRUARY 21, 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:

Daniel 3:1, 4-28

2 Timothy 1:1-14

Mark 10:32-45

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These three readings testify that suffering is frequently part of a faithful life, and that the suffering faithful enjoy the presence of God.

The readings from Daniel 3 and 2 Timothy 1 speak for themselves, but the lesson from Mark 10 needs some unpacking.

James and John, sons of Zebedee, were also sons of Mary Salome, sister of St. Mary of Nazareth.  They were, therefore, first cousins of Jesus.  In an alternate version (Matthew 20:20-38) this story, Mary Salome made the request on their behalf.  At that point James and John had yet to grasp certain key points, such as the impending crucifixion of Jesus, which our Lord and Savior predicted more than once.  They sought glory; Jesus called for carrying one’s cross and following him.

The call to Christian discipleship is the call to follow Jesus, even through times of persecution and suffering.  God will glorify as God sees fit; we ought not to seek glory for ourselves.  No, we should glorify God.

KENNETH RANDOLPH TAYLOR

JUNE 20, 2019 COMMON ERA

THE FEAST OF JOSEPH AUGUSTUS SEISS, U.S. LUTHERAN MINISTER, LITURGIST, HYMN WRITER, AND HYMN TRANSLATOR

THE FEAST OF CHARLES COFFIN, ROMAN CATHOLIC PRIEST AND HYMN WRITER

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

THE FEAST OF JOHANN FRIEDRICH HERTZOG, GERMAN LUTHERAN HYMN WRITER

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https://blogatheologica.wordpress.com/2019/06/20/glorifying-god-vi/

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

Above:  High Priest Offering Incense on an Altar

Image in the Public Domain

The Failure of the Flesh

MARCH 14, 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:

Leviticus 18:19-22; 19:19, 27-28

Psalm 118:5-9

Romans 1:8-2:11

Mark 10:32-34

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While the reading from Mark 10 marks the movement of Jesus toward his death and Psalm 118 reminds us of the wisdom of trusting in God and not in flesh, we read frequently misinterpreted passages from Leviticus and Romans.  Although the homosexual orientation has existed since antiquity, the recognition of its reality is much more recent.  The assumption in the readings, therefore, is that there is no such thing as the homosexual orientation, hence the allegedly unnatural nature of the acts.  Furthermore, Leviticus also condemns wearing clothing (except in fringes and in priestly vestments) made of two or more types of cloth and recognizes the existence of slavery.  The illicit sexual encounter in Leviticus 19:20 is allegedly wrong–and a capital offense–because someone has reserved the slave woman for another man.  As for combining linen and wool (except when one is supposed to do so), mixing them is wrong in the text, as are mixing seeds of two plants in the same field and breeding animals across species barriers.

The real theme seems to be mixing.  As Everett Fox summarizes,

Mixtures in the Bible seem to be reserved for the divine sphere alone.

The Five Books of Moses (1997), page 603

And God mandates some mixing in the Torah, as I have indicated.  Exodus 28:6 and 39:29 prescribe the mixing of different types of cloth in priestly vestments and Numbers 15:37-40 commands fringes on clothing.

Mixing has long obsessed many people.  Race mixing has long occurred in the United States, for example.  It was ubiquitous on plantations–often via the rape of slave women by masters.  The social offense was getting caught.  Consensual race mixing via marriage used to be illegal in 27 states, until 1967.

The truth, of course, is that many of us are genetic hodge-podges.  I am, for example, somewhat Cherokee, although my ancestry is mostly British and Irish, with contributions from elsewhere in Western Europe.  Purity is not a matter of ethnicity or of any other form of identity, despite the fact that many people insist that it is.  Thinking vainly that is otherwise exemplifies claiming to be wise yet really being a fool.

The real point of the reading from Romans is not to judge others for doing what one also does (2:1).  Besides, judgment resides in the divine purview alone.  In Pauline theology to break one part of the Law of Moses is to violate the entire code–a thought worthy of consideration in the context of divine patience, meant to lead people to repentance.

Guilt in the reading from Roman 1-2 is both individual and collective.  Individual sins are staples of much of the theology of Protestantism, which does not handle collective sins as well as Judaism and Roman Catholicism do.  To focus on personal peccadilloes to the marginalization or denial of collective sins is to mis the point and the means of correcting the relevant social problem or problems.  And all of us are partially responsible for faults in our societies.  Will we accept that reality and act accordingly?

The natural conclusion to this post comes from Psalm 118.  Rely on God, not on flesh.  God is faithful, but flesh fails.

KENNETH RANDOLPH TAYLOR

JUNE 7, 2017 COMMON ERA

THE FEAST OF FREDERICK LUCIAN HOSMER, U.S. UNITARIAN HYMN WRITER

THE FEAST OF SAINT ANTHONY MARY GIANELLI, FOUNDER OF THE MISSIONARIES OF SAINT ALPHONSUS LUGUORI AND THE SISTERS OF MARY DELL’ORTO

THE FEAST OF CHARLES AUGUSTUS BRIGGS, U.S. PRESBYTERIAN MINISTER THEN EPISCOPAL PRIEST

THE FEAST OF SAINT ROBERT OF NEWMINSTER, ROMAN CATHOLIC ABBOT AND PRIEST

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https://blogatheologica.wordpress.com/2017/06/07/the-failure-of-the-flesh/

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

Reconstruction of Jerusalem and the Temple of Herod--James Tissot

Above:  Reconstruction of Jerusalem and the Temple of Herod, by James Tissot

Image in the Public Domain

Two Killings

MARCH 16, 2019

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The Collect:

God of the covenant, in the mystery of the cross

you promise everlasting life to the world.

Gather all peoples into your arms, and shelter us with your mercy,

that we may rejoice in the life we share in your Son,

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:

Psalm 118:26-29

Psalm 27

Matthew 23:37-39

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Hearken to my voice, O LORD, when I call;

have mercy on me and answer me.

–Psalm 27:7, Book of Common Worship (1993)

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Psalm 118 is a song of praise to God after a military victory.  Literary echoes of the text are apparent in the Triumphal Entry of Jesus into Jerusalem.  Consider this verse, O reader:

Blessed be who enters in the name of Yahweh,

we bless you in the house of Yahweh.

–Psalm 118:26, The Anchor Bible:  Psalms III:  101-150 (1970), by Mitchell Dahood, S.J.

That allusion fits well, for, when Jesus entered Jerusalem that fateful week, he did so not as a conquering hero but as one who had conquered and who was en route to the peace talks.  A victorious monarch rode a beast of burden to the negotiations for peace.  Jesus resembled a messianic figure who had won a battle.  He was not being subtle, nor should he have been.

The tone of the assigned reading from Matthew 23 fits the tone of the verse from Psalm 27 better, however.  Psalm 27 consists of two quite different poems with distinct tenors.  Part I is happy and confident, but Part II comes from a place of concern and a context of peril.  The latter distinction is consistent with Christ’s circumstances between the Triumphal Entry and the Crucifixion.

Matthew 23’s Jesus is not a vacation Bible school Jesus or seeker-sensitive Jesus.  That Jesus’s hair is nice and combed.  His robes are sparkling white, and his face is aglow as he hovers about six inches off the ground.  He hugs people a lot, speaks in calm tones, and pats little children on the head as he tells his audience, only four chapters earlier in Matthew’s Gospel, that the kingdom belongs “to such as these” (Matt. 19:14; cf. Mark 10:14/Luke 18:16).  The Jesus of Matt. 23 is of a different sort.  He is fired up and within a word or two of unleashing some profanity in the style of a high school football coach.  This Jesus’s hair is untamed.  His clothes are beaten and tattered from a semitransient lifestyle.  His face and neck are reddened by the Palestinian sun, and his feet are blistered, cracked, and calloused.  There is a wild look in his eyes, sweat pouring down his forehead, and spit flying off his lips when he yells, “Woe to you, scribes and Pharisees, hypocrites!” (Matt. 23:13, 15, 23, 25, 27, 39; cf. 23:16).  His message ends not with a head pat to a child and an aphorism about the kingdom, but with tales of murder and bloodshed (23:34-37).

When you finish reading Jesus’s tirade against the scribes and Pharisees in Matt. 23, you might need a deep breath.  Those who have grown all too accustomed to the teddy-bear Jesus may need to reassess wholesale their idea of Jesus.  At the very least, we can point to the text and affirm that, when early Christians such as Matthew commemorated Jesus’s life in the form of narrative Gospels, they portrayed a Jewish teacher who was embroiled in heated controversy with other Jewish teachers and gave as good as he got.

–Chris Keith, Jesus Against the Scribal Elite:  The Origins of the Conflict (2014), page 5

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You scholars and Pharisees, you imposters!  Damn you!

–Matthew 23:29a, The Complete Gospels:  Annotated Scholars Version (1994)

Literary context matters.  Immediately prior to Matthew 23:37-39, the lament of Jesus over Jerusalem, our Lord and Savior, having engaged in verbal confrontations with religious authorities, denounces the scribes and Pharisees for their hypocrisy, power plays, impiety, violence, and inner impurity.  Immediately after Matthew 23:37-39 comes Matthew 24, in which Christ speaks apocalyptically, as in Mark 13 and Luke 21.  (The order of some of the material differs from one Synoptic Gospel to another, but these are obviously accounts of the same discourse.)  Jesus is about to suffer and die.

Matthew 23:34-39 echoes 2 Chronicles 24:17-25.  In 2 Chronicles 24 King Joash/Jehoash of Judah (reigned 837-800 B.C.E.), having fallen into apostasy and idolatry, orders the execution (by stoning) of one Zechariah, son of the late priest Jehoiada.  Zechariah’s offense was to confront the monarch regarding his apostasy and idolatry.  The priest’s dying wish is

May the LORD see and avenge!

–2 Chronicles 24:22, The New Revised Standard Version (1989)

The theology of the narrative holds that God saw and avenged, given the subsequent killing of Joash/Jehoash by servants.

A contrast between that story and the crucifixion of Jesus becomes clear.  Never does Jesus say

May the LORD see and avenge!

or anything similar to it.  One cannot find Christ’s prayer for forgiveness for the crown and those who crucified him in Matthew or Mark, but one can locate it at Luke 23:34, which portrays him as a righteous sufferer, such as the author of Part II of Psalm 27.

The example of Jesus has always been difficult to emulate.  That example is, in fact, frequently counter-intuitive and counter-cultural.  Love your enemies?  Bless those who persecute you?  Take up your cross?  Really, yes.  It is possible via grace.  I know the difficulty of Christian discipleship.  It is a path I have chosen, from which I have strayed, and to which I have returned.  The goal is faithfulness, not perfection.  We are, after all, imperfect.  But we can do better, by grace.

KENNETH RANDOLPH TAYLOR

NOVEMBER 15, 2015 COMMON ERA

PROPER 28:  THE TWENTY-FIFTH SUNDAY AFTER PENTECOST, YEAR B

THE FEAST OF SAINT ALBERT THE GREAT, ROMAN CATHOLIC BISHOP OF REGENSBURG

THE FEAST OF JOHANN GOTTLOB KLEMM, INSTRUMENT MAKER; DAVID TANNENBERG, SR., GERMAN-AMERICAN MORAVIAN ORGAN BUILDER; JOHANN PHILIP BACHMANN, GERMAN-AMERICAN MORAVIAN INSTRUMENT MAKER; JOSEPH FERDINAND BULITSCHEK, BOHEMIAN-AMERICAN ORGAN BUILDER; AND TOBIAS FRIEDRICH, GERMAN MORAVIAN COMPOSER AND MUSICIAN

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https://blogatheologica.wordpress.com/2015/11/15/two-killings/

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Devotion for Thursday, Friday, and Saturday Before the Sixth Sunday of Easter, Year B (ELCA Daily Lectionary)   1 comment

Candle_flame_(1)

Above:  Candle Flame

Image in the Public Domain

A Light to the Nations, Part I

MAY 6-8, 2021

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The Collect:

O God, you have prepared for those who love you joys beyond understanding.

Pour into our hearts such love for you that,

loving you above all things,

we may obtain your promises,

which exceed all we can desire,

through Jesus Christ, our Savior and Lord,

who lives and reigns with and the Holy Spirit,

one God, now and forever.  Amen.

Evangelical Lutheran Worship (2006), page 34

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The Assigned Readings:

Isaiah 49:5-6 (Thursday)

Isaiah 42:5-9 (Friday)

Deuteronomy 32:44-47 (Saturday)

Psalm 98 (All Days)

Acts 10:1-34 (Thursday)

Acts 10:34-43 (Friday)

Mark 10:42-45 (Saturday)

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Shout with joy to the LORD, all you lands;

lift up your voice, rejoice, and sing….

In righteousness shall he judge the world

and the peoples with equity.

–Psalm 98:5, 10, The Book of Common Prayer (1979)

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A sense of having a covenant with and a special revelation from God ought not to lead one into spiritual and theological elitism, the religious equivalent of ethnocentrism, which is just as false as cultural relativism.  Of course I condemn legalism and spiritual and theological elitism wherever they rear their ugly heads, but more importantly I advocate a healthy sense of ecumenism.  I emphasize what I favor–loving one’s fellow human beings in the name of God and behaving toward them accordingly.

For the Son of Man came not to be served but to serve, and to give his life a ransom for many.

–Mark 10:45, The New Revised Standard Version (1989)

I, as a professing Christian, claim to follow Jesus.  Thus, if I am to be an intellectually and spiritually honest Christian, I must serve others in the name of Christ, regardless of the human categories into which they fit.  I retain definitions of true religions (Judaism and Christianity), merely false religions, and predatory cults, for I am not a Universalist.  Yet my theology is ecumenical, drawing from Judaism and various Christian traditions.  Those Jehovah’s Witnesses and Mormons (members of merely false religions) who come to my front door and whom I fail to avoid sometimes, do not understand this, for they think that they have the ultimate revelation of God.  Meanwhile, I live in a home with crucifixes, a menorah, hymnals and service books from a range of denominations, and Bibles from Jewish, Roman Catholic, Eastern Orthodox, and Protestant backgrounds.  I remain an observant Episcopalian, but other denominations fascinate me–some more than others.  Lutherans and Moravians are especially interesting.

There is God; no such beings as gods exist.  Thus all of us are children of God, although many do not know that.  To be an effective light to the nations one must, among other things, lay aside contempt for the people one hopes to convert.  The failure to do so has been among the most grievous faults of many missionaries for centuries.  They people who have set out to do something righteous have destroyed cultures and functioned as agents of imperial powers instead, for the shackles of ethnocentrism have chained them.  Fortunately, modern schools of missions are among the places where one may learn how to avoid following in those footsteps.

To be a light to the nations–or one’s community–is a great responsibility, one to approach with much reverence and humility.  It is a goal one can accomplish only by grace and which requires the acknowledgment that one does not have a complete understanding of God.  Nobody has such a grasp of the divine, but some of us have learned more of the truth than others.

KENNETH RANDOLPH TAYLOR

DECEMBER 20, 2014 COMMON ERA

THE TWENTY-FIRST DAY OF ADVENT, YEAR B

THE FEAST OF SAINT DOMINIC OF SILOS, ROMAN CATHOLIC ABBOT

THE FEAST OF SAINT PETER CANISIUS, ROMAN CATHOLIC PRIEST

THE FEAST OF KATHARINA VON BORA LUTHER, WIFE OF MARTIN LUTHER

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https://blogatheologica.wordpress.com/2014/12/20/a-light-to-the-nations-part-i/

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Devotion for Thursday, Friday, and Saturday Before Palm Sunday, Year B (ELCA Daily Lectionary)   1 comment

Healing of the Blind Man Carl Bloch

Above:  Healing of the Blind Man, by Carl Bloch

Image in the Public Domain

Taking Care of Each Other

MARCH 25-27, 2021

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The Collect:

Sovereign God, you have established your rule in the human heart

through the servanthood of Jesus Christ.

By your Spirit, keep us in the joyful procession of those

who with their tongues confess Jesus as Lord

and with their lives praise him as Savior, who lives and reigns

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

Evangelical Lutheran Worship (2006), page 29

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The Assigned Readings:

Deuteronomy 16:1-8 (Thursday)

Jeremiah 33:1-9 (Friday)

Jeremiah 33:10-16 (Saturday)

Psalm 118:1-2, 19-29 (All Days)

Philippians 2:1-11 (Thursday)

Philippians 2:12-18 (Friday)

Mark 10:32-34, 46-52 (Saturday)

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Give thanks to the LORD, for he is good;

his mercy endures for ever.

Let Israel now proclaim,

“His mercy endures for ever.”

–Psalm 118:1-2, The Book of Common Prayer (1979)

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Jesus was en route to Jerusalem for the annual observance of Passover and for his death.  Deuteronomy 16:1-18 dictated that the holy occasion of Passover be an occasion of pilgrimage to a central location.  In Christ’s time that location was the Temple at Jerusalem.  On his way Jesus took pity on and healed a blind man, the son of Timaeus.

Meanwhile, in Jeremiah 33, Chaldeans/Neo-Babylonians were doing what they did best–lay waste to places.  In the theology of the Book of Jeremiah God supported the attackers.  As the pericopes explained, all this worked toward the goal of bringing about repentance in the people of Judah, after which divine mercy would flow generously.  Among the complaints of the Hebrew prophets was that economic injustice and judicial corruption were commonplace in the Kingdoms of Israel and Judah.  As St. Paul the Apostle wrote in Philippians 2, the people were supposed to take care of each other.  That was also the underpinning of many provisions in the Law of Moses.

Thus I find myself yet again stressing a point which I have run out of fresh ways to state:  God cares about how we treat each other.  And how we think of each other determines how we, barring accidents, treat each other.  These intertwining points are more important than abstract aspects of doctrines, regardless of how meritorious those might be.

What would happen if more people were to put aside partisan and tribal identities, cease caring so much about who is correct in arguments, and focus on finding ways to love their neighbors and take care of each other as effectively as possible?  Some variations in solutions to the same problems would exist due to cultural issues, but the positive result would be the same.  And the world would be a better place.  Such a result would glorify God and benefit people, especially the vulnerable and marginalized ones.  That would be wonderful.

KENNETH RANDOLPH TAYLOR

DECEMBER 15, 2014 COMMON ERA

THE SIXTEENTH DAY OF ADVENT, YEAR B

THE FEAST OF THOMAS BENSON POLLOCK, ANGLICAN PRIEST AND HYMN WRITER

THE FEAST OF WILLIAM PROXMIRE, UNITED STATES SENATOR

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https://blogatheologica.wordpress.com/2014/12/15/taking-care-of-each-other/

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Devotion for the Thirty-Fourth Day of Lent, Year A (ELCA Daily Lectionary)   2 comments

Nuremberg_chronicles_f_63v_1

Above:  Destruction of Jerusalem Under the Babylonian Rule, 1493

Image in the Public Domain

Vengeance and Forgiveness

SATURDAY, APRIL 4, 2020

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The Collect:

Everlasting God, in your endless love for the human race

you sent our Lord Jesus Christ to take on our nature and

to suffer death on the cross.  In your mercy enable us to share

in his obedience to your will and in the glorious victory of

his resurrection, who lives and reigns with you and the

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

Evangelical Lutheran Worship (2006), page 29

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The Assigned Readings:

Lamentations 3:55-66

Psalm 31:9-16

Mark 10:32-34

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For my life is wasted with grief,

and my years with sighing;

my strength fails me because of my affliction,

and my bones are consumed.

–Psalm 31:10, Common Worship (2000)

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The desire for revenge is predictable and understandable, especially when one is innocent.  To want the malefactor (s) to suffer of the consequences of his, her, or their perfidy is a natural reaction.  I have known this powerful emotion and struggled with it.

This is a devotion for the day before Palm/Passion Sunday.  With that in mind, may we think ahead a few days liturgically through Holy Week.  Jesus was innocent of any capital offense, a fact which did not prevent his execution—judicial murder.  Yet he practices forgiveness; he did not ask God to rain down vengeance upon anyone complicit in his death.

That is a difficult example to follow, even in less dire circumstances.  Yet we have access to grace, so following the good example of our Lord and Savior is possible.

KENNETH RANDOLPH TAYLOR

NOVEMBER 28, 2013 COMMON ERA

THANKSGIVING DAY (U.S.A.)

THE FEAST OF SAINT STEPHEN THE YOUNGER, DEFENDER OF ICONS

THE FEAST OF SAINT JOSEPH PIGNATELLI, RESTORER OF THE JESUITS

THE FEAST OF KAMAHAMEHA AND EMMA, KING AND QUEEN OF HAWAII

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http://blogatheologica.wordpress.com/2014/01/15/vengeance-and-forgiveness/

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Devotion for the Forty-Fifth and Forty-Sixth Days of Easter (LCMS Daily Lectionary)   4 comments

Above:  The Punishment of Korah and the Stoning of Moses and Aaron, by Sandro Botticelli

Numbers and Luke, Part VI:  Servant Leadership

TUESDAY, MAY 26, 2020, and WEDNESDAY, MAY 27, 2020

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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:

Numbers 16:1-22 (45th Day of Easter)

Numbers 16:23-40/17:5 (46th Day of Easter)

Psalm 98 (Morning–45th Day of Easter)

Psalm 99 (Morning–46th Day of Easter)

Psalms 66 and 116 (Evening–45th Day of Easter)

Psalms 8 and 118 (Evening–46th Day of Easter)

Luke 19:11-28 (45th Day of Easter)

Luke 19:29-48 (46th Day of Easter)

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TECHNICAL NOTE:

Numbers 16 has 35 verses in Jewish, Roman Catholic, and Eastern Orthodox versions of the Bible yet 50 verses in Protestant ones.  So Numbers 17:1-5 in Protestant Bibles = Numbers 16:36-50 in Jewish, Roman Catholic, and Eastern Orthodox ones.  And 17:1-5 (Jewish, Roman Catholic, and Eastern Orthodox) = 16:36-40 (Protestant).  Life would be simpler if there were just one system of versification in the Hebrew Bible/Old Testament, would it not?

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ARCHELAUS, received the kingdom of Judaea by the last will of his father, Herod the Great, though a previous will had bequeathed it to his brother Antipas.  He was proclaimed king by the army, but declined to assume the title until he had submitted his claims to Augustus.  Before setting out, he quelled with the utmost cruelty a sedition of the Pharisees, slaying nearly 3,000 of them.  At Rome he was opposed by Antipas and by many of the Jews, but Augustus allotted to him the greater part of the kingdom (Judaea, Samaria, Ituraea) with the title of Ethnarch.  He married Glaphyra, the widow of his brother Alexander, though his wife and her second husband, Juba, king of Mauretania, were alive.  This violation of the Mosaic Law and his continued cruelty roused the Jews, who complained to Augustus.  Archlaus was deposed (A.D. 7) and banished to Vienne.  The date of his death is unknown.  He is mentioned in Matt. ii. 22, and the parable of Luke xix. 11 seq. may refer to his journey to Rome.

Encyclopedia Britannica (1955), Volume 2, page 264

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What right did Moses have to rule?  And what was the proper basis of the Aaronic priesthood?  Korah and his confederates wanted to know.  So they challenged Moses and Aaron.  They also died trying.  Exuent those reels.  The basis for all that they opposed was God, the narrative tells us.

The Parable of the Pounds refers to Herod Archelaus, whose 1955 Encyclopedia Britannica entry I have typed verbatim.  The appointed king, like Archelaus, was a very bad man.  The placement of this parable immediately before our Lord’s Triumphant Entry into Jerusalem cannot be an accident.  Jesus is a king, but of a sort very different from any Roman puppet, such as Herod Antipas, who appears in Luke 23:8-12.  Antipas was Tetrarch of Galiille and Perea.  He had ordered the beheading of St. John the Baptist.  Ironically, the Tetrarch’s journey to Rome in search of the title “king” had an unexpected result.  The Emperor Caligula, convinced by Herod Agrippa I, brother-in-law of Antipas, that Antipas was conspiring against the Emperor , banished him (Antipas) to Lugdunum, Gaul, now Lyon, France, in 39 CE.

Seeking glory is a dangerous game and wielding authority is a great responsibility.  Power might grind down those who lack it, but it also consumes many people who desire it.  Moses did not seek the alleged glory of leading a mass of grumblers in the desert.  And going to the cross just a few days after the Triumphal Entry into Jerusalem was the glorification of Jesus in the Gospel of John, albeit a painful and humiliating manner of attaining it.

You know that among the gentiles those they call their rulers lord it over them, and their great men make their authority felt.  Among you this is not to happen.  No; anyone who wants to become great among you must be your servant, and anyone who wants to be first among you must be slave to all.  For the Son of man himself came not to be served but to serve, and to give his life as a ransom for many.

–Mark 10:42b-45, The New Jerusalem Bible

The context for that lesson from the Gospel of Mark is shortly before the Triumphal Entry and immediately after James and John, our Lord’s first cousins, ask for honored places in Heaven.  And it fits well here, in this post, with the assigned readings for these two days.

Every generation has its share of violent tyrants and petty dictators, unfortunately.  Yet every generation also has its servant leaders, men and women who struggle to do the right thing, to wield authority honorably, without losing their souls.  It is a difficult calling, one in which, I pray, they will succeed.

I pray also that the rest of us called to other pursuits will work effectively for the benefit of others, not our own aggrandizement, in all the ways in which God leads us.

KENNETH RANDOLPH TAYLOR

JUNE 21, 2012 COMMON ERA

THE FEAST OF ALL FAITHFUL MEMBERS OF THE CLERGY

THE FEAST OF SAINT ALOYSIUS GONZAGA, JESUIT

THE FEAST OF HENARE WIREMU TARATOA OF TE RANGA, COMPASSIONATE HUMAN BEING

THE FEAST OF SAINTS JOHN JONES AND JOHN RIGBY, ROMAN CATHOLIC MARTYRS

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http://blogatheologica.wordpress.com/2013/03/02/numbers-and-luke-part-vi-servant-leadership/

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