Archive for the ‘Psalm 113’ Tag

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 Maundy Thursday (Year D)   1 comment

the-denial-of-saint-peter-caravaggio

Above:  The Denial of Saint Peter, by Caravaggio

Image in the Public Domain

Repentance and Restoration

APRIL 14, 2022

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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:

Deuteronomy 30:1-14

Psalm 115 or 113

John 7:53-8:11 or Luke 22:1-38 (39-46)

Romans 2:12-29

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Maundy Thursday is an especially appropriate day to repent.  We all need to turn our backs to our sins daily, of course, but the commemoration of the final events leading to the crucifixion of our Lord and Savior should remind us all to take a spiritual inventory and turn over some new leaves.  Deuteronomy 30, following directly from Chapter 29, tells us that, after idolatry and other sins, as well as their consequences, will come the opportunity for repentance and restoration.  The psalms extol God, for whom no idol is a good substitute.  Idols come in a wide variety of shapes and sizes.  Some are tangible, but many are not.  That which is an idol for one person is not an idol for another individual.  All idolatry must cease.  Repentance and restoration can still occur.

The pericope from John 7:53-8:11 really belongs in the Gospel According to Luke.  One can, in fact, read John 7:52 and skip to 8:12 without missing a beat.  The story, whenever it occurred in the life of Jesus, teaches vital lessons.  The religious authority figures, we learn, sought to entrap our Lord and Savior.  In so doing, we discover, they violated the law, for they provided no witnesses and did not care about the location of the man (Leviticus 20:10 and Deuteronomy 22:22).  As we read, Jesus reversed the trap, outwitted his opponents, and sent the woman away forgiven.  I conclude that certain words from Romans 2 would have fit well in our Lord and Savior’s mouth, given the circumstances:

You teach others, then; do you not teach yourself?

–Verse 21a, The Revised English Bible (1989)

Falling into sin is easy; one can simply stumble into it out of fear or ignorance.  St. Simon Peter acted out of fear when he denied knowing Jesus.  Fear was understandable, although that fact did not reduce the sin.  Yet, as we read in John 21, Christ gave St. Simon Peter the opportunity to profess his love for him as many times as he had denied knowing him.  The Apostle accepted the opportunity, although he was not aware of what Jesus was doing at the time.

May we strive, by grace, to sin as rarely as possible.  And, when we do sin (many times daily), may we express our penitence and repent.  Christ, simultaneously priest and victim as well as master and servant, beckons us to follow him.  We will stumble and fall often; he knows that.  Get up yet again and resume following me, he says.

KENNETH RANDOLPH TAYLOR

OCTOBER 10, 2016 COMMON ERA

THE FEAST OF JOHANN NITSCHMANN, SR., MORAVIAN MISSIONARY AND BISHOP; DAVID NITSCHMANN, JR., THE SYNDIC, MORAVIAN MISSIONARY BISHOP; AND DAVID NITSCHMANN, THE MARTYR, MORAVIAN MISSIONARY AND MARTYR

THE FEAST OF CECIL FRANCES ALEXANDER, POET AND HYMN WRITER

THE FEAST OF CHRISTIAN LUDWIG BRAU, NORWEGIAN MORAVIAN TEACHER AND POET

THE FEAST OF SAINTS JOHN LEONARDI, FOUNDER OF THE CLERKS REGULAR OF THE MOTHER OF GOD OF LUCCA; AND JOSEPH CALASANCTIUS, FOUNDER OF THE CLERKS REGULAR OF RELIGIOUS SCHOOLS

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https://blogatheologica.wordpress.com/2016/10/10/repentance-and-restoration/

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Devotion for the Forty-Seventh Day of Easter (LCMS Daily Lectionary)   4 comments

Above:  The Wicked Husbandmen

Numbers and Luke, Part VII:  Accepting or Rejecting the Chosen of God

JUNE 2, 2022

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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 16:41-17:13/17:6-28

Psalm 47 (Morning)

Psalms 68 and 113 (Evening)

Luke 20:1-8

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TECHNICAL NOTE:

Numbers 16:41-17:13 (Protestant versification) = 17:6-28 (Jewish, Roman Catholic, and Eastern Orthodox versification).

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The theme of authority and rebellion against it continues from previous readings in the Book of Numbers and the Gospel of Luke.

One day prior to the setting of the Numbers reading Moses had ordered that the fire pans of Korah and his people be melted down and made into copper plating for the altar as a warning against any future rebellions.  Yet he and Aaron faced a rebellion which, the narrative tells us, God punished with a plague which killed 14,700 people.  And God affirmed the Aaronic priesthood; I ought to mention that detail.

Much later, in Jerusalem, during Holy Week in 29 CE, Jesus faced challenges to his authority.  The textual context makes abundantly clear that the wicked tenants in the parable were stand-ins for people such as those who were confronting him.

Here I am, almost eleven months ahead of schedule, writing a devotional post for just a few days before Pentecost Sunday, and the lectionary I am following has me in Holy Week!  Anyhow, the message is timeless:  Do not oppose the chosen ones of God.  Since I am writing for just a few days before Pentecost Sunday, I choose to focus on the Holy Spirit here and now.  It goes where it will.  Through it God the Father speaks to us. We need it to interpret Scripture correctly.  The one unpardonable sin in the Bible is blasphemy against the Holy Spirit, which I understand to be to mistake good for evil, to be so spiritually oblivious as not to know the difference.

May we–you, O reader, and I–recognize the fruits of the Holy Spirit in people.  We see them in many ways.  When people of God strive for social justice, which entails inclusiveness more often than not, the Holy Spirit is probably at work.  When love and compassion win, the Holy Spirit is at work.  The test is fruits, or results.  And may we support the good ones (the ones of the Holy Spirit, of God) and reject the rest.

KENNETH RANDOLPH TAYLOR

JUNE 22, 2012 COMMON ERA

THE FEAST OF SAINT ALBAN, FIRST ENGLISH MARTYR

THE FEAST OF THE INAUGURATION OF THE UNITING CHURCH OF AUSTRALIA, 1977

THE FEAST OF SAINT JOHN FISHER, ROMAN CATHOLIC BISHOP OF ROCHESTER

THE FEAST OF SAINT PAULINUS OF NOLA, ROMAN CATHOLIC BISHOP

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http://blogatheologica.wordpress.com/2013/03/02/numbers-and-luke-part-vii-accepting-or-rejecting-the-chosen-of-god/

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Devotion for the Thirty-Ninth, Fortieth, and Forty-First Days of Easter (LCMS Daily Lectionary)   10 comments

Above:  Lazarus and Dives

Numbers and Luke, Part III:  The Kingdom of God

MAY 25-27, 2022

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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 10:11-36 (39th Day of Easter)

Numbers 11:1-23, 31-35 (40th Dayof Easter)

Numbers 11:24-29; 12:1-16 (41st Day of Easter)

Psalm 99 (Morning–39th Day of Easter)

Psalm 47 (Morning–40th Day of Easter)

Psalm 96 (Morning–41st Day of Easter)

Psalms 8 and 118 (Evening–39th Day of Easter)

Psalms 68 and 113 (Evening–40th Day of Easter)

Psalms 96 and 138 (Evening–41st Day of Easter)

Luke 16:19-31 (39th Day of Easter)

Luke 17:1-19 (40th Day of Easter)

Luke 17:20-37 (41st Day of Easter)

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Numbers 10:11-12:16 constitutes a unit in that book.  The narrative tells how the Israelites moved to the desert of Paran. they moved in a particular order but not without grumbling.  Manna could not compare with Egyptian food, apparently.  And even Miriam and Aaron spoke against Moses.  The narrative says that God afflicted the people with fire or their murmuring until Moses convinced God to stop, and that God afflicted Miriam with a skin disease which rendered her ritually unclean for a week.

If I were to decide whether to stand in awe or terror of such a deity, I would choose the latter option.  That terror would also be appropriate in Luke 17:22-37.  And Dives, the rich man in the parable in Luke 16:19-31, should have learned terror of God in the afterlife, yet did not.  He still thought that the could order Lazarus, the poor man, around.

The Kingdom of God is among us.  In one sense it has always been present, for it is where God is.  Yet the Incarnation inaugurated the Kingdom of God via Jesus.  That Kingdom has not gone away since the time of the historical Jesus any more than it went away after the Crucifixion or the Ascension.  The full reign of God has yet to arrive on the planet, of course, but the Kingdom of God remains present via the Holy Spirit and the people of God, regardless of national, ethnic, or racial origin.

The Kingdom of God remains present in many ways.  It remains present anywhere the people of God work for the benefit of their fellow human beings.  It remains present anywhere one person corrects a fellow or sister human being in Godly love.  It remains present wherever people forgive and/or reconcile.  (Reconciliation is a mutual process, but one person can forgive another in absentia.)  It remains present wherever a person of God chooses not to hold a grudge.  It remains present wherever people of God care actively and effectively for the less fortunate.

May we remember that the shape of a society, culture, or subculture is what people have made it.  So, where injustice exists and persists, we humans are responsible.  May we, with God’s help, correct injustice and forge better societies, cultures, and subcultures.  This will not constitute God’s full reign following the apocalypse, but it will be an improvement on the present arrangements.

KENNETH RANDOLPH TAYLOR

JUNE 20, 2012 COMMON ERA

THE FEAST OF SAINT BAIN OF FONTANELLE, ROMAN CATHOLIC BISHOP, MONK, MISSIONARY, AND ABBOT

THE FEAST OF ONESIMUS NESIB, TRANSLATOR AND LUTHERAN MISSIONARY

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http://blogatheologica.wordpress.com/2013/03/02/numbers-and-luke-part-iii-the-kingdom-of-god/

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Devotion for the Thirty-Third Day of Easter (LCMS Daily Lectionary)   7 comments

Above:  St. Stephen’s Gate, Jerusalem, Ottoman Empire, 1900-1920

Image Source = Library of Congress

Leviticus and Luke, Part VII:  Blasphemy and Repentance

MAY 19, 2022

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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:

Leviticus 24:1-23

Psalm 47 (Morning)

Psalms 68 and 113 (Evening)

Luke 12:54-13:17

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A Related Post:

Feast of Shabbaz Bhatti and Other Christian Martyrs of the Islamic World (March 2):

http://neatnik2009.wordpress.com/2011/12/09/feast-of-shabbaz-bhatti-and-other-christian-martyrs-of-the-islamic-world-march-2/

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Slightly edited versions of definitions from The American Heritage Dictionary of the English Language, Third Edition (1996) follow.  For full entries, consult the dictionary.

blaspheme.  1.  To speak of (God or a sacred entity) in an irreverent, impious manner.  2.  To revile; execrate.

blasphemous.  Impiously irreverent.

blasphemy.  1.a.  A contemptuous or profane act, utterance, or writing concerning God or a sacred entity.  b.  The act of claiming for oneself the attributes and rights of God.  2.  An irreverent or impious act, attitude, or utterance in regard to something considered inviolable or sacrosanct.

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Today, when one one from my perspective (the Western world, complete with secular government, not theocracy) hears or reads about someone (often a Christian in mainly Islamic parts of the world) being sentenced to death and/or imprisonment for committing blasphemy, the response is negative.  It should be.  Blasphemy, like beauty, is in the eye of the beholder; one person’s pious opinion is another’s blasphemy too much of the time.  I am glad that I live in the United States, not Pakistan or a similar nation, for much of what I say and write from my Christian perspective would trigger a blasphemy charge in Pakistan or a similar place.

The blasphemer in Leviticus 24 had cursed God.  His offense was not to have pronounced the divine name; no, it was to have reviled God.  The blasphemer’s penalty according the narrative was one which God had commanded:  death by stoning.

Such rampant violence in the Torah and elsewhere in the Hebrew Scriptures disturbs me.  I know; my proverbial tapes are running.  People tried to stone Jesus on the charge of blasphemy in the Gospel of John.  St. Stephen, the first Christian martyr, died by stoning per the charge of blasphemy.  As I wrote, blasphemy is in the eye of the beholder.

The blasphemer in Leviticus 24 had a bad attitude toward God.  Our Lord’s critics in Luke 13:10-17 had a bad attitude toward him.  He had just committed a good deed, and people criticized him for doing it on the Sabbath.  (There is no wrong day to commit a good deed.) They needed to change their minds.  I wonder what would have happened if the blasphemer in Leviticus 24 had changed his mind.

As for punishments for blasphemy, real or imagined, may we leave that matter to God alone to enforce.  It would be wrong to commit murder.

KENNETH RANDOLPH TAYLOR

JUNE 16, 2012 COMMON ERA

THE FEAST OF RUFUS JONES, QUAKER THEOLOGIAN

THE FEAST OF SAINT JOHN FRANCIS REGIS, ROMAN CATHOLIC PRIEST

THE FEAST OF JOSEPH BUTLER, ANGLICAN BISHOP

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http://blogatheologica.wordpress.com/2013/03/02/leviticus-and-luke-part-vii-blasphemy-and-repentance/

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Devotion for the Twenty-Sixth, Twenty-Seventh, and Twenty-Eighth Days of Easter (LCMS Daily Lectionary)   2 comments

Above:  A Vegetable Garden Which Violates the Law of Moses

(But I am not legalistic, so I do not care.)

Leviticus and Luke, Part IV:  Legalism and Compassion

MAY 12-14, 2022

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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:

Leviticus 17:1-16 (26th Dayof Easter)

Leviticus 18:-7, 20-19:8 (27th Day of Easter)

Leviticus 19:9-18, 26-37 (28th Day of Easter)

Psalm 47 (Morning–26th Day of Easter)

Psalm 96 (Morning–27th Day of Easter)

Psalm 92 (Morning–28th Day of Easter)

Psalms 68 and 113 (Evening–26th Day of Easter)

Psalms 50 and 138 (Evening–27th Day of Easter)

Psalms 23 and 114 (Evening–28th Day of Easter)

Luke 10:23-42 (26th Day of Easter)

Luke 11:1-13 (27th Day of Easter)

Luke 11:14-36 (28th Day of Easter)

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The laws in Leviticus 18-19 are a mixed bag.  They concern, among other things, sexual relations, clothing, proper conduct toward the poor, and what to do when someone sheds animal blood improperly.  I look in amazement at the hypocrisy of self-professed biblical literalists who quote 18:22 (the ban on homosexual intercourse) yet commit fraud (in violation of 19:13) or do not think twice about wearing polyester garments (in violation of 19:19).

Context is crucial.  In regard to the question of homosexuality, the concept of homosexual orientation did not exist at the time, so such intercourse was considered unnatural.  Also, it could never lead to procreation.  But neither can sexual relations between a husband and his post-menopausal wife.  So, is that also wrong?

Priests could wear garments made of two or more types of cloth–and they did (Exodus 28:6 and 39:29).  So lay people were not supposed to do so, except at the fringes of garments, according to Numbers 15:37-40.  Nevertheless, an allegedly unnatural mixture of people or cloth or even cattle or seeds (Leviticus 19:19) was taboo, except when it was not.  How many of you, my readers, have a vegetable garden with more than one type of plant growing in it?  Are you thereby sinning?  Are your polyester garments–certainly unnatural mixtures–sinful?

I avoid such hypocrisy by not being a biblical literalist or claiming to be one.  So I quote science, consider historical contexts, and throw out some laws while retaining others for use in the twenty-first century Common Era.  Defrauding people is bad.  Forcing’s one’s daughter into prostitution is clearly wrong.  And one should respect one’s elders.  But are vegetable gardens and polyester suits sinful?

As I ponder the readings from the Gospel of Luke I notice the thread of the importance of caring for each other.  The stranger is my neighbor, and the person I might despise due to his group identity might be a hero or heroine.  We must forgive each other.  If this proves difficult, we must take that issue to God, who can empower us to forgive.  People matter more than rules about cloth combinations or animal blood.

Do I pick and choose what to affirm in the Bible?  Of course I do!  Does not the Letter to the Hebrews override much of the Law of Moses?  Did not Jesus countermand parts of the letter of that law code?  As a Christian, I have the New Testament and the Old one.  And, as a thinking human being, I have access to scientific, psychological, psychiatric, and sociological knowledge which did not exist in biblical times.  So read about Jesus exorcising demons and interpret it as him curing epilepsy or some other illness with organic causes.  While doing this I focus on principles more than on details.  One of these principles is that Jesus taught compassion, not legalism.  So, if I am to follow him, I must live accordingly.

KENNETH RANDOLPH TAYLOR

JUNE 14, 2012 COMMON ERA

THE FEAST OF SAINT BASIL THE GREAT, FATHER OF EASTERN MONASTICISM

THE FEAST OF SAINT METHODIUS I, PATRIARCH OF CONSTANTINOPLE

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http://blogatheologica.wordpress.com/2013/03/02/leviticus-and-luke-part-iv-legalism-and-compassion/

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Devotion for the Nineteenth, Twentieth, and Twenty-First Days of Easter (LCMS Daily Lectionary)   9 comments

Above:  The Tabernacle

Exodus and Luke, Part X:  Just As the LORD Had Commanded

MAY 5-7, 2022

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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:

Exodus 38:21-39:8, 22-23, 27-31 (19th Dayof Easter)

Exodus 39:32-40:16 (20th Day of Easter)

Exodus 40:17-38 (21st Day of Easter)

Psalm 47 (Morning–19th Day of Easter)

Psalm 96 (Morning–20th Day of Easter)

Psalm 92 (Morning–21st Day of Easter)

Psalms 68 and 113 (Evening–19th Day of Easter)

Psalms 50 and 138 (Evening–20th Day of Easter)

Psalms 23 and 114 (Evening–21st Day of Easter)

Luke 8:1-21 (19th Day of Easter)

Luke 8:22-39 (20th Day of Easter)

Luke 8:40-56 (21st Day of Easter)

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The long and detailed description of the setting up of the Tabernacle in Exodus contains the refrain

…just as the LORD had commanded Moses.

(TANAKH:  The Holy Scriptures)

The Tabernacle complete, Gods Presence fills the space.  God and the people will meet there.  Thus the Book of Exodus ends.

Foster R. McCurley, Jr., in his 1969 adult Christian education volume, Exodus (Philadelphia, PA:  Lutheran Church Press), concludes on page 128:

At the same time, the Book of Exodus means something for us because in some ways we stand in a similar predicament.  The people of Exodus had received the gift of deliverance and had been brought into a new relationship with God. They waited for the fulfillment of the promise made to Abraham–the promise of land, descendants, and blessing.  We of the church look back to the Cross and Resurrection, and we have been brought into a unique relationship with our Father.  We rejoice in our salvation and in the new covenant which God has established with us in Christ.  Yet we wait for the consumation of the kingdom–to a time when Christ will come again to make all things new.  We stand as participants in the last act of God’s triumphant drama, but the final curtain has yet to fall.

It sounds like an Advent message, does it not?

The Kingdom of God was evident among those whom Jesus healed, the marginalized people whose dignity he affirmed, and the women who financed his ministry.  Yet that was nearly 2000 years ago.  We wait for the final curtain to fall.  As we wait may we do as the LORD commands us.  So may our fate be different from that of the liberated generation of Israelites.  May we live in gratitude to God, who has freed us from our sins.

KENNETH RANDOLPH TAYLOR

JUNE 9, 2012 COMMON ERA

THE FEAST OF SAINT COLUMBA OF IONA, ROMAN CATHOLIC MISSIONARY AND ABBOT

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http://blogatheologica.wordpress.com/2013/03/02/exodus-and-luke-part-x-just-as-the-lord-had-commanded/

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Devotion for the Twelfth and Thirteenth Days of Easter (LCMS Daily Lectionary)   6 comments

Above:  The Calling of Saint Matthew, by Caravaggio

Exodus and Luke, Part V:  The Tabernacle of God

APRIL 28 and 29, 2022

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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:

Exodus 25:1-22 (12th Dayof Easter)

Exodus 31:1-18 (13th Day of Easter)

Psalm 47 (Morning–12th Day of Easter)

Psalm 96 (Morning–13th Day of Easter)

Psalms 68 and 113 (Evening–12th Day of Easter)

Psalms 50 and 138 (Evening–13th Day of Easter)

Luke 5:17-39 (12th Day of Easter)

Luke 6:1-19 (13th Day of Easter)

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Exodus 25 begins a section of that book which contains detailed instructions regarding the Tabernacle, the priestly vestments, the furniture, the curtains, et cetera.  The mental images which fill my head every time I read those verses are far from a plain vernacular church building, the kind of structure which is ubiquitous in rural Georgia, USA.  The Tabernacle is supposed to be and look holy.  And I agree; a church building ought to be beautiful.

Then, in the context of the Tabernacle, we find instructions to keep the Sabbath, even to execute anyone who works on that day (31:14).  As a matter of law, one reserves execution for offenses considered especially serious and dangerous.  It is true that the Sabbath was a mark of freedom, but was the command to kill those who worked on it necessary?  I have worked on my Sabbath, Sunday; I had little choice.  And I have worked on Fridays and Saturdays.  I know people, such as health care professionals who have to work some Sundays.  Although I try to avoid needless shopping in Sundays, I do not advocate executing people who do anything other than rest on them.

Laws such as this one give ammunition to militant Atheists and fuel the imaginations of ruthless theocrats and would-be theocrats.  And, minus the killing, they remind me of old Puritan New England laws and more recent Southern U.S. “blue laws.”  Once, in South Carolina, it was illegal to buy a light bulb on a Sunday.  And it used to be illegal to hum to oneself in public in Puritan New England.  Yet I take the passage in its historical and cultural contexts, thereby softening its brutal blow.  The main idea is that the Israelites were supposed to be a holy people, a people set apart by God to witness to others.  They were to be the main tabernacle of God.

In Luke 5 and 6 Jesus healed a paralytic and a man with a withered hand.  He dined with Levi/Matthew, his new Apostle, and some of Levi/Matthew’s fellow tax thieves for the Roman Empire.  People with physical deformities were marginalized in the Law of Moses.  A blind man could not serve as a priest, for example.  Physical deformity or major malfunction carried with it stigma and spiritual second-class citizenship.  And dining with collaborators!  How dare he?  Actually, why not?  The tabernacle of God, defined as God’s people, included the physically deformed and disabled plus the notorious sinners who knew of their spiritual deficiencies.

We–you, O reader, and I–despite our spiritual deficiencies, are invaluable parts of the tabernacle of God.  It is a spectacular place, would not be same without us.  May we, by grace, live up to our potential.

KENNETH RANDOLPH TAYLOR

JUNE 8, 2012 COMMON ERA

THE FEAST OF CLARA LUGER, WITNESS FOR CIVIL RIGHTS

THE FEAST OF ROLAND ALLEN, ANGLICAN MISSIONARY

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http://blogatheologica.wordpress.com/2013/03/01/exodus-and-luke-part-v-the-tabernacle-of-god/

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Devotion for the Fifth Day of Easter: Thursday in Easter Week (LCMS Daily Lectionary)   15 comments

Above:  Moses, by Michelagelo Bunoarroti

Exodus and Hebrews, Part XII: Encountering God

APRIL 8, 2021

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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:

Exodus 17:1-16

Psalm 47 (Morning)

Psalms 68 and 113 (Evening)

Hebrews 11:1-29

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A Related Post:

Prayer:

http://gatheredprayers.wordpress.com/2011/02/27/prayer-for-thursday-of-easter-week/

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Let God arise, and let his enemies be scattered;

let those who hate him flee before him.

–Psalm 68:1, The Book of Common Prayer (1979)

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The theological ignorance of many longtime church members has astonished and dismayed me.  I recall, for example, when I was a child growing up in United Methodist parsonages in rural southern Georgia, that some elderly and middle-aged parishioners who had grown up in church asked that, if Christ is vital to salvation, how this pertained to those who lived and died before the time of Jesus.  My parents answered from Hebrews 11:13:

…but they saw them in the far distance and welcomed them….

(The New Jerusalem Bible)

As a person trained in history and therefore in chronology, I point out that one is not responsible for embracing that which has yet to occur.   So nobody went to Hell in 600 BCE for not accepting Christ, for example; the Incarnation was in the future.  That point was obvious to me even as a child still in public schools.  Why was it not obvious to some of my elders?

In Exodus 17 we read of more grumbling followed by God giving Moses instructions, which he followed.  Then we read of God, via Moses and human helpers and a stone, delivering the Israelites from attackers.  The depiction of the recently liberated former slaves is negative; they are grumbling ingrates.  People ask for spectacular signs throughout the Bible, but how often, when they receive them, do they trust in God?

I have seen mighty acts of God in my life.  No, I have not witnessed a pillar of cloud by day or a pillar of fire by night.  No, I have not spoken with God face to face.  Yet I have felt God pick my up when I was desperate.  And I have met some of God’s human agents when I needed them very much.  I have known at my darkest hours–the ones when I welcomed death and cursed living yet was too scared to attempt suicide–that I was not alone.  And, by grace, I emerged stronger than before.  That was close enough to a pillar of fire for me.

KENNETH RANDOLPH TAYLOR

JUNE 2, 2012 COMMON ERA

THE FEAST OF SAINT STEPHEN OF SWEDEN, ROMAN CATHOLIC MISSIONARY, BISHOP, AND MARTYR

THE FEAST OF THE MARTYRS OF LYONS (A.K.A. SAINT BLANDINA AND HER COMPANIONS)

THE FEAST OF REINHOLD NIEBUHR, UNITED CHURCH OF CHRIST THEOLOGIAN

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http://blogatheologica.wordpress.com/2013/03/01/exodus-and-hebrews-part-xii-encountering-god/

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Devotion for the Fortieth Day of Lent: Holy Saturday (LCMS Daily Lectionary)   5 comments

Above:  The Entombment of Christ, by Caravaggio

Exodus and Hebrews, Part VII: Hope Near Yet Seemingly Far Away

APRIL 16, 2022

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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:

Exodus 13:17-14:9

Psalm 43 (Morning)

Psalms 31 and 113 (Evening)

Hebrews 7:1-22

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Some Related Posts:

Prayer:

http://gatheredprayers.wordpress.com/2011/02/24/prayer-for-holy-saturday/

O Christ, Who Called the Twelve:

http://gatheredprayers.wordpress.com/2011/07/01/o-christ-who-called-the-twelve/

O Thou Who Through This Holy Week:

http://gatheredprayers.wordpress.com/2011/04/17/o-thou-who-through-this-holy-week/

Thou Art the Way:

http://gatheredprayers.wordpress.com/2011/04/14/thou-art-the-way/

Hymn of Promise:

http://gatheredprayers.wordpress.com/2010/09/30/hymn-of-promise/

O Jesus, Youth of Nazareth:

http://gatheredprayers.wordpress.com/2010/07/29/o-jesus-youth-of-nazareth-by-ferdinand-q-blanchard/

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Why are you so full of heaviness, O my soul?

and why are you so disquieted within me?

Put your trust in God;

for I will yet give thanks to him,

who is the help of my countenance, and my God.

–Psalm 43:5-6, The Book of Common Prayer (1979)

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We read of

hope that brings us close to God

–Hebrews 7:19b, The New Jerusalem Bible

in the New Testament reading.  This hope occurs in the context of Christ’s high priesthood and superiority to the Law of Moses.  In the Book of Exodus we read that the Pharaoh, having begged Moses to take the Hebrews out of Egypt, changes his mind and sends military forces to prevent their departure.  Hope is at hand yet seemingly far away on the cusp of the Exodus.

This is, of course, a devotion for Holy Saturday, a day which should function as far more than a day to decorate a church building for Easter Sunday.  We ought to let Holy Saturday sink in.  We should let Jesus be dead liturgically for a time.  Easter Sunday will arrive on schedule, and its effect on us will be greater if we give Holy Saturday its proper due.

On this day hope is near yet seemingly far away.  This liminal state is uncomfortable, is it not?  Yet such liminality describes much of our lives:  hope is near yet seemingly far away.  In these moments we might notice God’s presence more palpably than at others.  Maybe God is present more palpably then because the need is greater.  Or perhaps we are merely paying closer attention.  A lamp turned on during both daytime and nighttime emits the same amount of light each time, yet the light is more obvious after sunset.  When hope is near yet seemingly far away may we cling tenaciously to it, for it is all that we have.

KENNETH RANDOLPH TAYLOR

MAY 31, 2012 COMMON ERA

THE FEAST OF THE VISITATION OF MARY TO ELIZABETH

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http://blogatheologica.wordpress.com/2013/01/21/exodus-and-hebrews-part-vii-hope-near-yet-seemingly-far-away/

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