Archive for the ‘Psalm 43’ Tag
Above: Hosea
Image in the Public Domain
Sincere, Selfless Faith
MARCH 19, 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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Hosea 5:15-6:2
Psalm 43 (LBW) or Psalm 138 (LW)
Romans 8:1-10
Matthew 20:17-28
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God of all mercy, by your power to hear and to forgive,
graciously cleanse us from all sin and make us strong;
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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Almighty God, our heavenly Father,
your mercies are new every morning,
and though we have in no way deserved your goodness,
you still abundantly provide for all our wants of body and soul.
Give us, we pray, your Holy Spirit
that we may heartily acknowledge your merciful goodness toward us,
give thanks for all your benefits,
and serve you in willing obedience;
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), 37
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The selection of verses for the First Reading is odd. These three verses, out of context, sound pious. In textual context, however, one reads that the people in Hosea 6:1-2 were insincere, and that God knew it. One realizes that the people in Hosea 6:1-2 were self-serving.
Sts. James and John, via their mother, St. Mary Salome, a maternal aunt of Jesus, were self-serving, too. They sought positions of honor, not service and sacrifice. Jesus modeled the opposite of being self-serving. St. James and John eventually followed his example, though.
The authors of Psalms 43 and 138 offered honest faith, fortunately. So did St. Paul the Apostle, who had a better life (by conventional standards) as Saul of Tarsus, persecutor of early Christianity. As St. Paul, he suffered beatings, incarceration, and finally, martyrdom.
I do not pretend to have a completely selfless faith. I know I am not a spiritual giant. Yet I try to grow spiritually in Christ daily. I aspire to be the best possible version of myself in Christ daily, with mixed results. The effort is essential; God can work with it.
KENNETH RANDOLPH TAYLOR
MARCH 2, 2022 COMMON ERA
ASH WEDNESDAY
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Link to the corresponding post at BLOGA THEOLOGICA
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Above: Icon of the Resurrection
Image Scanned by Kenneth Randolph Taylor
The Light of Christ, Part II
APRIL 8-9, 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:
At least three of the following sets:
Genesis 1:1-2:4a and Psalm 136:1-9, 23-26
Genesis 7:1-5, 11-18; 8:6-18; 9:8-13 and Psalm 46
Genesis 22:1-18 and Psalm 16
Exodus 14:10-31; 15:20-21 and Exodus 15:1b-13, 17-18
Isaiah 55:1-11 and Isaiah 12:2-6
Ezekiel 20:1-24 and Psalm 19
Ezekiel 36:24-28 and Psalms 42 and 43
Ezekiel 37:1-14 and Psalm 143
Zephaniah 3:14-20 and Psalm 98
Then:
Romans 6:3-11
Psalm 114
Matthew 28:1-10
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The history of the Great Vigil of Easter is interesting. We do not know when the service began, but we do know that it was already well-established in the second century C.E. We also know that the Great Vigil was originally a preparation for baptism. Reading the history of the Easter Vigil reveals the elaboration of the rite during ensuing centuries, to the point that it lasted all night and was the Easter liturgy by the fourth century. One can also read of the separation of the Easter Vigil and the Easter Sunday service in the sixth century. As one continues to read, one learns of the vigil becoming a minor afternoon ritual in the Roman missal of 1570. Then one learns of the revival of the Easter Vigil in Holy Mother Church in the 1950s then, in North America, in The Episcopal Church and mainline Lutheranism during the liturgical renewal of the 1960s and 1970s. Furthermore, if one consults the U.S. Presbyterian Book of Common Worship (1993) and The United Methodist Book of Worship (1992), on finds the ritual for the Great Vigil of Easter in those volumes.
The early readings for the Easter Vigil trace the history of God’s salvific work, from creation to the end of the Babylonian Exile. The two great Hebrew Biblical themes of exile and exodus are prominent. Then the literal darkness ends, the lights come up, and the priest announces the resurrection of Jesus. The eucharistic service continues and, if there are any candidates for baptism, that sacrament occurs.
One of the chants for the Easter Vigil is
The light of Christ,
to which the congregation chants in response,
Thanks be to God.
St. Paul the Apostle, writing in Romans, reminds us down the corridors of time that the light of Christ ought to shine in our lives. May that light shine brightly through us, by grace, that we may glorify God every day we are on this side of Heaven.
KENNETH RANDOLPH TAYLOR
MAY 29, 2018 COMMON ERA
THE FEAST OF PERCY DEARMER, ANGLICAN CANON AND TRANSLATOR AND AUTHOR OF HYMNS
THE FEAST OF SAINT BONA OF PISA, ROMAN CATHOLIC MYSTIC AND PILGRIM
THE FEAST OF JIRI TRANOVSKY, LUTHER OF THE SLAVS AND FOUNDER OF SLOVAK HYMNODY
THE FEAST OF JOACHIM NEANDER, GERMAN REFORMED MINISTER AND HYMN WRITER
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https://blogatheologica.wordpress.com/2018/05/29/the-light-of-christ-part-iv/
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Above: St. Martin in the Fields Episcopal Church, Atlanta, Georgia, April 7, 2012
Image Source = Bill Monk, Episcopal Diocese of Atlanta
Embrace This Mystery
LATE SATURDAY, APRIL 16-EARLY SUNDAY, APRIL 17, 2022
(BETWEEN SUNSET AND SUNRISE)
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READINGS AT THE LITURGY OF THE WORD
(Read at least two,)
(1) Genesis 1:1-2:4a and Psalm 136:1-9, 23-26
(2) Genesis 7:1-5, 11-18, 8:6-18, 9:8-13 and Psalm 46
(3) Genesis 22:1-18 and Psalm 16
(4) Exodus 14:10-31; 15:20-21 and Canticle 8, page 85, The Book of Common Prayer (1979)
(5) Isaiah 55:1-11 and Canticle 9, page 86, The Book of Common Prayer (1979)
(6) Baruch 3:9-15, 3:32-4:4 or Proverbs 8:1-8, 19-21; 9:4b-6 and Psalm 19
(7) Ezekiel 36:24-28 and Psalms 42 and 43
(8) Ezekiel 37:1-14 and Psalm 143
(9) Zephaniah 3:12-20 and Psalm 98
DECLARATION OF EASTER
The Collect:
Almighty God, who for our redemption gave your only-begotten Son to the death of the cross, and by his glorious resurrection delivered us from the power of our enemy: Grant us so to die daily to sin, that we may evermore live with him in the joy of his resurrection; through Jesus Christ your Son our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen. or this O God, who made this most holy night to shine with the glory of the Lord’s resurrection: Stir up in your Church that Spirit of adoption which is given to us in Baptism, that we, being renewed both in body and mind, may worship you in sincerity and truth; through Jesus Christ our Lord, who lives and reigns with you, in the unity of the Holy Spirit, one God, now and for ever. Amen.
READINGS AT THE FIRST HOLY EUCHARIST OF EASTER
Romans 6:3-11
Psalm 114
Luke 24:1-12
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My custom regarding posts for the Easter Vigil is to list the manifold and myriad readings (most of which are optional) and to offer a brief reflection. Consistent with that practice I invite you, O reader, to approach the question of divine power, which gave us the Resurrection, with awe, wonder, reverence, and praise. The Resurrection of Jesus is a matter of theology; historical methods cannot analyze it properly. I am a trained historian, so far be it from me to criticize methods which work well most of that time. But I am also a Christian, and I recognize the existence of mysteries beyond the bounds of historical scrutiny. Life is better with some mysteries than without them. So I invite you, O reader, to embrace this mystery.
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/2013/03/01/embrace-this-mystery/
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Above: The Entombment of Christ, by Caravaggio
Exodus and Hebrews, Part VII: Hope Near Yet Seemingly Far Away
APRIL 8, 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:
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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Above: Women at the Empty Tomb, by Fra Angelico
Exodus and Mark, Part V: The Power of God
APRIL 1, 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:
Exodus 7:1-25
Psalm 43 (Morning)
Psalms 31 and 143 (Evening)
Mark 16:1-20
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A Related Post:
Prayer:
http://gatheredprayers.wordpress.com/2011/02/11/prayer-for-saturday-in-the-fifth-week-of-lent/
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The Book of Exodus is open to God working through nature. For example, in 14:21,
a strong east wind
(TANAKH: The Holy Scriptures)
parts the waters. I have seen a documentary which argues that all the plagues, the parting of the waters, and the return thereof were natural consequences of the volcanic eruption which ended the Minoan civilization of Crete. Even if the hypothesis does not withstand historical scrutiny by meeting the standard of chronological accuracy, I assume that God has long acted through natural means. Whether this was one of those occasions is another question.
We read of the first plague. The Nile River made Egypt bloom. The annual floods left silt deposits, therefore fertile soil. So the attack on the Nile River was an assault on the basis of royal power because the health of the river was, according to common assumption, the responsibility of the Pharaoh. The river did not turn into blood, of course; it did turn red, however. Volcanic ash would have that effect and caused a major environmental problem. But God had given the monarch an opportunity to free the Hebrews prior to this. That, at least, is the narrative.
The Roman Empire had executed Jesus. Those were Roman soldiers at Calvary. And some religious leaders were complicit in his death. What, then, were human authority figures able to do to Jesus after his Resurrection? Nothing! I imagine at least three gatherings : one of Temple authorities, another of Herodians, and a third of Romans. In each case I imagine men who had borne some measure of responsibility for the crucifixion of Jesus asking each other,
I saw him die! Why did I see him in public yesterday?
They were powerless to do anything about it, for they had done their worst already. And God had acted afterward.
We can either work with or against the will of God at any given time. Yet we cannot thwart the will of God. We can redirect it by means of the exercise of our free will, but we cannot thwart it. May we work with God, not against God. (Credit: I am channeling the Reverend Leslie Weatherhead in the last paragraph.)
KENNETH RANDOLPH TAYLOR
MAY 29, 2012 COMMON ERA
THE FEAST OF THE FIRST U.S. PRESBYTERIAN BOOK OF CONFESSIONS, 1967
THE FEAST OF JIRI TRANOVSKY, HYMN WRITER
THE FEAST OF SAINTS LUKE KIRBY, THOMAS COTTAM, WILLIAM FILBY, AND LAURENCE RICHARDSON, ROMAN CATHOLIC PRIESTS AND MARTYRS
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http://blogatheologica.wordpress.com/2013/01/21/exodus-and-mark-part-v-the-power-of-god/
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Above: Jerome Pradon as Judas Iscariot in Jesus Christ Superstar (2000)
(A Screen Capture I Took Via PowerDVD)
Genesis and Mark, Part XXIV: Disappointment, Grudges, Revenge, and Forgiveness
MARCH 25, 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 49:29-50:7, 14-26
Psalm 43 (Morning)
Psalms 31 and 143 (Evening)
Mark 14:1-11
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A Related Post:
Prayer:
http://gatheredprayers.wordpress.com/2011/02/06/prayer-for-saturday-in-the-fourth-week-of-lent/
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After everything from Genesis 45 forward, Joseph’s brothers still feared that he might bear a grudge against them. He did not, fortunately. Yet, in Mark 14:10-11, Judas Iscariot had a reason (which made sense to him) to agree to betray Jesus. The placement of those verses immediately after an unnamed woman anointed our Lord’s head implies a link (explicit elsewhere) between the two.
The story of a woman anointing Jesus, by the way, occurs in some form in each of the four canonical Gospels. The other citations are Matthew 26:6-13, Luke 7:36-50, and John 12:1-8. Each account, although different from the others, contains the same core.
Back to our regular programming…..
Jesus will be at Gethsemane before Mark 14 ends. That is how close to the end of that Gospel we are. Yes, one unifying thread between the Old Testament and the New Testament readings is death. Jacob died in Genesis 49 and Jesus was about to die in Mark 14. And how did fears and anger play out at these occasions? Joseph repeated his forgiveness of his brothers. Chief priests, scribes, and Judas Iscariot plotted our Lord’s death.
Judas was arguably disappointed in Jesus, who seemed insufficiently zealous against the occupying Romans. Those with whom Judas conspired collaborated with the Romans. So these were natural enemies who became temporary allies for the sake of convenience. It was all very unseemly.
Joseph could afford to forgive, of course; he was a powerful man in Egypt. Yet powerful people have nursed old grudges. But, even more impressive than Joseph’s forgiveness was that of Jesus, who did not even take a grudge to his cross. That is a fine example to ponder.
As for me, I know about deep, abiding, and justified anger. My time as a doctoral student at the Department of History of The University of Georgia was traumatic, ending prematurely. I never came close to the desired credential. My anger was justified. Yet it was also spiritually poisonous, so I had to relinquish it. I harmed myself inwardly while those who committed academic abuse faced no consequences. The grudge was a burden too heavy to continue to bear.
As for judgment or mercy, I leave that to God.
Revenge is always a burden too heavy to bear; may each of us in the human race drop it if we are carrying it and refuse to pick it up if we are not carrying it.
KENNETH RANDOLPH TAYLOR
MAY 23, 2012 COMMON ERA
THE FEAST OF SAINT DESIDERIUS/DIDIER OF VIENNE, ROMAN CATHOLIC BISHOP
THE FEAST OF SAINT GUIBERT OF GORZE, ROMAN CATHOLIC MONK
THE FEAST OF SAINT JOHN BAPTIST ROSSI, ROMAN CATHOLIC PRIEST
THE FEAST OF NICOLAUS COPERNICUS, SCIENTIST
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http://blogatheologica.wordpress.com/2013/01/21/genesis-and-mark-part-xxiv-disappointment-grudges-revenge-and-forgiveness/
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https://neatnik2009.wordpress.com/2018/03/20/uga-and-me/
Above: Triumphal Entry into Jerusalem
Genesis and Mark, Part XIX: Leadership and Service
MARCH 8 and 9, 2024
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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 40:1-23 (21st Day of Lent)
Genesis 41:1-27 (22nd Day of Lent)
Psalm 22 (Morning–21st Day of Lent)
Psalm 43 (Morning–22nd Day of Lent)
Psalms 107 and 130 (Evening–21st Day of Lent)
Psalms 31 and 143 (Evening–22nd Day of Lent)
Mark 10:32-50 (21st Day of Lent)
Mark 11:1-19 (22nd Day of Lent)
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Some Related Posts:
Prayers:
http://gatheredprayers.wordpress.com/2011/02/03/prayer-for-friday-in-the-third-week-of-lent/
http://gatheredprayers.wordpress.com/2011/02/03/prayer-for-saturday-in-the-third-week-of-lent/
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Back in Mark 10:13-16 Jesus taught his Apostles regarding the Kingdom of God: Powerless children were the exemplars to emulate. Yet, in Mark 10:35-40, James and John, our Lord’s cousins, requested preferential treatment. They did not yet grasp that leadership in God’s order is about service, not status. Then Jesus provided some examples. We read in the Markan narrative of our Lord healing a blind man (whom others were trying to keep quiet) and entering Jerusalem not as a conquering hero for the final Passover Week of his earthly life.
Meanwhile, back in Genesis, Joseph was in prison for an offense he did not commit. At least he was the de facto assistant warden, with all the privileges attached to that position. But he was still an innocent man in prison. And the chief cup bearer had forgotten his promise to speak to the Pharaoh on his behalf for a while–until he remembered. The chief cup bearer was of no service to Joseph for a long time.
We humans are responsible for one another. We do not act like it as often as we should, but we are. And living this responsibility might entail great risk–even death. It did for Jesus and James. John survived his risks, enduring hardships yet not suffering martyrdom. Joseph, of course, prospered and shared the wealth with his relatives, some of whom had plotted to kill him then decided merely to sell him into slavery. I cannot say for certain where my path of service will lead me, much less where your path of service will lead you, O reader. Yet I can say that the path of service is part of the Kingdom of God and a matter of Christian discipleship.
KENNETH RANDOLPH TAYLOR
MAY 22, 2012 COMMON ERA
THE FEAST OF RICHARD BIGGS, ACTOR
THE FEAST OF ROTA WAITOA, ANGLICAN PRIEST
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http://blogatheologica.wordpress.com/2013/01/21/genesis-and-mark-part-xix-leadership-and-service/
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Above: Isaac Blessing Jacob, by Govert Flinck
Genesis and Mark, Part XIV: Huh? What?
MARCH 1 and 2, 2024
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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 24:32-52, 61-67 (15th Day of Lent)
Genesis 27:1-29 (16th Day of Lent)
Psalm 22 (Morning–15th Day of Lent)
Psalm 43 (Morning–16th Day of Lent)
Psalms 107 and 130 (Evening–15th Day of Lent)
Psalms 31 and 143 (Evening–16th Day of Lent)
Mark 8:1-21 (15th Day of Lent)
Mark 8:22-38 (16th Day of Lent)
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Some Related Posts:
Prayers:
http://gatheredprayers.wordpress.com/2011/01/30/prayer-for-friday-in-the-second-week-of-lent/
http://gatheredprayers.wordpress.com/2011/01/30/prayer-for-saturday-in-the-second-week-of-lent/
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And the LORD answered her [Rebekah],
“Two nations are in your womb,
Two separate peoples shall issue from your body;
One people shall be mightier than the other,
And the older shall serve the younger.”
–Genesis 25:23, TANAKH: The Holy Scriptures
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Rebekah, sister of Laban, was generous, unlike her brother. And, according to the narrative, she became an instrument of God’s will. (She was also a trickster.) Just as the divine promise favored Isaac, the second son of Abraham, it also favored Jacob, the second son of Isaac. The human means of granting this favor in each case were morally difficult, to state the case simply. And so I scratch my head and ask myself what I am supposed to make of such stories.
Now I consider the sequence of events in Mark 8:
- Jesus feeds “about four thousand people” with seven loaves and a few small fishes. He has leftovers afterward. (1-10)
- Some Pharisees ask for a sign. Jesus refuses. (11-13)
- Jesus speaks metaphorically about the yeast of Pharisees and of Herod Antipas. His Apostles take him literally. (14-21)
- Jesus cures a blind man at Bethsaida. (22-26)
- Jesus confesses Jesus to be the Christ. (27-30)
- Jesus predicts his death and resurrection. Peter rebukes him. Jesus rebukes Peter then says that anyone who would follow must take up his own cross. (31-38)
Jesus was surrounded by people who were oblivious–metaphorically blind–to his identity. Peter grasped that Jesus was the Christ–the Messiah–yet misunderstood what that meant. And, as for Pharisees demanding a sign, why was another multiplication of food insufficient?
God comes to us in many ways, including Bible stories. As I reflect on my childhood Christian education, I do not recall many discussions of the nuances of morally difficult stories. There was a great biblical whitewashing in Sunday School. I prefer the Bible straight up, a stiff drink of narrative theology, if you will. This good, stiff drink can prove uncomfortable sometimes, but so be it. Even when I scratch my head and ask myself,
Huh? What?,
I prefer that reality to comfortable ignorance.
We meet Jesus in print via Bible stories yet others encountered him in the flesh. And many of them were confused. You, O reader, and I have the advantage of hindsight. But we are also subject to confusion. Nevertheless, such confusion can turn into knowledge of the truth, as it did in the case of Peter. He, of course, took up his cross (literally). Our crosses might not prove as costly, but what if they do? Are we prepared for that?
KENNETH RANDOLPH TAYLOR
MAY 16, 2012 COMMON ERA
THE FEAST OF SAINTS ANDREW FOURNET AND ELIZABETH BICHIER, COFOUNDERS OF THE DAUGHTERS OF THE CROSS; AND SAINT MICHAEL GARICOITS, FOUNDER OF THE PRIEST OF THE SACRED HEART OF BETHARRAM
THE FEAST OF SAINT JOHN NEPOMUCENE, ROMAN CATHOLIC PRIEST
THE FEAST OF THE MARTYRS OF SUDAN
THE FEAST OF TE WERA HAURAKI, ANGLICAN MISSIONARY
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http://blogatheologica.wordpress.com/2013/01/20/genesis-and-mark-part-xiv-huh-what/
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Above: Jesus Healing a Bleeding Woman
Genesis and Mark, Part X: The Promise of New Life
FEBRUARY 24, 2024
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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 15:1-21
Psalm 43 (Morning)
Psalms 31 and 143 (Evening)
Mark 5:21-43
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A Related Post:
Prayer:
http://gatheredprayers.wordpress.com/2011/01/25/prayer-for-saturday-of-the-first-week-of-lent/
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The readings for today concern the promise of new life. The daughter of Jairus was dead. The woman with a hemorrhage was socially marginalized, declared ritually unclean. Hers was a social death. And Abram was elderly and the end of his lineage. Then God intervened.
The Book of Genesis tells us what happened to Isaac, Abram’s son. Yet the scriptural narrative does not continue the accounts of the woman and the girl. Surely the daughter of Jairus knew what Jesus had done for her. And woman knew what our Lord had done for her. The healed woman, restored to society, had the option of no longer being destitute. Bud did she heal psychologically. Toward what end did she dedicate the rest of her life? I wonder. And what about the girl, with her new lease on life?
Life is precious. May each of us, having drawn new life from God each day, seek to pend that day (or the portion thereof we have) for the glory of God and the benefit of others. There are many ways to help others, so that task is relatively easy. Specifically, may we dedicate each day (or the portion thereof we have) glorifying God and helping others as God calls us to do so. Here the variety of gifts will become apparent. May we welcome them, not scorn any of them.
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-x-the-promise-of-new-life/
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Above: St. Gregory the Great Episcopal Church, Athens, Georgia, October 31, 2010
Image Source = Bill Monk, Episcopal Diocese of Atlanta
Genesis and Mark, Part IV: Sin and Food
FEBRUARY 17, 2024
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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 3:1-24
Psalm 43 (Morning)
Psalms 31 and 143 (Evening)
Mark 2:1-17
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A Related Post:
Prayer:
http://gatheredprayers.wordpress.com/2011/01/22/prayer-for-saturday-after-ash-wednesday/
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The LORD spoke further to Moses: Speak to Aaron and say: No man of your offspring throughout the ages who has a defect shall be qualified to offer the food of his God. No one at all who has a defect shall be qualified: no man who is blind, or lame, or has a limb too short or too long; no man who has a broken leg or a broken arm; or who is a hunchback, or a dwarf, or who has a growth in his eye, or who has a boil-scar, or scruvy, or crushed testes. No man among the offspring of Aaron the priest who has a defect shall be qualified to offer the food of his God. He may eat of the food of his God, of the most holy as well as of the holy; but he shall not enter behind the curtain or come near the altar, for he has a defect. He shall not profane the places sacred to Me, for I the LORD have sanctified them.
Thus Moses spoke to Aaron and his sons and to all the Israelites.
–Leviticus 21:16-24, TANAKH: The Holy Scriptures
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On the day that you elevate the sheaf, you shall offer as a burnt offering to the LORD a lamb of the first year without blemish.
–Leviticus 23:12, TANAKH: The Holy Scriptures
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The mythology in Genesis 3 tells the familiar tale of the eating of forbidden fruit and of the subsequent blaming of one another for one’s sin. In the story Adam is responsible for his sin and Eve for hers. The cost they paid entailed exile from the Garden of Eden.
Sin is a word I hear used often. Yet I wonder how many people know what it means. The catechism from the 1979 Book of Common Prayer defines sin as
…the seeking of our own will instead of the will of God, thus distorting our relationship with God, with other people, and with all creation. (page 848)
And, as Paragraph 705 of the Catechism of the Catholic Church explains,
Disfigured by sin and death, man remains “in the image of God,” in the image of the Son, but is deprived of “the glory of God,” of his “likeness.” The promise made to Abraham inaugurates the economy of salvation, at which the Son himself will assume that “image” and restore it in the Father’s “likeness” by giving it again its Glory, the Spirit who is “the giver of life.”
(The scriptural citations in the notes to this paragraph are Romans 3:23, John 1:14, and Philippians 2:7.)
Concern over maintaining the image of God provided the rationale for the list of “defects” which disqualified one from offering sacrifices to God in Leviticus 21:16-24. And a sacrificial lamb had to be unblemished. Furthermore, there was, at the time of Jesus, a long-standing assumed connection between sin and suffering, despite the Book of Job. So the physically disabled and different had to cope with that attitude. Certainly many of them internalized it.
Thus we arrive at Mark 2 and the paralyzed man with some very good friends. Jesus treated all the man’s needs. Our Lord, the author tells us, also attracted criticisms. As a sign I have reads,
FOR EVERY ACTION THERE IS AN EQUAL AND OPPOSITE CRITICISM.
Next in the Markan sequence Jesus calls Levi/Matthew, literally a tax thief for the occupying forces, to be an Apostle. Then our Lord dines with Levi/Matthew and other notorious sinners and outcast people, attracting more criticism.
Jesus liked outcasts. So far in Mark 2, for example, he has healed one, called another to be a close associate, and dined with a group.
Table fellowship was a serious matter for observant Pharisees and other Jews. It was a question of maintaining one’s identity as a member of a visible minority. This fact explains much of why many early Jewish Christians insisted that Gentile converts to Christianity become Jews and obey the Law of Moses. I propose that Jesus also took table fellowship seriously–but as a means of including people, not excluding them, as a means of associating with them, not keeping oneself apart from them.
I have heard a Russian proverb:
A good meal is not one eats but with whom one eats.
Perceptions of sin–real or imagined, depending on circumstances–need not separate us from God or each other. We are all in the big boat of sin. And God forgives quite often. When God draws near, may we reciprocate.
At my parish, St. Gregory the Great Episcopal Church, Athens, Georgia, we take the Holy Eucharist each Sunday. (The 1979 Book of Common Prayer defines taking the Holy Eucharist as the central act of Christian worship. In pre-1979 BCP days, it was common to take communion less often than every Sunday.) Printed in the Sunday bulletin at St. Gregory the Great Church is this invitation:
Whoever you are and wherever you are in your journey of faith, know that you are welcome to join with us at the table of the Lord and to share in the bread and wine made holy.
And it is an excellent meal. Jesus there in the bread and wine. And the company is excellent.
KENNETH RANDOLPH TAYLOR
MAY 2, 2012 COMMON ERA
THE FEAST OF SAINT SIGISMUND OF BURBGUNDY, KING; SAINT CLOTILDA, FRANKISH QUEEN; AND SAINT CLODOALD, FRANKISH MONK AND ABBOT
THE FEAST OF SAINT ATHANASIUS OF ALEXANDRIA, ROMAN CATHOLIC THEOLOGIAN
THE FEAST OF JAMES LEWIS MILLIGAN, HYMN WRITER
THE FEAST OF SAINT MARCULF OF NANTEUIL, ROMAN CATHOLIC ABBOT
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http://blogatheologica.wordpress.com/2013/01/20/genesis-and-mark-part-iv-sin-and-food/
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LENTEN AND EASTER DEVOTIONS 
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