Something Old, Something New   1 comment

Josiah

Above:  Josiah

Image in the Public Domain

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The Collect:

Almighty and ever-living God,

increase in us the gifts of faith, hope, and love;

and that we may obtain what you promise,

make us love what you command,

through your Son, Jesus Christ, our Savior and Lord.  Amen.

Evangelical Lutheran Worship (2006), page 23

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The Assigned Readings:

2 Chronicles 34:1-7 (Thursday)

2 Chronicles 35:20-27 (Friday)

2 Chronicles 36:11-21 (Saturday)

Psalm 71:1-6 (All Days)

Acts 10:44-48 (Thursday)

Acts 19:1-10 (Friday)

John 1:43-51 (Saturday)

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I find my security in you, LORD,

never let me be covered with shame.

You always do what is right,

so rescue me and set me free.

Listen attentively to me and save me.

Be my rock where I can find security,

be my fortress and save me;

indeed you are my rock and fortress.

My God, set me free from the power of the wicked,

from the grasp of unjust and cruel men.

For you alone give me hope, LORD,

I have trusted in you since my early days.

I have leaned on you since birth,

when you delivered me from my mother’s womb.

I praise you continually.

–Psalm 71:1-6, The Psalms Introduced and Newly Translated for Today’s Readers (1989), by Harry Mowvley

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The story of King Josiah of Judah (reigned 640-609 B.C.E.) exists in two versions, each with its own chronology.  The account in 2 Chronicles 34:1-35:37 is more flattering than the version in 2 Kings 22:1-23:30.  Both accounts agree that Josiah was a strong king, a righteous man, and a religious reformer who pleased God, who postponed the fall of the Kingdom of Judah.  The decline of the kingdom after Josiah’s death was rapid, taking only about 23 years and four kings.

Josiah’s reforms met with opposition, as did Jesus and nascent Christianity.  The thorny question of how to treat Gentiles who desired to convert was one cause of difficulty.  The decision to accept Gentiles as they were–not to require them to become Jews first–caused emotional pain for many people attached to their Jewish identity amid a population of Gentiles.  There went one more boundary separating God’s chosen people from the others.  For Roman officialdom a religion was old, so a new faith could not be a legitimate religion.  Furthermore, given the commonplace assumption that Gentiles making offerings to the gods for the health of the empire was a civic, patriotic duty, increasing numbers of Gentiles refusing to make those offerings caused great concern.  If too many people refused to honor the gods, would the gods turn their backs on the empire?

Interestingly enough, the point of view of much of the Hebrew Bible is that the Kingdoms of Israel and Judah fell because of pervasive idolatry and related societal sinfulness.  The pagan Roman fears for their empire were similar.  How ironic!

The pericope from John 1 is interesting.  Jesus is gathering his core group of followers.  One Apostle recruits another until St. Nathanael (St. Bartholomew) puts up some opposition, expressing doubt that anything good can come out of Nazareth.  St. Philip tries to talk St. Nathanael out of that skepticism.  “Come and see,” he replies.  Jesus convinces that St. Nathanael by informing him that he (Jesus) saw him (St. Nathanael) sitting under a fig tree.  Father Raymond E. Brown spends a paragraph in the first of his two volumes on the Gospel of John listing a few suggestions (of many) about why that was so impressive and what it might have meant.  He concludes that all such suggestions are speculative.  The bottom line is, in the words of Gail R. O’Day and Susan E. Hylen, is the following:

The precise meaning of Jesus’ words about the fig tree is unclear, but their function in the story is to show that Jesus has insight that no one else has…because of Jesus’ relationship with God.

John (2006), page 33

Jesus was doing a new thing which was, at its heart, a call back to original principles.  Often that which seems new is really old–from Josiah to Jesus to liturgical renewal (including the revision of The Book of Common Prayer).  Along the way actually new developments arise.  Laying aside precious old ideas and embracing greater diversity in the name of God for the purpose of drawing the proverbial circle wider can be positive as well as difficult.    Yet it is often what God calls us to do–to welcome those whom God calls insiders while maintaining proper boundaries and definitions.  Discerning what God calls good and bad from one or one’s society calls good and bad can be quite difficult.  May we succeed by grace.

KENNETH RANDOLPH TAYLOR

OCTOBER 5, 2015 COMMON ERA

THE FEAST OF DAVID NITSCHMANN, SR., “FATHER NITSCHMANN,” MORAVIAN MISSIONARY; MELCHIOR NITSCHMANN, MORAVIAN MISSIONARY AND MARTYR; JOHANN NITSCHMANN, JR., MORAVIAN MISSIONARY AND BISHOP; ANNA NITSCHMANN, MORAVIAN ELDRESS; AND DAVID NITSCHMANN, MISSIONARY AND FIRST BISHOP OF THE RENEWED MORAVIAN CHURCH

THE FEAST OF BRADFORD TORREY, U.S. ORNITHOLOGIST AND HYMN WRITER

THE FEAST OF HARRY EMERSON FOSDICK, NORTHERN BAPTIST PASTOR AND OPPONENT OF FUNDAMENTALISM

THE FEAST OF THE INAUGURATION OF THE UNITED REFORMED CHURCH, 1972

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Adapted from this post:

https://adventchristmasepiphany.wordpress.com/2015/10/05/devotion-for-thursday-friday-and-saturday-before-the-fourth-sunday-after-the-epiphany-year-c-elca-daily-lectionary/

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