Archive for May 2022
Above: St. Paul the Apostle
Image in the Public Domain
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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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Isaiah 55:10-11
Psalm 65
Romans 8:18-25
Matthew 13:1-9 (18-23)
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Almighty God, we thank you for planting in us the seed of your word.
By your Holy Spirit help us to receive it with joy,
live according to it,
and grow in faith and hope and love;
through your Son, Jesus Christ our Lord. Amen.
or
Lord God, use our lives to touch the world with your love.
Stir us, by your Spirit, to be neighbors to those in need,
serving them with willing hearts;
through your Son, Jesus Christ our Lord. Amen.
—Lutheran Book of Worship (1978), 25
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O almighty and most merciful God,
of your bountiful goodness keep us, we pray,
from all things that may hurt us that we,
being ready in both body and soul,
may cheerfully accomplish whatever things you want done;
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), 69
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When reading the assigned lessons in preparation for drafting a post, I often notice that one lesson is an outlier. Today I choose to focus on the outlier. The theme of God sowing, complete with the Matthean version of the Parable of the Sower/the Four Soils, is a topic about which I have written and posted more than once. You, O reader, may access my analysis of that parable by following the germane tags attached to this post. I also refer you to this post at BLOGA THEOLOGICA.
Romans 8:18-25 flows from what precedes it immediately: Christians are heirs–sons, literally–of God, through Jesus, the Son of God. The gendered language is a reflection of St. Paul the Apostle’s cultural setting, in which sons, not daughters, inherited. As “sons of God,” we Christians bear witness with the Holy Spirit that we are members of the household of God.
Literally, Christians are “sons of God” or have received the “spirit of sonship” in verses 14, 15, and 23. We are “children of God” in verses 16, 17, and 21, though. (I checked the Greek texts.) These distinctions are obvious in translations that do not neuter the Greek text. I check genders (male, female, and neuter) via the Revised Standard Version–Second Catholic Edition (2002). My historical training tells me that before I can interpret a document in context, I must know what the document says.
Romans 8:18-30, from which we extract 8:18-25, tells of the renewal of all things. In the midst of suffering, the future glory of the human race in God still awaits. The renewal of creation itself awaits. The sufferings are birth pangs. Meanwhile, Christians must wait with patience and expectation.
For obvious reasons, I leave comments about birth pangs to women who have given birth.
St. Paul the Apostle understood suffering for Christ. St. Paul the Apostle mustered optimism in dark times, by grace. This has always astounded me. I, having endured suffering less severe than that of St. Paul the Apostle, have found depression and pessimism instead.
I write this post during dark times for the world. The COVID-19 pandemic continues to rage around the world. Authoritarian forces endanger representative governments around the world. Polarization has increased to the point that opposite camps have their own facts. (Objective reality be damned!) I have found more causes for depression and pessimism than for optimism.
Yet St. Paul the Apostle, speaking to us down the corridors of time, tells us that these are birth pangs of a better world. I hope that is correct. I pray that these are not birth pangs of a dystopia.
KENNETH RANDOLPH TAYLOR
MAY 18, 2023 COMMON ERA
THE FEAST OF JACQUES ELLUL, FRENCH REFORMED THEOLOGIAN AND SOCIOLOGIST
THE FEAST OF SAINT CELESTINE V, BISHOP OF ROME
THE FEAST OF SAINT DUNSTAN OF CANTERBURY, ABBOT OF GLASTONBURY AND ARCHBISHOP OF CANTERBURY
THE FEAST OF GEORG GOTTFRIED MULLER, GERMAN-AMERICAN MORAVIAN MINISTER AND COMPOSER
THE FEAST OF SAINT IVO OF KERMARTIN, ROMAN CATHOLIC ATTORNEY, PRIEST, AND ADVOCATE FOR THE POOR
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Adapted from this post
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This is post #2750 of BLOGA THEOLOGICA.
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Above: A Yoke
Image in the Public Domain
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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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Zechariah 9:9-12
Psalm 45:1-2 (3-13), 14-22 (LBW) or Psalm 119:137-144 (LW)
Romans 7:15-25a
Matthew 11:25-30
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God of glory, Father of love, peace comes from you alone.
Send us as peacemakers and witnesses to your kingdom,
and fill our hearts with joy in your promises of salvation;
through your Son, Jesus Christ our Lord. Amen.
—Lutheran Book of Worship (1978), 25
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Grant, Lord, that the course of this world
may be so governed by your direction
that your Church may rejoice
in serving you in godly peace and quietness;
through Jesus Christ, our Lord,
who lives and reigns with you and the Holy Spirit,
one God, now and forever. Amen.
—Lutheran Worship (1982), 68
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Zechariah 9:9-12 depicts a future scene, in which the Messiah, an ideal king, approaches Jerusalem at the culmination of history–the Day of the LORD. This is the scene Jesus reenacted during his Triumphal Entry into Jerusalem, without being a regnant type of Messiah.
The image of YHWH as king exists in the assigned readings from Psalms.
In Romans 7:15-25a we read St. Paul the Apostle’s confession of his struggles with sins. We may all relate to those struggles.
My tour of the readings brings me to Matthew 11:25-30 and the topic of yokes.
Literally, a yoke was a wooden frame, loops of ropes, or a rod with loops of rope, depending on the purpose. (See Numbers 19:2; Deuteronomy 21:3; and Jeremiah 28:10.) A yoke fit over the neck of a draft animal or the necks of draft animals. Alternatively, a captive or a slave wore a yoke. (See Jeremiah 28:10; 1 Kings 12:9; 2 Chronicles 10:4; and 1 Timothy 6:1). Also, a yoked pair of oxen was a yoke. (See 1 Samuel 11:7; 1 Kings 19:21; Luke 14:19).
Metaphorically, a yoke had a variety of meanings, depending on the circumstances. It often symbolized servitude and subjection. Forced labor was an unjust yoke (1 Kings 11:28; 12:11, 14). Slavery was a yoke (Sirach 33:27). Hardship was a yoke (Lamentations 3:27; Sirach 40:1). The oppression and humiliation of one nation by another was the yoke of bondage (Jeremiah 27:8; 28:4; Hosea 11:7; Deuteronomy 28:48; and Isaiah 47:6). To break out of subjugation or slavery was to break the yoke (Jeremiah 28:2; Isaiah 9:4; 14:25). God promised to break the yoke of Egypt in Ezekiel 30:18. To break away from God was to break God’s yoke (Jeremiah 2:20; 5:5; Sirach 51:39). Sin was also a yoke (Lamentations 1:14).
The yokes of God and Christ carry positive connotations. The yoke of obedience to God is easy. It is also the opposite of the yoke of subordination and subjugation. This positive yoke is the yoke in Matthew 11:28-30. It is the yoke St. Paul the Apostle wore (Philippians 4:3). It is the yoke in Psalm 119:137-144.
Draw near to me, you who are untaught,
and lodge in my school.
Why do you say you are lacking in these things,
and why are your souls very thirsty?
I opened my mouth and said,
Get these things for yourselves without money.
Put your neck under the yoke,
and let your souls receive instruction;
it is to be found close by.
See with your eyes that I have labored little
and found for myself much rest.
Get instruction with a large sum of silver
and you will gain by it much gold.
May your soul rejoice in his mercy,
and may you not be put to shame when you praise him.
Do your work before the appointed time,
and in God’s time he will give you your reward.
–Sirach 51:23-30, Revised Standard Version–Second Catholic Edition (2002)
You, O reader, will serve somebody or something. That is not in question. Whom or what you will serve is a germane question. Why not serve God, the greatest king? In so doing, you will find your best possible state of being. The path may be difficult–ask St. Paul the Apostle, for example–but it will be the best path for you.
KENNETH RANDOLPH TAYLOR
MAY 14, 2022 COMMON ERA
THE FEAST OF FRANCIS MAKEMIE, FATHER OF AMERICAN PRESBYTERIANISM AND ADVOCATE FOR RELIGIOUS TOLERATION
THE FEAST OF SAINT CARTHAGE THE YOUNGER, IRISH ABBOT-BISHOP
THE FEAST OF SAINT MARIA DOMINICA MAZZARELLO, CO-FOUNDER OF THE DAUGHTERS OF MARY HELP OF CHRISTIANS
THE FEAST OF SAINT THEODORE I, BISHOP OF ROME
THE FEAST OF SAINTS VICTOR THE MARTYR AND CORONA OF DAMASCUS, MARTYRS IN SYRIA, 165
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Adapted from this post
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Above: St. Paul the Apostle
Image in the Public Domain
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READING LUKE-ACTS, PART LXXIV
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Acts 28:15-31
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Acts 28:15-31 spans 61-63 C.E. The scene is that of St. Paul the Apostle, living under house arrest, proclaiming the Gospel of Jesus Christ in Rome. He proclaimed the message to Jews and Gentiles alike; he called Roman Jews “brothers.”
Luke-Acts opens with the Incarnation and closes with St. Paul preaching in an apartment in Rome. The ending omits the martyrdom of St. Paul in Rome, during the persecution by the Emperor Nero, in the middle 60s C.E.
Certainly, St. Luke, writing circa 85 C.E., knew about the martyrdom of St. Paul.
Did St. Paul ever visit Spain? (See Romans 15:24.) The jury is out on that question. The chronological tables in The Jerusalem Bible (1966) and The New Jerusalem Bible (1985) state that Roman authorities released St. Paul in 63 C.E. and hypothesize that he traveled to Spain and perhaps elsewhere. Maybe this is accurate. On the other hand, these tables also indicate that St. Paul wrote or dictated 1 Timothy. (I reject that idea.)
St. Luke told the story he wanted to tell, not the story we may have wanted him to tell. So be it.
Dennis Hamm, S. J., provides a fine analysis of the inconclusiveness of Acts 28. This inconclusiveness:
…serves to remind us that we are invited to continue the story with our lives.
–In Daniel Durken, ed., The New Collegeville Bible Commentary: New Testament (2009), 435
We are Acts 29.
Thank you, O reader, for joining me on this journey through Luke-Acts.
KENNETH RANDOLPH TAYLOR
MAY 5, 2022 COMMON ERA
THE FEAST OF CHARLES WILLIAM SCHAEFFER, U.S. LUTHERAN MINISTER, HISTORIAN, THEOLOGIAN, AND LITURGIST
THE FEAST OF SAINT CATERINA CITTADINI, FOUNDER OF THE URSULINE SISTERS OF SOMASCO
THE FEAST OF SAINT EDMUND IGNATIUS RICE, FOUNDER OF THE INSTITUTE OF THE BROTHERS OF THE CHRISTIAN SCHOOLS OF IRELAND AND THE CONGREGATION OF PRESENTATION BROTHERS
THE FEAST OF FRIEDRICH VON HÜGEL, ROMAN CATHOLIC INDEPDENDENT SCHOLAR AND PHILOSOPHER
THE FEAST OF SAINTS HONORATUS OF ARLES AND HILARY OF ARLES, ROMAN CATHOLIC BISHOPS; AND SAINTS VENANTIUS OF MODON AND CAPRASIUS OF LERINS, ROMAN CATHOLIC BISHOPS
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Above: Icon of Jeremiah
Image in the Public Domain
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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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Jeremiah 28:5-9
Psalm 89:1-4, 15-18 (LBW) or Psalm 119:153-160 (LW)
Romans 6:1b-11
Matthew 10:34-42
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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 that we can desire;
through your Son, Jesus Christ our Lord. Amen.
—Lutheran Book of Worship (1978), 25
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O God, because you have prepared for those who love you
such good things as surpass our understanding,
pour into our hearts such love towards you that we,
loving you above all things,
may obtain your promises,
which exceed all that we can desire;
through Jesus Christ, our Lord,
who lives and reigns with you and the Holy Spirit,
one God, now and forever. Amen.
—Lutheran Worship (1982), 67
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Jeremiah 28:1-17 is the story of Hananiah, a false prophet who offered false hope in the waning years of the Kingdom of Judah. Hananiah had predicted that God would terminate the Chaldean/Neo-Babylonian threat. Jeremiah confronted him and accused him of encouraging disloyalty to God.
Psalms 89 and 119, like Jeremiah, extol and encourage loyalty to God in the midst of disloyalty to God.
St. Paul the Apostle encourages us down the corridors of time to be
dead to sin but alive for God in Christ Jesus.
–Romans 6:11b, The New Jerusalem Bible (1985)
When we return to Matthew 10:37-38, we read of the priority of loving Jesus most of all and of taking up one’s cross and following him. Heeding this advice entails reordering one’s priorities if they are askew.
Those who are loyal to God will stand out compared to those who are disloyal to God. Given the human tendency to promote conformity, some negative consequences will befall those who are loyal to God. Those dispensing the negative consequences may include co-religionists. That is especially unfortunate.
I offer one caution, O reader. Do not mistake serial contrariness against “the world” for loyalty to God. “The world” does not get everything wrong. Instead, follow the coherent moral standards summarized in the Golden Rule. How would a world in which the Golden Rule was the accepted standard function, in contrast to the one in which we live?
KENNETH RANDOLPH TAYLOR
MAY 5, 2022 COMMON ERA
THE FEAST OF CHARLES WILLIAM SCHAEFFER, U.S. LUTHERAN MINISTER, HISTORIAN, THEOLOGIAN, AND LITURGIST
THE FEAST OF SAINT CATERINA CITTADINI, FOUNDER OF THE URSULINE SISTERS OF SOMASCO
THE FEAST OF SAINT EDMUND IGNATIUS RICE, FOUNDER OF THE INSTITUTE OF THE BROTHERS OF THE CHRISTIAN SCHOOLS OF IRELAND AND THE CONGREGATION OF PRESENTATION BROTHERS
THE FEAST OF FRIEDRICH VON HÜGEL, ROMAN CATHOLIC INDEPDENDENT SCHOLAR AND PHILOSOPHER
THE FEAST OF SAINTS HONORATUS OF ARLES AND HILARY OF ARLES, ROMAN CATHOLIC BISHOPS; AND SAINTS VENANTIUS OF MODON AND CAPRASIUS OF LERINS, ROMAN CATHOLIC BISHOPS
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Adapted from this post
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Above: Paul the Apostle, by Rembrandt van Rijn
Image in the Public Domain
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READING LUKE-ACTS, PART LXXIII
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Acts 27:1-28:14
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St. Luke seems to have accompanied St. Paul the Apostle and Aristarchus to Rome. Notice the instances of “we,” starting in 27:10, O reader.
Reading Acts 27:1-28:14 is enjoyable; it is a good story, told well. The setting, by the way, is the winter of 60-61 C.E.
I choose not to retell the story. Instead, I opt to focus on a few themes:
- St. Paul knew about sailing and shipwrecks. (See 2 Corinthians 11:25, too.) The “I told you so” moment was fun.
- Storms at sea reinforce why ancient Near Eastern mythology associated the deep with chaos.
- 27:35-38 echoes Eucharistic language.
- Providence is a major theme.
- The language of salvation becomes literal in the text. Associated with this, jettisoning cargo–a necessity in this case–functions also as a spiritual mentor.
- Another parallel between St. Paul and Jesus is that Jesus was sailing in Luke 8:23, in the story of the calming of the storm (Luke 8:22-25).
- In a cultural motif, surviving a disaster indicated divine favor. God vindicated St. Paul.
- The shipwreck created an opportunity for another healing.
The journey through Luke-Acts has one more stop left. I encourage you, O reader, to complete the journey with me.
KENNETH RANDOLPH TAYLOR
MAY 4, 2022 COMMON ERA
THE FEAST OF SAINT CEFERINO JIMENEZ MALLA, SPANISH ROMANI MARTYR, 1936
THE FEAST OF ANGUS DUN, EPISCOPAL BISHOP OF WASHINGTON, AND ECUMENIST
THE FEAST OF SAINT BASIL MARTYSZ, POLISH ORTHODOX PRIEST AND MARTYR, 1945
THE FEAST OF SAINT JEAN-MARTIN MOYË, ROMAN CATHOLIC PRIEST, MISSIONARY IN CHINA, AND FOUNDER OF THE SISTERS OF DIVINE PROVIDENCE AND THE CHRISTIAN VIRGINS
THE FEAST OF SAINTS JOHN HOUGHTON, ROBERT LAWRENCE, AUGUSTINE WEBSTER, HUMPHREY MIDDLEMORE, WILLIAM EXMEW, AND SEBASTIAN NEWDIGATE, ROMAN CATHOLIC MARTYRS, 1535
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Above: Jeremiah
Image in the Public Domain
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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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Jeremiah 20:7-13
Psalm 69:1-20 (LBW) or Psalm 91 (LW)
Romans 5:12-15
Matthew 10:24-33
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O God our defender,
storms rage about us and cause us to be afraid.
Rescue your people from despair,
deliver your sons and daughters from fear,
and preserve us all from unbelief;
through your Son, Jesus Christ our Lord. Amen.
—Lutheran Book of Worship (1978), 25
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O Lord, whose gracious presence never fails to guide
and govern those whom you have nurtured
in your steadfast love and worship,
make us ever revere and adore your holy name;
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), 66
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Following God is frequently a guarantee that one will experience rejection, often from devout people. The Golden Rule exists in most of the world’s religions. Yet, O reader, practice the Golden Rule and notice how much criticism you receive from some adherents to some of these religions, including your own.
Men never do evil so completely and cheerfully as when they do it from religious conviction.
Faith has the power to transform people. Religion often reinforces positive and negative tendencies people have. God or a deity frequently functions as a justification for what one wants to do anyway. People often create God in their image.
Jeremiah did not create God in his image. The Weeping Prophet struggled with God, complaining while obeying. The authors of the assigned texts from the Hebrew Bible wrote of divine protection. Divine protection kept Jeremiah alive yet did not prevent his involuntary exile in Egypt. And Jesus died horribly via crucifixion.
Martyrs populate Christian calendars of saints. This is consistent with various sayings of Jesus from the canonical Gospels. Commandments to deny oneself, take up one’s cross, and follow Jesus dovetail with Matthew 10:24:
No disciple is above his teacher, no slave above his master.
—The New American Bible–Revised Edition (2011)
Yet, in sovereignty, God makes unjust suffering work for a positive end. Persecutions and martyrdoms water the church. Redemption comes via the crucifixion and resurrection of Jesus. Often, social injustice prompts a backlash in favor of social justice. The New Testament depicts the violent, oppressive Roman Empire as an involuntary tool of God. God works with what is available.
As much as I enjoy forces of evil functioning involuntarily as agents of God, I assert that being a voluntary agent of God is superior. I try to be one of these voluntary agents of God. To the extent I succeed, I do so by grace. May you, O reader, succeed by grace, in that effort, too.
KENNETH RANDOLPH TAYLOR
MAY 4, 2022 COMMON ERA
THE FEAST OF SAINT CEFERINO JIMENEZ MALLA, SPANISH ROMANI MARTYR, 1936
THE FEAST OF ANGUS DUN, EPISCOPAL BISHOP OF WASHINGTON, AND ECUMENIST
THE FEAST OF SAINT BASIL MARTYSZ, POLISH ORTHODOX PRIEST AND MARTYR, 1945
THE FEAST OF SAINT JEAN-MARTIN MOYË, ROMAN CATHOLIC PRIEST, MISSIONARY IN CHINA, AND FOUNDER OF THE SISTERS OF DIVINE PROVIDENCE AND THE CHRISTIAN VIRGINS
THE FEAST OF SAINTS JOHN HOUGHTON, ROBERT LAWRENCE, AUGUSTINE WEBSTER, HUMPHREY MIDDLEMORE, WILLIAM EXMEW, AND SEBASTIAN NEWDIGATE, ROMAN CATHOLIC MARTYRS, 1535
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Adapted from this post
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Above: Herod Agrippa II
Image in the Public Domain
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READING LUKE-ACTS, PART LXXII
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Acts 23:23-26:32
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One motif in the Acts of the Apostles is that attempts to prevent the proclamation of the Gospel of Jesus Christ failed. They created new opportunities for that proclamation instead.
Caesarea, on the Mediterranean coast, was the official seat of the procurators of Judea. The germane procurators were Antonius Felix (52-60) and Porcius Festus (60-62).
Meanwhile, Herod Agrippa II (b. 27 C.E.) ruled as a Roman client king over various territories from 50 to 100 C.E. Herod Agrippa II, who appointed the high priest in Jerusalem, conducted an incestuous relationship with Bernice, his sister. Herod Agrippa II, who died childless in 100 C.E., was the last ruler of the Herodian Dynasty.
St. Paul was a prisoner at Caesarea from 58 to 60 C.E. The conditions were lenient, though.
Tertullus, from Jerusalem, described St. Paul as “a perfect pest” (24:5) for being a Christian evangelist.
St. Paul, as a Roman citizen, appealed to the emperor–Nero, in this case. Besides, the Apostle’s life remained in danger in Caesarea.
Notice another parallel with Jesus, O reader. Recall that in the Lucan Passion narrative, a series of people–especially Roman officials–proclaimed the innocence of Jesus. We read that pattern repeating in Acts 23:23-26:32.
The irony of St. Paul’s appeal to the emperor is that he could have gone free without it (27:32).
Herod Agrippa II’s response to St. Paul has launched many sermons and bad Gospel songs. (“Bad Gospel songs” is redundant, by the way.)
A little more, and your arguments would make a Christian of me.
–Acts 26:28, The Jerusalem Bible (1966)
Recall the Parable of the Sower/the Four Soils (Luke 8:4-9, 11-15), O reader. Not all soils are receptive to the seed.
KENNETH RANDOLPH TAYLOR
MAY 3, 2022 COMMON ERA
THE FEAST OF CAROLINE CHISHOLM, ENGLISH HUMANITARIAN AND SOCIAL REFORMER
THE FEAST OF SAINT MARIE-LÉONIE PARADIS, FOUNDER OF THE LITTLE SISTERS OF THE HOLY FAMILY
THE FEAST OF SAINTS MAURA AND TIMOTHY OF ANTINOE, MARTYRS, 286
THE FEAST OF SAINT TOMASSO ACERBIS, CAPUCHIN FRIAR
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Above: Sheep
Image in the Public Domain
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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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Exodus 19:2-8a
Psalm 100
Romans 5:6-11
Matthew 9:35-10:8
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God, our maker and redeemer,
you have made us a new company of priests
to bear witness to the Gospel.
Enable us to be faithful to our calling
to make known your promises to all the world;
through your Son, Jesus Christ our Lord. Amen.
—Lutheran Book of Worship (1978), 24
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Almighty and everlasting God,
give us an increase of faith, hope, and love;
and that we may obtain what you have promised,
make us love what you have commanded;
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), 65
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The mandate of the people of God–Jews and Gentiles alike–is to be, in the language of Exodus 19:6,
…a kingdom of priests and a holy nation.
—TANAKH: The Holy Scriptures (1985, 1999)
Individually and collectively agreeing to that is relatively easy. Following through on that commitment is relatively difficult, though. It is impossible without grace. We are sheep–prone to go astray with little or no prompting. We need reconciliation to God and one another, as well as to ourselves.
God has acted to effect reconciliation. That, then, leaves the human side of the relationship. Grace is free, not cheap; it imposes the obligation of faithful response to God. How we treat our fellow human beings is bound up with our response to God.
Do not imagine, O reader, that I have worked out all these details in my life. Do not think that I have achieved an advanced stage of spiritual development. I know myself too well to assert that I have done what I described in the first two sentences of this paragraph. No, I muddle through, accumulating a mixed record daily. Therefore, I write this post to myself as much as I write it to you.
KENNETH RANDOLPH TAYLOR
MAY 3, 2022 COMMON ERA
THE FEAST OF CAROLINE CHISHOLM, ENGLISH HUMANITARIAN AND SOCIAL REFORMER
THE FEAST OF SAINT MARIE-LÉONIE PARADIS, FOUNDER OF THE LITTLE SISTERS OF THE HOLY FAMILY
THE FEAST OF SAINTS MAURA AND TIMOTHY OF ANTINOE, MARTYRS, 286
THE FEAST OF SAINT TOMASSO ACERBIS, CAPUCHIN FRIAR
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Adapted from this post
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Above: St. Paul
Image in the Public Domain
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READING LUKE-ACTS, PART LXXI
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Acts 21:17-23:22
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St. Paul’s Third Missionary Journey spanned 53-58 C.E. He was back in Jerusalem for Passover in 58 C.E.
St. Paul’s reputation preceded him. He agreed to St. James of Jerusalem’s plan for damage control. St. Paul accompanied four men to the Temple, where they made their Nazarite vows. He also sponsored sacrifices, consistent with the Law of Moses. This strategy failed. A Jewish mob beat St. Paul outside the Temple. They would have killed him had Roman soldiers not rescued him. The mob’s cries of “Kill him!” echoed another mob’s cries of “Crucify him! Crucify him!” (Luke 23:21).
Notice the sympathetic portrayal of the Romans, O reader. It is consistent with the Lucan motif of identifying good Roman officials even though Luke-Acts presents the Roman Empire as being at odds with God. Alas, Luke-Acts presents the empire as being an unwitting tool of God sometimes.
St. Paul had impeccable Jewish credentials as well as Roman citizenship. As a citizen, he had the legal right to appeal to the emperor. This fact led him to Rome.
Roman soldiers had to save St. Paul from a Jewish conspiracy a second time. The soldiers transferred him to Caesarea.
Keep in mind, O reader, that I have been writing this weblog for more than a decade. During those years, I have made many opinions abundantly clear and repeated myself at least a zillion times, lest someone who reads a post without having read other posts or many other posts mistake me for someone who holds positions I find abhorrent.
For the sake of clarity, I repeat for time number zillion plus one that I reject and condemn anti-Semitism. Really, I should not have to keep repeating myself in this matter and many other matters. Yet I do, for even a dispassionate statement of objective historical reality may seem hateful to certain people. I live in an age of ubiquitous hyper-sensitivity, which I find as objectionable as ubiquitous insensitivity. I favor ubiquitous sensitivity instead.
As I keep repeating ad nauseum in this series, I have no interest in condemning long-dead people and resting on self-righteous laurels. I may condemn long-dead people, but I refuse to stop there. No, I examine myself spiritually and draw contemporary parallels, too. Sacred violence is an oxymoron, regardless of who commits it. And I should never approve of it. Also, my Christian tradition has a shameful legacy of committing and condoning “sacred violence” against targets, including Jews, Muslims, and Christians.
By this point in the narrative, St. Paul was taking a circuitous route to Rome, to bear witness for Jesus there. The Roman soldiers and officials, as well as the homicidal Jews of Jerusalem, were tools to get him to the imperial capital.
Ask yourself, O reader: What would push you over the edge into homicidal tendencies? Answer honestly. Then take the answer to God in prayer and repent.
KENNETH RANDOLPH TAYLOR
MAY 2, 2022 COMMON ERA
THE FEAST OF SAINT ALEXANDER OF ALEXANDRIA, PATRIARCH; AND SAINT ATHANASIUS OF ALEXANDRIA, PATRIARCH AND “FATHER OF ORTHODOXY”
THE FEAST OF CHARLES SILVESTER HORNE, ENGLISH CONGREGATIONALIST MINISTER AND HYMN WRITER
THE FEAST OF CHRISTIAN FRIEDRICH HASSE, GERMAN-BRITISH MORAVIAN COMPOSER AND EDUCATOR
THE FEAST OF ELIAS BOUDINOT, IV, U.S. STATESMAN, PHILANTHROPIST, AND WITNESS FOR SOCIAL JUSTICE
THE FEAST OF JULIA BULKLEY CADY CORY, U.S. PRESBYTERIAN HYMN WRITER
THE FEAST OF SAINT SIGISMUND OF BURGUNDY, KING; CLOTILDA, FRANKISH QUEEN; AND CLODOALD, FRANKISH PRINCE AND ABBOT
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Above: Icon of Hosea
Image in the Public Domain
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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 5:15-6:6
Psalm 50:1-15 (LBW) or Psalm 119:65-72 (LW)
Romans 4:18-25
Matthew 9:9-13
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O God, the strength of those who hope in you:
Be present and hear our prayers;
and, because in the weakness of our mortal nature
we can do nothing good without you,
give us the help of your grace,
so that in keeping your commandments
we may please you in will and deed,
through Jesus Christ our Lord. Amen.
—Lutheran Book of Worship (1978), 24
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O God, from whom all good proceeds,
grant to us, your humble servants,
that by your holy inspiration we may think the things that are right
and by your merciful guiding accomplish them;
through Jesus Christ our Lord,
who lives and reigns with you and the Holy Spirit,
one God, now and forever. Amen.
—Lutheran Worship (1982), 64
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For I desire goodness, not sacrifice;
Obedience to God, rather than burnt offerings.
–Hosea 6:6, TANAKH: The Holy Scriptures (1985, 1999)
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Yet the Law of Moses commands sacrifices and burst offerings.
Hebrew prophets did not always express themselves as clearly as some of us may wish they had. In context, Hosea 6:6 referred to God rejecting the opportunistic appearance of repentance or a habitually errant population. Divinely-ordained rituals were not properly talismans; they did not protect one from one’s proverbial chickens coming home to roost. Hosea 6:6 asserted the primacy of morality over rituals.
I am neither a puritan nor a pietist. I favor polishing God’s altar and eschew condemning “externals.”
God, metaphorically, is a consuming fire. Before God, therefore, false repentance does not impress. The attitude in Psalm 119 is preferable:
Before I was humbled, I strayed,
but now I keep your word.
You are good, and you do what is good;
teach me your statutes.
–Psalm 119:67-68, The Revised New Jerusalem Bible (2019)
Sometimes recognizing one’s need to repent may be a challenge. How can one repent if one does not think one needs to do so? How can one turn one’s back on one’s sins (some of them, anyway) unless one knows what those sins are? Self-righteousness creates spiritual obstacles.
How happy are they who know their need for God, for the kingdom of Heaven is theirs.
–Matthew 5:3, J. B. Phillips, The New Testament in Modern English–Revised Edition (1972)
The test, O reader, for whether you need God is simple. Check for your pulse. If you have one, you need God. We all stand in the need of grace; may we admit this then think and act accordingly.
KENNETH RANDOLPH TAYLOR
MAY 2, 2022 COMMON ERA
THE FEAST OF SAINT ALEXANDER OF ALEXANDRIA, PATRIARCH; AND SAINT ATHANASIUS OF ALEXANDRIA, PATRIARCH AND “FATHER OF ORTHODOXY”
THE FEAST OF CHARLES SILVESTER HORNE, ENGLISH CONGREGATIONALIST MINISTER AND HYMN WRITER
THE FEAST OF CHRISTIAN FRIEDRICH HASSE, GERMAN-BRITISH MORAVIAN COMPOSER AND EDUCATOR
THE FEAST OF ELIAS BOUDINOT, IV, U.S. STATESMAN, PHILANTHROPIST, AND WITNESS FOR SOCIAL JUSTICE
THE FEAST OF JULIA BULKLEY CADY CORY, U.S. PRESBYTERIAN HYMN WRITER
THE FEAST OF SAINT SIGISMUND OF BURGUNDY, KING; CLOTILDA, FRANKISH QUEEN; AND CLODOALD, FRANKISH PRINCE AND ABBOT
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Adapted from this post
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BLOGA THEOLOGICA 
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