READING ECCLESIASTICUS/SIRACH

PART XIII

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Ecclesiasticus/Sirach 16:24-18:14

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Ben Sira, true to his Jewish theological tradition, understands God as having created order from chaos in Genesis 1:1-2:4a.  Chaos is an enemy of gods in ancient Near Eastern mythology.  More than one ancient myth depicts a deity as fighting then defeating chaos and/or an agent of it.  In the Hebrew Bible–Psalms and Job, especially–YHWH vanquishes all the enemies those gods defeated.  These passages which emphasize divine order in nature and YHWH’s victory over the foes of Marduk or whichever deity it was in a given myth teach us of the sovereignty and universality of God.

The focus on collective righteousness and sinfulness is thoroughly Jewish and Biblical.  Yet it is alien to much of the population of my culture, fixated on rugged individualism.  Of course, as we have read, Ben Sira did not ignore individual moral responsibility before God either.  Yet, as we have seen, the author contextualized the individual aspect within the communal aspect.  We of contemporary times would do well to follow this pattern, in mutuality.

We also read of the balance of divine judgment and mercy (17:19f).  God punishes sins–in this life only, according to Ben Sira, who did not believe in an afterlife.  God also forgives sins and welcomes penitence and penitents, we read.

Turn to the Lord and forsake your sins;

pray in his presence and lessen offenses.

Return to the Most High and turn away from iniquity,

and hate abominations intensely.

Know the justice and the judgments of God,

and stood firm the lot that is set before you,

in prayer to God, the Almighty.

–Ecclesiasticus/Sirach 17:25-26, Revised Standard Version–Second Catholic Version (2002)

“You” and “your” are singular in these verses.  I know; I checked two French translations–La Bible de Jérusalem (1999) and La Bible en français courant (1996).

God is powerful and supreme.  God surpasses human beings–“dust and ashes” (17:32b).  And tracing the wonders of the Lord is impossible.  God continues forever, but people die.  Their lifespans–even the relatively long ones–are long.  And God is more merciful than people.

The compassion of man is for his neighbor,

but the comparison of the Lord is for all living beings.

He rebukes and trains and teaches them,

and turns them back, as a shepherd his flock.

He has compassion on those who accept his discipline

and who are eager for his judgments.

–18:13-14, Revised Standard Version–Second Catholic Edition (2002)

Two words stand out in my mind.  The first word is “rebuke.”  In the Hebrew Bible, only YHWH has the authority to rebuke someone else.  This is a point which Foster R. McCurley, Jr., makes in Ancient Myths and Biblical Faith:  Scriptural Transformations (1983; reprint, 2007), 46.   People in the Hebrew Bible may rebuke others, but they lack the authority to do so.  Jude 9 reinforces this point in an allusion to the Assumption of Moses; even the archangel Michael did not presume to rebuke Satan.  No, Michael said:

May the Lord rebuke you!

—The New American Bible–Revised Edition (2011)

The Synoptic Gospels mention Jesus rebuking demons and unclean spirits, mostly–and occasionally, wind, a fever, and people.  Jesus rebukes twelve times in the Synoptic Gospels:

• Matthew 8:26; 17:18;
• Mark 1:25; 4:39; 8:33; 9:25;
• Luke 4:35, 39; 4:41; 8:24; 9:42, 55.

Jesus, of course, had the divine authority to rebuke.

Lest I pick Biblical cherries and report incompletely, I point out the following examples from the New Testament:

• St. Simon Peter rebuked Jesus in Matthew 16:22 and Mark 8:32.  One can argue that the apostle did what he lacked the authority to do, though.
• Luke 17:3 quotes Jesus as authorizing the rebuking of a sinner, to inspire repentance.
• When we turn to epistles which bear the name of St. Paul the Apostle yet postdate him, we find three examples.  We read counsel to rebuke those who persist in sin (1 Timothy 5:20).  2 Timothy 4:2 lists rebuking as a duty, alongside tasks including preaching, exhorting and teaching patiently.  Titus 1:13 orders St. Titus to rebuke Cretans–“liars, evil beasts, lazy gluttons”–“that they may be sound in the faith.”
• Luke 3:19 tells us that St. John the Baptist had rebuked Herod Antipas “because of Herodias.”
• Luke 23:40 tells us that the penitent insurrectionist–St. Dismas, according to tradition–rebuke of the impenitent rebel–Gestus, according to tradition–who was mocking Jesus.
• 2 Peter 2:16, using the divine passive voice, tells us that God rebuked Balaam in Numbers 22:21-40.

So, according to the New Testament, people may legitimately rebuke each other sometimes.  The severity of rebuking someone–as opposed to merely telling someone off–is vital to remember when considering this matter.  People know partially, but God knows fully.

The second word is “discipline.”  Discipline is not abuse.  No, the purpose of discipline is to correct behavior.  Divine discipline is a recurring theme in Hebrew wisdom literature.  For example, we read in Wisdom of Solomon 3:5 that God disciplines the righteous.  (The context in the Wisdom of Solomon is persecution–also present in the background of the Hebrew and Greek versions of Ecclesiasticus/Sirach.)  Suffering–which God has not caused–becomes a method of spiritual discipline.

That may seem odd.  Yet it makes sense to me.  Suffering has improved my spiritual life and transformed me for the better.  The suffering was not the work of God, but the positive effects of the suffering were the work of God.  Perhaps you, O reader, can identify examples of this principle in your life or in the life of someone you know or have known.  I have found that the light of God seems to shine brighter the darker one’s circumstances become.

Another point regarding discipline is that a loving parent or guardian disciplines a child.  The lack of discipline does that child–or anyone else–no favors.  Discipline is necessary for the individual and collective good.

KENNETH RANDOLPH TAYLOR

AUGUST 22, 2023 COMMON ERA

THE FEAST OF JACK LAYTON, CANADIAN ACTIVIST AND FEDERAL LEADER OF THE NEW DEMOCRATIC PARTY

THE FEAST OF JOHN DAVID CHAMBERS, ANGLICAN HYMN WRITER AND TRANSLATOR

THE FEAST OF SAINTS HRYHORII KHOMYSHYN, SYMEON LUKACH, AND IVAN SLEZYUK, UKRAINIAN GREEK CATHOLIC BISHOPS AND MARTYRS, 1947, 1964, AND 1973

THE FEAST OF SAINTS JOHN KEMBLE AND JOHN WALL, ENGLISH ROMAN CATHOLIC PRIESTS AND MARTYRS, 1679

THE FEAST OF SAINTS THOMAS PERRY, RICHARD KIRKMAN, AND WILLIAM LACEY, ENGLISH ROMAN CATHOLIC MARTYRS, 1572 AND 1582

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Above:  Figs, by Giovanna Garzoni

Image in the Public Domain

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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 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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Amos 8:1-12 or Proverbs 9:1-6

Psalm 119:1-8, 12-16

1 Timothy 5:17-25

John 3:1-21

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The evildoers in Amos 8 were dishonest.  They lived to cheat people and to exploit those who were vulnerable and less fortunate.  These evildoers were, in terms of Proverbs 9, absent from Lady Wisdom’s banquet.  No, they attended Lady Folly’s banquet.  These evildoers, in terms of Psalm 119, did not have blameless ways and did not walk in the Law of God.

I seek to be clear, as Amos 8:4f is clear.  Some people seek to obey the divinely-imposed ethical mandates vis-à-vis mutuality yet get some details wrong.  Amos 8:4f does not condemn such people.  No, it condemns those who are not even trying to obey divine law, to respect God in their fellow human beings.

Such dishonest people have always been with us, unfortunately.

A lifestyle of mutuality seeks to bring out the best in others.  It strives to build the common good, therefore to respect the image of God each person bears.  This effort glorifies God.  May we humans love one another.  May we love God, too.  May we seek to build each other up, not to build ourselves up at the expense of others.  May we glorify God, not ourselves.

This is what we should do, after all.

KENNETH RANDOLPH TAYLOR

JANUARY 2, 2022 COMMON ERA

THE NINTH DAY OF CHRISTMAS

THE FEAST OF JOHANN KONRAD WILHELM LOEHE, BAVARIAN LUTHERAN MINISTER, AND COORDINATOR OF DOMESTIC AND FOREIGN MISSIONS

THE FEAST OF SAINTS NARCISSUS, ARGEUS, AND MARCELLINUS OF TOMI, ROMAN MARTYRS, 320

THE FEAST OF SAINT ODILO OF CLUNY, ROMAN CATHOLIC ABBOT

THE FEAST OF SABINE BARING-GOULD, ANGLICAN PRIEST AND HYMN WRITER

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Adapted from these posts:

https://adventchristmasepiphany.wordpress.com/2021/01/02/devotion-for-the-seventh-sunday-after-the-epiphany-year-d-humes/

https://ordinarytimedevotions.wordpress.com/2021/01/02/devotion-for-proper-5-year-d-humes/

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Above:  Nicodemus Coming to Jesus, by Henry Ossawa Turner

Image in the Public Domain

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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 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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Amos 7:1-17 or Proverbs 8:1-21

Psalm 118:14-29

1 Timothy 5:1-16

John 3:1-21

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Divine judgment and mercy exist in balance in the Old and New Testaments.  They find balance in Jesus in John 3.  Those who reject the light condemn themselves to the darkness.  God sends nobody to Hell.  All who go there send themselves.  We read of the impending doom of the northern Kingdom of Israel in Amos 7.  In that passage, we also read that God is in judgment mode.

Proverbs 8 speaks of divine wisdom.  That is the wisdom, the persistent, collective rejection which led to the pronouncement of divine judgment in Amos 7.  The word of God that Amos proclaimed was treasonous, according to authorities in the Kingdom of Israel.  That word of God condemned the leaders who labeled that truth as treason.  The Assyrians arrived in force, right on schedule, though.  The truth was not treason.

The reading from 1 Timothy 5 speaks to divinely-mandated ethics.  The passage also contains some culturally-specific elements that may be irrelevant to your context, O reader.  May we not become distracted by those culturally-specific details.  The timeless principle is mutuality:  We are res[pmsob;e to and for each other.  In that timeless context, individual and collective responsibility also exist in balance.

I admit without apology that I am pedantic.  My pedantry extends to theology.  In the Gospel of John, eternal life is knowing God via Jesus (John 17:3).  Within the Johannine context, as in John 3:16, therefore, there is no eternity apart from God–Jesus, to be precise.  In other words, eternal life and the afterlife are not synonyms in Johannine theology.  “Eternal” describes the quality of life, not the length thereof.  I am a generally Johannine Christian, so I understand “eternal life” according to the definition in John 17:3.  Nevertheless, outside of the Johannine tradition in the New Testament, the meaning of “eternal” is “everlasting.”

I am not shy about saying and writing openly what I really think:  I remain unconvinced that my Jewish elder brothers and sisters in faith are doomed to go to Hell.  No, I affirm that their covenant remains in effect.  According to Covenantal Nomism, consistently and unrepentantly disregarding the ethical obligations of the Law of Moses causes one to drop out of the covenant.  Salvation comes via grace, but damnation comes via works.

The more I age and move away from reflexively Reformation-influenced theology, the more comfortable I become embracing the relationship among faith, works, salvation, and damnation in both Testaments.  God cares deeply about how people treat each other, the Bible tells us.  We mere mortals may deceive ourselves and each other.  We cannot, however, pull the proverbial wool over God’s equally proverbial eyes.  Our creeds become evident in our deeds.

Nevertheless, may we avoid the trap of thinking that we deserve salvation.  That remains a gift.  All who receive it may experience a degree of shock when they realize who else has received it.  So be it.

KENNETH RANDOLPH TAYLOR

JANUARY 1, 2021 COMMON ERA

THE EIGHTH DAY OF CHRISTMAS

THE FEAST OF THE HOLY NAME OF JESUS

THE WORLD DAY OF PEACE

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Adapted from these posts:

https://adventchristmasepiphany.wordpress.com/2021/01/01/devotion-for-the-sixth-sunday-after-the-epiphany-year-d-humes/

https://ordinarytimedevotions.wordpress.com/2021/01/01/devotion-for-proper-4-year-d-humes/

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Above:  Icon of Elijah

Image in the Public Domain

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FOR THE SECOND SUNDAY OF KINGDOMTIDE, ACCORDING TO A LECTIONARY FOR PUBLIC WORSHIP IN THE BOOK OF WORSHIP FOR CHURCH AND HOME (1965)

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Almighty God, you have created us in your image:

Grant us grace to contend fearlessly against evil, and to make no peace with oppression;

and that, we may reverently use our freedom,

help us to employ it in the maintenance of justice among people and nations,

to the glory of your holy name; through Jesus Christ our Lord.  Amen.

–Modernized from The Book of Worship for Church and Home (1965), page 153

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1 Kings 18:21-39

Psalm 28

1 Timothy 6:6-19

Luke 16:10-15

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Anything that draws us away from God is, for us, idolatrous.  An idol need not necessarily be a false god, such as Baal Peor.  It can be, of course.  Perhaps one’s idols are wealth and social status, as in 1 Timothy 6 and Luke 16.  If not, one still has at least one idol, to be sure.

Idolatry can be a difficult matter to address properly, for one must first identify one’s idol(s).  Each of us has spiritual blind spots, so each of us needs others to tell us what is in them.  Furthermore, that which is an idol for one person might not be one for another; the test is function.  For some even the Bible becomes an idol, for it takes the place of God for them, becoming the end, not a means toward that end.  Committing bibliolatry is a frequent sin, alas.

With the help of God may we recognize our idolatry, confess it, and repent of it.  Then, by the same power, may we refrain from committing that sin again.

KENNETH RANDOLPH TAYLOR

JANUARY 6, 2018 COMMON ERA

THE FEAST OF THE EPIPHANY OF OUR LORD JESUS CHRIST

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Above:  Icon of Timothy

Image in the Public Domain

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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 16:1-22

Psalm 92:(1-4) 5-11 (12-15)

Matthew 26:1-19 or Mark 14:1-16 or Luke 22:1-13

1 Timothy 5:1-23

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Proper 19 is, in the Year D plan by Timothy Matthew Slemmons, the first of 10 Sundays over which the Passion Narrative stretches out.  Passion, in this context, refers to suffering.

The readings, taken together, present a contrast between love and perfidy.  Love manifests itself by caring for others selflessly and by seeking the common good.  Love is self-sacrificial.  Love does not care about maintaining appearances of respectability.  Love endures, but hatred and perfidy fade away, having done their worst.  This is a timeless lesson–one which might seem counterintuitive during dark times.  After all, evil people prosper and retain their positions of authority and/or influence while righteous people suffer, sometimes to the point of martyrdom.  This is a matter of perspective.  God sees the big picture over time, but we see a much smaller portion of time.

We will do well to trust in God.

KENNETH RANDOLPH TAYLOR

DECEMBER 18, 2016 COMMON ERA

THE FOURTH SUNDAY OF ADVENT:  THE TWENTY-SECOND DAY OF ADVENT

THE FEAST OF MARC BOEGNER, ECUMENIST

THE FEAST OF SAINT GIULIA VALLE, ROMAN CATHOLIC NUN

THE FEAST OF SAINT ISAAC HECKER, FOUNDER OF THE MISSIONARY SOCIETY OF SAINT PAUL THE APOSTLE

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2016/12/18/devotion-for-proper-19-year-d/

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Above:  Boaz, by Rembrandt van Rijn

Image in the Public Domain

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The Collect:

O God, you show forth your almighty power

chiefly by reaching out to us in mercy.

Grant to us the fullness of your grace,

strengthen our trust in your promises,

and bring all the world to share in the treasures that come

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

–Evangelical Lutheran Worship (2006), page 52

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The Assigned Readings:

Ruth 1:1-22 (Monday)

Ruth 3:14-4:6 (Tuesday)

Ruth 4:7-22 (Wednesday)

Psalm 94 (All Days)

1 Timothy 5:1-8 (Monday)

1 Timothy 5:9-16 (Tuesday)

Luke 4:16-30 (Wednesday)

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The Lord will not cast off his people:

nor will he forsake his own.

For justice shall return to the righteous man:

and with him to all the true of heart.

–Psalm 94:14-15, The Alternative Service Book 1980

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The composite pericope from 1 Timothy comes from a particular place and time, so some of the details do not translate well into contemporary Western settings.  May we, therefore, refrain from falling into legalism.  Nevertheless, I detect much of value in that reading, which acknowledges the existence of both collective and individual responsibilities and sorts out the boundary separating them in a particular cultural context.  One principle from that text is that relatives should, as they are able, take care of each other.  Another principle present in the reading is mutuality–responsibility to and for each other.

The lack of a support system, or at least an adequate one, is a major cause of poverty and related ills.  The support system might be any number of things, including:

1. the social safety net (the maintenance and strengthening of which I consider to be a moral imperative),
2. friends,
3. relatives,
4. neighbors,
5. the larger community,
6. a faith community,
7. non-governmental organizations, or
8. a combination of some of the above.

In the Book of Ruth Naomi and Ruth availed themselves of effective support systems.  They moved to Bethlehem, where Ruth was a foreigner but Naomi had relatives.  The women also gleaned in fields.  There Ruth met Boaz, a landowner and a kinsman of Naomi.  He obeyed the commandment from Deuteronomy 24:19 and left grain for the poor.  The story had a happy ending, for Ruth and Boaz married and had a son.  Naomi, once bitter, was thrilled.

One hypothesis regarding the Book of Ruth is that the text dates to the postexilic period.  If this is accurate, the story of the marriage of Ruth and Boaz functions as a criticism of opposition to intermarriage between Hebrews and foreigners and serves as a call for the integration of faithful foreigners into Jewish communities.  The Jewish support system, this perspective says, should extend to Gentiles.

Sometimes the call to exercise individual responsibility and to fulfill one’s role in collective responsibility becomes challenging, if not annoying.  One difficulty might be determining the line between the two sets of responsibilities.  Getting that detail correct is crucial, for we are responsible to and for each other.  The Pauline ethic (as in 2 Corinthians 8:7-15) which holds that those who have much should not have too much and that those who have little should not have too little is a fine goal toward which to strive, but who determines how much is too much and how little is too little?  And what is the best way to arrive at and maintain that balance?  These seem like communal decisions, given the communal ethos of the Bible.

If all that were not enough, we might have responsibilities to and for more people than we prefer or know we do.  John Donne wrote,

No man is an island,

Entire of itself,

Every man is a piece of the continent,

A part of the main.

If a clod be washed away by the sea,

Europe is the less.

As well as if a promontory were.

As well as if a manor of thy friend’s

Or of thine own were:

Any man’s death diminishes me,

Because I am involved in mankind,

And therefore never send to know for whom the bell tolls;

It tolls for thee.

Do we dare to live according to the standard that anyone’s death diminishes us?  Do we dare to recognize foreigners and other “outsiders” as people whom God loves and whom we ought to love as we love ourselves?  Do we dare to think of “outsiders” as people to whom and for whom we are responsible?  If we do, how will we change the world for the better?

KENNETH RANDOLPH TAYLOR

JULY 6, 2015 COMMON ERA

THE FEAST OF SAINT VINCENTIA GEROSA AND BARTHOLOMEA CAPITANIO, COFOUNDERS OF THE SISTERS OF CHARITY OF LOVERE

THE FEAST OF ISAIAH, BIBLICAL PROPHET

THE FEAST OF JAN HUS, PROTO-PROTESTANT MARTYR

THE FEAST OF OLUF HANSON SMEBY, U.S. LUTHERAN MINISTER AND HYMN WRITER

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2015/07/06/devotion-for-monday-tuesday-and-wednesday-after-proper-27-year-b-elca-daily-lectionary/

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Above:  The Gleaners, by Jean-Francois Millet

(Image in the Public Domain)

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The Collect:

Holy God, you confound the world’s wisdom in giving your kingdom to the lowly and the pure in heart.

Give us such a hunger and thirst for justice, and perseverance in striving for peace,

that in our words and deeds we may see the life of your Son, our Savior and Lord.  Amen.

–Evangelical Lutheran Worship (2006), page 23

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The Assigned Readings:

Deuteronomy 16:18-20 (Thursday)

Deuteronomy 24:17-25:4 (Friday)

Micah 3:1-4 (Saturday)

Psalm 15 (all days)

1 Peter 3:8-12 (Thursday)

1 Timothy 5:17-24 (Friday)

John 13:31-35 (Saturday)

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Some Related Posts:

Deuteronomy 16:

http://ordinarytimedevotions.wordpress.com/2013/05/07/devotion-for-october-15-16-and-17-lcms-daily-lectionary/

Deuteronomy 24-25:

http://ordinarytimedevotions.wordpress.com/2013/05/08/devotion-for-october-22-and-23-lcms-daily-lectionary/

1 Peter 3:

http://adventchristmasepiphany.wordpress.com/2012/02/22/devotion-for-december-1-in-advent-lcms-daily-lectionary/

http://ordinarytimedevotions.wordpress.com/2013/06/05/devotion-for-december-1-in-ordinary-time-lcms-daily-lectionary/

1 Timothy 5:

http://ordinarytimedevotions.wordpress.com/2013/04/17/devotion-for-september-22-23-and-24-lcms-daily-lectionary/\

John 13:

http://adventchristmasepiphany.wordpress.com/2012/04/27/devotion-for-march-8-and-9-in-epiphanyordinary-time-lcms-daily-lectionary/

http://lenteaster.wordpress.com/2010/10/29/thirty-seventh-day-of-lent-wednesday-in-holy-week/

http://lenteaster.wordpress.com/2012/06/15/twenty-ninth-day-of-easter-fifth-sunday-of-easteryear-c/

http://ordinarytimedevotions.wordpress.com/2012/07/08/devotion-for-june-9-10-and-11-in-ordinary-time-lcms-daily-lectionary/

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Lord, who may dwell in your tabernacle?

Who may abide upon your holy hill?

Those who lead a blameless life and do what is right,

who speak the truth from their heart;

they do not slander with the tongue,

they do no evil to their friends;

they do not cast discredit upon a neighbor.

In their sight the wicked are rejected,

but they honor those who fear the LORD.

They have sworn upon their health

and do not take back their word.

They do not give their money in hope of gain,

nor do they take bribes against the innocent.

Those who do these things shall never be overthrown.

–Psalm 15, Evangelical Lutheran Worship (2006)

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The Law of Moses and other segments of the Bible speak of the responsibilities we humans have toward each other.  Authors thunder condemnations of judicial corruption and economic exploitation from the pages of the Bible.  And the Law of Moses provides culturally-specific applications of the universal, timeless standard to care for the less fortunate.  The texts for today offer examples of these generalizations.

Furthermore, those in authority are supposed to look out for the best interests of their people.  Often, however, many of them do not even try to do this.  Too often I read news stories of the vulnerable members of society suffering from cuts in government social programs as either

1. no private sector agents step up to do the work as well or better,
2. no private sector agents can do the work as well or better, or
3. no private sector agents do the work, but not as effectively.

Something is terribly wrong and socially sinful when one or more of these scenarios is part of reality.  That which is most effective is the strategy I favor in any given case.  This is about ideology, not “please do not confuse me with the facts” ideology.

Perhaps the most difficult advice from the readings for these days is this:

Never repay one wrong with another, or one abusive word with another; instead, repay with a blessing.  That is what you are called to do, so that you inherit a blessing.

–1 Peter 3:9-10, The New Jerusalem Bible

We have all violated that rule, have we not?  The desire for revenge is natural yet wrong.  And the goal of having the last word might satisfy one in the short term yet does not help matters.  And, when forgiveness comes slowly, the desire to forgive might precede it.  Giving up one’s anger (even gradually) and the target(s) of it to God and moving on with life is a positive thing to do.  And praying for–not about–people can change the one who prays.  That is also good.

There is also the question of violence, which can prove to be complicated.  Sometimes, when the oppressors insist on continuing to oppress, the best way to deliver their victims is devastating to the perpetrators.  Yet, on other occasions, violence does not resolve the issue at hand and creates new problems instead.  It is often easier to make such distinctions with the benefit of hindsight, which, of course, does not exist in the heat of the moment of decision.  So I offer no easy one-size-fits-all formulas here, for none exist.  The best I can do is pray that those in authority will decide and behave wisely.

Yes, sometimes life offers a choice between just the bad and the worse.  In such cases I favor choosing the bad, for at least it is not worse.  The best we can do is all that anyone ought to expect of us.  And, if we strive to love one another as actively and effectively as possible, we are at least on the right track.

KENNETH RANDOLPH TAYLOR

SEPTEMBER 7, 2013 COMMON ERA

THE FEAST OF THE SAINTS AND MARTYRS OF THE PACIFIC

THE FEAST OF ELIE NAUD, HUGUENOT WITNESS TO THE FAITH

THE FEAST OF JANE LAURIE BORTHWICK, TRANSLATOR OF HYMNS

THE FEAST OF JOHN GREENLEAF WHITTIER, POET

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Adapted from this post:

http://adventchristmasepiphany.wordpress.com/2013/09/07/devotion-for-thursday-friday-and-saturday-before-the-fourth-sunday-after-epiphany-year-a-elca-daily-lectionary/

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