Archive for the ‘Episcopal Church (Passing References)’ Category

Repentance, Part IV   2 comments

Above:  Ash Wednesday Cross

Scanned by Kenneth Randolph Taylor

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For Ash Wednesday, Year 1, according to the U.S. Presbyterian lectionary of 1966-1970

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Almighty and everlasting God, who hatest nothing that thou hast made,

and dost forgive the sins of all those who are penitent:

create and make in us new and contrite hearts, that we,

worthily lamenting our sins and acknowledging our wretchedness,

may obtain of thee, the God of all mercy, perfect remission and forgiveness;

through Jesus Christ our Lord.  Amen.

The Book of Common Worship–Provisional Services (1966), 120

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2 Corinthians 7:2-10

Matthew 6:16-21

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Seasons exist in nature.  That they exist in liturgical calendars makes sense, too.  It is a pattern as old as antiquity and present in Judaism and Christianity.

The focus of Lent is repentance, or, literally, turning around.  Traditionally, one is supposed to give up a bad habit, a food one needs to avoid, et cetera, or to take up a good habit.  We human beings are creatures of habit, so may we nurture positive ones.

Advent and Lent are the two preparatory seasons in Western Christianity.  During Advent one is supposed to prepare for the twelve days of Christmas.  Some of us take Advent and Christmas so seriously that we wait until nearly Christmas Eve to say “Merry Christmas,” then say “Merry Christmas” through January 5.  During Lent we are supposed to prepare for the fifty days of Easter.  I, with my United Methodist background, and Episcopalian affiliation, take Lent seriously while not mistaking it for a time to wear a hairshirt.  (Asceticism is not my spiritual path.)  I also observe the Easter season, all the way through the Day of Pentecost.

I propose taking on a task for Lent.  The details of the task properly vary from person to person, but it should work toward building up treasure in Heaven.  Choose one task, O reader, and complete it diligently, faithfully, and well.  May you emerge from Lent as a better person in God.

KENNETH RANDOLPH TAYLOR

NOVEMBER 6, 2018 COMMON ERA

THE FEAST OF CHRISTIAN GREGOR, FATHER OF MORAVIAN CHURCH MUSIC

THE FEAST OF GIOVANNI GABRIELI AND HANS LEO HASSLER, COMPOSERS AND ORGANISTS; AND CLAUDIO MONTEVERDI AND HEINRICH SCHUTZ, COMPOSERS AND MUSICIANS

THE FEAST OF THEOPHANE VENARD, ROMAN CATHOLIC PRIEST, MISSIONARY, AND MARTYR IN VIETNAM

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Human Doubts and the Mighty Acts of God   Leave a comment

Above:  Icon of St. John the Baptist

Image in the Public Domain

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For the Fourth Sunday of Advent, Year 1, according to the U.S. Presbyterian lectionary of 1966-1970

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Most loving Father, who would have us give thanks for all things

and dread nothing but the loss of thee:

preserve us from faithless fears and worldly anxieties;

and grant that no clouds of this mortal life may hide from us the

light of thy love which is in Christ Jesus our Lord.  Amen.

The Book of Common Worship–Provisional Services (1966), 117

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Jeremiah 23:3-8

Philippians 4:4-7

Luke 1:26-38

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The readings for this Sunday speak of corrupt rulers, the promise of divine deliverance of the nation, the restoration of exiles to their homeland, the practice of making considering for others a defining characteristic of oneself, the practice of trusting in God, and of the conception of Jesus and the annunciation of that event.  That is quite a variety of material.  Much of it speaks for itself.  Obviously the lectionary points toward linking Jeremiah 23 to Luke 1, with Philippians 4 providing commentary.

Instead of checking off all the above items in this post as I continue to write, I prefer to focus on one line:

For nothing is impossible with God.

–Luke 1:37, The New Revised Standard Version (1989)

Do you, O reader, affirm that?  Do I?

I speak, er, write for myself, the only person for whom I can do so.  A rationalist lives between my ears and behind my eyes.  I am one of the people most likely to ask pesky, inconvenient questions, and one of the least likely join a cult.  St. Thomas the Apostle, the great doubter, is my favorite Biblical character, for I identify with his skepticism.  One of the reasons I am an Episcopalian is the premium Anglican theology places on reason, in the context of scripture and tradition, for balance.  I am an intellectual, not a mystic.  I possess a healthy dose of skepticism.  Nevertheless, I also affirm the necessity of Kierkegaardian leaps of faith.  Such a leap of faith is necessary for one to accept the Incarnation, regardless of whether one affirms of rejects the Virgin Birth.

Yes, I affirm that nothing is impossible with God.  I affirm it more on some days and less on others.  My faith is a work in progress.  I bring my doubts to God; doing that constitutes an act of faith.  God, as I understand Him, does not strike anyone down for asking questions faithfully and honestly.

KENNETH RANDOLPH TAYLOR

OCTOBER 22, 2018 COMMON ERA

THE FEAST OF FREDERICK PRATT GREEN, BRITISH METHODIST MINISTER, POET, AND HYMN WRITER

THE FEAST OF BARTHOLOMEW ZOUBERBUHLER, ANGLICAN PRIEST

THE FEAST OF EMILY HUNTINGTON MILLER, U.S. METHODIST AUTHOR AND HYMN WRITER

THE FEAST OF KATHARINA VON SCHLEGAL, GERMAN LUTHERAN HYMN WRITER

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Rich Irony   3 comments

Above:  Part of the Title Page of The Worshipbook–Services and Hymns (1972)

Scan by Kenneth Randolph Taylor

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There is a liturgical joke that highlights certain denominational differences.

In a county seat town somewhere in the United States of America, the First Baptist Church was hosting the annual community Thanksgiving service.  The local Episcopal priest was one of the participating ministers.  When the priest’s role in the service had come, the host pastor said,

Now Father Jones from the Episcopal church will lead us in one of his…written prayers.

Father Jones walked up to the pulpit and said,

Let us pray.  Our Father, which art in heaven….

I was thinking of that story, which could be true, even if it is not, because of an ironic written prayer I read on page 202, from the “Other Prayers for Worship” section of The Worshipbook–Services and Hymns (1972), from the mainline of U.S. Presbyterianism:

For Those Who Write Prayers

Almighty God:  you have no patience with solemn assemblies, or heaped-up prayers to be heard by men.  Forgive those who have written prayers for congregations.  Remind them that their foolish words will pass away, but that your word will last and be fulfilled, in Jesus Christ our Lord.  Amen.

This prayer, indicating a traditionally Puritan Presbyterian hostility to written prayers and to prayer books, exists in the same volume as many written prayers for congregations to use.

I find this matter rather amusing and theologically alien to me, for I belong to The Episcopal Church, which has a rich and unapologetic record of written prayers–Books of Common Prayer, even–reaching back through the corridors of time to The Book of Common Prayer (1549) and deeper into the past, to missals and the Liturgy of the Hours, and before that, to The Didache.  If one does not approve of written prayers for congregational use, one can avoid them, but hopefully such a person will avoid the hypocrisy of writing or using a written prayer asking divine forgiveness for those who write prayers for congregational use.

KENNETH RANDOLPH TAYLOR

OCTOBER 20, 2018 COMMON ERA

THE FEAST OF PHILIP SCHAFF AND JOHN WILLIAMSON NEVIN, U.S. GERMAN REFORMED HISTORIANS, THEOLOGIANS, AND LITURGISTS

THE FEAST OF FRIEDRICH FUNCKE, GERMAN LUTHERAN MINISTER, COMPOSER, AND HYMN WRITER

THE FEAST OF MARY A. LATHBURY, U.S. METHODIST HYMN WRITER

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The Light of Christ, Part IV   1 comment

Above:  Icon of the Resurrection

Image Scanned by Kenneth Randolph Taylor

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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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Adapted from this post:

https://lenteaster.wordpress.com/2018/05/29/devotion-for-the-great-vigil-of-easter-years-a-b-c-and-d-humes/

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Moral Renewal   Leave a comment

Above:   Cyrus II

Image in the Public Domain

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FOR THE THIRTEENTH 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, in a world of change you have placed eternity in our hearts

and have given us power to discern good from evil:

Grant us sincerity that we may persistently seek the things that endure,

refusing those which perish, and that, amid things vanishing and deceptive,

we may see the truth steadily, follow the light faithfully,

and grow ever richer in that love which is the life of the people;

through Jesus Christ our Lord.  Amen.

–Modernized from The Book of Worship for Church and Home (1965), page 155

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Ezra 1:2-4; 3:10-13

Psalm 51

Jude 17-21, 24-25

Luke 13:22-24, 34-35

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The readings from Mark 13 and Jude share the warning to avoid following false teachers and to remain in eternal life, which, according to John 17:3, is knowing God via Jesus.  In Mark 13 and Jude this warning comes in the context of apocalyptic expectations.  Mark 13 also occurs in the context of the imminent crucifixion of Jesus.  The question of how to identify false teachers is an important one.  This is frequently a difficult matter, given the reality of the existence of theological blind spots.  If one backs up just one verse to Jude 16, however, we read a description of false teachers:

They are a set of grumblers and malcontents.  They follow their lusts.  Bombast comes rolling from their lips, and they court favour to gain their ends.

The Revised English Bible (1989)

That helps somewhat.

False teachers distract us from God, in whom we can have new beginnings.  The new beginning in Ezra 1 and 3 (Chapter 2 is a list of returning exiles.) culminates in the laying and dedication of the foundation of the Second Temple at Jerusalem.  The narrative of the construction of that Temple continues through Chapter 6.  In The Episcopal Church we read Psalm 51, a prayer for healing and moral renewal, on Ash Wednesday.  Moral renewal is of the essence.

That is also a frequently disputed project.  What constitutes moral renewal?  I know enough about history to be able to speak or write extemporaneously about “moral” defenses of offenses including serfdom, chattel slavery, Apartheid, Jim Crow laws, and the economic exploitation of industrial workers.  Anyone who defends any of those sins in any circumstance needs moral renewal.  All of those sins violate the law of love, which is a helpful guide for determining what is moral.

The truth is that all of us need moral renewal.  The most pious and kind-hearted person has the need of moral renewal in some parts of his or her life.  We can find that renewal by turning to God and avoiding false teachers, many of whom offer easy answers to difficult questions.

KENNETH RANDOLPH TAYLOR

JANUARY 13, 2018 COMMON ERA

THE FEAST OF SAINT HILARY OF POITIERS, ROMAN CATHOLIC BISHOP OF POITIERS, “ATHANASIUS OF THE WEST,” AND HYMN WRITER; MENTOR OF SAINT MARTIN OF TOURS, ROMAN CATHOLIC BISHOP OF TOURS

THE FEAST OF CHRISTIAN KEIMANN, GERMAN LUTHERAN HYMN WRITER

THE FEAST OF SAINT KENTIGERN (MUNGO), ROMAN CATHOLIC BISHOP OF GLASGOW

THE FEAST OF SAINT MARGUERITE BOURGEOYS, FOUNDRESS OF THE SISTERS OF NOTRE DAME

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Psalm 119:145-176   5 comments

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POST LII OF LX

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The Book of Common Prayer (1979) includes a plan for reading the Book of Psalms in morning and evening installments for 30 days.  I am therefore blogging through the Psalms in 60 posts.

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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 226

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This is the last of five posts on Psalm 119 in this series.  The first is here.  The second is here.  The third is here.  The fourth is here.

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Let me live, that I may praise You;

may Your rules be my help.

–Psalm 119:175, TANAKH:  The Holy Scriptures (1985)

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Interestingly, in verse 175 the psalmist does not pray,

may You be my help

or

You are my help.

No, the author of Psalm 119 emphasizes the rules, which he describes as worthy of learning (verse 7), delightful (verse 16), his intimate companions (verse 24), just and eternal (verse 160), et cetera.  Also, love of the torah replaces love of God in the psalm.  This use of torah is mystical; God’s words have saving power.  Yet the psalmist also seeks divine deliverance throughout the text, as in verse 176:

I have strayed like a  lost sheep;

search for Your servant,

for I have not neglected Your commandments.

TANAKH:  The Holy Scriptures (1985)

A note in The Jewish Study Bible suggests that I contrast 119:176 with Psalm 44:18:

All this has come upon us,

yet we have not forgotten You,

or been false to Your covenant.

TANAKH:  The Holy Scriptures (1985)

Note, O reader, what the psalmists have not forgotten or neglected:  “You” (God), in the case of Psalm 44, and “Your commandments,” in the case of Psalm 119.

All of his is fascinating reading for me, an Episcopalian who grew up as a United Methodist.  The sentiment of Psalm 44:18 (“we have not forgotten You”) comes naturally to me.  However, the attachment to the rules in Psalm 119 does not.  Nevertheless, the legal emphasis of Psalm 119 makes sense in its postexilic setting, given the teaching that neglecting those commandments had led to two exiles and the lost of ten tribes.

As for the straying of the psalmist in 119:176, how has he strayed, if indeed he has not neglected divine commandments?  The text does not explain.  Somehow he finds himself lost, or more precise, perishing.  Those enemies to whom he has been referring remain.  The psalmist acknowledges that he and all faithful people find their deliverance via grace, not the keeping of the rules.

St. Paul the Apostle agreed.

KENNETH RANDOLPH TAYLOR

AUGUST 21, 2017 COMMON ERA

THE FEAST OF JOHN ATHELSTAN LAURIE RILEY, ANGLICAN ECUMENIST, HYMN WRITER, AND HYMN TRANSLATOR

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God Concepts and Violence   1 comment

Saul Consulting the Spirit of Samuel

Above:   Saul Consults the Spirit of Samuel

Image in the Public Domain

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The Collect:

O God, the protector of all who trust in you,

without you nothing is strong, nothing is holy.

Embrace us with your mercy, that with you as our ruler and guide,

we may live through what is temporary without losing what is eternal,

through Jesus Christ, our Savior and Lord.  Amen.

Evangelical Lutheran Worship (2006), page 53

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The Assigned Readings:

1 Samuel 28:3-19 (Thursday)

2 Samuel 21:1-14 (Friday)

Psalm 98 (Both Days)

Romans 1:18-25 (Thursday)

2 Thessalonians 1:3-12 (Friday)

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In righteousness shall he judge the world

and the peoples with equity.

–Psalm 98:10, The Book of Common Prayer (1979)

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Judgment and mercy exist in balance (as a whole) in the Bible, but God seems bloodthirsty in 1 Samuel 15 and 28 and in 2 Samuel 21.

The divine rejection of Saul, first King of Israel, was due either to an improper sacrifice (1 Samuel 13:8-14) or his failure to kill all Amelikites (1 Samuel 15:2f), depending upon the source one prefers when reading 1-2 Samuel (originally one composite book copied and pasted from various documents and spread across two scrolls).  1 Samuel 28 favors the second story.  In 2 Samuel 21, as we read, David, as monarch, ended a three-year-long drought by appeasing God.  All the king had to do was hand seven members of the House of Saul over to Gibeonites, who “dismembered them before the LORD” on a mountain.

The readings from the New Testament are not peace and love either, but at least they are not bloody.  Their emphasis is on punishment in the afterlife.  In the full context of scripture the sense is that there will be justice–not revenge–in the afterlife.  Justice, for many, also includes mercy.  Furthermore, may we not ignore or forget the image of the Holy Spirit as our defense attorney in John 14:16.

I know an Episcopal priest who, when he encounters someone who professes not to believe in God, asks that person to describe the God in whom he or she does not believe.  Invariably the atheist describes a deity in whom the priest does not believe either.  I do not believe in the God of 1 Samuel 15 and 28 and 2 Samuel 21 in so far as I do not understand God in that way and trust in such a violent deity.  No, I believe–trust–in God as revealed in Jesus of Nazareth, who would not have ordered any genocide or handed anyone over for death and dismemberment.

KENNETH RANDOLPH TAYLOR

JUNE 6, 2016 COMMON ERA

THE FEAST OF FRANKLIN CLARK FRY, PRESIDENT OF THE UNITED LUTHERAN CHURCH IN AMERICA AND THE LUTHERAN CHURCH IN AMERICA

THE FEAST OF SAINT CLAUDE OF BESANCON, ROMAN CATHOLIC PRIEST, MONK, ABBOT, AND BISHOP

THE FEAST OF HENRY JAMES BUCKOLL, AUTHOR AND TRANSLATOR OF HYMNS

THE FEAST OF WILLIAM KETHE, PRESBYTERIAN HYMN WRITER

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2016/06/06/devotion-for-thursday-and-friday-before-proper-28-year-c-elca-daily-lectionary/

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