Archive for the ‘Exodus Other’ Category

The Philistine Army Captures the Ark of the Covenant   Leave a comment

Above:  The Ark of the Covenant, by James Tissot

Image in the Public Domain

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READING 1-2 SAMUEL, 1 KINGS, 2 KINGS 1-21, 1 CHRONICLES, AND 2 CHRONICLES 1-33

PART V

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1 Samuel 4:1b-22

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O God, you have cast us off and broken us;

you have been angry;

oh, take us back to you again.

–Psalm 60:1, The Book of Common Prayer (1979)

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Military defeat (which God allowed, according to the text) of the Israelite forces did not constitute the defeat of God.  Philistine capture of the Ark of the Covenant (in lieu of the statue of a deity, the conventional booty) did not constitute the defeat of God.  Military defeat of Israelite forces did, however, constitute a crisis.

The Ark of the Covenant symbolized the presence of God.  The Ark’s unprecedented presence on the battlefield indicated the belief that the Ark was a talisman.

The deaths of Hophni and Phinehas (per 1 Samuel 2:24) and of Eli (once he heard of the capture of the Ark of the Covenant, not the deaths of his wayward sons) added to the seriousness of the situation.  Had the glory of God departed from Israel?  The mother of Ichabod thought so.

I wonder how Ichabod felt going through life with a name meaning “no glory.”

This story, in context, contains no hint of pervasive national wickedness for which God punished Israel via the Philistines.  One must, therefore, wonder why the defeat occurred.  A prosaic answer would entail an explanation of military strategies, of course.  That, however, is not the point of this story.  No, the point relates to the sovereignty of God.

The defeat was ironic.  The Philistines were polytheists who misquoted the history of the plagues of Egypt (Exodus 7:8-11:10), placing them in the wilderness, oddly.  Yet, according to 1 Samuel 4, these Philistines were agents of God.  They were about to learn how little they understood about the God of the Israelites.

KENNETH RANDOLPH TAYLOR

AUGUST 14, 2020 COMMON ERA

THE FEAST OF WILLIAM CROFT, ANGLICAN ORGANIST AND COMPOSER

THE FEAST OF JOHN BAJUS, U.S. LUTHERAN MINISTER AND HYMN TRANSLATOR

THE FEAST OF JOHN HENRY HOPKINS, JR., EPISCOPAL PRIEST AND HYMNODIST; AND HIS NEPHEW, JOHN HENRY HOPKINS, III, EPISCOPAL PRIEST AND MUSICIAN

THE FEAST OF SAINT MAXIMILIAN KOLBE, ROMAN CATHOLIC PRIEST AND MARTYR, 1941; AND JONATHAN MYRICK DANIELS, EPISCOPAL SEMINARIAN AND MARTYR, 1965

THE FEAST OF SARAH FLOWER ADAMS, ENGLISH UNITARIAN HYMN WRITER; AND HER SISTER, ELIZA FLOWER, ENGLISH UNITARIAN COMPOSER

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The Individual and the Collective III   1 comment

Above:  The Plague of Flies, by James Tissot

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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Exodus 8:1-15 or 2 Samuel 11:1-17

Psalm 50:16-23

2 Corinthians 5:1-10

Mark 5:21-43

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Judgment and Mercy are both individual and collective.  They are individual in Psalm 50:16-23, 2 Corinthians 5:1-10, and Mark 5:21-43.  They are, however, collective in Exodus 8:1-15 and 2 Samuel 11:1-17, in which innocent people pay the stiff penalty for the sins of others or another person–a monarch, in particular.

Collective punishment that affects the innocent is not fair, at least from one perspective.  I subscribe to that point of view.  I also acknowledge that life is not fair.  This is a truth with which more than one Psalmist wrestled and that the authors of layers of the Book of Job addressed in sometimes contradictory ways.  We mere mortals have the right to complain–to kvetch, even–about it to God.  In the Judeo-Christian tradition, with its richness, arguing with God has become an art form.

All that anyone of us does affects others, for good and for ill.  Of course, reward and punishment have collective components; we cannot segregate ourselves entirely in any given society.  This is objective reality.

May God deliver us from ourselves and each other.

KENNETH RANDOLPH TAYLOR

JULY 23, 2019 COMMON ERA

THE FEAST OF SAINT BRIDGET OF SWEDEN, FOUNDRESS OF THE ORDER OF THE MOST HIGH SAVIOR; AND HER DAUGHTER, SAINT CATHERINE OF SWEDEN, SUPERIOR OF THE ORDER OF THE MOST HIGH SAVIOR

THE FEAST OF ADELAIDE TEAGUE CASE, PROFESSOR OF RELIGIOUS EDUCATION

THE FEAST OF SAINTS PHILIP EVANS AND JOHN LLOYD, ROMAN CATHOLIC PRIESTS AND MARTYRS

THE FEAST OF THEODOR LILEY CLEMENS, ENGLISH MORAVIAN MINISTER, MISSIONARY, AND COMPOSER

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2019/07/23/devotion-for-proper-11-year-b-humes/

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Exploitation III   Leave a comment

Above:  Moses, by Edward Peck Sperry, 1897

Image Source = Library of Congress

Reproduction Number = LC-DIG-ppmsca-31841

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For the Second Sunday in Lent, Year 1, according to the U.S. Presbyterian lectionary of 1966-1970

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Lord Jesus Christ, our only King, who came in the form of a servant:

control our wills and restrain our selfish ambitions,

that we may seek thy glory above all things and fulfill our lives in thee.  Amen.

The Book of Common Worship–Provisional Services (1966), 121

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Exodus 34:1-9

1 Thessalonians 4:1-8

Matthew 7:24-29

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When I was a boy, I had a collection of Arch Books.  Each volume, a thin paperback book, told one Bible story in words and pictures.  This was a wonderful way for a child to learn Bible stories.  The Arch Book for the parable from Matthew 7:24-27 has lodged itself in my memory.

Jesus likened himself to a rock.  Moses was atop a mountain in Exodus 19 when he received far more than ten commandments from God.  (The commandments fill Exodus 20-24.)  Moses was atop a mountain again, to receive more commandments and stone tablet versions (Exodus 25-31).  While Moses was away, impatient Israelites broke the covenant.  Moses, in anger, broke the first stone tablets (Exodus 32).  Then Moses interceded on behalf of the people (Exodus 32-33).  God restored the covenant in Exodus 34.

We are supposed to read Exodus 34 in the context of the rest of the Torah narrative and of the Hebrew Bible more broadly.  We know of the unfortunate habit of murmuring and of relatively short memories of God’s mighty acts yet long memories of Egyptian leftovers.

I am not a psychologist, but psychology intrigues me.  Therefore, I listen and read closely in the field.  What we remember and what we forget–and why–indicates much about our character and about human nature, for good and for ill.  Often our minds work against the better angels of our nature; much of remembering and forgetting is a matter of the unconscious mind.  As rational as many of us try to be and like to think of ourselves as being, we tend to be irrational, panicky creatures who forget that, when we harm others, we hurt ourselves, too.  We also forget the promises we made recently all too often.

How we behave toward God and how we act toward others are related to each other.  Do we recognize God in others?  If so, that informs how we treat them.  Although I do not see the image of God in Mimi, my feline neighbor whom I feed outside my back door, I recognize her as a creature of God, an animal possessed of great dignity and worthy of respect.  Returning to human relations, the Law of Moses teaches, in terms of timeless principles and culturally specific examples, that we have divine orders to take care of each other, and never to exploit one another.  That commandment applies to societies, institutions, and governments, not just individuals.

Societies, institutions, governments, and individuals who forget or never learn that lesson and act accordingly are like a man who was so foolish that he build his house on sand, not on rock.  The rain will fall, the floods will come, the winds will blow, and the house will fall.

KENNETH RANDOLPH TAYLOR

NOVEMBER 12, 2018 COMMON ERA

THE FEAST OF SAINT JOSAPHAT, ROMAN CATHOLIC ARCHBISHOP OF POLOTSK, AND MARTYR

THE FEAST OF SAINT FRANCES XAVIER CABRINI, FOUNDRESS OF THE MISSIONARY SISTERS OF THE SACRED HEART

THE FEAST OF RAY PALMER, U.S. CONGREGATIONALIST MINISTER AND HYMN WRITER

THE FEAST OF WILLIAM ARTHUR DUNKERLEY, BRITISH NOVELIST, AND HYMN WRITER

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Metaphors and Repentance   Leave a comment

Above:  Icon of the Transfiguration

Image in the Public Domain

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FOR THE SECOND SUNDAY IN LENT, 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 given your only Son to be to us both a sacrifice for sin,

and also an example of godly life:

Give us grace that we may always most thankfully receive that his inestimable benefit,

and also daily endeavor ourselves to follow the blessed steps of his most holy life;

through the same your Son Jesus Christ our Lord.  Amen.

–Modernized from The Book of Worship for Church and Home (1965), pages 95-96

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Exodus 33:18-23

Psalm 40

Hebrews 12:18-29

Matthew 17:1-9

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The safest language to use when writing or speaking of the nature of God is that of poetic metaphors.  God is like a father.  God is like a mother eagle.  God is like a consuming fire.  God is literally none of these, and each of them is insufficient for the task of describing God adequately.  No human language can accomplish that job.

Perhaps anthropomorphizing God is impossible for a human being, for each of us has a human perspective.  The Bible contains much anthropomorphizing of the divine.  A ubiquitous assumption in the Hebrew Bible is that God has some kind of physical (probably human) form.  Related to that assumption, as in Exodus 33:18-23, is that to see the divine face is, in the words of a note from The Jewish Study Bible-Second Edition (2014),

too awesome for humans to survive.

–Page 179

That sense of the lethal holiness of God is absent from stories of Abraham, who literally walked with God, according to Genesis.  That sense of the lethal holiness of God is also absent from all the stories of Jesus.

The reading from Exodus 33 occurs within a narrative setting.  Prior to it Moses is pleading with God, who is refusing to dwell among the Hebrews.  In Chapter 34 God renews the covenant.  Then, in the construction of the Tabernacle (to replace the tent pitched outside the camp in Chapter 33) occurs and the Presence of the LORD fills the Tabernacle.

There is never a bad time to recommit to God, of course.  The season of Lent is a liturgical time set apart to emphasize such matters.  We all need reminders, do we not?  Fortunately, the church calendar proves helpful in that regard.  May we respond faithfully year-round to God, whose compassion is great, who desires that all turn to Him, who balances judgment in mercy in ways we cannot imagine, whose nature eludes us, and who approaches us.

KENNETH RANDOLPH TAYLOR

DECEMBER 17, 2017 COMMON ERA

THE FIFTEENTH DAY OF ADVENT:  THE THIRD SUNDAY OF ADVENT, YEAR A

THE FEAST OF WILLIAM LLOYD GARRISON, ABOLITIONIST AND FEMINIST; AND MARIA STEWART, ABOLITIONIST, FEMINIST, AND EDUCATOR

THE FEAST OF EGLANTYNE JEBB AND DOROTHY BUXTON, FOUNDERS OF SAVE THE CHILDREN

THE FEAST OF FRANK MASON NORTH, U.S. METHODIST MINISTER

THE FEAST OF MARY CORNELIA BISHOP GATES, U.S. DUTCH REFORMED HYMN WRITER

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The Golden Rule, Part IV   Leave a comment

Above:  The Parable of the Good Samaritan

Image in the Public Domain

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FOR THE EIGHTH SUNDAY AFTER EPIPHANY, ACCORDING TO A LECTIONARY FOR PUBLIC WORSHIP IN THE BOOK OF WORSHIP FOR CHURCH AND HOME (1965)

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Lord, you have taught us that all our doings without unconditional, sacrificial love are worth nothing.

Send your Holy Spirit, and pour into our hearts that most excellent gift of love,

the very bond of peace and of all virtues, without whosoever lives is counted dead before you.

Grant this for the sake of your only Son Jesus Christ.  Amen.

–Modernized from The Book of Worship for Church and Home (1965), page 86

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Leviticus 19:1-2, 15-18

Psalm 47

Ephesians 4:17-32

Luke 10:25-37

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God is the King, Psalm 47 reminds us.  Furthermore, the text states, all nations should acknowledge this reality.  Not only is this true, but so are the following statements:

  1. We depend on God for everything.
  2. We depend on each other.
  3. We are responsible for each other.
  4. We are responsible to each other.
  5. We are interdependent and dependent, not independent.
  6. We have no moral right to exploit one another.
  7. How we treat each other matters.
  8. Piety (or at least the appearance thereof) does not justify not helping each other.

Those statements, taken together, summarize the readings from Leviticus 19, Ephesians 4, and Luke 10 well.  To that list of statements I add another:  The identity of those who help us might prove so surprising as to be scandalous to many.

I notice the selective reading from Leviticus 19.  I have no desire to insult the deaf or to place a stumbling block before the blind, for example, so verse 14 does not disturb me.  Many other omitted verses also prompt me to respond with, “Of course that is a fine law.”  Some of them are timeless principles, but others are culturally specific examples of such principles.  The particulars of verses 9 and 10 might not apply at all times and in all places, but the commandment to provide for the poor remains.  I note, however, that verses 20-22 allow for slavery.  Furthermore, the wardrobe prohibition in verse 19 applies neither to priestly vestments (see Exodus 28:6 and 39:29) nor forbids mandatory fringes on Israelite clothing (see Numbers 15:37-40).  The wording of certain passages of the Law of Moses, taken out of context, makes those passages seem more cut-and-dried than they really are.

Biblical interpretation is a frequently complicated and subtle enterprise.  So as to avoid becoming lost in the proverbial forest and slipping into legalism, I side with the tradition of Rabbi Hillel:

That which is deplorable to you, do not do to your fellow; this is the whole Torah, and the rest is commentary; go and learn it.

We read in Matthew 5:17-20 that Jesus came to fulfill, not to abolish, the law.  The critique of scribes and Pharisees in the Gospel of Matthew is that they do not keep the law properly.  We also read the following in Matthew 7:12:

In everything do to others as you would have them do to you; for this is the law and the prophets.

The New Revised Standard Version (1989)

That is the Golden Rule.  It means no slavery, does it not?

KENNETH RANDOLPH TAYLOR

SEPTEMBER 4, 2017 COMMON ERA

LABOR DAY (U.S.A.)

THE FEAST OF PAUL JONES, EPISCOPAL BISHOP OF UTAH AND PEACE ACTIVIST; AND HIS COLLEAGUE, JOHN NEVIN SAYRE, EPISCOPAL PRIEST AND PEACE ACTIVIST

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The Failure of the Flesh   1 comment

Above:  High Priest Offering Incense on an Altar

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:

Leviticus 18:19-22; 19:19, 27-28

Psalm 118:5-9

Romans 1:8-2:11

Mark 10:32-34

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While the reading from Mark 10 marks the movement of Jesus toward his death and Psalm 118 reminds us of the wisdom of trusting in God and not in flesh, we read frequently misinterpreted passages from Leviticus and Romans.  Although the homosexual orientation has existed since antiquity, the recognition of its reality is much more recent.  The assumption in the readings, therefore, is that there is no such thing as the homosexual orientation, hence the allegedly unnatural nature of the acts.  Furthermore, Leviticus also condemns wearing clothing (except in fringes and in priestly vestments) made of two or more types of cloth and recognizes the existence of slavery.  The illicit sexual encounter in Leviticus 19:20 is allegedly wrong–and a capital offense–because someone has reserved the slave woman for another man.  As for combining linen and wool (except when one is supposed to do so), mixing them is wrong in the text, as are mixing seeds of two plants in the same field and breeding animals across species barriers.

The real theme seems to be mixing.  As Everett Fox summarizes,

Mixtures in the Bible seem to be reserved for the divine sphere alone.

The Five Books of Moses (1997), page 603

And God mandates some mixing in the Torah, as I have indicated.  Exodus 28:6 and 39:29 prescribe the mixing of different types of cloth in priestly vestments and Numbers 15:37-40 commands fringes on clothing.

Mixing has long obsessed many people.  Race mixing has long occurred in the United States, for example.  It was ubiquitous on plantations–often via the rape of slave women by masters.  The social offense was getting caught.  Consensual race mixing via marriage used to be illegal in 27 states, until 1967.

The truth, of course, is that many of us are genetic hodge-podges.  I am, for example, somewhat Cherokee, although my ancestry is mostly British and Irish, with contributions from elsewhere in Western Europe.  Purity is not a matter of ethnicity or of any other form of identity, despite the fact that many people insist that it is.  Thinking vainly that is otherwise exemplifies claiming to be wise yet really being a fool.

The real point of the reading from Romans is not to judge others for doing what one also does (2:1).  Besides, judgment resides in the divine purview alone.  In Pauline theology to break one part of the Law of Moses is to violate the entire code–a thought worthy of consideration in the context of divine patience, meant to lead people to repentance.

Guilt in the reading from Roman 1-2 is both individual and collective.  Individual sins are staples of much of the theology of Protestantism, which does not handle collective sins as well as Judaism and Roman Catholicism do.  To focus on personal peccadilloes to the marginalization or denial of collective sins is to mis the point and the means of correcting the relevant social problem or problems.  And all of us are partially responsible for faults in our societies.  Will we accept that reality and act accordingly?

The natural conclusion to this post comes from Psalm 118.  Rely on God, not on flesh.  God is faithful, but flesh fails.

KENNETH RANDOLPH TAYLOR

JUNE 7, 2017 COMMON ERA

THE FEAST OF FREDERICK LUCIAN HOSMER, U.S. UNITARIAN HYMN WRITER

THE FEAST OF SAINT ANTHONY MARY GIANELLI, FOUNDER OF THE MISSIONARIES OF SAINT ALPHONSUS LUGUORI AND THE SISTERS OF MARY DELL’ORTO

THE FEAST OF CHARLES AUGUSTUS BRIGGS, U.S. PRESBYTERIAN MINISTER THEN EPISCOPAL PRIEST

THE FEAST OF SAINT ROBERT OF NEWMINSTER, ROMAN CATHOLIC ABBOT AND PRIEST

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Adapted from this post:

https://lenteaster.wordpress.com/2017/06/07/devotion-for-the-fourth-sunday-in-lent-ackerman/

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Showing Proper Reverence for God   1 comment

Annunciation of the Angel to Zechariah

Above:  Annunciation of the Angel to Zechariah, by Domenico Ghirlandaio

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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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Malachi 1:1-14

Psalm 8

Luke 1:1-25

Hebrews 1:1-2:4

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O LORD, our Sovereign,

how majestic is your name in all the earth!

–Psalm 8:1a, The New Revised Standard Version (1989)

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In Malachi 1 YHWH complains (via the prophet) that many people are taking their sacrifices lightly, offering unfit food and creatures in violations provided in the Torah.  (Consult Exodus 12:5 and 29:1 as well as Leviticus 1:3 and 10; 3:1; and 22:17-30 plus Deuteronomy 15:21 regarding animal sacrifices).  People in many lands honored God, but, in Persian-dominated Judea, where, of all places, that reverence should have been concentrated, many people were slacking off.

St. Zechariah, the father of St. John the Baptist, certainly revered God.  The old man was a priest at the Temple at Jerusalem.  He and his wife, St. Elizabeth, the Gospel of Luke tells us,

were upright ad devout, blamelessly observing all the commandments and ordinances of the Lord.

–1:6, The Revised English Bible (1989)

In an echo of Abraham and Sarah (Genesis 17:15-22 and 18:1-15, each account coming from a different source), the elderly priest learned that he and his wife would become parents against all odds.  He was predictably dubious.  The prediction of a miracle and a marvel, to borrow language from Hebrews 2:4, came true.

Hebrews 2:3 provides a timeless warning against neglecting

such a great salvation

The New Jerusalem Bible (1985).

That salvation is the offer of God, who made the aged Abraham and Sarah parents and did the same for the elderly Sts. Zechariah and Elizabeth.  It is the offer of God, who chose St. Mary of Nazareth to become an instrument of the Incarnation.  It is the offer of God, the name of when many people all over the world honor.  May we revere God and strive, by grace, to offer our best, not our leftovers and spares in sacrifice.

KENNETH RANDOLPH TAYLOR

AUGUST 19, 2016 COMMON ERA

THE FEAST OF ANNE HUTCHINSON, REBELLIOUS PURITAN

THE FEAST OF WILLIAM HAMMOND, ENGLISH MORAVIAN HYMN WRITER

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Adapted from this post:

https://adventchristmasepiphany.wordpress.com/2016/08/19/devotion-for-the-first-sunday-of-advent-year-d/

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The Clean and the Unclean   1 comment

Peter's Vision of the Sheet with Animals

Above:  Peter’s Vision of the Sheet with Animals

Image in the Public Domain

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The Collect:

Holy God, mighty and immortal, you are beyond our knowing,

yet we see your glory in the face of Jesus Christ.

Transform us into the likeness of your Son,

who renewed our humanity so that we may share in his divinity,

Jesus Christ our Lord, who lives and reigns with you

and the Holy Spirit,one God, now and forever.  Amen.

Evangelical Lutheran Worship (2006), page 26

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The Assigned Readings:

Exodus 35:1-29 (Monday)

Ezekiel 1:1-2:1 (Tuesday)

Psalm 35:11-28 (Both Days)

Acts 10:9-23a (Monday)

Acts 10:23b-33 (Tuesday)

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[Jesus] said to [his Apostles], “Even you–don’t you understand?  Can’t you see that nothing that goes into someone from the outside can make that person unclean, because it goes not int the heart but into the stomach and passes into the sewer?” (Thus he pronounced all foods clean.)  And he went on, “It is what comes out of someone that makes that person unclean.  For it is from within, from the heart, that evil intentions emerge:  fornication, theft, murder, adultery, avarice, malice, deceit, indecency, envy, slander, pride, folly.  All these evil things come from within and make a person unclean.

–Mark 7:18-23, The New Jerusalem Bible (1985)

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Ritual purity has long been a religious concern.  Separating oneself from the world (not always a negative activity) has informed overly strict Sabbath rules and practices.  (Executing a person for working on the Sabbath, per Exodus 35:2b, seems excessive to me.  I am biased, of course, for I have violated that law, which does not apply to me.)  Nevertheless, the Sabbath marked the freedom of the people, for slaves got no day off.  Ezekiel, living in exile in an allegedly unclean land, the territory of the Chaldean/Neo-Babylonian Empire, experienced a vision of the grandeur of God before God commissioned him a prophet.  Perhaps Ezekiel had, suffering under oppression, prayed in the words of Psalm 35:23,

Awake, arise to my cause!

to my defense, my God and my Lord!

The Book of Common Prayer (1979)

Those who took Judeans into exile and kept them there were unclean and not because they were Gentiles but because of their spiritual ills, on which they acted.  As St. Simon Peter learned centuries later, there is no unclean food and many people he had assumed to be unclean were not really so.

The drawing of figurative lines to separate the allegedly pure from the allegedly impure succeeds in comforting the former, fostering more self-righteousness in them, and doing injustice to the latter.  May nobody call unclean one whom God labels clean.  May no one mark as an outsider one whom God calls beloved.  This is a devotion for the last two days of the Season after the Epiphany.  The next season will be Lent.  Perhaps repenting of the sins I have listed above constitutes the agenda you, O reader, should follow this Lent.  I know that it is one I ought to follow.

KENNETH RANDOLPH TAYLOR

OCTOBER 29, 2015 COMMON ERA

THE FEAST OF PAUL MANZ, DEAN OF LUTHERAN CHURCH MUSIC

THE FEAST OF JOHN BUCKMAN WALTHOUR, EPISCOPAL BISHOP OF ATLANTA

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Adapted from this post:

https://adventchristmasepiphany.wordpress.com/2015/10/29/devotion-for-monday-and-tuesday-after-the-last-sunday-after-the-epiphany-year-c-elca-daily-lectionary/

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Active Faith II   1 comment

jmdp-56

Above:  Jonathan Myrick Daniels Memorial , August 9, 2013

Image Source = Bill Monk, Episcopal Diocese of Atlanta

(https://plus.google.com/photos/114749828757741527421/albums/5910907140282601969/5910903135957646082?banner=pwa&pid=5910903135957646082&oid=114749828757741527421)

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The Collect:

O God, in the transfiguration of your Son you confirmed the

mysteries of the faith by the witness of Moses and Elijah,

and in the voice from the bright cloud declaring Jesus your beloved Son,

you foreshadowed our adoption as your children.

Make us heirs with Christ of your glory, and bring us to enjoy its fullness,

through Jesus Christ, our Savior and Lord, who lives and reigns

with you and the Holy Spirit, one God, now and forever.  Amen.

Evangelical Lutheran Worship (2006), page 25

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The Assigned Readings:

Exodus 6:2-9 (Thursday)

Exodus 19:9b-25 (Friday)

Psalm 2 (Both Days)

Hebrews 8:1-7 (Thursday)

Hebrews 11:23-28 (Friday)

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Some Related Posts:

Exodus 19:

http://ordinarytimedevotions.wordpress.com/2011/01/07/week-of-proper-11-thursday-year-1/

Hebrews 8:

http://adventchristmasepiphany.wordpress.com/2010/09/27/week-of-2-epiphany-thursday-year-1/

http://lenteaster.wordpress.com/2012/06/02/devotion-for-the-first-day-of-easter-easter-sunday-lcms-daily-lectionary/

Hebrews 11:

http://adventchristmasepiphany.wordpress.com/2010/10/05/week-of-4-epiphany-monday-year-1/

http://adventchristmasepiphany.wordpress.com/2013/06/10/devotion-for-tuesday-after-the-first-sunday-of-advent-year-a-elca-daily-lectionary/

http://adventchristmasepiphany.wordpress.com/2013/07/24/devotion-for-january-4-and-5-year-a-elca-daily-lectionary/

http://lenteaster.wordpress.com/2012/06/02/devotion-for-the-fifth-day-of-easter-thursday-in-easter-week-lcms-daily-lectionary/

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The kings of the earth rise up,

and the rulers take counsel together,

against the Lord and against his anointed:

“Let us break their bonds asunder

and cast away their cords from us.”

He who dwells in heaven shall laugh them to scorn;

the Lord shall have them in derision.

–Psalm 2:2-4, Common Worship (2000)

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But when Moses repeated those words to the Israelites, they would not listen to him, because of their cruel slavery, they had reached the depths of despair.

–Exodus 6:9, The Revised English Bible (1989)

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Active faith by which we follow God has changed the world for the better.  In the United States of America, for example, it fueled the Civil Rights Movement of the 1950s and 1960s.  Such active faith overturned Apartheid in the Republic of South Africa.  This continues to compel people to work for social justice all over the planet.

Yet passiveness born of resignation stymies progress.  Giving up on improving conditions in this world and seeking a better lot only in the afterlife does nothing to work for a just society on this plane of reality.  The Hebrew prophets condemned social injustice.  Our Lord and Savior did likewise.  Indeed, seeking to improve this reality is part and parcel of loving one’s neighbor and pursuing the great Jewish ethic of healing the world.

So may each of us never make peace with oppression.  May all of us take to heart and act on the following prayer:

O God, your Son came among us to serve and not to be served, and to give his life for the life of the world.  Lead us by his love to serve all those to whom the world offers no comfort and little help.  Through us give hope to the hopeless, love to the unloved, peace to the troubled, and rest to the weary, through Jesus Christ, our Savior and Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever.  Amen.

Evangelical Lutheran Worship (2006), page 60

KENNETH RANDOLPH TAYLOR

OCTOBER 22, 2013 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 PAUL TILLICH, LUTHERAN THEOLOGIAN

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Adapted from this post:

http://adventchristmasepiphany.wordpress.com/2013/10/22/devotion-for-thursday-and-friday-before-the-last-sunday-after-epiphany-year-a-elca-daily-lectionary/

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Exodus and Luke, Part X: Just as the LORD Had Commanded   1 comment

tabernacle

Above:  The Tabernacle

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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 38:21-39:8, 22-23, 27-31 (19th Dayof Easter)

Exodus 39:32-40:16 (20th Day of Easter)

Exodus 40:17-38 (21st Day of Easter)

Psalm 47 (Morning–19th Day of Easter)

Psalm 96 (Morning–20th Day of Easter)

Psalm 92 (Morning–21st Day of Easter)

Psalms 68 and 113 (Evening–19th Day of Easter)

Psalms 50 and 138 (Evening–20th Day of Easter)

Psalms 23 and 114 (Evening–21st Day of Easter)

Luke 8:1-21 (19th Day of Easter)

Luke 8:22-39 (20th Day of Easter)

Luke 8:40-56 (21st Day of Easter)

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Some Related Posts:

Exodus 40:

http://ordinarytimedevotions.wordpress.com/2011/01/13/week-of-proper-12-thursday-year-1/

Luke 8:

http://ordinarytimedevotions.wordpress.com/2011/03/29/week-of-proper-19-friday-year-1/

http://ordinarytimedevotions.wordpress.com/2011/03/29/week-of-proper-19-saturday-year-1/

http://ordinarytimedevotions.wordpress.com/2011/04/01/week-of-proper-20-monday-year-1/

http://ordinarytimedevotions.wordpress.com/2011/04/04/week-of-proper-20-tuesday-year-1/

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The long and detailed description of the setting up of the Tabernacle in Exodus contains the refrain

…just as the LORD had commanded Moses.

(TANAKH:  The Holy Scriptures)

The Tabernacle complete, Gods Presence fills the space.  God and the people will meet there.  Thus the Book of Exodus ends.

Foster R. McCurley, Jr., in his 1969 adult Christian education volume, Exodus (Philadelphia, PA:  Lutheran Church Press), concludes on page 128:

At the same time, the Book of Exodus means something for us because in some ways we stand in a similar predicament.  The people of Exodus had received the gift of deliverance and had been brought into a new relationship with God. They waited for the fulfillment of the promise made to Abraham–the promise of land, descendants, and blessing.  We of the church look back to the Cross and Resurrection, and we have been brought into a unique relationship with our Father.  We rejoice in our salvation and in the new covenant which God has established with us in Christ.  Yet we wait for the consumation of the kingdom–to a time when Christ will come again to make all things new.  We stand as participants in the last act of God’s triumphant drama, but the final curtain has yet to fall.

It sounds like an Advent message, does it not?

The Kingdom of God was evident among those whom Jesus healed, the marginalized people whose dignity he affirmed, and the women who financed his ministry.  Yet that was nearly 2000 years ago.  We wait for the final curtain to fall.  As we wait may we do as the LORD commands us.  So may our fate be different from that of the liberated generation of Israelites.  May we live in gratitude to God, who has freed us from our sins.

KENNETH RANDOLPH TAYLOR

JUNE 9, 2012 COMMON ERA

THE FEAST OF SAINT COLUMBA OF IONA, ROMAN CATHOLIC MISSIONARY AND ABBOT

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Adapted from this post:

http://lenteaster.wordpress.com/2012/06/09/devotion-for-the-nineteenth-twentieth-and-twenty-first-days-of-easter-lcms-daily-lectionary/

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