Archive for the ‘Genesis 1’ Category

Introduction to the Apocalypse of John   Leave a comment

Above:  Revelation Title (French)

Scanned by Kenneth Randolph Taylor from a copy of the Louis Segond revised translation (1910) of the Bible

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READING REVELATION, PART I

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Revelation 1:1-20

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Rev[elation] is widely popular for the wrong reasons, for a great number of people read it as a guide to how the world will end, assuming that the author was given by Christ detailed knowledge of the future he communicated in coded symbols.

Father Raymond E. Brown, An Introduction to the New Testament (1997), 773

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…Revelation does not speak about our time, it does speak to it.

–M. Eugene Boring, Revelation (1989), 62

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THE APOCALYPTIC GENRE

Reading a book within its genre matters.

Consider the apocalypse in Daniel 7-12, for example, O reader.  The author wrote in the first century B.C.E.  He mostly wrote history as prophecy.  But when the author started writing about the future (relative to him), he got details wrong.  This was par for the course, given the genre.

Apocalyptic literature, written in images and symbols, is politically subversive of tyranny.  The genre offers hope during difficult times, encourages the faithful to remain faithful, and contrasts the world order with the divine order.  Apocalyptic literature uses the future as away to address the present.

I lay my theological cards on the table at the beginning of this project, O reader.

  1. I am a left-of-center Episcopalian.
  2. I am a student of history.
  3. I am an intellectual.
  4. I know the historical record of failed predictions of Christ’s Second Coming and failed identifications of the Antichrist.
  5. I tell you, O reader, that the rapture is a fiction from the mind of John Nelson Darby (1800-1882).
  6. I know that Darby’s Dispensationalism, popularized further in C. I. Scofield‘s study Bible, the “manual of fundamentalism,” remains a widespread interpretive system.
  7. I affirm that Christ will eventually return, but only once.  The rapture requires two Second Comings.
  8. I have no interest in prophecy conferences, but care deeply about loving like Jesus daily.

Apocalyptic literature has much to say about our present.  This content remains politically subversive.  That is fine.  I approve of subverting injustice, tyranny, slavery, economic exploitation, and needless violence.  They are antithetical to the Kingdom of God.

Apocalyptic literature is also optimistic.  In the darkness, the genre proclaims hope that God and good will triumph in the end.  Apocalyptic literature, therefore, stiffens the spines of discouraged, faithful people.  Good news of the deliverance of oppressed people doubles as judgment of the oppressors.  The genre invites us to ask ourselves:

Whose side am I on?

In summary, apocalyptic literature immediately moves past preaching and gets to meddling.

THE APOCALYPSE OF JOHN AND RESISTANCE TO TYRANNY

Certain passages of the Old and New Testaments, in their contexts, support submission to earthly authority.  The Apocalypse of John has none of that.  Revelation tells us that the Roman Empire was evil, antithetical to the Kingdom of God.  This is the message that made the text treasonous long ago and still inspires many people to resist tyranny.  One may read, for example, of Christian opponents of Apartheid (in South Africa) drawing inspiration from the Apocalypse of John, even as the national government prosecuted and persecuted them.  Today, in dictatorships, certain Christians are reading Revelation as they emerge in their struggles for justice.

REVELATION IN THE BIBLE AND LECTIONARIES

Revelation is a liturgical hot potato.  The major lectionaries include little of it.  The Eastern Orthodox lectionary excludes the Apocalypse of John.  The Orthodox Study Bible (2008) explains:

While seen as canonical and inspired by God, the Revelation is the only New Testament book not publicly read in the services of the Orthodox Church.  This is partly because the book was only gradually accepted as canonical in many parts of Christendom.  In addition, in the second and third centuries Revelation was widely twisted and sensationally misinterpreted, and the erroneous teachings brought troublesome confusion to Christians–a trend that continues to this day.

Genesis and Revelation constitute fitting bookends of the Christian Bible.  Genesis opens with mythology–the creation of an earthly paradise, followed by the end of that paradise–to be precise (Genesis 1-3).  Revelation concludes with a vision of God, having finally defeated evil once and for all, restoring that earthly paradise and establishing the fully-realized Kingdom of God (Revelation 21-22).

THE ORIGIN OF THE APOCALYPSE OF JOHN

Revelation came from 92 to 96 C.E., at the end of the reign of the Emperor Domitian.  Emperor-worship and the worship of the goddess Roma (Rome personified) were parts of conventional Roman patriotism and civic life.  The Christian refusal to participate in these cults made Christians seem unpatriotic at best and treasonous at worst.  Persecution was generally sporadic and regional at the time, but it was a constant threat.  “John of Patmos” (whoever he was) wrote to seven churches in commercial cities in western Asia Minor.

The elaborate symbolism–including numerology–in apocalyptic literature prevented the uninitiated–in this case, Roman censors–from understanding the texts.

SYMBOLISM AND MEANING IN REVELATION 1

The only instance in which to interpret any number in the Apocalypse of John literally pertains to the seven churches in western Asia Minor.

Revelation 1 plunges us into the symbolic aspect of apocalyptic literature immediately.  Stars (at the end of the chapter) represent angels and lamp-stands represent churches.  Earlier in the chapter, Jesus has white hair, indicating holiness.  His eyes, like a burning flame, pierce to the heart of all things.  Christ’s “feet like burnished bronze” are stable and steadfast.  His voice, “like the sound of the ocean,” is the convergence of the truth of God in the Hebrew Bible.  Jesus holds the Church–then a vulnerable group of house congregations–in his hand.  From Christ’s mouth emerges a two-edged sword (speech).  His face shines like the sun.  Christ is victorious, resurrected, ascended, and priestly.

The Roman Empire may have seemed to have had all the power and glory.  It did not.  The Roman Empire had executed Jesus.  Yet he had risen; his tomb was empty.  The power of the Roman Empire was nothing compared to the power of God in Christ.

That was treasonous, for, according to Roman coinage, the emperor was the “Son of God.”

KENNETH RANDOLPH TAYLOR

OCTOBER 6, 2021 COMMON ERA

THE FEAST OF GEORGE EDWARD LYNCH COTTON, ANGLICAN BISHOP OF CALCUTTA

THE FEAST OF HEINRICH ALBERT, GERMAN LUTHERAN COMPOSER AND POET

THE FEAST OF HERBERT G. MAY, U.S. BIBLICAL SCHOLAR AND TRANSLATOR

THE FEAST OF JOHN ERNEST BODE, ANGLICAN PRIEST, POET, AND HYMN WRITER

THE FEAST OF WILLIAM TYNDALE, ENGLISH REFORMER, BIBLE TRANSLATOR, AND MARTYR, 1536; AND MILES COVERDALE, ENGLISH REFORMER, BIBLE TRANSLATOR, AND BISHOP OF EXETER

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Words Matter IV   Leave a comment

READING THE GENERAL EPISTLES, PART IV

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James 3:1-18

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Harlan Ellison, my favorite curmudgeon, argues against the proposition that each person is entitled to his or her opinion.  He said:

No, you are entitled to your informed opinion.

Opinions not rooted in objective reality are unworthy of respect.

The first part of James 3 exists in the context of the second part of James 3.  Therefore, the section about controlling the tongue is really about jealousy and infighting, originally.  Internal struggles in the Church are as as old as the Church, sadly.

According to mythology, YHWH spoke creation into being.  Therefore, whenever one speaks, writes,  leaves a message on a social media outlet, or repeats or shares what someone else has said or written,  one creates something.  I am conscious of the power of my weblogs, which do not attract mass audiences.  Nevertheless, I know that some people are reading.  I attempt to make a positive contribution.  I see that some of my posts have influenced prayers at commencement ceremonies.  This makes me feel good.

Words matter.  They have power.  They can build up or tear down.  For good reasons, not all speech has constitutional protection in the United States of America.  Unprotected speech includes libel, slander, and incitement to violence.  When I read about bullying, I recall James 3.  We are all responsible to and for each other as we stand before God.  May we take care of each other.

Timeless principles are…timeless, for lack of a better word.  We mere mortals always apply them within circumstances; we always have circumstances.  Circumstances change and technology develops, but timeless principles remain.  In the age of COVID-19, spreading misinformation and damn lies about the virus, vaccines, masks, and horse deworming medicine is deadly.  When the definition of objective reality is a controversial matter, public health becomes politicized immediately.  And people die needlessly as the pandemic continues longer than necessary and damages economies.  Peace is difficult to find.

A grandson of a parishioner at my much died recently.  The grandson died of COVID-19, which he contracted from his father, who had refused to get vaccinated.

Misinformation, obliviousness, and damn lies claim lives sometimes.  Make your speech count for the good, O reader.  And take care of your relatives, friends, and neighbors.  By doing so, you will take care of yourself.

KENNETH RANDOLPH TAYLOR

SEPTEMBER 22, 2021 COMMON ERA

THE FEAST OF PHILANDER CHASE, EPISCOPAL BISHOP OF OHIO, AND OF ILLINOIS; AND PRESIDING BISHOP

THE FEAST OF C. H. DODD, WELSH CONGREGATIONALIST MINISTER, THEOLOGIAN, AND BIBLICAL SCHOLAR

THE FEAST OF CHARLOTTE ELLIOTT, JULIA ANNE ELLIOTT, AND EMILY ELLIOTT, ANGLICAN HYMN WRITERS

THE FEAST OF JUSTUS FALCKNER, LUTHERAN MINISTER AND HYMN WRITER

THE FEAST OF STEPHEN G. CARY, U.S. QUAKER HUMANITARIAN AND ANTIWAR ACTIVIST

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Posted September 22, 2021 by neatnik2009 in Genesis 1, Genesis 2, James 3

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Five Visions of Divine Judgment Against Israel   Leave a comment

Above:  Nature Morte au Vase de Porcelaine, by Pierre-Antoine Lemoine

Image in the Public Domain

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READING AMOS, PART V

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Amos 7:1-9:10

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The prophecies against King Jeroboam II (reigned 788-747 B.C.E.; 2 Kings 14:23-29) of Israel, his dynasty (842-747 B.C.E.), and the (northern) Kingdom of Israel were unpopular at Bethel, predictably.

One scholarly hypothesis holds that the original draft of the Book of Amos came into existence after the prophet (who humbly denied being a prophet in 7:14) had to return to the (southern) Kingdom of Judah.  If so, the existence of the Book of Amos constitutes an example of irony.  In 2021, many people can hear and/or read an expanded, amended version of what Amaziah, the priest at Bethel in the middle-to-late 700s B.C.E., tried to quash.

The first vision of judgment (7:1-3) was that of a swarm of locusts consuming late-sown crops after the royal reaping.  (King Jeroboam II had claimed a portion of the earlier harvest for his herds and horses to consume.)  God was not in a forgiving mood.

The second vision of judgment (7:4-6) was that of a rain of fire that, having devoured “the great abyss,” consumed these locust-devastated fields.  In the germane ancient cosmology, that of the creation myth in Genesis 1:1-2:4a, the Earth was flat, with waters below and a dome above.  (Do Creationists think that the planet is like this?  Do they belong to the Flat Earth Society?)  In this apocalyptic scene, God was really not in a forgiving mood.

The third vision of judgment (7:7-9) was that of a plumb line, or a plummet (depending on translation).  One used this tool to determine how far out of line a wall or building had become, if repair was possible, and if demolition was necessary.  The verdict on the kingdom of Jeroboam II was that the realm was beyond salvage.

The fourth vision of judgment (8:1-14) was that of a basket of fruit (or figs) from the end of summer.  (The Hebrew word for “summer” puns on the Hebrew word for “end.”)  God declared doom on the kingdom that had forsaken the covenant.  Rife, systemic social injustice, especially of the economic variety, was evidence of this abandonment of the covenant.  God was indeed distant from the (northern) Kingdom of Israel.  The people had spurned God, anyway.

The language of the fifth vision (9:1-10), the vision of the destruction of the sanctuary, is bleak, evocative, and apocalyptic.  The (northern) Kingdom of Israel had, in laymen’s terms, “torn it.”  The proverbial gig was up.  The fulfillment of this prophecy was simply a matter of time–about a quarter of a century.

Given that commentaries inform me of subsequent editing of the original version of the Book of Amos, I wonder how well some religious figures in the (southern) Kingdom of Judah handled these prophesies as that kingdom went into decline and vassalage, and as the threat of the Chaldean/Neo-Babylonian Empire loomed.  I also wonder how much of the content in the texts in Amos 7-9 dates to after 722 B.C.E. and before 586 B.C.E.

Anyhow, a timeless lesson applies.  Divine judgment and mercy exist in balance.  Divine patience is not infinite.  Neither is divine judgment.

KENNETH RANDOLPH TAYLOR

MAY 23, 2021 COMMON ERA

THE DAY OF PENTECOST, YEAR B

THE FEAST OF SAINT IVO OF CHARTRES, ROMAN CATHOLIC BISHOP

THE FEAST OF BENJAMIN CARR, ANGLO-AMERICAN COMPOSER AND ORGANIST

THE FEAST OF FREDERICK AUGUSTUS BENNETT, FIRST MAORI ANGLICAN BISHOP IN AOTEAROA/NEW ZEALAND

THE FEAST OF SAINTS JÓZEF KURGAWA AND WINCENTY MATSUZEWSKI, POLISH ROMAN CATHOLIC PRIESTS AND MARTYRS, 1940

THE FEAST OF WILLIAM OF PERTH, ENGLISH ROMAN CATHOLIC BAKER AND MARTYR, 1201

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The Mother, and the Martyrdom of the Youngest Brother   Leave a comment

Above:  The Courage of a Mother, by Gustave Doré

Image in the Public Domain

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READING 1, 2 AND 4 MACCABEES

PART XIII

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2 Maccabees 7:20-40

4 Maccabees 12:1-19

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Certain themes and theological points of which I have already written are present in these assigned readings.  I choose not to respect myself in this post.  For my thoughts about those themes and theological points, O reader, I refer you to previous posts in this series.  Before I get to my new material, I do, however, refer you to 2 Maccabees 7:12-16 for a succinct summary of that book’s theology of suffering.  My comments in the previous post in this series stand.

The mother in 2 Maccabees 7:28 affirmed creation of the world from nothing.  Judaism has never been a monolithic religion.  According to a Jewish study Bible I own, God created order from chaos, not something from nothing, in Genesis 1:1.

The depiction of King Antiochus IV Epiphanes are interesting.  He was a cruel bastard who ordered and witnessed torture.  King Antiochus IV Epiphanes was a blasphemous tyrant who imposed Hellenism violently.  Yet he–even he–felt compassion for the youngest son (4 Maccabees 12:2).  Then the monarch ordered the boy’s torture and execution.  And, according to 2 Maccabees 7:14, King Antiochus IV Epiphanes reacted very badly to insults.

2 Maccabees 7:21 tells us that, in the words of The Revised English Bible (1989), the mother had “noble resolution” and that a “manly spirit” “fired” “her woman’s spirit.”  That was high praise in a patriarchal culture.  I leave the matter at that.

KENNETH RANDOLPH TAYLOR

FEBRUARY 8, 2021 COMMON ERA

THE FEAST OF SAINT JOSEPHINE BAKHITA, ROMAN CATHOLIC NUN

THE FEAST OF SAINT JEROME EMILIARI, FOUNDER OF THE COMPANY OF THE SERVANTS OF THE POOR

THE FEAST OF SAINTS JOHN OF MATHA AND FELIX OF VALOIS, FOUNDERS OF THE ORDER OF THE MOST HOLY TRINITY

THE FEAST OF SAINT JOSEPHINA GABRIELLA BONINO, FOUNDRESS OF THE SISTERS OF THE HOLY FAMILY

THE FEAST OF MITCHELL J. DAHOOD, ROMAN CATHOLIC PRIEST AND BIBLICAL SCHOLAR

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Respecting the Image of God in Others, Part III   1 comment

Above:  Detail from The Creation of Adam, by Michelangelo Buonarroti

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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Genesis 1:26-2:3

Psalm 24

1 John 4:1-21

John 1:14-18

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Genesis 1:26f tells us that human beings bear the image of God.  This is not a physical description.  No, the meaning of of “image of God” is profound.

Dr. Richard Elliott Friedman, a Jewish scholar of the Bible, tells us:

Whatever it means, though, it implies that humans are understood here to share in the divine in a way that a lion or cow does not….The paradox, inherent in the divine-human relationship, is that only humans have some element of the divine, and only humans would, by their very nature, aspier to the divine, yet God regularly communicates with them means of commands.  Although made in the image of God, they remain subordinates.  In biblical terms, that would not bother a camel or a dove.  It would bother humans a great deal.

Commentary on the Torah, with a New English Translation and the Hebrew Text (2001), 12

The commandment to do love to each other, especially the vulnerable and the marginalized, has long been a controversial order.  That this has been and remains so speaks ill of people.

Dr. Robert D. Miller, II, a professor at The Catholic University of America, and a translator of The New American Bible–Revised Edition (2011), adds more to a consideration to the image of God.  The Hebrew word of “image” is tselem.  It literally means “idol.”

When Genesis 1 says that humanity is the tselem of God, it’s saying if you want to relate to God, relate to your fellow man?

Understanding the Old Testament–Course Guidebook (Chantilly, VA:  The Great Courses, 2019), 9

Biblical authors from a wide span of time hit us over the head, so to speak, with this message.  If we do not understand it yet, we must be either dense or willfully ignorant.

John 1 offers us the flip side of Genesis 1:  The Second Person of the Trinity outwardly resembles us.  Moreover, as one adds other parts of the New Testament, one gets into how Jesus, tempted yet without sin, can identify with us and help us better because of experiences as Jesus of Nazareth, in the flesh.  The theology of the Incarnation, with Jesus being fully human and fully divine, is profound and mysterious.  I know the history of Christian theology well enough to understand that Trinitarian heresies originated with attempts to explain the Trinity rationally.  I prefer to relish the mystery of the Trinity.

We bear the intangible image of God.  Jesus bore the physical image of human beings.   We reach out for God, who reaches out to us.  These are thoughts worthy of every day of the year, but especially during Advent and Christmas.

KENNETH RANDOLPH TAYLOR

DECEMBER 25, 2020 COMMON ERA

CHRISTMAS DAY

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Adapted from this post:

https://adventchristmasepiphany.wordpress.com/2020/12/25/devotion-for-the-third-sunday-of-advent-year-d-humes/

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Idolatry and Tribalism   1 comment

Above:  Saint John the Evangelist, by Peter Paul Rubens

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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Genesis 1:14-25

Psalm 146

1 John 2:7-12; 3:1-3

John 1:6-13

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Genesis 1 divides the first six days of creation into two groups–the creation of generalities and domains (the first three days’ work) and the creation of the specifics or the inhabitants of those domains (the work of the fourth, fifth, and sixth days).  The seventh day is the time of the creation of the sabbath.  The sovereignty of God is a theme that pervades this great myth.

God also deserves much love.  As the other three readings tell us, that love (or absence thereof) is manifest in how we behave toward other human beings.  These other human beings also bear the image of God (Genesis 1:27).  I know I am getting ahead of the continuous readings in Genesis.  I am staying on topic, though.

Whoever says he is in the light, yet hates his brother, is still in the darkness.  Whoever loves his brother remains in the light, and there is nothing in him to cause a fall.  Whoever hates his brother is in darkness; he walks in darkness and does not know where he is going because darkness has blinded his eyes.

–1 John 2:9-11, The New American Bible–Revised Edition (2011)

That text explains itself.

According to a story that may be apocryphal, the elderly St. John the Evangelist was due to visit a congregation somewhere.  The members gathered in great anticipation on the appointed day.  They watched as men carried the infirmed apostle into the space and sat him down in front of the congregation.  Then St. John said, 

My children, love one another.

Immediately, he motioned for the men to carry him out.  One member of the congregation ran after St. John and asked, in so many words, 

That’s all you came here to say?

The apostle replied,

When you have done that, I will tell you more.

Loving one another can be very difficult.  Deciding to love one another can also prove challenging, albeit easier than effectively acting on the goal.  We need grace to succeed, of course.  Yet grace requires our desire to love one another.  Free will and grace are partners.

I write this post during a period of prolonged and intensified political polarization.  Even the definition of objective reality, as in X caused Y, and Z happened, is often contentious.  More so than in the past, many disagreements start at the point of assuming that those who differ from one are bad, if not evil.  The more generous judgment that that those who disagree are probably good yet misinformed and misguided is increasingly rare.

I notice this unfortunate pattern in topics that range far beyond science, religion, and politics.  I detect this regarding science fiction (one of my favorite topics), too. 

Do you enjoy that series?  Do you not enjoy that movie?  What kind of person are you?  You certainly aren’t a real fan.  I’m a real fan! 

Many criteria can define tribalism.

Whenever we erect idols, whether tangible or intangible, we set ourselves up for this.  We do this to ourselves and each other.  We can choose never to do this.  We can also choose to cease and desist from doing this.  We can opt to repent of our idolatry and tribalism.

May we do so.  May we love God.  May we love ourselves and each other.

KENNETH RANDOLPH TAYLOR

DECEMBER 24, 2020 COMMON ERA

CHRISTMAS EVE

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Adapted from this post:

https://adventchristmasepiphany.wordpress.com/2020/12/24/devotion-for-the-second-sunday-of-advent-year-d-humes/

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Liminality   1 comment

Above:  Sunrise

Image in the Public Domain

Photographer = Steve Hillebrand, U.S. Fish and Wildlife Service

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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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Genesis 1:1-13

Psalm 89

1 John 1:1-2:2

John 1:1-5

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Changing circumstances can alter how one reads texts one has read many times already.  The texts remain constant.  What one brings to them does not.

I write this post during a pandemic that is becoming worse for a number of reasons.  Irresponsible human behavior is the primary reason for the COVID-19 pandemic becoming more severe.  I write this post during a time of intensified global liminality.  Behaviors that were polite prior to the pandemic have become hazardous to one’s health and the health of others.  Hugging and singing can be lethal now.  The world is in a liminal state.

The Humes lectionary has us reading Genesis 1:1-2:3 alongside John 1:1-18, with both texts spread across three weeks.  This is wonderful scheduling on a lectionary, for the first (second one written) creation myth in Genesis is the model for John 1:1-18.  Likewise, adding 1 John to the mix deepens the parallels.  1 John 1:1-3 resembles the beginning of the Gospel of John.

I side with Jewish theology against Roman Catholic theology regarding the beginning of Genesis:  this is a mythical account of God creating order from chaos, not something from nothing.  The Jewish interpretation fits the text, as I have affirmed for years.  This year, in particular, that interpretation resonates with current events.  I wait for God to create order from chaos again.

The light still shines in the darkness.  The darkness continues to fail to overpower the light.  The darkness remains persistent, though.  Its repeated attempts wear me down emotionally and spiritually.  God is that light, so the darkness will never overpower the light, fortunately.

Psalm 89 is of two moods–grateful and distressed.  After reading commentaries, I do not know if the text is a pre-Babylonian Exilic prayer reworked during that Exile or if it is of Exilic origin.  Anyhow, the text, as we have it, feels like a prayer from a period of spiritual despair.

Waiting can be difficult.  I also know the discomfort of having to endure distress.  A prayer I have uttered many times is a variation on,

What is taking you so long, God?

Liminality is an uncomfortable status.  Alas, it is our status as a species, O reader.  May we trust God and behave responsibly, collectively and individually.  Only God can save the world.  We have the power, however, to help or charm ourselves and each other.

KENNETH RANDOLPH TAYLOR

DECEMBER 23, 2020 COMMON ERA

THE TWENTY-FIFTH DAY OF ADVENT

THE FEAST OF SAINT JOHN OF KANTY, ROMAN CATHOLIC THEOLOGIAN

THE FEAST OF ANTONIO CALDARA, ROMAN CATHOLIC COMPOSER AND MUSICIAN

THE FEAST OF SAINT CHARBEL, ROMAN CATHOLIC PRIEST AND MONK

THE FEAST OF JAMES PRINCE LEE, BISHOP OF MANCHESTER

THE FEAST OF WILLIAM JOHN BLEW, ENGLISH PRIEST AND HYMN WRITER

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Adapted from this post:

https://adventchristmasepiphany.wordpress.com/2020/12/23/devotion-for-the-first-sunday-of-advent-year-d-humes/

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Proper for the Incarnation   2 comments

Above:  Icon of Christ Pantocrator

Scan by Kenneth Randolph Taylor

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Lord Jesus Christ, fully human and fully divine,

thank you for the glorious mystery of your Incarnation,

essential to the Atonement, and therefore, our salvation.

May we, affirming your full humanity and full divinity without necessarily understanding them,

grow, by grace, into our full stature as human beings and achieve our full potential in God.

In the Name of God:  Father, Son, and Holy Spirit.  Amen.

Genesis 1:26-31

Psalm 110

Hebrews 1:1-14

John 1:1-18

KENNETH RANDOLPH TAYLOR

APRIL 25, 2020 COMMON ERA

THE FEAST OF SAINT MARK THE EVANGELIST, MARTYR, 68

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Adapted from this post:

https://gatheredprayers.wordpress.com/2020/04/25/proper-for-the-incarnation/

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https://adventchristmasepiphany.wordpress.com/2020/04/25/proper-for-the-incarnation/

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Posted April 25, 2020 by neatnik2009 in Genesis 1, Hebrews 1, John 1, Psalm 110

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Respecting the Image of God in Others, Part II   Leave a comment

Above:  The Pool, by Palma il Giovane

Image in the Public Domain

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For the Third Sunday of the Season of God the Father, Year 2, according to the U.S. Presbyterian lectionary of 1966-1970

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Almighty God, who hast given us authority to rule the earth according to thy will:

enable us to manage things with reason and love,

that the whole creation may give thee praise;

through Jesus Christ our Lord.  Amen.

The Book of Common Worship–Provisional Services (1966), 127

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Genesis 1:24-27

Romans 8:18-23

John 5:1-17

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We humans are not the only intelligent beings on the planet.  Studies of animal intelligence prove this point.  Mimi, the stray cat I feed and pet, possesses intelligence, is self-aware, and responds to her environment in a manner that keeps her alive, for example.  I suspect that she knows more about me than I know about her, actually.  Furthermore, dolphins and whales are highly intelligent.  We humans have a responsibility to protect our neighbors who belong to other species, for the common good.

We humans are the only ones, however, to bear the image of God, metaphorically.  God is spirit, after all.  We have dominion over stewardship, not ownership, of the planet and all that dwells therein.  With great power comes great responsibility.  May we exercise that responsibility well and faithfully, thereby leaving creation better than we found it.

May we also leave each other better than we found each other.  May we ignore irrelevant, dehumanizing, categories and respect the image of God in each other from womb to tomb.  This position cuts across the political spectrum, for, in this matter, labels such as liberal, moderate, and conservative are irrelevant and unhelpful.  The label “loving” is germane and helpful, though, especially when navigating morally gray areas and difficult decisions according to which harm will come to somebody regardless of the choice one makes.  A slogan I heard decades ago says,

YOU CANNOT NOT DECIDE.

When we decide, may the love of Christ compel us.

What would Jesus do?  Which families would Jesus separate at the U.S.-Mexican border?  Whom would Jesus insult with racism?  Whom would Jesus exploit?  Whom would Jesus force to reside in substandard housing?  Whose life would Jesus disregard?  Which people would Jesus see and not recognize the image of God in them?

KENNETH RANDOLPH TAYLOR

JULY 26, 2019 COMMON ERA

THE FEAST OF SAINTS ANNE AND JOACHIM, PARENTS OF SAINT MARY OF NAZARETH

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Ecological Sins   Leave a comment

Above:  Earthrise (1968), by William Anders

Image in the Public Domain

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For the Second Sunday of the Season of God the Father, Year 2, according to the U.S. Presbyterian lectionary of 1966-1970

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O Heavenly Father, who has filled the world with beauty:

open our eyes to behold thy gracious hand in all thy works,

that, rejoicing in thy whole creation, we may learn to serve thee with gladness;

for the sake of him by whom all things were made, thy Son Jesus Christ our Lord.  Amen.

The Book of Common Worship–Provisional Services (1966), 127

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Genesis 1:1-5

1 John 1:1-4

John 1:1-5

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I am a Johannine Christian; the theology of the Gospel of John drives my faith.  According to that theology, “the Word” is Jesus, not the Bible.  Furthermore, eternal life is knowing God via Jesus.  Eternal life, or as the Synoptic Gospels call it, the Kingdom of God, begins on this side of Heaven.

On the old Presbyterian lectionary of 1966-1970, this Sunday is a time to remember to be mindful of the natural world.  Reading the beginning of the myth in Genesis 1 makes sense on such an occasion.  The beginning of the prologue to the Gospel of John fits well, too.  Besides, the start of Genesis is the model for John 1:1-18.  We read that the natural world came into existence through the Word.  The prologue to 1 John, in which “the Word” is the Gospel message, otherwise fits thematically with the prologue to the Gospel of John.

Being respectful and mindful of the natural world, although consistent with proper spirituality, can also be a selfish, purely reasonable attitude.  Soiling our nests is counter-productive, after all.  We fail to be respectful and mindful of the natural world at our peril and that of members of subsequent generations.  This is concrete, not abstract; the climate is changing around us at a pace faster than scientists predicted just a few years ago.  The natural world, of which we are part and in which our species evolved, is God’s world.  We are stewards, not owners, of creation.  We are, overall, bad stewards, for we are visiting the consequences of our ecological sins on members of generations already born and not yet conceived.

May God forgive us and help them.

KENNETH RANDOLPH TAYLOR

JULY 26, 2019 COMMON ERA

THE FEAST OF SAINTS ANNE AND JOACHIM, PARENTS OF SAINT MARY OF NAZARETH

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