Archive for the ‘Genesis 4’ Category

Four Symbolic Actions   Leave a comment

Above:  Ezekiel

Image in the Public Domain

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READING EZEKIEL, PART VII

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Ezekiel 12:1-20

Ezekiel 24:1-27

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Ezekiel 12-24 anticipates and explains the destruction of Jerusalem in 586 B.C.E.  A thematic exploration of this material may work best.

Ezekiel was already in exile in the Chaldean/Neo-Babylonian Empire.  Yet he packed a bag with a few bare necessities (a bowl, a mat, and a waterskin) and went into exile elsewhere in the empire (12:1-16).  This presaged the second phase of the Babylonian Exile, with the blinded former King Zedekiah in the forefront.  The residents of residents of Jerusalem were not privy to this symbolic action.

Ezekiel ate his bread trembling and drank his water shaking with fear, as the residents of Jerusalem would eat their bread and drink their water soon.  The purpose of this symbolic act (12:17-20) was to convince the exiles of the first wave that those left in Judah belonged in exile, too.

Ezekiel 24:1 establishes the date, converted to the Gregorian Calendar, as January 15, 588 B.C.E.–the beginning of the Chaldean/Neo-Babylonian siege of Jerusalem.

The allegory of the pot (24:1-14) contains many significant details:

  1. The thigh and the shoulder were were the choicest cuts of meat, symbolized the elite of Judah (24:4).
  2. The corroded, rusted, scummy, filthy bottom of the pot symbolized the bloody crimes of Jerusalem (24:6-8).
  3. Leviticus 17:13-16 specifies covering blood when shed.  (See Ezekiel 24:7.)
  4. Ezekiel 24:7 related to the murder of priest and prophet Zechariah ben Jehoiada (2 Chronicles 24:20-22).  That bloodshed remained unrequited.  The blood of innocent victims cried out for revenge (Genesis 4:10; Job 16:18; Isaiah 26:21).
  5. Fire cleansed a cauldron.  Fire would cleanse Jerusalem.
  6. This allegory uses imagery from Ezekiel 21:1-12 and 22:1-16, texts I will cover in a subsequent post.  These images speak of a bloody and defiled city.

Ezekiel, a married man, became a sign for exiles in 24:15-27.  He became a widower, but did not observe the rituals of mourning.  The residents of Jerusalem had no time to go into mourning.

I OBJECT.

Son of man, with a sudden blow I am taking away from you the delight of your eyes, but do not mourn or weep or shed any tears.

–Ezekiel 24:16, The New American Bible–Revised Edition (2011)

I OBJECT.  I OBJECT STRENUOUSLY.

I am, in my words,

not quite a widower.

Bonny was my dearest friend and my upstairs neighbor.  According to her obituary, I was her

special friend.

We shared a kitchen and meals.  We watched a film noir, ate a pizza, and drank soft drinks most Friday evenings, for years.  We had other rituals two.  Three cats–Crystal, Leslie, and Mimi–adopted both of us, over time.  I kept Bonny alive longer than she would have lived otherwise.  Bonny’s sudden, violent death devastated me.  Part of me died when she did.

I read Ezekiel 24:15-27 and object strenuously.

KENNETH RANDOLPH TAYLOR

JUNE 25, 2021 COMMON ERA

THE FEAST OF WILLIAM HENRY HEARD, AFRICAN METHODIST EPISCOPAL MISSIONARY AND BISHOP

THE FEAST OF SAINTS DOMINGO HENARES DE ZAFIRA CUBERO, ROMAN CATHOLIC BISHOP OF PHUNHAY, VIETNAM, AND MARTYR, 1838; SAINT PHANXICO DO VAN CHIEU, VIETNAMESE ROMAN CATHOLIC CATECHIST AND MARTYR, 1838; AND SAINT CLEMENTE IGNACIO DELGADO CEBRIAN, ROMAN CATHOLIC BISHOP AND MARTYR IN VIETNAM, 1838

THE FEAST OF PEARL S. BUCK, U.S. PRESBYTERIAN MISSIONARY, NOVELIST, AND SOCIAL ACTIVIST

THE FEAST OF SAINT VINCENT LEBBE, BELGIAN-CHINESE ROMAN CATHOLIC PRIEST AND MISSIONARY; FOUNDER OF THE LITTLE BROTHERS OF SAINT JOHN THE BAPTIST

THE FEAST OF SAINT WILLIAM OF VERCELLI, ROMAN CATHOLIC HERMIT; AND SAINT JOHN OF MATERA, ROMAN CATHOLIC ABBOT

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Keeping Faith, Part II   1 comment

Above:  Ruins of Ephesus

Image Source = Google Earth

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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 4:1-16 or Acts 21:8-15

Psalm 124

Revelation 2:8-11

John 6:25-40

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Keep the faith, we read.  Keep the faith, even though a congregation is small in membership and poor by economic standards.  Keep the faith even though one or one’s fellow congregants must suffer and perhaps die for the faith.  Keep the faith while enemies of the people of God assail them.  Keep the faith in the name of Jesus, the bread of life.

Why does God prefer X to Y?  The answer may never become obvious to we mere mortals, as in the matter of the sacrifices Cain and Abel made to God.  What is clear, however, is how people respond or react to God’s choosing.  One may respond well, as in Acts 2:14:

The Lord’s will be done.

The Revised New Jerusalem Bible (2019)

Or one may respond badly.

Keep the faith amid disappointment and anger, we read.  Keep the faith when hopes and realities do not resemble each other.  Do not lash out and behave in an unfortunate and indefensible manner.

Ernest Lee Stoffel, writing in 1981, wrote words (based on Revelation 2:8-11) that are more applicable to the state of the church in 2021.

The church’s present “poverty” in the world–declining membership, gaining little attention in the world, losing her place as a dominant institution in most communities–may be the way to her becoming “rich,” to the recovery of her real power in Christ’s power.  The way of bigness and wealth (and this is not to inveigh against large, rich churches) may not be the way.  Sometimes it is when we have nothing, when we have been stripped of our securities, and feel no affirmation at all, that we have the most power.  The way may be the way of “poverty” before Christ, standing before him, stripped of any affirmation or security.

The Dragon Bound:  The Revelation Speaks to Our Time (1981), 29

After all, we all depend entirely on God, who is faithful.  May we keep the faith.

KENNETH RANDOLPH TAYLOR

JANUARY 16, 2021 COMMON ERA

THE FEAST OF SAINT ROBERTO DE NOBOLI, ROMAN CATHOLIC MISSIONARY IN INDIA

THE FEAST OF SAINT BERARD AND HIS COMPANIONS, ROMAN CATHOLIC MARTYRS IN MOROCCO, 1220

THE FEAST OF EDMUND HAMILTON SEARS, U.S. UNITARIAN MINISTER, HYMN WRITER, AND BIBLICAL SCHOLAR

THE FEAST OF GUSTAVE WEIGEL, U.S. ROMAN CATHOLIC PRIEST AND ECUMENIST

THE FEAST OF RICHARD MEUX BENSON, ANGLICAN PRIEST AND COFOUNDER OF THE SOCIETY OF SAINT JOHN THE EVANGELIST; CHARLES CHAPMAN GRAFTON, EPISCOPAL PRIEST, COFOUNDER OF THE SOCIETY OF SAINT JOHN THE EVANGELIST, AND BISHOP OF FOND DU LAC; AND CHARLES GORE, ANGLICAN BISHOP OF WORCESTER, BIRMINGHAM, AND OXFORD; FOUNDER OF THE COMMUNITY OF THE RESURRECTION; AND ADVOCATE FOR SOCIAL JUSTICE AND WORLD PEACE

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2021/01/16/devotion-for-proper-11-year-d-humes/

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Perilous Times   1 comment

Above:  Cain after Abel’s Murder

Image in the Public Domain

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A CALL FOR MUTUALITY IN SOCIETIES AND POLITICS

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“Am I my brother’s guardian?”

–Cain, to YHWH, in Genesis 4:9, The New Jerusalem Bible (1985)

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Principles matter.  One of these vital principles is the high value of human life.

Wishful thinking will imperil, not save, us from Coronavirus/COVID-19.  All of us–from average citizens to world leaders–must act for the common good.  Necessary and proper actions may be more than inconvenient; they may involve sacrifice.  Good choices are scarce at best and absent at worst these days.  Given bad options, individuals, families, communities, leaders, societies, et cetera, need to act according to the least bad options in a woefully imperfect world.  Perhaps, then, we will not make a bad situation worse, and may improve it, in time.

I lower the boom, rhetorically, on all irresponsible people.  These include politicians who contradict medical and public health experts who are following the data.  Governments must not, for example, ease restrictions prematurely.  To do so would make a bad situation worse.  These irresponsible people also include individuals who disregard social distancing rules and have “Coronavirus parties,” for example.  Other irresponsible people include college and university presidents and chancellors who permit students back on campus prematurely.

I understand the desire to return to life as it was.  That, however, is a form of wishful thinking.  Reality is harsh; we cannot return to life as it was.  Even after this pandemic has ended, we will not return to life as it was.  Whenever that time will arrive, may it find us–as individuals, families, communities, leaders, societies, et cetera–better than we were before the pandemic started.  May we think more about our responsibilities to and for each other, and how much we depend on each other and on God.  May we have a stronger sense that, when we keep any segment of the population “in its place,” we harm the whole.  May we be faster to eschew all bigotry, especially racism, xenophobia, and nativism, and to realize that we, as people, have more in common than not.  May we adjust our economies in ways that are necessary and proper to adapt to the new reality and to decrease poverty.  And may we, collectively, hold leaders and ourselves to a higher standard relative to the common good and replace those we ought to replace.

We all belong to God and each other, after all.

KENNETH RANDOLPH TAYLOR

MARCH 25, 2020 COMMON ERA

THE FEAST OF THE ANNUNCIATION OF OUR LORD JESUS CHRIST

THE FEAST OF SAINT DISMAS, PENITENT BANDIT

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Adapted from this post:

https://neatnik2009.wordpress.com/2020/03/25/perilous-times/

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A Faithful Response, Part XVI   Leave a comment

Above:  Paul Writing His Epistlesby Valentin de Boulogne

Image in the Public Domain

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

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O Thou who from the beginning didst create us for life together:

grant that, by thy fatherly grace, we may put aside suspicion and fear,

and live as one family on earth, praising thy name;

through Jesus Christ our Lord.  Amen.

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

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Genesis 3:22-4:7

Ephesians 6:1-9

Matthew 8:14-22

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I begin this post by addressing and dispensing with the proverbial elephant in the room in Ephesians 6; I reject all forms of slavery in all places and at times as immoral.  Nobody should ever reconcile Christianity to any form of slavery.  Unfortunately, the history of Christianity contains people doing just that, since antiquity.

The image of sin crouching at the door, waiting to ambush, in Genesis 4:7, is memorable.

Yet you can be its master.

–Genesis 4:7f, TANAKH:  The Holy Scriptures (1985)

I recall owning and framing a napkin that read,

LEAD ME NOT INTO TEMPTATION.  I CAN FIND MY OWN WAY.

That describes much of human experience accurately.  Yet we need not commit every sin we experience temptation to perform.  We can, by grace, follow God and not offer excuses for not doing so.  We can demonstrate the love of God in how we behave toward our fellow human beings.  The Golden Rue can define our lives.

Sin crouches at the door, waiting to ambush us daily.  The first step in avoiding a trap, of course, is knowing of its existence.

KENNETH RANDOLPH TAYLOR

DECEMBER 14, 2018 COMMON ERA

THE THIRTEENTH DAY OF ADVENT, YEAR C

THE FEAST OF SAINT VENANTIUS HONORIUS CLEMENTIUS FORTUNATUS, ROMAN CATHOLIC BISHOP OF POITIERS

THE FEAST OF DOROTHY ANN THRUPP, ENGLISH HYMN WRITER

THE FEAST OF SAINT JOHN OF THE CROSS, ROMAN CATHOLIC MYSTIC

THE FEAST OF ROBERT MCDONALD, ANGLICAN PRIEST AND MISSIONARY

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Posted December 14, 2018 by neatnik2009 in Ephesians 6, Genesis 3, Genesis 4, Matthew 8

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Yet Another Chance, Part II   Leave a comment

Above:  The Return of the Prodigal Son, by Leonello Spada

Image in the Public Domain

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

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O God, you have joined together diverse nations in the confession of your name:

Grant us both to will and to do what you command, that your people,

being called to an eternal inheritance, may hold the same faith in their hearts

and show the same godliness in their lives;

through the same Jesus Christ our Lord.  Amen.

–Modernized from The Book of Worship for Church and Home (1965), page 154

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Isaiah 55:1-7

Psalm 45

Philemon 1-3, 10-16

Luke 15:11-32

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God extends us second, third, fourth, fifth, et cetera chances.  Do we welcome these?

Consider the Letter to Philemon, O reader.  It is a text a long line of exegetes reaching back into antiquity has misinterpreted.  It is not, as St. John Chrysostom, a man fearful of the possibility that people in the Roman Empire would associate Christianity with the emancipation of slaves, thought, an argument for returning fugitive slaves to their masters.  Neither is the text a defense of slavery, as many defenders of chattel slavery in the antebellum United States argued.  Furthermore, nowhere does the letter indicate that Onesimus was a thief; the conditional tense makes a difference.  And, as certain scholars of the New Testament note, the correct translation of verse 16 is actually

…as if a slave,

not the usual

…as a slave.

The conditional tense makes a difference.  Tradition of which I have no reason to doubt the veracity holds that the rest of the story was a second chance for both Onesimus and Philemon, both of whom became bishops.  That point aside, I enjoy the pun, for Onesimus means “useful,” and he will be useful again, we read.  Also, the manipulation of Philemon is at its positive full force:  I could tell you to do the right thing, but I know that I do not have to do that because of the kind of man you are, the letter says.  One might conclude that Philemon did not have much of a choice in this scenario.

The story traditionally labeled the Parable of the Prodigal Son offers three compelling characters:  a father and two sons.  An observant student of the Bible might think of the motif of a father having two sons; something bad will happen.  Consider, O reader, the brothers Cain and Abel (Genesis 4), Isaac and Ishmael (Genesis 16, 18, 21), and Jacob and Esau (Genesis 25-28, 32, 33, 35, 36), for example.  In this case we have a loving father and two sons–an ungrateful, disrespectful wastrel and his dutiful older brother.  The father knows and loves both of his sons.  He does not force them to do the right thing.  The father lets his younger son go in the expectation that he will return.  The father is jubilant when the younger son returns.  The older brother should also rejoice, but he wonders why he receives so little attention.  He is actually in a much better state than the returned younger brother, who will have to live with the concrete consequences of his folly for the rest of his life.  The older brother will still inherit the estate, however.

Each of us, throughout his or her life, might fill all three roles in the parable.  Many of us might identify most easily with the resentful and dutiful older brother, who does as her father tells him to do.  This resentful, holier-than-thou attitude is a gateway to Donatism, however.  We should actually rejoice when the penitent return.  We ought to welcome divine grace showered upon those we do not like.  When we do not do this, we commit a particular sin.

KENNETH RANDOLPH TAYLOR

JANUARY 11, 2018 COMMON ERA

THE FEAST OF MARY SLESSOR, SCOTTISH PRESBYTERIAN MISSIONARY IN WEST AFRICA

THE FEAST OF GEORGE FOX, FOUNDER OF THE RELIGIOUS SOCIETY OF FRIENDS

THE FEAST OF MIEP GIES, RIGHTEOUS GENTILE

THE FEAST OF SAINT PAULINUS OF AQUILEIA, ROMAN CATHOLIC PATRIARCH

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A Light to the Nations VI   Leave a comment

Above:  Pottery Oil Lamp

Image Source = Library of Congress

Reproduction Number = LC-DIG-matpc-12216

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FOR THE SECOND 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 see that all hearts are empty unless you fill them,

and that all desires are balked unless they crave for you.

Give us light and grace to seek and find you, that you may be ours forever.  Amen.

–Modernized from The Book of Worship for Church and Home (1965), page 85

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Isaiah 49:8-13

Psalm 10

Ephesians 2:11-18

Matthew 5:14-20

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These readings mesh especially well.  They also return to the familiar theme of being a light to the nations.

Psalm 10 asks why God stands at a distance while, as the New American Bible states the matter,

Arrogant scoundrels pursue the poor;

they trap them by their cunning schemes.

–Verse 2

This is a timeless question.  Today, as in Psalm 10, the wicked crouch and lurk (figuratively, of course), with the purpose of ambushing and trapping the poor.  The reference to that pose is a literary allusion to Genesis 4:7, in which sin crouches and lurks at the door.  The author of Psalm 10 concludes on a note of confidence in God, but one might wonder how sincerely.  One could just as well speak the last several verses sarcastically; that would fit well with the rest of the psalm.

Isaiah 49:8-13, set in the context of the return from the Babylonian Exile, seems to answer the author of Psalm 10.  Gentile monarchs and nobles will revere God, who has taken back His afflicted ones in love.  God will act and keep faith, or hesed, with the afflicted.  God will be the light that attracts Gentiles to Himself.  Therefore, as in Ephesians 2, in Christ artificial barriers, such as those that separate Jews from Gentiles, cease to exist.  As we know from scriptures I have covered in previous posts in this series, Jews and faithful Gentiles are the Chosen People together.

That is so, but this reality does not change the fact that many people who consider themselves faithful prefer to preserve categories that Jesus erases.  My best guess is that these individuals labor under the incorrect impression of what divinely approved categories are and what merely human categories are.  Each of us who call ourselves faithful are guilty of this offense to some degree.

As Matthew 5:14-20 reminds us, we are the light of the world.  Yet many of us hide or misdirect our light.  We have an obligation to shed the light on God, for the sake of divine glory.  We ought to be the polar opposite of the oppressors in Psalm 10.  They boast in their greed and deny that, if God exists, He does not care.  (See Psalms 14 and 53 about that point.)  They seem to be amoral.  They shine their light on themselves, to their glory, such as it is.

God does care–quite deeply, of course.

KENNETH RANDOLPH TAYLOR

SEPTEMBER 1, 2017 COMMON ERA

THE FEAST OF SUNDAR SINGH, INDIAN CHRISTIAN EVANGELIST

THE FEAST OF DAVID PENDLETON OAKERHATER, EPISCOPAL DEACON

THE FEAST OF SAINT FIACRE, ROMAN CATHOLIC HERMIT

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Jealousy   1 comment

Above:   Cain and Abel

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 4:1-16

Psalm 7

Jude 8-13

Matthew 9:32-34

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In Psalm 7 the author seeks divine protection from enemies.  In Genesis 4 Cain kill Abel.  God exiles the murderer yet protects him.

Genesis 4, unlike a host of exegetes dating from antiquity to the present day, does not explain why God favored one sacrifice over the other.  The story does, however, make clear the defective character of Cain, who acted out of, among other motivations, jealousy.  Genesis 4:7 offers a vivid image of sin as, in the words of the Everett Fox translation, “a crouching demon” by an entrance.  One has the option of not giving into temptation, of course, as the text tells us.

Jealousy leads to many sins, especially of one passion or another.  Out of jealousy one might accuse an agent of God (Jesus, for example) of being in league with evil (as in Matthew 9:32-34).  Jealousy can also lead to spiritual blindness, consciously or otherwise.  Either way, one commits serious error.

May we, by grace, rule over the metaphorical demon of sin crouching by the door, waiting to ambush us.

KENNETH RANDOLPH TAYLOR

MAY 3, 2017 COMMON ERA

THE FEAST OF SAINT MARIE-LEONIE PARADIS, FOUNDER OF THE LITTLE SISTERS OF THE HOLY FAMILY

THE FEAST OF WILLIAM WHITING, HYMN WRITER

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Adapted from this post:

https://adventchristmasepiphany.wordpress.com/2017/05/03/devotion-for-the-eighth-sunday-after-the-epiphany-ackerman/

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This is post #500 of ADVENT, CHRISTMAS, AND EPIPHANY DEVOTIONS.

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Posted May 3, 2017 by neatnik2009 in Genesis 4, Jude, Matthew 9, Psalm 7

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God’s Inscrutable Grace   1 comment

cain-and-abel

Above:  Cain and Abel

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:

Genesis 4:1-16 or Isaiah 63:(7-9) 10-19

Psalm 101

John 8:31-47

Galatians 5:(1) 2-12 (13-25) or James 5:1-6 (7-10) 11-12 (13-20)

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Divine judgment and mercy share the stage with repentance in these readings.  We who sin (that is, all of us) make ourselves slaves to sin, but Christ Jesus liberates us from that bondage and empowers us to become people who practice the Golden Rule–to be good neighbors, brothers, sisters, mothers, fathers, et cetera.  Christ breaks down spiritual barriers yet many of us become psychologically attached to them.  In so doing we harm others as well as ourselves.

Much of Psalm 101 seems holy and unobjectionable:

I will walk with integrity of heart within my house;

I will not set before my eyes anything that is base.

–Verses 2b-3a, The New Revised Standard Version (1989)

So far, so good.  But then we read verse 8:

Morning by morning I will destroy

all the wicked in the land,

cutting off all evildoers

from the city of the LORD.

The New Revised Standard Version (1989)

That psalm is in the voice of the king.  Given the human tendency to mistake one’s point of view for that of God, is smiting all the (alleged) evildoers morally sound public policy?

A clue to that psalm’s point of view comes from Genesis 4, in which we read that sin is like a predator:

And if you do not do well, sin is lurking at the door; its desire is for you, but you must master it.

–Genesis 4:7b, The New Revised Standard Version (1989)

This quote, from God to Cain, comes from after God has rejected his sacrifice of “fruit of the soil” in favor of Abel’s sacrifice of “the choicest of the firstlings of his flock” and before Cain kills Abel.  I know of attempts to explain God’s rejection of Cain’s sacrifice by finding fault with him.  The text is silent on that point; God never explains the reason for the rejection.  Nevertheless, we read of how badly Cain took the rejection, of how he reacted (violently), of how he expressed penitence and repented, and of how God simultaneously punished and acted mercifully toward the murderer.

The irony is pungent:  The man who could not tolerate God’s inscrutable grace now benefits from it.

The Jewish Study Bible–Second Edition (2014), page 17

Cain, spared the death penalty, must relocate and enjoys divine protection.

“God’s inscrutable grace” frequently frustrates and offends us, does it not?  Is is not fair, we might argue.  No, it is not fair; it is grace, and it protects even those who cannot tolerate it.  “God’s inscrutable grace” breaks down barriers that grant us psychological comfort and challenges to lay aside such idols.  It liberates us to become the people we ought to be.  “God’s inscrutable grace” frees us to glorify and to enjoy God forever.  It liberates us to lay aside vendettas and grudges and enables us to love our neighbors (and relatives) as we love ourselves (or ought to love ourselves).

Will we lay aside our false senses of justice and embrace “God’s inscrutable grace”?

KENNETH RANDOLPH TAYLOR

OCTOBER 9, 2016 COMMON ERA

PROPER 21:  THE TWENTY-FIRST SUNDAY AFTER PENTECOST, YEAR C

THE FEAST OF SAINT DENIS, BISHOP OF PARIS, AND HIS COMPANIONS, ROMAN CATHOLIC MARTYRS

THE FEAST OF SAINT LUIS BERTRAN, ROMAN CATHOLIC MISSIONARY PRIEST

THE FEAST OF ROBERT GROSSETESTE, SCHOLAR

THE FEAST OF WILHELM WEXELS, NORWEGIAN LUTHERAN MINISTER, HYMN WRITER, AND HYMN TRANSLATOR; HIS NIECE, MARIE WEXELSEN, NORWEGIAN LUTHERAN NOVELIST AND HYMN WRITER; LUDWIG LINDEMAN, NORWEGIAN ORGANIST AND MUSICOLOGIST; AND MAGNUS LANDSTAD, NORWEGIAN LUTHERAN MINISTER, FOLKLORIST, HYMN WRITER, AND HYMNAL EDITOR

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Adapted from this post:

https://lenteaster.wordpress.com/2016/10/09/devotion-for-the-fifth-sunday-in-lent-year-d/

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Suffering, Part I   1 comment

09744v

Above:  Crucifix, Tyrol, Italy, Between 1890 and 1900

Image Creator = Detroit Publishing Company

Image Source = Library of Congress

(http://www.loc.gov/pictures/item/2002711133/)

Reproduction Number = LC-DIG-ppmsc-09744

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The Collect:

Lord God, our strength, the struggle between good and evil rages within and around us,

and the devil and all the forces that defy you tempt us with empty promises.

Keep us steadfast in your word, and when we fall, raise us again and restore us

through your Son, 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 26

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The Assigned Readings:

1 Kings 19:1-8 (5th Day)

Genesis 4:1-16 (6th Day)

Psalm 32 (Both Days)

Hebrews 2:10-18 (5th Day)

Hebrews 4:14-5:10 (6th Day)

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Some Related Posts:

1 Kings 19:

http://ordinarytimedevotions.wordpress.com/2013/01/04/devotion-for-september-1-2-and-3-lcms-daily-lectionary/

http://ordinarytimedevotions.wordpress.com/2012/07/16/proper-7-year-c/

http://ordinarytimedevotions.wordpress.com/2011/10/03/proper-14-year-b/

Genesis 4:

http://adventchristmasepiphany.wordpress.com/2010/10/21/week-of-6-epiphany-monday-year-1/

http://lenteaster.wordpress.com/2012/05/07/devotion-for-the-first-sunday-in-lent-lcms-daily-lectionary/

http://ordinarytimedevotions.wordpress.com/2010/11/12/week-of-proper-1-monday-year-1/

Hebrews 2:

http://adventchristmasepiphany.wordpress.com/2010/09/16/week-of-1-epiphany-tuesday-year-1/

http://adventchristmasepiphany.wordpress.com/2010/09/17/week-of-1-epiphany-wednesday-year-1/

http://lenteaster.wordpress.com/2012/05/30/devotion-for-the-thirty-fifth-day-of-lent-monday-in-holy-week-lcms-daily-lectionary/

Hebrews 4-5:

http://adventchristmasepiphany.wordpress.com/2010/09/20/week-of-1-epiphany-saturday-year-1/

http://adventchristmasepiphany.wordpress.com/2010/09/23/week-of-2-epiphany-monday-year-1/

http://lenteaster.wordpress.com/2012/05/30/devotion-for-the-thirty-seventh-day-of-lent-wednesday-in-holy-week-lcms-daily-lectionary/

http://lenteaster.wordpress.com/2011/07/27/fifth-sunday-in-lent-year-b/

http://lenteaster.wordpress.com/2012/05/30/devotion-for-the-thirty-eighth-day-of-lent-maundy-thursday-lcms-daily-lectionary/

http://ordinarytimedevotions.wordpress.com/2011/11/02/proper-23-year-b/

http://ordinarytimedevotions.wordpress.com/2011/11/06/proper-24-year-b/

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You are a place for me to hide in;

you preserve me from trouble;

you surround me with songs of deliverance.

–Psalm 32:8, Common Worship (2000)

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The theological problem of why people suffer is a golden oldie.  Some attempts to answer it prove unsatisfactory, often blaming the victim.  The arguments of Job’s alleged friends come to mind immediately.  Such theodicies cross the line separating good piety from idiocy and cruelty.

The assigned readings for these two days offer some scenarios in which people suffer:

  1. Suffering results from one’s own sin, as in Psalm 32.
  2. Suffering results from another person’s malice, as in the other lessons.

And sometimes God provides for a suffering person, as in 1 Kings 19 and Genesis 4.  In the latter case, divine protection covered a murderer.  In offer no explanations or justifications.  No, I function merely as a reporter.

Yet I know that suffering can lead to useful spiritual lessons.  And I take great comfort in the truth that God, by virtue of the Incarnation, sympathizes with us in our weakness and suffering.  We are not alone, no matter how much we might feel alone.  Thanks be to God!

KENNETH RANDOLPH TAYLOR

NOVEMBER 18, 2013 COMMON ERA

THE FEAST OF ARTHUR TOZER RUSSELL, ANGLICAN PRIEST AND HYMN WRITER

THE FEAST OF SAINT HILDA OF WHITBY, ROMAN CATHOLIC ABBESS

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Adapted from this post:

http://lenteaster.wordpress.com/2013/11/18/devotion-for-the-fifth-and-sixth-days-of-lent-year-a-elca-daily-lectionary/

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Posted January 14, 2014 by neatnik2009 in 1 Kings 19, Genesis 4, Hebrews 2, Hebrews 4, Hebrews 5, Psalm 32

Tagged with

Genesis and Mark, Part V: Sin and Attitudes   1 comment

cain-and-abel

Above:  Cain and Abel

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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:

Genesis 4:1-26

Psalm 84 (Morning)

Psalms 42 and 32 (Evening)

Mark 2:18-28

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Some Related Posts:

Mark 2:

http://adventchristmasepiphany.wordpress.com/2010/09/23/week-of-2-epiphany-monday-year-1/

http://adventchristmasepiphany.wordpress.com/2010/09/23/week-of-2-epiphany-tuesday-year-1/

http://adventchristmasepiphany.wordpress.com/2011/07/04/eighth-sunday-after-the-epiphany-year-b/

http://ordinarytimedevotions.wordpress.com/2011/07/04/proper-3-year-b/

http://ordinarytimedevotions.wordpress.com/2011/07/22/proper-4-year-b/

Prayer:

http://gatheredprayers.wordpress.com/2011/01/23/prayer-for-the-first-sunday-in-lent/

Prayer of Praise and Adoration:

http://gatheredprayers.wordpress.com/2011/01/23/prayer-of-praise-and-adoration-for-the-first-sunday-in-lent/

Prayer of Confession:

http://gatheredprayers.wordpress.com/2011/01/23/prayer-of-confession-for-the-first-sunday-in-lent/

Prayer of Dedication:

http://gatheredprayers.wordpress.com/2011/01/23/prayer-of-dedication-for-the-first-sunday-in-lent/

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Much time had passed since the days when the Law of Moses was relatively new.  Lifestyles had changed, as had social, cultural, and political realities.  Yet, within Judaism, the Law of Moses remained a divine instructions.  So teachers interpreted the Law to fit within their then-current contexts.  That was essential background for grasping correctly one reason that Jesus irritated so many people so much.  Keeping the Law just so was not a mater of maliciousness; it was an issue of both righteousness and identity, as practitioners understood them.

Jesus walks around, heals many people on the Sabbath, plucks ears of corn on the Sabbath, and eats with notorious sinners.  In so doing he called into question the basis of the lived faith of many people.  He was courting danger.  I wonder, in fact, how well many self-described Christians of today would respond to a preacher who questioned traditional doctrines and practices and dined with notorious sinners.  I leave that question with you, O reader.  And I ask how I would respond to such a person.

Jesus argued by words and words that his critics had gotten the Law wrong.  They had ossified it, despite their attempts to reinterpret it for new circumstances.  They had focused so much on arbitrary rules that they had overlooked human necessities.  They needed to be flexible.  They needed to allow for grace more than they did.

Meanwhile, in Genesis 4, there were two brothers–Cain, an agriculturalist, and Abel, a pastoralist.  Both made offerings to God, who accepted that of Abel but rejected that of Cain.  The story implies (by lack of details concerning Cain’s offering) that his was substandard.  The text does indicate clearly that Cain had a bad attitude.  He did kill Abel, after all.  Yet the murderer came under divine protection.  He lived the rest of his life in exile, but he had divine protection.  Grace and judgment coexisted.

God, addressing Cain in verse 7 said,

Surely if you do right,

There is uplift.

But if you do not do right

Sin crouches at the door;

It urge is toward you,

Yet you can be its master.

TANAKH:  The Holy Scripures

The image of sin crouching at the door as if to ambush one is vivid.  Sin mastered the character of Cain.  That was not a foregone conclusion, though.  And sin need not master any of us.  I suspect that when sin approaches most often, it does so dressed up as righteousness.  In Mark 2, it convinced some people because it came in the guise of Sabbath law.

We must be on guard against the appearance of righteousness without the substance thereof.  And we must also mind our attitudes.  Cain had a bad attitude in Genesis 4.  Our Lord’s opponents in Mark 2 also had bad attitudes.  A good attitude alone is insufficient for righteousness, but it cannot hurt–and it can help.

KENNETH RANDOLPH TAYLOR

MAY 7, 2012 COMMON ERA

THE FEAST OF SAINT DOMITION OF HUY, ROMAN CATHOLIC ARCHBISHOP

THE FEAST OF HARRIET STARR CANNON, COFOUNDER OF THE COMMUNITY OF SAINT MARY

THE FEAST OF SAINT ROSE VENERINI, FOUNDER OF THE VENERINI SISTERS

THE FEAST OF SAINT THEODARD OF NARBONNE, ROMAN CATHOLIC ARCHBISHOP, AND SAINTS JUSTUS AND PASTOR, MARTYRS

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Adapted from this post:

http://lenteaster.wordpress.com/2012/05/07/devotion-for-the-first-sunday-in-lent-lcms-daily-lectionary/

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Posted January 20, 2013 by neatnik2009 in Genesis 4, Mark 2, Psalm 32, Psalm 42, Psalm 84

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