Archive for the ‘Isaiah 61’ Category

Divine Mystery and Justice   2 comments

Above:  Icon of the Holy Trinity

Image in the Public Domain

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

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Almighty God, father of our Lord Jesus Christ, and giver of the Holy Spirit.

Keep us, we pray thee, steadfast before the great mystery of thy being,

and in faith which acknowledges thee to be the one eternal God.  Amen.

The Book of Common Worship–Provisional Services (1966), 124

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Isaiah 61:1-7

Romans 11:33-36

Matthew 3:13-17

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In the spirit of Romans 11:33-36 I refrain from attempting to make logical sense of the Holy Trinity.  No, I am content to revel in the mystery of it.  Besides, even a cursory study of Trinity-related heresies, from Adoptionism to Arianism, reveals that they come from attempts to explain the Trinity.  The theology of the Trinity seems to have more to do with the objective nature of God anyway.

The better question is, how should we live sound Trinitarian theology?  A partial answer comes from Isaiah 61, channeled through Jesus, who quoted it at Nazareth (Luke 4:18-19).  The Incarnation adds an element otherwise missing from Isaiah 61:1-9.  The passage, fulfilled in Jesus long ago, remains part of the collective calling of the people of God, empowered by the Holy Spirit.  Isaiah 61, from the time of the return from the Babylonian Exile, continues to speak in contemporary times, and to have different shades of meaning than it did then.  God still loves and demands justice.

Attempting to understand the mystery of the Trinity may be easier than acting justly sometimes.

KENNETH RANDOLPH TAYLOR

DECEMBER 1, 2018 COMMON ERA

THE FEAST OF SAINT CHARLES DE FOUCAULD, ROMAN CATHOLIC HERMIT AND MARTYR

THE FEAST OF DOUGLAS LETELL RIGHTS, U.S. MORAVIAN MINISTER, SCHOLAR, AND HYMN WRITER

THE FEAST OF EDWARD TIMOTHY MICKEY, JR., U.S. MORAVIAN BISHOP AND LITURGIST

THE FEAST OF PETER MORTIMER, ANGLO-GERMAN MORAVIAN EDUCATOR, MUSICIAN, AND SCHOLAR; AND GOTTFRIED THEODOR ERXLEBEN, GERMAN MORAVIAN MINISTER AND MUSICOLOGIST

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Hesed, Part III   1 comment

Above:  The Feast of Esther, by Jan Lievens

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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Esther 7:1-10; 9:20-22 or Isaiah 61:10-62:3

Psalm 35:1-3, 9-18

1 Corinthians 13

Matthew 22:34-46

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Today’s readings from the Hebrew Bible reflect danger and divine deliverance.  In Esther and Isaiah the agents of divine deliverance are human beings.

The appeal for divine deliverance is the request for hesed, or loving kindness, steadfast love, keeping of faith.  That is a form of love that is covenantal and beyond sentimentality.  That is the human love in 1 Corinthians 13.  That is the love for God and neighbor in Matthew 22:34-40, quoting Deuteronomy 6:5 and Leviticus 19:18, and sounding much like the then-fairly recently deceased Rabbi Hillel.

Two words I often hear misused are “love” and “friend.”  I like chocolate, not love it.  In the age of social media “friend” has taken on superficial and shallow connotations.  Regardless of how many “friends” one has on any given social media website, one is fortunate if one has a few friends face-to-face–people who will proverbially go through hell for one.  I mean no disrespect to Joseph Scriven (1820-1886), author of the hymn, “What a Friend We Have in Jesus.”  Yet the passage,

Do thy friends despise, forsake thee?

Take it to the Lord in prayer!

is inaccurate.  If we define a friend as an individual who behaves as a friend, those alleged friends in the hymn are actually enemies.  If one has “friends” such as those, one joins the company of Job, afflicted by four enemies by the time the final author of that book wrote.

May we be agents of hesed to one another.  May we have hesed for God.  After all, God has hesed for all of us.

KENNETH RANDOLPH TAYLOR

SEPTEMBER 17, 2018 COMMON ERA

THE FEAST OF SAINT JUTTA OF DISIBODENBERG, ROMAN CATHOLIC ABBESS; AND HER STUDENT, SAINT HILDEGARD OF BINGEN, ROMAN CATHOLIC ABBESS AND COMPOSER

THE FEAST OF GERARD MOULTRIE, ANGLICAN PRIEST, HYMN WRITER, AND TRANSLATOR OF HYMNS

THE FEAST OF SAINT ZYGMUNT SZCESNY FELINSKI, ROMAN CATHOLIC ARCHBISHOP OF WARSAW, TITULAR BISHOP OF TARSUS, AND FOUNDER OF RECOVERY FOR THE POOR AND THE CONGREGATION OF THE FRANCISCAN SISTERS OF THE FAMILY OF MARY

THE FEAST OF SAINT ZYGMUNT SAJNA, POLISH ROMAN CATHOLIC PRIEST AND MARTYR, 1940

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2018/09/17/devotion-for-proper-25-year-a-humes/

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Sonship and Fatherhood   1 comment

Above:  The Finding of the Saviour in the Temple, by William Holman Hunt

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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Isaiah 61:10-62:3

Psalm 147

Galatians 4:4-7

Luke 2:41-52

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The Reverend George Washington Barrett (d. 1956), a minister of the Methodist Episcopal Church, South, as well as one of my great-grandfathers, preached in the early years of the twentieth century that Jesus grew up in a Christian home.  That analysis would have shocked the author of the Gospel of Matthew, who understood Jesus to have been a thoroughly Jewish figure whose life story echoed the history of Israel.  In that Gospel, with its prominent contrast between Heaven and Earth, the young Jesus’s identification of God as his (heavenly) Father while St. Joseph, the man who raised the Messiah, was alive, brought up issues of types of fatherhood.

By faith and grace we are sons of God–members of the divine household.  For the purpose of inclusion, a cause near and dear to my generally liberal heart, certain contemporary translations render the Greek word for “sons” as “children.”  In so doing they lose the connection between the Son of God (4:4) as well as the “Spirit of his Son” (4:6) and each of us as a son of God by God’s actions (4:7), a case St. Paul the Apostle made in a culture in which only sons inherited.  The gendered, seemingly exclusive language is actually inclusive, and the modernized, inclusive, neutered language sacrifices literary and theological subleties.  I know a New Testament scholar who favors translating “sons” as “sons and daughters” rather than “children” for modern readers.  He concedes that doing so sacrifices some meaning while stating that all modern translations sacrifice some meaning.  I favor a translation that sacrifices as little meaning as possible and abhors superficial inclusiveness that makes us feel good and accomplishes little else.

We are, anyway, heirs of God, by faith and grace.  We, the “sons of God,” are not exclusively male or Jewish; we come from many categories, but all of us are in God.  This is wonderful news!  The love of God, although unconditional, imposes the duty of faithful response on its recipients, not all of whom obey.

We can ever repay God, but at least we can be grateful.  The metaphor of God as Father is a wonderful one.  Yes, maternal images for God exist in the Bible, but the paternal ones are on my mind as I write this post, based partially on texts that use the word “father.”  When human fathers disown their children, abuse them, et cetera, the metaphor of God as Father emphasizes the contrast between God and such sub par human fathers.  One might think of St. Joseph, certainly a fine father (He did raise Jesus), but even he had human failings.  As fine a father (as in the man who raises a child) St. Joseph was, we are supposed to understand, God is better.  God is perfect.  God adopts us.  God cares deeply about us.

Do we care deeply about God?

KENNETH RANDOLPH TAYLOR

MARCH 17, 2018 COMMON ERA

THE FEAST OF SAINT PATRICK, APOSTLE OF IRELAND

THE FEAST OF EBENEZER ELLIOTT, “THE CORN LAW RHYMER”

THE FEAST OF ELIZA SIBBALD ALDERSON, POET AND HYMN WRITER; AND JOHN BACCHUS DYKES, ANGLICAN PRIEST AND HYMN WRITER

THE FEAST OF HENRY SCOTT HOLLAND, ANGLICAN HYMN WRITER AND PRIEST

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Adapted from this post:

https://adventchristmasepiphany.wordpress.com/2018/03/17/devotion-for-the-second-sunday-after-christmas-years-a-b-c-and-d-humes/

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Reasons for Hope   1 comment

Above:  Nativity and Annunciation to the Shepherds

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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Proper 2

Isaiah 62:6-12

Psalm 97

Titus 3:4-7

Luke 2:[1-7] 8-20

Proper 3

Isaiah 52:7-10

Psalm 98

Hebrews 1:1-12

John 1:1-14

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The Reverend Will Humes, consistent with the Roman Catholic tradition of the three masses of Christmas, provides Propers 1, 2, and 3 in his proposed lectionary.  Proper 1 is for Christmas Eve.  Propers 2 and 3 are for Christmas Day.

St. Gregory I “the Great,” Bishop of Rome (d. 604), provided the oldest surviving documentation of the three masses of Christmas.  The midnight mass was at the Church of St. Mary Major.  The second mass, at dawn, was at St. Anastasia’s Church.  The third mass of the day was at the Church of St. Peter.

Proper 2

The context of Isaiah 62 was the end of the Babylonian Exile.  The nations had witnessed the vindication of Israel in 61:10-62:2.  The best days of the returning exiles lay ahead.  The problem was that, according to all historical sources, those predictions of paradise on Earth did not come true.  Returning exiles lived in a poor, backwater satrapy of the Persian Empire.  Many people pushed those vaunted hopes into the future.

God is in charge.  This is good news for the righteous and bad news for those He consumes.  Justification by grace, which results from divine mercy, makes the justified heirs to eternal life, which is knowing God via Jesus (John 17:3).  Part of living faithfully, of responding favorably to God in response to divine mercy, is striving to live more patiently as one acknowledges God’s promises.  There is always hope, even though some of it has yet to arrive.

Regardless of the year you are reading this post, O reader, I guarantee that global news looks nothing like God’s full-blown reign on Earth.  This is a matter of human sinfulness and of divine scheduling.  Mustering patience can be difficult, I know, but we need not rely on our strength, which is insufficient anyhow.  Fortunately, God seems to smile upon even the effort to muster patience; at least the attempt is a sign of good faith.

Proper 3

The readings from Hebrews 1 and John 1 present the heavenly Jesus, who dwelt among people and met with both acceptance and rejection.  All the people of the Earth should rejoice because of the Incarnation, but most do not.  This is unfortunate.  It is also a matter for divine judgment and mercy; I will not presume to know more about the balance of those two factors than the very little I perceive.

The reading from Isaiah 52 is a prophecy of the restoration of Jerusalem.  The Presence of God will dwell with the people, as it did after the Exodus and before the crossing into Canaan, we read.  The full victory of God remains for the future, but the Incarnation constitutes a unique divine intervention into human events.  The Incarnation points toward intervention and tells us, among other things, that we who follow Christ have excellent reasons to hope for the future.

KENNETH RANDOLPH TAYLOR

MARCH 17, 2018 COMMON ERA

THE FEAST OF SAINT PATRICK, APOSTLE OF IRELAND

THE FEAST OF EBENEZER ELLIOTT, “THE CORN LAW RHYMER”

THE FEAST OF ELIZA SIBBALD ALDERSON, POET AND HYMN WRITER; AND JOHN BACCHUS DYKES, ANGLICAN PRIEST AND HYMN WRITER

THE FEAST OF HENRY SCOTT HOLLAND, ANGLICAN HYMN WRITER AND PRIEST

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Adapted from this post:

https://adventchristmasepiphany.wordpress.com/2018/03/17/devotion-for-christmas-day-years-a-b-c-and-d-humes/

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Our Mission from God   1 comment

Christ Pantocrator Icon

Above:  Christ Pantocrator

Scan by Kenneth Randolph Taylor

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The Collect:

Blessed Lord God, you have caused the holy scriptures

to be written for the nourishment of your people.

Grant that we may hear them, read, mark, learn, and inwardly digest them,

that, comforted by your promises,

we may embrace and forever hold fast to the hope of eternal life,

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

Evangelical Lutheran Worship (2006), page 23

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The Assigned Readings:

Isaiah 61:1-7

Psalm 19

Romans 7:1-6

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The law of the LORD is perfect; it restores vitality,

the commandments of the LORD are reliable;

they provide wisdom for those who need it.

–Psalm 19:8, The Psalms Introduced and Newly Translated for Today’s Readers (1989), by Harry Mowvley

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That is true.  Yet what are we readers supposed to do with Romans 7:1-6?

I found the Commentary on Romans (Swedish, 1944; English, 1949) by Swedish Lutheran Bishop Anders Nygren helpful in considering that question.  Nygren’s Commentary has proven to be influential and durable, for other published exegetes have quoted and/or referred to it.  So why not cut out the middle man and go directly to Nygren?

Nygren argued that, according to St. Paul the Apostle, the Law (Torah) never dies.  It has not expired or run its course, and Christ has neither superceded, negated, nor repealed it:

The law does not die.  There is only one way to liberation.  Only in the fact that the Christian has died with Christ is he really and truly set free beyond the realm of the law.  Paul’s emphasis lies on this genuine liberation.

–Page 272

On page 268 Nygren presents in two columns the parallels between Romans 6 and 7:1-6.  In Chapter 6 Christians die to sin so that they might walk in newness of life, in freedom from sin.  When we turn to Chapter 7, we read of dying to the law for the purpose of serving in the new life of the Spirit, in freedom from the law.

This liberation has come through the death of Christ, and through the fact that by baptism we have become sharers in His death.

–Page 269

As a note in The New Interpreter’s Study Bible (2003) stated well,

The point Paul desires to make is that death ends obligations; the law has lost its claim over Christians, who have transferred their allegiance to Christ.

–Page 2019

The theme of liberation via God to live righteously in the joy of God applies also to Isaiah 61:1-7.  The speaker in that text is most likely the author of the last few chapters of the Book of Isaiah.  The notes in The Jewish Study Bible–Second Edition (2014) identify him as Deutero-Isaiah.  I think that Trito-Isaiah is the accurate label, but that is a minor issue.  The prophet speaks of his mandate from God

To bind up the wounded of heart,

To proclaim release to the captives,

Liberation to the imprisoned;

To proclaim a year of the LORD’s favor

And a day of vindication by our God;

To comfort all who mourn….

–Isaiah 61:1b-2, TANAKH:  The Holy Scriptures (1985)

The historical context of this pericope is the return of the Hebrew exiles to their ancestral homeland.  Decades of captivity had understandably caused much despondency and prompted much derision, hence the necessity of the prophet’s mission.

In a broader sense, is not the prophet’s mission that of all who have known the love of God?  Grace is free yet definitely not cheap; it requires a positive, faithful response.  The wounded of heart and those who mourn are always around us.  Captives and prisoners (both literal and metaphorical) are numerous also.  The mission of Trito-Isaiah is mine as well as yours, O reader.  Jesus claimed it as part of his mission in Luke 4:16-19.  If he claimed it for himself, should not we who follow him?

KENNETH RANDOLPH TAYLOR

OCTOBER 3, 2015 COMMON ERA

THE EVE OF THE FEAST OF SAINT FRANCIS OF ASSISI:  PROPER FOR THE GOODNESS OF CREATION

THE FEAST OF THEODOR FLIEDNER, PIONEER OF THE DEACONESS MOVEMENT IN THE LUTHERAN CHURCH

THE FEAST OF GEORGE KENNEDY ALLEN BELL, ANGLICAN BISHOP OF CHICHESTER

THE FEAST OF JOHN RALEIGH MOTT, ECUMENICAL PIONEER

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Adapted from this post:

https://adventchristmasepiphany.wordpress.com/2015/10/03/devotion-for-thursday-before-the-third-sunday-after-the-epiphany-year-c-elca-daily-lectionary/

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True Liberation I   1 comment

Above:  Saint John the Baptist

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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:

Isaiah 61:1-11

Psalm 97 (Morning)

Psalms 99 and 8 (Evening)

Luke 1:57-80

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Some Related Posts:

Isaiah 61:

http://adventchristmasepiphany.wordpress.com/2011/06/04/fifteenth-day-of-advent-third-sunday-of-advent-year-b/

Luke 1:

http://adventchristmasepiphany.wordpress.com/2010/09/15/advent-devotion-for-december-23/

http://adventchristmasepiphany.wordpress.com/2010/09/15/advent-devotion-for-december-24/

http://adventchristmasepiphany.wordpress.com/2012/02/22/fourth-sunday-of-advent-year-c/

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The spirit of the LORD is upon me,

Because the LORD has anointed me;

He has sent me as a herald of joy to the humble,

To bind up the wounded of heart,

To proclaim release to the captives,

Liberation to the imprisoned;

To proclaim a year of the LORD’s favor

And a day of vindication by our God….

–Isaiah 61:1-2, TANAKH:  The Holy Scriptures

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The text from Luke 1 echoes Isaiah 61.  In each case a prophet will proclaim a message from God, who “has visited his people” and liberated them (Luke 1:67, New Jerusalem Bible).  This seems like an excellent time to point out the obvious:  Post-Exilic Judea was part of the Persian Empire and Post-Hasmonean Judea was part of the Roman Empire.  The Persians were generally more friendly that the Romans, at least.

So what kind of liberation was this?  It was not political autonomy or independence.  No, this was spiritual liberation–freedom (with rules) to love and follow God in daily practices and attitudes.  Any lack of liberty–such as slavish legalism–was self-imposed.  This spiritual liberation did not–and does not–depend on outside political or legal forces.  In other words, this is an internalized liberation.  Many martyrs have exhibited it under great stress.  I have been writing hagiographies for my SUNDRY THOUGHTS weblog lately.  Again and again I have encountered exhttp://neatnik2009.wordpress.com/amples of this pattern.  These martyrs still died, but they died as free men and women, even though they were prisoners.

Regardless of your circumstances, O reader, may you be free.

KENNETH RANDOLPH TAYLOR

FEBRUARY 22, 2012 COMMON ERA

ASH WEDNESDAY

THE FEAST OF ERIC LIDDELL, SCOTTISH PRESBYTERIAN MISSIONARY TO CHINA

THE FEAST OF SAINT PRAETEXTATUS, ROMAN CATHOLIC BISHOP OF ROUEN

THE FEAST OF RASMUS JENSEN, LUTHERAN MISSIONARY TO CANADA

THE FEAST OF SAINTS THALASSIUS, LIMNAEUS, AND AND MARON, ROMAN CATHOLIC MONKS

http://adventchristmasepiphany.wordpress.com/2012/02/24/devotion-for-january-1-lcms-daily-lectionary/

Posted August 11, 2012 by neatnik2009 in Isaiah 61, Luke 1, Psalm 8, Psalm 97, Psalm 99

Tagged with ,

God-Bearers   1 comment

Above:  The Visitation, with the Magnificat in Latin

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THE FIRST READING

Isaiah 61:1-4, 8-11 (New Revised Standard Version):

The spirit of the Lord GOD is upon me,

because the LORD has anointed me;

he has sent me to bring good news to the oppressed,

to bind up the brokenhearted,

to proclaim liberty to the captives,

and release to the prisoners;

to proclaim the year of the LORD’s favor,

and the day of vengeance of our God;

to comfort all who mourn;

to provide for those who mourn in Zion–

to give them a garland instead of ashes,

the oil of gladness instead of mourning,

the mantle of praise instead of a faint spirit.

They will be called oaks of righteousness,

the planting of the LORD, to display his glory.

They shall build up the ancient ruins,

they shall raise up the former devastations;

they shall repair the ruined cities,

the devastations of many generations.

For I the LORD love justice,

I hate robbery and wrongdoing;

I will faithfully give them their recompense,

and I will make an everlasting covenant with them.

Their descendants shall be known among the nations,

and their offspring among the peoples;

all who see them shall acknowledge

that they are a people whom the LORD has blessed.

I will greatly rejoice in the LORD,

my whole being shall exult in my God;

for he has clothed me with the garments of salvation,

he has covered me with the robe of righteousness,

as a bridegroom decks himself with a garland,

as a bride adorns herself with her jewels.

For as the earth brings forth its shoots,

and as a garden causes what is sown in it to spring up,

so the Lord GOD will cause righteousness and praise

to spring up before the nations.

THE TWO OPTIONS FOR THE RESPONSE

Psalm 126 (1979 Book of Common Prayer):

When the LORD restored the fortunes of Zion,

then were we like those who dream.

2 Then was our mouth filled with laughter,

and our tongue with shouts of joy.

3 Then they said among the nations,

“The LORD has done great things for them.”

The LORD has done great things for us,

and we are glad indeed.

5 Restore our fortunes, O LORD,

like the watercourses of the Negev.

6 Those who sowed with tears

will reap with songs of joy.

7 Those who go out weeping, carrying the seed,

will come again with joy, shouldering their sheaves.

Canticle 15 (1979 Book of Common Prayer):

(The Magnificat plus the Trinitarian formula)

My soul proclaims the greatness of the Lord,

my spirit rejoices in God my Savior;

for he has looked with favor on his lowly servant.

From this day all generations will call me blessed:

the Almighty has done great things for me,

and holy is his Name.

He has mercy on those who fear him

in every generation.

He has shown the strength of his arm,

he has scattered the proud in their conceit.

He has cast down the mighty from their thrones,

and has lifted up the lowly.

He has filled the hungry with good things,

and the rich he has sent away empty.

He has come to the help of his servant Israel,

for he has remembered his promise of mercy,

The promise he made to our fathers,

to Abraham and his children for ever.

Glory to the Father, and to the Son, and to the Holy Spirit:

as it was in the beginning is now, and will be for ever.  Amen.

THE SECOND READING

1 Thessalonians 5 (New Revised Standard Version):

Rejoice always, pray without ceasing, give thanks in all circumstances; for this is the will of God in Christ Jesus for you. Do not quench the Spirit. Do not despise the words of prophets, but test everything; hold fast to what is good; abstain from every form of evil.

May the God of peace himself sanctify you entirely; and may your spirit and soul and body be kept sound and blameless at the coming of our Lord Jesus Christ. The one who calls you is faithful, and he will do this.

THE GOSPEL READING

John 1:6-8, 19-28 (New Revised Standard Version):

There was a man sent from God, whose name was John. He came as a witness to testify to the light, so that all might believe through him. He himself was not the light, but he came to testify to the light.

This is the testimony given by John when the Jews sent priests and Levites from Jerusalem to ask him,

Who are you?

He confessed and did not deny it, but confessed,

I am not the Messiah.

And they asked him,

What then? Are you Elijah?

He said,

I am not.

[They asked,]

Are you the prophet?

He answered,

No.

Then they said to him,

Who are you? Let us have an answer for those who sent us. What do you say about yourself?

He said,

I am the voice of one crying out in the wilderness, “Make straight the way of the Lord,” as the prophet Isaiah said.

Now they had been sent from the Pharisees. They asked him,

Why then are you baptizing if you are neither the Messiah, nor Elijah, nor the prophet?

John answered them,

I baptize with water. Among you stands one whom you do not know, the one who is coming after me; I am not worthy to untie the thong of his sandal.

This took place in Bethany across the Jordan where John was baptizing.

The Collect:

Stir up your power, O Lord, and with great might come among us; and, because we are sorely hindered by our sins, let your bountiful grace and mercy speedily help and deliver us; through Jesus Christ our Lord, to whom, with you and the Holy Spirit, be honor and glory, now and for ever. Amen.

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Some Related Posts:

Third Sunday of Advent, Year A:

http://adventchristmasepiphany.wordpress.com/2010/09/15/fifteenth-day-of-advent-third-sunday-of-advent-year-a/

First Sunday of Advent, Year B:

http://adventchristmasepiphany.wordpress.com/2011/06/02/first-day-of-advent-first-sunday-of-advent-year-b/

Second Sunday of Advent, Year B:

http://adventchristmasepiphany.wordpress.com/2011/06/03/eighth-day-of-advent-second-sunday-of-advent-year-b/

1 Thessalonians 5:

http://ordinarytimedevotions.wordpress.com/2011/03/09/week-of-proper-17-tuesday-year-1/

Luke 1 (Magnificat):

http://adventchristmasepiphany.wordpress.com/2010/09/15/advent-devotion-for-december-22/

O Blessed Mother:

http://gatheredprayers.wordpress.com/2010/07/17/o-blessed-mother/

The Hail Mary:

http://gatheredprayers.wordpress.com/2010/07/25/the-hail-mary/

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There is a cliche:  The Lord moves in mysterious ways.  Many statements become cliched because they are true, as is the case for this one.  In these readings we read of the divine mandate for us to establish justice, especially that of the economic variety.  We read also of the humility of John the Baptist, forerunner of our Lord, and of Mary, who became Mother of God.  (Follow the logic:  Jesus was God incarnate.  Mary was his mother.  Therefore she was the Mother of God.)

My Eastern Orthodox brethren refer to Mary of Nazareth as the Theotokos, or God-bearer.  That she was, indeed.  Through her God chose to become incarnate, to become one of us, and therefore to set into motion redemptive plans while affirming human dignity.  It is a great mystery, one I choose to savor, not try to explain away or dismiss.

So I invite you, O reader, to echo the words of the Magnificat and to say the Hail Mary.  And, I hope that, regardless of the state of your mariology (assuming that you have one) , that you will recognize yourself and all other human beings as God-bearers, then treat yourself and all others accordingly.  Much justice will flow from that attitude.

KENNETH RANDOLPH TAYLOR

JUNE 4, 2011 COMMON ERA

THE FEAST OF JOHN XXIII, BISHOP OF ROME

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Published originally at ADVENT, CHRISTMAS, AND EPIPHANY DEVOTIONS BY KENNETH RANDOLPH TAYLOR

Adapted from this post:

http://adventchristmasepiphany.wordpress.com/2011/06/04/fifteenth-day-of-advent-third-sunday-of-advent-year-b/

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Posted November 18, 2011 by neatnik2009 in 1 Thessalonians 5, Isaiah 61, John 1, Luke 1, Psalm 126

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