Archive for the ‘John 10’ Category

Sacred Vocations, Part II   1 comment

Above:  Good Shepherd

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:

Acts 16:11-34

Psalm 23

2 Thessalonians 3:6-18

John 10:1-18

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2 Thessalonians 3:6-18, in context, contains a crucial message:  Do not use waiting for the Second Coming of Jesus as an excuse for idleness.  Mutuality, a value from the Law of Moses, remains germane.  We all depend on are are responsible to and for each other.  As The Book of Common Prayer (1979) reminds us, we depend upon each other’s labor.

Performing the labor God has assigned to us may get us into trouble, as it did in Acts 16:11-34.  If so, perhaps an opportunity for evangelism will arise from the circumstance.

Jesus is the Good Shepherd.  Such a shepherd deserves our best efforts, does he not?  May we, by grace, not fail him.

KENNETH RANDOLPH TAYLOR

JANUARY 11, 2021 COMMON ERA

THE FEAST OF SAINT THEODOSIUS THE CENOBIARCH, ROMAN CATHOLIC MONK

THE FEAST OF CHARLES WILLIAM EVEREST, EPISCOPAL PRIEST, POET, AND HYMN WRITER

THE FEAST OF MIEP GIES, RIGHTEOUS GENTILE

THE FEAST OF SAINT PAULINUS II OF AQUILEIA, ROMAN CATHOLIC PATRIARCH OF AQUILEIA

THE FEAST OF RICHARD FREDERICK LITTLEDALE, ANGLICAN PRIEST AND TRANSLATOR OF HYMNS

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Adapted from this post:

https://lenteaster.wordpress.com/2021/01/11/devotion-for-the-fifth-sunday-of-easter-year-d-humes/

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Freedom in Christ   Leave a comment

Above:  Good Shepherd

Image in the Public Domain

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For the Second Sunday after Easter, Year 2

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Lectionary from A Book of Worship for Free Churches (The General Council of the Congregational Christian Churches in the United States, 1948)

Collect from The Book of Worship (Evangelical and Reformed Church, 1947)

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Almighty God, who hast given thine only Son to be unto us

both a sacrifice for sin, and also an example of godly life;

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

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

through the same Jesus Christ, our Lord.  Amen.

The Book of Worship (1947), 168

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Ezekiel 34:11-16, 30, 31

Psalm 147

1 Peter 2:11-25

John 10:11-16

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I confess without any reluctance that my personality contains a wide streak of rebellion.  I enjoy poking my fingers in the eyes of authority figures, so to speak.  Logically, then, I enjoy the portions of scripture (Hebrew prophets and apocalyptic literature, especially) that lower the boom on certain potentates–bad shepherds, figuratively–and on kingdoms and empires.  I bristle at 1 Peter 2:17.  Why should I honor “the emperor” or any modern tyrant?  After all, I recognize those Christians who, in the name of Jesus, resisted Adolf Hitler as moral giants.  And the theme of submission that runs through 1 Peter is foreign to me.

And don’t get me started on the acceptance of slavery in 1 Peter 2:18-20, O reader.

The First Letter of Peter comes from a social context quite different from mine.  Context is crucial.  I, as a student of history, affirm that principle.  One needs to consider that, in Asia Minor, in the late first century of the Common Era, Christians constituted a vulnerable minority subject to laws they had no hand in making.  And how should one translate the principles of 1 Peter into life in a republic?

The key may be that we are free in God.  We are slaves only to God.  We are not properly slaves to the state.  The Church must never be an arm of the state.  No, the Church must serve God.  To quote David L. Bartlett:

Dietrich Bonhoeffer, Rosa Parks, Martin Luther King, and a host of less famous stand as constant reminders that sometimes Christian freedom means freedom from society’s rules, and not merely freedom to obey willingly.

The New Interpreter’s Bible, Volume XII (1998), 278

John 10 applies the language of the Good Shepherd from Ezekiel 34 to Jesus.  We read in Ezekiel 34 that God is the Good Shepherd who will replace bad human shepherds with better ones.  (Most of the Kings of Judah were bad shepherds.)  The use of the imagery of the Good Shepherd in John 10 takes on an apolitical approach, though.  In John 10, the Good Shepherd lays down his life for the sheep.  In other words, Jesus will die.

May we never forget that the Roman Empire executed Jesus on a charge of which he was innocent.

At least 1 Peter does not advise us to revere the emperor.  No, the letter tells us to revere God.  God outranks the emperor.

We are free in Christ to follow him, who died and rose again.  We are free to serve Christ in “the least of these.”  We are free to work for social justice and resist tyranny.  And we are free to take up our crosses and follow him.  We may even be free to die for our faith.  Very little seems to increase one’s likelihood of suffering more than obeying the Golden Rule consistently and applying it to institutions, governments, policies, and societies.

KENNETH RANDOLPH TAYLOR

JANUARY 11, 2021 COMMON ERA

THE FEAST OF SAINT THEODOSIUS THE CENOBIARCH, ROMAN CATHOLIC MONK

THE FEAST OF CHARLES WILLIAM EVEREST, EPISCOPAL PRIEST, POET, AND HYMN WRITER

THE FEAST OF MIEP GIES, RIGHTEOUS GENTILE

THE FEAST OF SAINT PAULINUS II OF AQUILEIA, ROMAN CATHOLIC PATRIARCH OF AQUILEIA

THE FEAST OF RICHARD FREDERICK LITTLEDALE, ANGLICAN PRIEST AND TRANSLATOR OF HYMNS

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Images of Gods   1 comment

Above:  The Tribute Money, by Titian

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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Jeremiah 23:1-6

Psalm 100

Colossians 1:11-20

Luke 20:20-26

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The application of imagery reserved for YHWH in the Hebrew Bible to Jesus in the New Testament makes sense, given Trinitarian theology.  Psalm 100 lauds God (YHWH), the Good Shepherd.  YJWH is the Good Shepherd in Jeremiah 23:1-6.  Jesus is the self-identified Good Shepherd in John 10, not one of today’s assigned readings.  Jesus, like YHWH in various Psalms, has primacy in creation, according to Colossians 1:15.

I will turn to the Gospel reading next.

This reading, set early in Holy Week, is one in which Jesus evades a trap:

Is it permissible for us to pay taxes to Caesar, or not?

–Luke 20:23b, The Jerusalem Bible (1966)

“Yes” and “no” were dangerous answers.  If Jesus had replied, “no,” he would have made himself a target for Romans, who were swarming in Jerusalem that week.  On the other hand, if Jesus had responded, “yes,” he would have offended those who interpreted the Law of Moses to read that paying such taxes was illegal.

Jesus evaded the trap and ensnared those trying to ensnare him.  Why did the spies carry Roman denarii into the Temple complex?  A denarius, an idol, technically.  That year, the image on the coin was that of Emperor Tiberius.  The English translation of the Latin inscription was,

Tiberius Caesar, son of the divine Augustus, Augustus.

Jesus asked a seemingly obvious question with a straight-forward answer.

Show me a denarius.  Whose head and name are on it?

–Luke 20:25, The Jerusalem Bible (1966)

The answer was obvious.  Our Lord and Savior’s answer was one for the ages:

Well then, give back to Caesar what belongs to Caesar–and to God what belongs to God.

–Luke 20:25, The Jerusalem Bible (1966)

The coin bore the image of Tiberius Caesar.  He was welcome to have it back.

Each of us bears the image of God.  Each of us belongs to God.  Each of us has a mandate to be faithful to God in all matters.  All areas of human life fall under divine authority.  Human, temporal authority is limited, though.

One of the features of segments of Christianity in the United States of America that disturbs me is the near-worship (sometimes worship) of the nation-state.  I refer not exclusively to any given administration and/or nation-state.  Administrations come and go.  Nation-states rise and fall.  The principle of which I write remains constant.  In my North American context, the Americanization of the Gospel in the service of a political program and/or potentate dilutes and distorts the Gospel.  The purposes of the Gospel include confronting authority, not following it blindly.  True Judeo-Christian religion has a sharp prophetic edge that informs potentates how far they fall short of God’s ideals and that no nation-state is the Kingdom of God.

We have only one king anyway.  That monarch is YHWH, as N. T. Wright correctly insists in Jesus and the Victory of God (1996).  Jesus defies human definitions of monarchy.  This is a prominent theme in the Gospel of John.  Yet the theme of Christ the King Sunday is timeless.  Despite appearances to the contrary, God remains sovereign.

KENNETH RANDOLPH TAYLOR

MAY 2, 2020 COMMON ERA

THE FEAST OF SAINT ALEXANDER OF ALEXANDRIA, PATRIARCH; AND SAINT ATHANASIUS OF ALEXANDRIA, PATRIARCH AND “FATHER OF ORTHODOXY”

THE FEAST OF CHARLES SILVESTER HORNE, ENGLISH CONGREGATIONALIST MINISTER AND HYMN WRITER

THE FEAST OF CHARLES FRIEDRICH HASSE, GERMAN-BRITISH MORAVIAN COMPOSER AND EDUCATOR

THE FEAST OF JULIA BULKLEY CADY CORY, U.S. PRESBYTERIAN HYMN WRITER

THE FEAST OF SAINT SIGISMUND OF BURGUNDY, KING; SAINT CLOTILDA, FRANKISH QUEEN; AND SAINT CLODOALD, FRANKISH PRINCE AND ABBOT

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2020/05/02/devotion-for-proper-29-year-c-humes/

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The Way of the World, Part II   2 comments

Above:   Good Shepherd

Image in the Public Domain

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

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Mighty God, whose Son Jesus broke the bands of death and scattered the powers of darkness:

arm us with such faith in him that we may face both death and evil,

and overcome even as he overcame; in thy name.  Amen.

The Book of Common Worship–Provisional Services (1966), 123

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Job 19:23-27

1 Peter 2:11-17

John 10:11-16

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According to a bad joke, Bildad the Shuhite was the shortest person in the Bible.  He was certainly short in his supply of wisdom and was a poor excuse for a friend.  Job, replying to Bildad’s address (Job 18) in Chapter 19, expressed confidence in God, who was like a kinsman-redeemer of Israel.

A recurring theme in the Bible (both testaments of it) is confronting authority.  Ezekiel 34 labels bad Israelite kings as cruel and harsh shepherds, and identifies God as the Good Shepherd.  That is an image in John 10, where Jesus is the Good Shepherd.  Yet, again and again, as in 1 Peter 2, we read about submission to authority.  The attitude elsewhere, as throughout Matthew and Revelation, is quite different.

Historically, a marginalized, young religious movement trying to convince authorities that it was no threat to the Roman Empire had a vested interest in submission to authority.  Yet, in time, the empire launched vicious persecutions, and wise church leaders did not submit to them.  No, many went into exile and/or became martyrs.  The modern age, with its genocidal dictators (Adolf Hitler, Joseph Stalin, Mao Tse-tung, and Pol Pot), has challenged the advice in 1 Peter 2:13-17, also.

The way of the world includes institutionalized exploitation and violence.  The way of the world entails systemic injustice.  The way of the world will fall to God eventually.  In the meantime, we who claim to follow God must actually follow God in the paths of justice, at least as much as possible, given the pervasively sinful nature of institutions.  We have a command to leave the world better than we found it.

Perhaps we will suffer for the sake of righteousness or, like Job, for a reason we do not understand, but we may trust in our kinsman-redeemer.

KENNETH RANDOLPH TAYLOR

NOVEMBER 14, 2018 COMMON ERA

THE FEAST OF JOHN AMOS COMENIUS, FATHER OF MODERN EDUCATION

THE FEAST OF THE CONSECRATION OF SAMUEL SEABURY, FIRST EPISCOPAL BISHOP

THE FEAST OF WILLIAM ROMANIS, ANGLICAN PRIEST AND HYMN WRITER

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Empowered by God, Part III   Leave a comment

Above:  Joshua and the Israelite People

Image in the Public Domain

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

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Lord of all power and might, you are the author and giver of all good things:

Graft in our hearts the love of your name,

increase in us true religion,

nourish us with all goodness,

and of your great mercy keep us in the same;

through Jesus Christ or Lord.  Amen.

–Modernized from The Book of Worship for Church and Home (1965), page 139

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Numbers 27:12-14a, 15-20, 22-23

Psalm 9

Acts 18:24-19:6

John 10:1-10

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The theme of empowerment by God continues in these readings.  This empowerment might help one be a faithful follower of God or a leader of people; it is essential in both circumstances.  We human beings have little difficulty setting traps then stumbling into them.  We cannot save ourselves; only God can do that.

This brings me to John 10:1-10.  We need the Good Shepherd, for, bereft of Him, we become figurative food for predators.  We can recognize and follow Jesus via divine grace.  Will we?

KENNETH RANDOLPH TAYLOR

THE ELEVENTH DAY OF CHRISTMAS

THE FEAST OF FELIX MANZ, FIRST ANABAPTIST MARTYR

THE FEAST OF SAINT ELIZABETH ANN SETON, FOUNDRESS OF THE AMERICAN SISTERS OF CHARITY

THE FEAST OF SAINTS GREGORY OF LANGRES, TERTICUS OF LANGRES, GALLUS OF CLERMONT, GREGORY OF TOURS, AVITUS I OF CLERMONT, MAGNERICUS OF TRIER, AND GAUGERICUS, ROMAN CATHOLIC BISHOPS

THE FEAST OF JOHANN LUDWIG FREYDT, GERMAN MORAVIAN COMPOSER AND EDUCATOR

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Good and Bad Shepherds, Part III   Leave a comment

Above:  Christ the Good Shepherd

Image in the Public Domain

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

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Almighty God, who shows to those in error the light of your truth,

to the intent that they may return to the way of righteousness:

Grant to all those who are admitted into the fellowship of Christ’s religion,

that they may avoid those things that are contrary to their profession,

and follow all such things as are agreeable to the same;

through our Lord Jesus Christ.  Amen.

–Modernized from The Book of Worship for Church and Home (1965), page 119

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Ezekiel 34:11-16, 30-31

Psalm 44

1 Peter 2:19-25

John 10:11-16

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The reading from 1 Peter takes on a different meaning when one backs up one verse to 2:18:

Slaves, accept the authority of your masters with all deference, not only those who are kind and gentle, but also those who are harsh.

The New Revised Standard Version (1989)

Yes, I understand the differences between Roman slavery and race-based chattel slavery, but I contend that no form of slavery is compatible with Christianity, despite the accommodations the Church has made to varieties of slavery in various places over time.  Kyrie eleison.  As for the use of Christ’s sufferings to argue for submission even to harsh masters, I rebut that slave rebellions are justifiable.

The theme of shepherds unites Ezekiel 34 and John 10.  In Ezekiel 34, taken as a whole, we read condemnations of bad kings, spoken of metaphorically as shepherds.  We read also of God as the good shepherd.  This language applies to Jesus in John 10:14f.  And why not?  Do we Christians not affirm that Jesus was divine?

Psalm 44 is a national lament following defeat by an unidentified foe.  Scholarly educated guesses place the text as early as the Babylonian Exile and as late as the time of the Maccabees/Hasmoneans.  More interestingly, though, the psalmist understands defeat as to have occurred despite national fidelity to God, not because of collective, persistent sin (verses 17-19).  The text reflects the impression that God is hiding the divine face from the nation as it seeks divine assistance.

One might interpret Psalm 44 more than one way.  Perhaps the psalmist is accurate.  Or maybe he misconstrues the situation.  Either way, the sense of abandonment by God is palpable.  Sometimes the righteous suffer because of or despite their righteousness, after all.

I refuse to offer false and simplistic answers to this difficult question.  I do, however, conclude the way the author of Psalm 44 does:  seek God.  When I bring other readings to bear on the matter, I say, seek God, who incarcerated as one of us, who is our Good Shepherd, and whose ways we cannot fully comprehend.

To whom else can we turn?

KENNETH RANDOLPH TAYLOR

DECEMBER 18, 2017 COMMON ERA

THE SIXTEENTH DAY OF ADVENT

THE FEAST OF MARC BOEGNER, ECUMENIST

THE FEAST OF SAINT GIULIA VALLE, ROMAN CATHOLIC NUN

THE FEAST OF SAINT ISAAC HECKER, FOUNDER OF THE MISSIONARY SOCIETY OF SAINT PAUL THE APOSTLE

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The Light of God   1 comment

Above:   Candle Flame

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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Ecclesiastes 1:3-11

Psalm 119:145-152

James 1:2-11

John 10:31-42

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Much of life consists of familiar and transitory details.  They are familiar because they are similar to what has come before.  Given we they are transient, we ought not to become too attached to them.  Yet we do.  They become idols and psychological crutches.  Possessions will eventually cease to belong to us, even as we belong to them.  They might have value, but the crucial issue is perspective.  That which has the greatest value is intangible–is God.  Relationships also have great value, but they are also temporary, unlike God.

One might deepen a relationship with God during times of hardship, perhaps oppression or merely being at the wrong place at the wrong time.  God is always with us, but we are more receptive on certain occasions than on others.  It is also possible that the greater the need, the greater the grace.  Either way, the light of God seems brighter at night than in broad daylight.  That reality is itself a manifestation of grace.

KENNETH RANDOLPH TAYLOR

JUNE 20, 2017 COMMON ERA

THE FEAST OF BERNARD ADAM GRUBE, GERMAN-AMERICAN MINISTER, MISSIONARY, COMPOSER, AND MUSICIAN

THE FEAST OF SAINT BAIN OF FONTANELLE, ROMAN CATHOLIC BISHOP, MONK, MISSIONARY, AND ABBOT

THE FEAST OF JOHANN FRIEDRICH HERTZOG, GERMAN LUTHERAN HYMN WRITER

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2017/06/20/devotion-for-proper-24-ackerman/

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Prelude to the Passion, Part III   1 comment

Moses

Above:  Moses

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:

Numbers 11:1-30 or Isaiah 45:14-25 or Jeremiah 4:19-31 or Zechariah 8:1-23

Psalm 68:11-31 (32-35) or Psalm 120 or Psalm 82

John 10:19-21 (22-30) 31-42

1 Corinthians 14:1-40

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The assigned readings, taken together, present a balanced picture of divine judgment and mercy.  Sometimes God’s judgment on one group is in the service of mercy on another group.  And, as much as God is angry with the Israelites in Numbers 11, He still provides manna to them and advises Moses to share his burden with 70 elders.  Judgment is dominant in Jeremiah 4, but mercy rules in Zechariah 8.

1 Corinthians 14, sexism aside, offers the timeless principle that all people do in the context of worship should build up the faith community.

As for the “Prelude to the Passion” part of this post, we turn to John 10.  Jesus survives an attempt to arrest (then execute) him for committing blasphemy, per Leviticus 24:10-16.  He was innocent of the charge, of course.  The story, however, does establish that Jesus kept avoiding death traps prior to Holy Week.

A point worth pondering is that the accusers of Jesus in John 10 were most likely sincere.  This should prompt us who read the account today to ask ourselves how often we are sincerely wrong while attempting to follow the laws of God.  Those who oppose God and agents thereof are not always consciously so.

KENNETH RANDOLPH TAYLOR

DECEMBER 18, 2016 COMMON ERA

THE FOURTH SUNDAY OF ADVENT:  THE TWENTY-SECOND DAY OF ADVENT

THE FEAST OF MARC BOEGNER, ECUMENIST

THE FEAST OF SAINT GIULIA VALLE, ROMAN CATHOLIC NUN

THE FEAST OF SAINT ISAAC HECKER, FOUNDER OF THE MISSIONARY SOCIETY OF SAINT PAUL THE APOSTLE

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2016/12/18/devotion-for-proper-17-year-d/

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Good and Bad Shepherds, Part I   1 comment

Jehoiakim

Above:   Jehoiakim

Image in the Public Domain

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The Collect:

O God, our true life, to serve you is freedom, and to know you is unending joy.

We worship you, we glorify you, we give thanks to you for your great glory.

Abide with us, reign in us, and make this world into a fit habitation for your divine majesty,

through Jesus Christ, our Savior and Lord, who reigns with you

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

Evangelical Lutheran Worship (2006), page 53

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The Assigned Readings:

Zechariah 11:1-17 (Friday)

Jeremiah 22:18-30 (Saturday)

Psalm 46 (Both Days)

1 Peter 1:3-9 (Friday)

Luke 18:15-17 (Saturday)

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God is our refuge and our strength,

a very present help in trouble.

Therefore we will not fear, though the earth be moved,

and though the mountains be toppled into the depths of the sea;

Though its waters rage and foam,

and though the mountains tremble at its tumult.

The LORD of hosts is with us;

the God of Jacob is our stronghold.

–Psalm 46:1-4, The Book of Common Prayer (1979)

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The reading from Second Zechariah is an allegory of a selfish and foolish shepherd who, instead of protecting the sheep of his flock, sells them to their slaughterer for the sum of thirty shekels of silver.  The identification of the shepherd (code for political leader) is open-ended, and the price for which he sells the sheep of his flock to their doom is the same amount Judas Iscariot went on to receive for betraying Jesus in Matthew 26:14-16.  One might surmise correctly that many members of Matthew’s audience, being Jews familiar with their scriptural heritage, would have recognized the echo of Zechariah 11.

Perhaps Second Zechariah was thinking of monarchs such as Jehoiakim (reigned 608-598 B.C.E.), of whom one can read in Jeremiah 22:13-19, 2 Kings 23:36-24:7, and 2 Chronicles 36:5-8, and of his son, Jeconiah/Jehoiachin (reigned 597 B.C.E.), of whom one can read in Jeremiah 22:20-30, 2 Kings 24:8-17, and 2 Chronicles 36:9-10.  Jehoiachin was the penultimate King of Judah, and, by the time of his deposition by a foreign potentate, the realm Kingdom of Judah was obviously independent in name only.

Of Jehoiakim, father of Jehoiachin, Jeremiah 22 says in part:

Woe to him who builds his house on wrong,

his terraces on injustice;

Who works his neighbor without pay,

and gives him no wages.

Who says, “I will build myself a spacious house,

with airy rooms,”

Who cuts out windows for it,

panels it with cedar,

and paints it with vermillion.

–Verses 13-14, The New American Bible (1991)

Such shepherds abound, unfortunately.  I refer not to those who strive to do the right thing for their populations yet fail to accomplish their goals, but to those to operate not out of any sense of seeking the common good but out of greed, self-aggrandisement, and indifference toward justice, especially that of the economic variety.

Among the most familiar images of Jesus in the Gospels is that of the Good Shepherd (John 10:1-21), who not only watches his flock attentively but lays down his life for it.  The Good Shepherd is the polar opposite of the shepherd in Zechariah 11.  The Good Shepherd is Jesus in 1 Peter 1 and the figure who points to powerless children as spiritual models in Luke 18.  The Good Shepherd is one consistent with the description of God in Psalm 46.

To be a sheep in the flock of the Good Shepherd is wonderful indeed.

KENNETH RANDOLPH TAYLOR

JUNE 7, 2016 COMMON ERA

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

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

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

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

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2016/06/07/devotions-for-friday-and-saturday-before-proper-29-year-c-elca-daily-lectionary/

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Redemption and Related Responsibilities   1 comment

Sky with Rainbow

Above:   Sky with Rainbow

Image in the Public Domain

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The Collect:

O God, overflowing with mercy and compassion,

you lead back to yourself all those who go astray.

Preserve your people in your loving care,

that we may reject whatever is contrary to you

and may follow all things that sustain our life in

your Son, Jesus Christ, our Savior and Lord.  Amen.

Evangelical Lutheran Worship (2006), page 47

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The Assigned Readings:

Genesis 6:1-6 (Thursday)

Genesis 7:6-10; 8:1-5 (Friday)

Genesis 8:20-9:7 (Saturday)

Psalm 51:1-10 (All Days)

1 Timothy 1:1-11 (Thursday)

2 Peter 2:1-10a (Friday)

John 10:11-21 (Saturday)

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Indeed, I have been wicked from my birth,

a sinner from my mother’s womb.

–Psalm 51:6, The Book of Common Prayer (1979)

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The comedian Lewis Black told a joke explaining why God seems more violent in the Hebrew Bible than in the New Testament.  Having a son calmed him down.  That is, of course, bad theology, for it falls under the heading of the Arian heresy.  Furthermore, the God of the Book of Revelation is not the deity of “Kum ba Yah,” a song I despise for several reasons.  The Smiter-in-Chief is in full form in the composite story of Noah, based on older stories.

Rewritten folklore and mythology in the Bible presents us with the opportunity to ponder profound theology.  We might think that we know a particular tale better than we actually do, so we ought to avoid switching on the automatic pilot.  Human immorality saddens God’s heart in Genesis 6:6, but Noah has found favor with God.  “Noah,” in Hebrew, is “favor” spelled backward.  A note in The Jewish Study Bible–Second Edition (2014) tells me that this

indicates that human perversion and divine grief will not be the last word.

–page 19

Furthermore, the Hebrew word for the ark occurs in just one other story in the Hebrew Bible.  It applies also to the basket containing young Moses in Exodus 2.  AgainThe Jewish Study Bible–Second Edition (2014) helps me dig deeper into the scriptures:

Noah foreshadows Moses even as Moses, removed from the water, foreshadows the people Israel, whom he leads to safety through the death-dealing sea that drowns their oppressors (Exod. chs 14-15).  The great biblical tale of redemption occurs first in a shorter, universal form, then in a longer, particularistic one.

–page 20

The author of Psalm 51 (traditionally King David, but knows for sure?) understood human sinfulness well.  So did the author of 1 Timothy, writing under the name of St. Paul the Apostle.  Laws, he noted,

are not framed for people who are good.

–1:9, The Jerusalem Bible (1966)

That statement applies to divine law, certainly.  Indeed, in context, it pertains to the Law of Moses.  That code, containing timeless principles and culturally specific examples thereof, sometimes becomes a confusing array of laws.  Many people mistake culturally specific examples for timeless principles, thereby falling into legalism.  The pillars of that code are:

  1. We mere mortals are totally dependent on God,
  2. We humans depend upon each other also,
  3. We humans are responsible for each other, and
  4. We humans are responsible to each other.

Turning to John 10, we read of Jesus, the Good Shepherd.  The sheep need the shepherd, who protects them and lays down his life for them.  The sheep also know the shepherd’s voice.  I, as a Christian, am one of the sheep.  I know my need for God and the ease with which I yield to many temptations.  The laws of God exist for people such as me.  Divine guidance and redemption play out in my life.

The individual part of religion is important, of course, but it is hardly everything.  The collective aspect is crucial also.  This truth is especially evident in Judaism, Eastern Orthodoxy, and Roman Catholicism.  Much of Protestantism, however, has gone overboard with regard to individualism.  Redemption is not just my story or your story.  No, it is our story as we relate to God and God relates to us.  Society exerts a powerful influence upon our notions of morality and reverence; it shapes us, just as we influence it.  May we be salt and light, shaping society according to the four pillars of the Law of Moses and according to the unconditional and free (yet not cheap) love of God.

KENNETH RANDOLPH TAYLOR

MAY 18, 2016 COMMON ERA

THE FEAST OF MALTBIE DAVENPORT BABCOCK, U.S. PRESBYTERIAN MINISTER AND HYMN WRITER

THE FEAST OF SAINT JOHN I, BISHOP OF ROME

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2016/05/18/devotion-for-thursday-friday-and-saturday-before-proper-19-year-c-elca-daily-lectionary/

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