According to the Inter-Lutheran Commission on Worship (ILCW) Lectionary (1973), as contained in the Lutheran Book of Worship (1978) and Lutheran Worship (1982)

Above:  Christ Before Pilate, by Mihály Munkácsy

Image in the Public Domain

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Daniel 7:13-14 (LBW, LW) or Isaiah 51:4-6 (LW)

Psalm 93 (LBW) or Psalm 130 (LW)

Revelation 1:4b-8 (LBW, LW) or Jude 20-25 (LW)

John 18:33-37 (LBW, LW) or Mark 13:32-37 (LW)

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Almighty and everlasting God,

whose will it is to restore all things to your beloved Son,

whom you anointed priest forever and king of all creation;

Grant that all the people of the earth,

now divided by the power of sin,

may be united under the glorious and gentle rule

of your Son, our Lord Jesus Christ,

who lives and reigns with you and the Holy Spirit,

one God, now and forever.  Amen.

—Lutheran Book of Worship (1978), 30

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Lord God, heavenly Father, send forth your Son, we pray,

that he may lead home his bride, the Church,

that we with all the redeemed may enter into your eternal kingdom;

through Jesus Christ, your Son, our Lord,

who lives and reigns with you and the Holy Spirit,

one God, now and forever.  Amen.

—Lutheran Worship (1982), 94

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The Last Sunday After Pentecost culminates some apocalyptic themes that have been building for a few weeks.  This Sunday also stands at the crossroads of ecclesiastical time as those themes continue into Advent.  God is the king, we read.  And Jesus is a sort of king, although not the type of king people expected, we read.

This time, I prefer to focus not on the “usual suspects,” but on Isaiah 51:4-6 and Psalm 130.

1. Isaiah 51:4-6 comes from Second Isaiah, preparing exiles for freedom.  The text dates to about one year prior to the termination of the Babylonian Exile.  From this pivot point we read of the impending victory and of a directive to learn from God, never defeated.
2. Divine mercy permeates Psalm 130.  We read that God forgives, and that nobody could stand if God were to mark iniquities.  Consistent with Psalm 130 is Psalm 103, which tells us that God, who knows that we are dust, does not repay us according to our iniquities, and that divine anger does not persist forever.

Divine judgment and mercy remain in balance in the Old and New Testaments.  God knows that balance; we mere mortals cannot grasp it.  As Karl Barth‘s theology insists, the divine “no” works for God’s “yes.”  God is neither a warm fuzzy nor the deity of hellfire-and-damnation preachers.  God, who balances judgment and mercy, is a monarch worthy of respect, awe, and cherishing.

So, O reader, as we stand near the cusp of the transition from one church year to the next one, I encourage you to take that thought into Advent.

KENNETH RANDOLPH TAYLOR

MAY 12, 2023 COMMON ERA

THE THIRTY-FOURTH DAY OF EASTER

THE FEAST OF SAINT GERMANUS I OF CONSTANTINOPLE, PATRIARCH OF CONSTANTINOPLE, AND DEFENDER OF ICONS

THE FEAST OF SAINT GREGORY OF OSTIA, ROMAN CATHOLIC ABBOT, CARDINAL, AND LEGATE; AND SAINT DOMINIC OF THE CAUSEWAY, ROMAN CATHOLIC HERMIT

THE FEAST OF PAUL MAZAKUTE, FIRST SIOUX EPISCOPAL PRIEST

THE FEAST OF ROGER SCHÜTZ, FOUNDER OF THE TAIZÉ COMMUNITY

THE FEAST OF SYLVESTER II, BISHOP OF ROME

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Adapted from this post

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According to the Inter-Lutheran Commission on Worship (ILCW) Lectionary (1973), as contained in the Lutheran Book of Worship (1978) and Lutheran Worship (1982)

Above:  Icon of the Crucifixion

Image in the Public Domain

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Isaiah 52:13-53:12 or Hosea 6:1-6

Psalm 22:1-23 (LBW) or Psalm 22:1-24 (LW)

Hebrews 4:14-16; 5:7-9

John 18:1-19:42 or John 19:17-30

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Almighty God, we ask you to look with mercy on your family;

for whom our Lord Jesus Christ was willing to be betrayed

and to be given over to the hands of sinners

and to suffer death on the cross;

who now lives and reigns with you and the Holy Spirit,

one God, forever and ever.  Amen.

OR

Lord Jesus, you carried our sins in your own body

on the tree so that we might have life. 

May we and all who remember this day find new life

in you now and in the world to come,

where you live and reign with the Father and the Holy Spirit,

now and forever.  Amen.

—Lutheran Book of Worship (1978), 20

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Almighty God, graciously behold this your family,

for whom our Lord Jesus Christ was willing to be betrayed,

to be given into the hands of sinners,

and to suffer death on the cross;

who now lives and reigns with you and the Holy Spirit,

one God, now and forever.  Amen.

—Lutheran Worship (1982), 45

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Words and rituals have power.  (That is a quintessential Lutheran theological statement.)  In my denomination, The Episcopal Church, the liturgy for Good Friday is powerful and solemn.  It concludes with people leaving in silence.

Sometimes one should be silent.  I invite you, O reader, to read the assigned portions of scripture aloud or to listen to them.  Let them sink in.  Let them exercise their power over you.  And digest them in silence.

KENNETH RANDOLPH TAYLOR

APRIL 15, 2022 COMMON ERA

GOOD FRIDAY

THE FEAST OF SAINT OLGA OF KIEV, REGENT OF KIEVAN RUSSIA; SAINT ADALBERT OF MAGDEBURG, ROMAN CATHOLIC BISHOP; SAINT ADALBERT OF PRAGUE, ROMAN CATHOLIC BISHOP AND MARTYR, 997; AND SAINTS BENEDICT AND GAUDENTIUS OF POMERANIA, ROMAN CATHOLIC MARTYRS, 997

THE FEAST OF SAINTS DAMIEN AND MARIANNE OF MOLOKAI, WORKERS AMONG LEPERS

THE FEAST OF SAINT FLAVIA DOMITILLA, ROMAN CHRISTIAN NOBLEWOMAN; AND SAINTS MARO, EUTYCHES, AND VICTORINUS OF ROME, PRIESTS AND MARTYRS, CIRCA 99

THE FEAST OF SAINT HUNNA OF ALSACE, THE “HOLY WASHERWOMAN”

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Adapted from this post

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He who is wise will consider these words,

Above:  Jesus Before Pilate, First Interview, by James Tissot

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:

Hosea 14:1-9 (Protestant and Anglican)/Hosea 14:2-10 (Jewish, Roman Catholic, and Eastern Orthodox)

Psalm 34

Colossians 3:12-4:6

John 18:28-40

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He who is prudent will take note of them.

For the paths of the LORD are smooth;

The righteous can walk on them,

while sinners stumble on them.

–Hosea 14:10, TANAKH:  The Holy Scriptures (1985)

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I would feel better about Colossians 3:12-4:6 if it did not accept slavery.

Repent and return to God, Hosea 14, urges.  Accept divine forgiveness and act accordingly.  Forgive each other.  After all, everybody needs forgiveness.  And, although grace is free, it is not cheap.  Become a vehicle of grace.  Remain a vehicle of grace.  And do not be an in instrument of injustice, as Pontius Pilate was.  That is my composite summary of the four readings.

And, of course, never accept cultural practices that run afoul of the Golden Rule.

KENNETH RANDOLPH TAYLOR

JANUARY 8, 2021 COMMON ERA

THE FEAST OF SAINT THORFINN OF HAMAR, ROMAN CATHOLIC BISHOP

THE FEAST OF A. J. MUSTE, DUTCH-AMERICAN MINISTER, LABOR ACTIVIST, AND PACIFIST

THE FEAST OF ARCHANGELO CORELLI, ROMAN CATHOLIC MUSICIAN AND COMPOSER

THE FEAST OF NICOLAUS COPERNICUS AND GALILEO GALILEI, SCIENTISTS

THE FEAST OF HARRIET BEDELL, EPISCOPAL DEACONESS AND MISSIONARY

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Adapted from this post:

https://lenteaster.wordpress.com/2021/01/08/devotion-for-the-fifth-sunday-in-lent-year-d-humes/

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Don’t you dare do that in my name!

Above:  Clarke County Jail, Athens, Georgia

Image Source = Google Earth

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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:

Hosea 11:1-11

Psalm 105

Colossians 3:1-11

John 18:15-27

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God is a like a loving father in Hosea 11:1-11.  The people of Israel and Judah are like a perpetually rebellious son in that passage.  Not only does God call for the people (plural) to repent in Hosea 1:1-11, but God also repents of destructive plans.  Mercy follows judgment.

In context, those collective, persistent sins involved committing idolatry and treating human beings badly.  Authors in both the Old and New Testaments banged the drum of the message that God cares deeply about the treatment of human beings, especially vulnerable ones, by individuals, communities, systems, institutions, and governments.

Recently, in Athens-Clarke County, Georgia, where I live, I read about a local miscarriage of justice.  Without ever receiving either proper mental health care or a trial, an elderly, mentally ill woman spent nearly a year in the Clarke County jail.  The District Attorney’s Office had refused to drop the charges at the time the article went to print.  There should never have been any legal charges, just proper mental health care.

When governments act unjustifiably, they do so in the name of the people.  I say,

I say,

Repent of injustice.

I say,

God is watching us.

KENNETH RANDOLPH TAYLOR

JANUARY 7, 2021 COMMON ERA

THE FEAST OF FRANÇOIS FÉNELON, ROMAN CATHOLIC ARCHBISHOP OF CAMBRAI

THE FEAST OF SAINT ALDRIC OF LE MANS, ROMAN CATHOLIC BISHOP

THE FEAST OF SAINT ANGELA OF FOLIGNO, PENITENT AND HUMANITARIAN

THE FEAST OF SAINT GASPAR DEL BUFALO, FOUNDER OF THE MISSIONARIES OF THE PRECIOUS BLOOD

THE FEAST OF SAINT LUCIAN OF ANTIOCH, ROMAN CATHOLIC MARTYR, 312

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Adapted from this post:

https://lenteaster.wordpress.com/2021/01/07/devotion-for-the-fourth-sunday-in-lent-year-d-humes/

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There is no warrant for the observance of Christmas and Easter as holy days, but rather the contrary (see Galatians iv. 9-11; Colossians ii. 16-21), and such observance is contrary to the principles of the Reformed faith, conducive to will-worship, and not in harmony with the simplicity of the gospel in Jesus Christ.

Above:  The Taking of Christ, by Jacques de l’Ange

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:

Hosea 6:1-11

Psalm 103:1-18

Colossians 2:6-19

John 18:1-14

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Looking for Jesus is a theme in the readings from the New Testament.  The germane question is why one seeks him–to control or arrest him, with ultimate lethal intent or to follow him.  One can never control Jesus, of course.  But one can follow him.  Doing so entails repentance–actions, not just words or intentions.  Fortunately, God seems to like repentance.

Aspects of the readings from Hosea 6 and Colossians 2 require unpacking.  Hosea 6:4-11 condemns mistaking sacred rituals for talismans.  The Law of Moses, of which the Book of Hosea is fond, mandates certain rituals, but does not mistake them for talismans.  Obey the Law of Moses, with its moral obligations and keep the rituals, Hosea 6 teaches.  Likewise, there are Hellenistic cultural contextual issues at work in Colossians 2.  May you, O reader, and I never repeat the error of the General Assembly of the old Presbyterian Church in the United States (the “Southern Presbyterian Church”), which approved the following resolution:

The theme of the reading from Colossians 2 is the proper use of Christian liberty.  We are free in Christ to follow him.  The worldly distractions you, O reader, and I may contend with may be quite different from those for the original audience of the Letter to the Colossians.  May we not mistake culturally specific examples of timeless principles for those principles.

Loving one’s neighbor as one loves oneself can get one in deep trouble.  Obeying the moral obligations of divine commandments can be perilous.  Of course, the servant is not greater than the master.

KENNETH RANDOLPH TAYLOR

JANUARY 7, 2021 COMMON ERA

THE FEAST OF FRANÇOIS FÉNELON, ROMAN CATHOLIC ARCHBISHOP OF CAMBRAI

THE FEAST OF SAINT ALDRIC OF LE MANS, ROMAN CATHOLIC BISHOP

THE FEAST OF SAINT ANGELA OF FOLIGNO, PENITENT AND HUMANITARIAN

THE FEAST OF SAINT GASPAR DEL BUFALO, FOUNDER OF THE MISSIONARIES OF THE PRECIOUS BLOOD

THE FEAST OF SAINT LUCIAN OF ANTIOCH, ROMAN CATHOLIC MARTYR, 312

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Adapted from this post:

https://lenteaster.wordpress.com/2021/01/07/devotion-for-the-third-sunday-in-lent-year-d-humes/

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This is post #2450 of BLOGA THEOLOGICA.

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Above:  The Denial of Saint Peter, by Caravaggio

Image in the Public Domain

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

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O Lord Jesus, who art the same yesterday, today, and forever:

strengthen our weak resolve, that we may remain faithful in all the changes of this life

and, at the last, enter the joy of thy kingdom.  Amen.

—The Book of Common Worship–Provisional Services (1966), 126

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Zechariah 10:1-7

James 4:7-12

Luke 22:54-62

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If we love God as we should, that love will translate into love for our fellow human beings.  If leaders love God as they should, that love will inform how they lead, as they seek the common good and fight against exploitation.  If we love God as we should, we will not deny God.

Yet we are weak creatures much of the time.  If we are willing, we will embrace opportunities to accept grace and to act as we ought to do.

Consider St. Simon Peter, O reader.  He denied Jesus three times (Matthew 26:69-75; Mark 14:26-31; Luke 22:54-62; and John 18:15-18, 25-27).  Jesus gave St. Simon Peter three opportunities to affirm him (John 21:15-19).  The Apostle accepted.

We are weak creatures much of the time.  God knows that we are, poetically, dust.  Moral perfectionism is an unrealistic standard, but the imperative to improve is realistic.

KENNETH RANDOLPH TAYLOR

DECEMBER 12, 2018 COMMON ERA

THE ELEVENTH DAY OF ADVENT, YEAR C

THE FEAST OF SAINT JANE FRANCES DE CHANTAL, FOUNDRESS OF THE CONGREGATION OF THE VISITATION

THE FEAST OF ALICIA DOMON AND HER COMPANIONS, ROMAN CATHOLIC MARTYRS IN ARGENTINA

THE FEAST OF SAINTS BARTHOLOMEW BUONPEDONI AND VIVALDUS, MINISTERS AMONG LEPERS

THE FEAST OF SAINT LUDWIK BARTOSIK, ROMAN CATHOLIC PRIEST AND MARTYR

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We ought to see how each of us may arouse others to love and active goodness.

Above:  Icon of the Crucifixion, by Andrei Rublev

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:

Isaiah 52:13-53:12

Psalm 22

Hebrews 10:16-25

John 18:1-19:42

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Who is the servant in Isaiah 52:13-53:12?  That has been a debated issue.  If one assumes that, as in earlier Servant Songs, the servant is the personification of the exiled nation of Israel (broadly speaking), the former Kingdom of Judah or at least the faithful remnant thereof, one must accept that the redemptive suffering during the Babylonian Exile was supposed to benefit Gentiles also.  The text certainly applies well to Jesus, who quoted the beginning of Psalm 22 from the cross.  That text, the prayer of one afflicted with a mortal illness, ends on a note of trust in God–certainly on a happy note, unlike Good Friday and the events thereof.

Focusing on the crucifixion of Jesus is proper on Good Friday.  As we do so may we ponder Hebrews 10:24, part of one of the pericopes:

—The Revised English Bible (1989)

That is a Christlike ethic!  “Love and active goodness” summarize Christ well.  “Love and active goodness” describe his self-sacrifice succinctly.  “Love and active goodness” summarize a faithful response to such selflessness and redemptive suffering.

Yet we frequently arouse each other to anger, usually for selfish purposes.  Anger is not necessarily bad, for we should be angry sometimes, as evidence of well-developed consciences.  Nevertheless, anger and expressions thereof are frequently destructive, not constructive.  This is certainly evident in media, social media, politics, and the comments sections of many websites.

Jesus has shown us a better way.  The long-dead author of the Letter to the Hebrews understood that better way well.

KENNETH RANDOLPH TAYLOR

MAY 29, 2018 COMMON ERA

THE FEAST OF PERCY DEARMER, ANGLICAN CANON AND TRANSLATOR AND AUTHOR OF HYMNS

THE FEAST OF SAINT BONA OF PISA, ROMAN CATHOLIC MYSTIC AND PILGRIM

THE FEAST OF JIRI TRANOVSKY, LUTHER OF THE SLAVS AND FOUNDER OF SLOVAK HYMNODY

THE FEAST OF JOACHIM NEANDER, GERMAN REFORMED MINISTER AND HYMN WRITER

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Adapted from this post:

https://lenteaster.wordpress.com/2018/05/29/devotion-for-good-friday-years-a-b-c-and-d-humes/

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Above:  Christ and the Woman Taken in Adultery, by Guercino

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 32:36-44

Psalm 119:73-80

2 Corinthians 1:3-11

John 7:53-8:11

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Judgment and mercy exist in balance in the Bible.  In Jeremiah 32:36-44, for example, we read that the Babylonian Exile will come yet will also end.  The author of Psalm 119 understands that God, whom he trusts, has humbled him.  In 2 Corinthians 1 the emphasis is on mercy, via Christ.

Judgment and mercy also coexist in John 7:53-8:11, a frequently misunderstood and subtle passage with some ambiguity.  It has been part of the Johannine Gospel since the 200s and is actually of Synoptic origin–probably from the Gospel of Luke.  It flows naturally in some manuscripts from Luke 21:37-38 and into Luke 22.  John 7:53-8:11 us a free-floating pericope; I treat it as such.  Indeed, one can skip over it, reading 7:52 then 8:12, and not miss a beat.

Certain religious leaders set a trap for Jesus.  This was quite a pastime in the canonical Gospels.  These particular officials, in setting this trap, violated the Law of Moses.  First, the man and woman involved in adultery were subject to the death penalty (Leviticus 20:10; Deuteronomy 22:22).  Where was the man?  Second, there were supposed to be witnesses (Deuteronomy 17:6 and 19:15).  The Roman authorities had deprived the Jewish authorities of the right to execute under the Law of Moses (John 18:31), so there was probably a political element to the trap–Rome or Torah?  (Those who set the trap were Roman collaborators.)  Jesus, being intelligent and perceptive, recognized the trap for what it was.  He reversed the trap.  What did he write with his finger?  Some Patristic exegetes suggested Jeremiah 17:13:

LORD, on whom Israel’s hope is fixed,

all who reject you will be put to shame,

those who forsake you will be inscribed in the dust,

for they have rejected the source of living water, the LORD.

—The Revised English Bible (1989)

But we cannot be sure.

Also, the witnesses were to be the first to stone the adulteress (Deuteronomy 17:7):

Let anyone among you who is without sin be the first to throw a stone at her.

–John 8:7b, The New Revised Standard Version (1989)

The woman’s accuser, of course, left the scene.  Jesus, instead of condemning her, instructed her to repent.

Then, if we accept the Lukan placement of the pericope, the chief priests and scribes plotted the death of Jess that fateful Passover week.

(Aside:  I have heard a Roman Catholic joke based on the pericope.  After John 8:11 Jesus and the woman were standing together.  Then a stone came, seemingly from nowhere.  Jesus exclaimed, “O, mother!”)

In God exists judgment and mercy.  Mercy includes opportunities to repent–to turn one’s back on sin.  God likes repentance, I keep reading in the Bible.  There is hope in repentance.

KENNETH RANDOLPH TAYLOR

JUNE 19, 2018 COMMON ERA

THE FEAST OF CHARLES COFFIN, ROMAN CATHOLIC PRIEST AND HYMN WRITER

THE FEAST OF CHARITIE LEES SMITH BANCROFT DE CHENEZ, HYMN WRITER

THE FEAST OF WILLIAM PIERSON MERRILL, U.S. PRESBYTERIAN MINISTER, SOCIAL REFORMER, AND HYMN WRITER

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2017/06/19/devotion-for-proper-19-ackerman/

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Above:  Christ and Pilate, by Nicholas Ge

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:

Nahum 1:1-8

Psalm 33:(1-12) 13-22

Matthew 27:3-31a or Mark 15:2-20a or Luke 23:2-25 or John 18:29-19:16

Romans 10:14, 16-21 or Romans 11:2b-28 (29-32) 33-36

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Judgment and mercy relate to each other in the readings for this Sunday.  Divine judgment and mercy coexist in Nahum 1, with judgment falling on the Neo-Assyrian Empire.  The two factors also coexist in Psalm 33, but with the emphasis on mercy.  Psalm 33, in the context of the readings from the Gospels and Romans 10 and 11, seems ironic, for rejection of Jesus does not fit with

Happy is the nation whose God is the LORD!

happy is the people he has chosen to be his own.

–Psalm 33:12, The Book of Common Prayer (1979)

The options for the Gospel reading bring us to the verge of the crucifixion of Jesus, who was, of course, innocent of any offense (in the eyes of God), especially one that any Roman imperial official would consider worthy of crucifixion.  To kill a person that way was to make an example of him, to extinguish him, and to convince (via fear) anyone from doing what he had done or had allegedly done.  It was a form of execution usually reserved for criminals such as insurrectionists.  The fact of the crucifixion of Jesus actually reveals much about the perception of Jesus by certain people.

Jesus was a threat to the religious establishment at a place and in a time when the separation of religion and state did not exist.  He was not an insurrectionist, however.  He was a revolutionary though.  He was a revolutionary who continues to threaten human institutions and social norms by calling their morality into question.

Attempts to domesticate Jesus are nothing new.  We can, however, access the undomesticated Jesus via the Gospels.

KENNETH RANDOLPH TAYLOR

DECEMBER 20, 2016 COMMON ERA

THE TWENTY-FOURTH DAY OF ADVENT

THE FEAST OF SAINT DOMINIC OF SILOS, ROMAN CATHOLIC ABBOT

THE FEAST OF ARCHIBALD CAMPBELL TAIT, ARCHBISHOP OF CANTERBURY

THE FEAST OF SAINT PETER CANISIUS, ROMAN CATHOLIC PRIEST

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

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2016/12/20/devotion-for-proper-25-year-d/

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Above:  The Denial of Saint Peter, by Caravaggio

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:

Haggai 2:20-23 or Daniel 7:(1-3) 4-8 (9-18) 19-28

Psalm 38 or 55

Matthew 26:57-27:2 or Mark 14:53-15:1 or Luke 22:54-23:1 or John 18:13-28

Romans 9:6-33

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The assigned readings, taken together, focus on the contrast between the justice of God and the injustice of human political and economic systems.  When God destroys corrupt human systems, a better order replaces them.  In the Gospels Jesus becomes a scapegoat whom St. Simon Peter denies knowing.  The options for the Psalm fit the mood of Holy Week well, with the major exceptions of the confession of sin in Psalm 38 and the vengeful desire in Psalm 55.

To write or speak of the Kingdom of God and how it differs from human social norms and institutions is to, among other things, to criticize human social norms and institutions.  To do so, when one dies it properly, is to contemplate one’s complicity in collective sin.  That would lead to repentance, or turning one’s back on sin.  That can, when enough people do it, lead to social reform.  After all, society is people.

May we not deny Christ as he is present among us in the victims of injustice.

KENNETH RANDOLPH TAYLOR

DECEMBER 20, 2016 COMMON ERA

THE TWENTY-FOURTH DAY OF ADVENT

THE FEAST OF SAINT DOMINIC OF SILOS, ROMAN CATHOLIC ABBOT

THE FEAST OF ARCHIBALD CAMPBELL TAIT, ARCHBISHOP OF CANTERBURY

THE FEAST OF SAINT PETER CANISIUS, ROMAN CATHOLIC PRIEST

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

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2016/12/20/devotion-for-proper-24-year-d/

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