Archive for the ‘Jonah 3’ Category

Hesed and Repentance   Leave a comment

Above:  Icon of Jonah

Image in the Public Domain

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

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Almighty and everlasting God, look mercifully upon our infirmities,

and all dangers and necessities stretch forth your right hand to help and defend us.  Amen.

–Modernized from The Book of Worship for Church and Home (1965), page 86

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Jonah 3:1-5

Psalm 21

1 Corinthians 1:18-31

John 12:20-36a

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These are the words of the LORD:

Let not the wise boast of their wisdom,

nor the valiant of their valour;

let not the wealthy boast of their wealth;

but if anyone must boast, let him boast of this:

that he understands and acknowledges me.

For I am the LORD, I show unfailing love,

I do justice and right on the earth,

for in these I take pleasure.

This is the word of the LORD.

–Jeremiah 9:23-24, The Revised English Bible (1989)

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Therefore, in the words of scripture,

“If anyone must boast, let him boast of the Lord.”

–1 Corinthians 1:31, The Revised English Bible (1989)

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1 Corinthians 1:18 interests me.  The Revised English Bible (1989) reads:

The message of the cross is sheer folly to those on the way to destruction, but to us, who are on the way to salvation, it is the power of God.

The New Revised Standard Version (1989), however, renders that verse as follows:

For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.

The active agent in that instance of the passive voice is God, in whom we find not only the process (not event) of salvation but the only proper boast.

I take it as an article of faith that God wants all people to repent and to come to salvation.  Yet I am not a universalist, for I understand that many will refuse to do so.  I rejoice with Jesus when people, regardless of their ethnicity, seek him.  I stand with God in the theologically accurate yet fictional story of Jonah and his mission; enemies should repent.

God saw what they did, how they were turning back from their evil ways.  And God renounced the punishment He had planned to bring upon them, and did not carry it out.

This displeased Jonah greatly, and he was grieved.

–Jonah 3:10-4:1, TANAKH:  The Holy Scriptures (1985)

The character of Jonah does not recognize the irony of lamenting divine compassion for national enemies as he acknowledges that God is compassionate and prays for death.  Jonah, like the authors of many psalms, including Psalm 21, does not want enemies to repent and receive forgiveness.  That is no reason to boast.

Would it not be convenient for us if God were compassionate only toward ourselves and people like us?  Perhaps it would be, but that sort of deity would not be one worthy of boasting about, would He?  Human wisdom is limited.  Human valor is finite.  Human wealth can do only so much, and we can take none of our wealth with us when we die.  God’s hesed–faithfulness, mercy, steadfast love, et cetera–is infinite, however.  It is also available to everyone.  Do we rejoice when sinners repent?  God does.

KENNETH RANDOLPH TAYLOR

SEPTEMBER 4, 2017 COMMON ERA

LABOR DAY (U.S.A.)

THE FEAST OF PAUL JONES, EPISCOPAL BISHOP OF UTAH AND PEACE ACTIVIST; AND HIS COLLEAGUE, JOHN NEVIN SAYRE, EPISCOPAL PRIEST AND PEACE ACTIVIST

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A Light to the Nations V   Leave a comment

Above:  The Adoration of the Magi, by Albrecht Durer

Image Source = Library of Congress

Reproduction Number = LC-DIG-ppmsca-40191

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

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We ask, Lord, that you mercifully receive the prayers of your people who call upon you,

and that they may both perceive and know what things they ought to do,

and may have grace and power faithfully to fulfill the same; through Jesus Christ our Lord.  Amen.

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

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Isaiah 60:1-3, 6b

Psalm 24

Ephesians 3:1-12

Matthew 2:1-12

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Isaiah 60 and Psalm 24 state that God is the King, a ruler superior to human rulers who shed the blood of the innocent, commit injustice shamelessly, and do not care about integrity.  God is not fully the King of the Earth yet, we read, but that will change.  God is certainly superior to the unstable and evil Herod the Great, a client ruler within the Roman Empire and a man fearful of a young boy.

Interestingly, Father Raymond E. Brown, author of The Birth of the Messiah (1977 and 1993) and An Introduction to the New Testament (1997), both magisterial works of Biblical scholarship, was dubious of the story in Matthew 2 (considering the account in Luke 2, despite its factual errors, more plausible) yet affirmed the Virgin Birth.  For a long time many scholars–even conservative ones–have struggled to reconcile the very different stories in Matthew 2 and Luke 2.  Nevertheless, would not visiting Magi have been more likely than a virginal conception and subsequent birth?

Regardless of the objective reality regarding that matter, the kingship of God remains.  Most of God’s subjects are Gentiles, whom He does not exclude from the potential for salvation.  This is an old theme in the Bible, given the faithful Gentiles who appear in the pages of the Hebrew Bible.  The narrative makes room for the civilly disobedient midwives Shiphrah and Puah (probably ethnically Egyptian) in Exodus 1, for Rahab the prostitute of Jericho and her family in Joshua 2 and 6, and Ruth in Ruth 1-4, for example.  The four chapters of Jonah, a work of fiction and a Jewish protest against post-Babylonian Exilic exclusionary attitudes among Jews, remain relevant in many settings.  We read of some Gentile Godfearers in John 12:20-36.  Faithful Gentiles, we read in epistles of St. Paul the Apostle as well as those texts others wrote in his name, join the Jews in the ranks of the Chosen People.  Are not the Chosen People–Jews and Gentiles–supposed to be a light to the nations, that is, Gentiles?

The message of God is for all people.  Not all will accept it, however; that is their decision.  The offer is on the table one way or another, however.  It is a generous offer and a gift.  The grace is free yet not cheap, for it makes demands of all its recipients.  So be it.

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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Psalms 82-85   1 comment

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POST XXXII OF LX

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The Book of Common Prayer (1979) includes a plan for reading the Book of Psalms in morning and evening installments for 30 days.  I am therefore blogging through the Psalms in 60 posts.

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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 226

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Show us, O LORD, Your faithfulness;

grant us your deliverance.

–Psalm 85:8, TANAKH:  The Holy Scriptures (1985)

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Show us, O Yahweh, your kindness,

and give us your prosperity.

–Psalm 85:8, Mitchell J. Dahood translation

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Show us your steadfast love, O LORD,

and grant us your salvation.

–Psalm 85:7, The New Revised Standard Version (1989)

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LORD, show us your love

and grant us your deliverance.

–Psalm 85:7, The Revised English Bible (1989)

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The act of comparing translations can yield much.  For example, the Hebrew word hesed can mean “faithfulness,” “kindness,” “love,” and “steadfast love.”  Likewise, another Hebrew word can mean “deliverance,” “salvation,” and “prosperity.”  In the context of Psalm 85 it is deliverance from the Babylonian Exile and prosperity that only God can provide.  Related to these matters is the fact that “righteousness” and “justice” are the same in the Bible.  I bring up this point because of Psalm 82, which tells us that God’s justice is universal.

The author of Psalm 83 assumes that enemies of ancient Israel are automatically enemies of God also.  Thus he has no hesitation to ask God to smite them.  Yet, as we read in Psalm 81, God has enemies in ancient Israel also.  Furthermore, a recurring theme in the Hebrew Bible is the faithfulness of certain Gentiles, including the prostitute Rahab and her family (Joshua 2 and 6) and the Aramean general Naaman (2 Kings 5), both from national enemies.  In the Book of Jonah, a work of satirical fiction from the post-Babylonian Exilic period, God recognizes the possibility that enemies of ancient Israel will repent and desires that they do so.   Reality is more complicated than the author of Psalm 83, in his understandable grief and anger, perceives it to be.

A faithful response to God includes both gratitude and obedience.  This segue brings me to Psalm 84, my favorite psalm, one which Johannes Brahms set to music gloriously in A German Requiem.  The psalmist writes as a pilgrim to the Temple at Jerusalem.  He approaches the Presence of God humbly and filled with awe.  The author delights to be in the Presence of God, which he understands to exist physically (via the Ark of the Covenant) at the Temple.

If Rahab and her family could become part of Israel, surely divine judgment and mercy crossed national barriers in antiquity.  If the Gentile Ruth could become the grandmother of David, YHWH was never just a national deity.  If the alien Naaman could recognize the power of YHWH, there was an opening to Gentiles at the time of the divided monarchy.

If divine justice is universal, as I affirm, we will do well to cease imagining that God is on our side and strive instead to be on God’s side.  We can succeed, by grace.

KENNETH RANDOLPH TAYLOR

AUGUST 14, 2017 COMMON ERA

THE FEAST OF WILLIAM CROFT, ANGLICAN ORGANIST AND COMPOSER

THE FEAST OF JONATHAN MYRICK DANIELS, EPISCOPAL SEMINARIAN AND MARTYR

THE FEAST OF MATTHIAS CLAUDIUS, GERMAN LUTHERAN WRITER

THE FEAST OF SAINT MAXIMILIAN KOLBE, ROMAN CATHOLIC PRIEST AND MARTYR

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The Good Society   1 comment

Lot and His Daughters

Above:   Lot and His Daughters, by Lucas van Leyden

Image in the Public Domain

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The Collect:

Merciful God, gracious and benevolent,

through your Son you invite all the world to a meal of mercy.

Grant that we may eagerly follow this call,

and bring us with all your saints into your life of justice and joy,

through Jesus Christ, our Savior and Lord.  Amen.

Evangelical Lutheran Worship (2006), page 52

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The Assigned Readings:

Nehemiah 13:1-3, 23-31 (Monday)

Zechariah 7:1-14 (Tuesday)

Psalm 50 (Both Days)

1 Corinthians 5:9-13 (Monday)

Jude 5-21 (Tuesday)

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“When you see a thief, you make him your friend,

and you cast your lot in with adulterers.

You have loosed your lips for evil,

and harnessed your tongue to a lie.

You are always speaking evil of your brother

and slandering your own mother’s son.

These things you have done, and I kept still,

and you thought that I am like you.”

–Psalm 50:18-21, The Book of Common Prayer (1979)

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The Law of Moses teaches that, among other things:

  1. We humans depend on God for everything,
  2. We depend on each other also,
  3. We have no right to exploit each other,
  4. We are responsible to each other, and
  5. We are responsible for each other.

Thus hospitality is a great virtue, for it can make the difference between someone coming to harm or avoiding harm, as well as the difference between someone dying or living.

My summary of the forbidden behaviors in these days’ readings is that they are generally activities that harm others.  I note that, in post-exilic zeal to obey the Law of Moses, many people went too far with regard to the treatment of foreigners.  The Book of Jonah pushes back against such excesses.  The Book of Ruth, in which a Moabite woman marries a Hebrew man and becomes an ancestor of King David, is probably another protest against such zealousness-turned-xenophobia, such as that praised in Nehemiah 13:1.

As for homosexual behavior (as opposed to homosexuality as a sexual preference, an understanding which did not exist until recent centuries), Jude 7 is the only verse in the Bible to make explicit the link between homosexual conduct and the story of Sodom in Genesis 19.  In that chapter Lot, who has lived in the city since Genesis 13, presumably knows his neighbors well enough to understand what they like.  Lot has taken in two angels.  A mob gathers outside his door and demands that he send them outside to that they can gang rape the angels.  Lot refuses the demands and offers to send his two virgin daughters out instead.  (Bad father!)  Fortunately for Lot’s daughters, the mob is not interested and the angels have a plan to save Lot and his family from the imminent destruction of the city.  In the context of Genesis 19 the planned sexual activity is rape, not anything consensual; may nobody miss that point.  The standard Biblical condemnations of the sins of Sodom and Gomorrah are like those in Ezekiel 16:48-50 and 3 Maccabees 2:5-6, where one reads that the cities’ sins were notorious and the people were arrogant and brazen in their iniquity.  Ezekiel 16 adds to that description the neglect of the poor and the hungry–a lack of hospitality.

Zechariah 7:8-14 states that the pre-exilic Kingdoms of Israel and Judah violated the basic requirements of the Law of Moses, and paid the price.  The societies, generally speaking, did not administer true justice and act kindly and compassionately.  No, it oppressed widows, orphans, the poor, and resident aliens.  The societies were unrepentant, and divine patience ran out.

Society is people.  It shapes its members, who also influence it.  May we–you, O reader, and I–influence society for the better–to care for the vulnerable, to resist bullying and corruption, to favor kindness and compassion, and to seek and find the proper balance between individual and collective responsibility.  May we eschew bigotry in all forms, for we have a divine mandate to love our neighbors as we love ourselves.  May we seek to love God and each other fully, manifesting respect for the image of God in each other, seeking to build each other up, for that is not only the path to the common good but is also godly.

KENNETH RANDOLPH TAYLOR

MAY 31, 2016 COMMON ERA

THE FEAST OF THE VISITATION OF MARY TO ELIZABETH

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2016/05/31/devotion-for-monday-and-tuesday-after-proper-26-year-c-elca-daily-lectionary/

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The Call to Repent   1 comment

Jonah Preaching to the Ninevites

Above:   Jonah Preaching to the Ninevites, by Gustave Dore

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:

Jonah 3:1-10

Psalm 73

2 Peter 3:8-13

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When my mind became embittered,

I was sorely wounded in my heart.

–Psalm 73:21, The Book of Common Prayer (1979)

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To alter a familiar quote slightly, I have resembled that remark.  So did the authors of many of the Psalms, such as number 137:

Remember the day of Jerusalem, O LORD, against the people of Edom,

who said, “Down with it! down with it! even to the ground!”

O Daughter of Babylon, doomed to destruction,

happy the one who pays you back for what you have done to us!

Happy shall he be who takes your little ones,

and dashes them against the rock!

–Psalm 137:7-9, The Book of Common Prayer (1979)

That remark from Psalm 73 also described Jonah, a fictional and satirical character who wanted to see the great enemy of his nation destroyed by God, not to repent–to turn around, literally.  (Read Chapters 1 and 2.)  He was the most reluctant of prophets.  Jonah did not understand that, in the words of 2 Peter 3:9b,

It is not his [God’s] will that any should be lost, but that all should come to repentance.

The Revised English Bible (1989)

The rest of the story is that Jonah completed his mission successfully, against his will and to his consternation.  (Read Chapter 4.)  He went off to sulk and became fond of a plant that provided shade.  God killed the plant, making Jonah even more unhappy.  Then God chastised him for caring about the plant yet not the people of Nineveh.

That is how the book ends–on an ambiguous note.  The story invites us to ask ourselves if we are like Jonah and tells us, if we are, to repent.  Not all of us will, unfortunately, but at least we have the opportunity to do so.  That is evidence of grace.

KENNETH RANDOLPH TAYLOR

MAY 19, 2016 COMMON ERA

THE FEAST OF SAINT ANDREW BOBOLA, JESUIT MARTYR

THE FEAST OF SAINT DUNSTAN OF CANTERBURY, ABBOT OF GLASTONBURY AND ARCHBISHOP OF CANTERBURY

THE FEAST OF SAINT IVO OF CHARTRES, ROMAN CATHOLIC BISHOP

THE FEAST OF SAINT IVO OF KERMARTIN, ROMAN CATHOLIC PRIEST AND ADVOCATE OF THE POOR

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2016/05/19/devotion-for-tuesday-after-proper-19-year-c-elca-daily-lectionary/

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Boundaries, Inclusion, and Exclusion   1 comment

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Above:  Tomb of Jonah, Nineveh, Between 1950 and 1977

Image Creator = Matson Photo Service

Image Source = Library of Congress

(http://www.loc.gov/pictures/item/mpc2010000417/PP/)

Reproduction Number = LC-M305- SL16-4828

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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:

Jonah 3:1-10 (2nd Day)

Jonah 4:1-11 (3rd Day)

Psalm 51 (Both Days)

Romans 1:1-7 (2nd Day)

Romans 1:8-17 (3rd Day)

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Some Related Posts:

Jonah 3:

http://adventchristmasepiphany.wordpress.com/2011/06/11/third-sunday-after-the-epiphany-year-b/

http://lenteaster.wordpress.com/2010/10/27/seventh-day-of-lent/

http://ordinarytimedevotions.wordpress.com/2011/03/29/proper-20-year-a/

Jonah 4:

http://ordinarytimedevotions.wordpress.com/2011/03/29/proper-20-year-a/

http://ordinarytimedevotions.wordpress.com/2011/04/27/week-of-proper-22-wednesday-year-1/

Romans 1:

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

http://adventchristmasepiphany.wordpress.com/2012/03/12/devotion-for-january-7-lcms-daily-lectionary/

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Give me again the joy of your salvation

and sustain me with your gracious spirit;

Then I shall teach your ways to the wicked

and sinners shall return to you.

–Psalm 51:13-14, Common Worship (2000)

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Boundaries play crucial roles in human societies and social systems.  Who is domestic and who is foreign?  Who is godly and who is ungodly?  Who is saved and who is damned?  Such questions obsess many people and are frequently important.  Yet, I suspect, they are not as vital as many people think.  And, I also suspect, they are more important than other people believe.

My generally liberal tendencies lead me to seek to include people more often than I exclude them.  Yet I affirm that some boundaries exist for good reasons.  Thus I acknowledge the validity of theological definitions.  All of us are heretics to varying degrees; some of us are more orthodox than not.  It is vital that all of us affirm certain theological boundaries or lose cohesiveness in our church bodies.  If we lose this cohesiveness we might as well become Unitarian Universalists, affirming a range of theological systems from Buddhisms to Humanism.

The character of Jonah, a satiric figure representing the worst elements of post-Exilic Judaism, was overly attached to the idea of Nineveh as an enemy.  His idol was the unwillingness to see a foe cross cross from one side of the godly-ungodly line to the other or to facilitate that process.  But would it really have been bad for such a thing to occur in real life?

Who is in?  Who is out?  These questions mater so much for s many of us because of the tendency to identify oneself in opposition to another or others.  Thus the prospect of an enemy becoming an ally or a notoriously sinful person repenting might terrify one.  It should not do this, but it does under some circumstances.  No, we ought to rejoice in these cases.  It is good to have an ally, not an enemy, is it not?  And for one to repent and turn toward God is certainly wonderful.

St. Paul the Apostle created great controversy by welcoming Gentiles into what was still a small Jewish sect without insisting that they become Jews.  Thus he did more than blur the line separating Jews from Gentiles; he announced that Jesus had erased it.  This theology created much discomfort for a large number of observant Jews steeped in a certain understanding of their identity.

The proper standard by which to measure our boundaries, St. Paul said, is Jesus.  He was correct.  So, with that standard in mind, I wonder how well many contemporary boundaries fare.  Whatever we do, may we never exclude those whom God includes.

KENNETH RANDOLPH TAYLOR

NOVEMBER 7, 2013 COMMON ERA

THE FEAST OF ELEANOR ROOSEVELT, FIRST LADY OF THE UNITED STATES OF AMERICA

THE FEAST OF HERBERT F. BROKERING, HYMN WRITER

THE FEAST OF SAINT VINCENT LIEM, ROMAN CATHOLIC MARTYR

THE FEAST OF SAINT WILLIBRORD, ROMAN CATHOLIC BISHOP OF UTRECHT

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Adapted from this post:

http://lenteaster.wordpress.com/2013/11/07/devotion-for-the-second-and-third-days-of-lent-year-a-elca-daily-lectionary/

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Grace That Violates Conventions   1 comment

Above:  Christ in the House of Martha and Mary, by Johannes Vermeer

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Holy Women, Holy Men:  Celebrating the Saints (2010), of The Episcopal Church, contains an adapted two-years weekday lectionary for the Epiphany and Ordinary Time seasons from the Anglican Church of Canada.  I invite you to follow it with me.

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Jonah 3:1-10 (TANAKH:  The Holy Scriptures):

The word of the LORD came to Jonah a second time:

Go at once to Nineveh, that great city, and proclaim to it what I tell you.

Jonah went at once to Nineveh in accordance with the LORD’s command.

Nineveh was an enormously large city a three days’ walk across.  Jonah started out  and made his way into the city the distance of one day’s walk, and proclaimed:

Forty days more, and Nineveh will be overthrown!

The people of Nineveh believed God.  They proclaimed a fast, and great and small alike put on sackcloth.  When the news reached the king of Nineveh, he rose from his throne, took off his robe, put on sackcloth, and sat in ashes.  And he had the word cried through Nineveh:

By decree of the king, and his nobles:  No man or beast–of flock and heard–shall taste anything!  They shall not graze, and they shall not drink water!  They shall be covered with sackcloth–man and beast–and shall cry mightily to God.  Let everyone turn back from his evil ways and from the injustice of which he is guilty.  Who knows but that God may turn and relent?  He may turn back from His wrath, so that we do not perish.

God saw what they did, how they were turning back from their evil ways.  And God renounced the punishment He had planned to bring upon them, and did not carry it out.

Psalm 6 (1979 Book of Common Prayer):

1  LORD, do not rebuke me in your anger,

do not punish me in your wrath.

2  Have pity on me, LORD, for I am weak;

heal me, LORD, for my bones are racked.

3  My spirit shakes with terror;

how long, O LORD, how long?

4  Turn, O LORD, and deliver me;

save me for your mercy’s sake?

5  For in death no one remembers you;

and who will give you thanks in the grave?

6  I grow weary because of my groaning;

every night I drench my bed

and flood my couch with tears.

7  My eyes are wasted with grief

and worn away because of all my enemies.

8  Depart from me, all evildoers,

for the LORD has heard the sound of my weeping.

9  The LORD has heard my supplication;

the LORD accepts my prayer.

10  All my enemies shall be confounded and quake with fear;

they shall turn back and suddenly be put to shame.

Luke 10:38-42 (The Jerusalem Bible):

In the course of their journey he came to a village, and a woman named Martha welcomed him into her house.  She had a sister called Mary, who sat down at the Lord’s feet and listened to him speaking.  Now Martha who was distracted with all the serving said,

Lord, do you not care that my sister is leaving me to do the serving all by myself?  Please tell her to help me.

But the Lord answered:

Martha, Martha,

he said,

you worry and fret about so many things, and yet few are needed, indeed only one.  It is Mary who has chosen the better part; it is not to be taken from her.

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The Collect:

Almighty and everlasting God, you are always more ready to hear than we to pray, and to give more than we either desire or deserve: Pour upon us the abundance of your mercy, forgiving us those things of which our conscience is afraid, and giving us those good things for which we are not worthy to ask, except through the merits and mediation of Jesus Christ our Savior; who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

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A Related Post:

http://neatnik2009.wordpress.com/2010/06/13/feast-of-sts-mary-and-martha-of-bethany-friends-of-jesus-july-29/

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It is imperative to remember that Jesus, in Luke 10:38-42, was on his way to Jerusalem and the events of Holy Week.  So there he is, visiting friends in Bethany.  Martha was the responsible older sister tending to household chores, such as meal production.  This was a function of hospitality, a great social value in that society.  May we be slow to condemn her, then, for she meant well.

It is conceivable that Jesus did not tell everyone he knew all that was on his mind at any given moment.  Martha, in any case, did not know what was about to happen to her friend Jesus.  She probably wanted to offer the best meal possible for him.  And Mary, her younger sister, was not helping.  Instead, Mary was listening to Jesus, much as a male disciple would.  She had chosen the better part, the longer-lasting part.

Mary of Bethany, a woman, received a grace her society usually extended to men, and Jesus approved of her course of action.  God had Jonah pronounce judgment on Nineveh in Jonah 3 then witnessed widespread repentance and relented.  Women act like men and God forgives repentant Gentile hostiles.  There is nothing like grace to overturn the apple cart.

How do we respond or react when we witness and become aware of these unexpected movements of grace?  May we not begrudge grace.  Rather, may we embrace and welcome it.  May we not worry and fret about matters of lesser importance, either.

KENNETH RANDOLPH TAYLOR

APRIL 27, 2011 COMMON ERA

THE FEAST OF GEORGE WASHINGTON DOANE, EPISCOPAL BISHOP OF NEW JERSEY

THE FEAST OF SAINTS ANTONY AND THEODOSIUS OF KIEV, FOUNDERS OF RUSSIAN ORTHODOX MONASTICISM; SAINT BARLAAM OF KIEV, RUSSIAN ORTHODOX ABBOT; AND SAINT STEPHEN OF KIEV, RUSSIAN ORTHODOX ABBOT AND BISHOP

THE FEAST OF THE EARLY ABBOTS OF CLUNY

THE FEAST OF JOSEPH WARRILOW, ROMAN CATHOLIC PRIEST

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Adapted from this post:

http://ordinarytimedevotions.wordpress.com/2011/04/27/week-of-proper-22-tuesday-year-1/

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