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:  A Yoke

Image in the Public Domain

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Zechariah 9:9-12

Psalm 45:1-2 (3-13), 14-22 (LBW) or Psalm 119:137-144 (LW)

Romans 7:15-25a

Matthew 11:25-30

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God of glory, Father of love, peace comes from you alone. 

Send us as peacemakers and witnesses to your kingdom,

and fill our hearts with joy in your promises of salvation;

through your Son, Jesus Christ our Lord.  Amen.

—Lutheran Book of Worship (1978), 25

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Grant, Lord, that the course of this world

may be so governed by your direction

that your Church may rejoice

in serving you in godly peace and quietness;

through Jesus Christ, our Lord,

who lives and reigns with you and the Holy Spirit,

one God, now and forever.  Amen.

—Lutheran Worship (1982), 68

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Zechariah 9:9-12 depicts a future scene, in which the Messiah, an ideal king, approaches Jerusalem at the culmination of history–the Day of the LORD.  This is the scene Jesus reenacted during his Triumphal Entry into Jerusalem, without being a regnant type of Messiah.

The image of YHWH as king exists in the assigned readings from Psalms.

In Romans 7:15-25a we read St. Paul the Apostle’s confession of his struggles with sins.  We may all relate to those struggles.

My tour of the readings brings me to Matthew 11:25-30 and the topic of yokes.

Literally, a yoke was a wooden frame, loops of ropes, or a rod with loops of rope, depending on the purpose.  (See Numbers 19:2; Deuteronomy 21:3; and Jeremiah 28:10.)  A yoke fit over the neck of a draft animal or the necks of draft animals.  Alternatively, a captive or a slave wore a yoke.  (See Jeremiah 28:10; 1 Kings 12:9; 2 Chronicles 10:4; and 1 Timothy 6:1).  Also, a yoked pair of oxen was a yoke.  (See 1 Samuel 11:7; 1 Kings 19:21; Luke 14:19).

Metaphorically, a yoke had a variety of meanings, depending on the circumstances.  It often symbolized servitude and subjection.  Forced labor was an unjust yoke (1 Kings 11:28; 12:11, 14).  Slavery was a yoke (Sirach 33:27).  Hardship was a yoke (Lamentations 3:27; Sirach 40:1).  The oppression and humiliation of one nation by another was the yoke of bondage (Jeremiah 27:8; 28:4; Hosea 11:7; Deuteronomy 28:48; and Isaiah 47:6).  To break out of subjugation or slavery was to break the yoke (Jeremiah 28:2; Isaiah 9:4; 14:25).  God promised to break the yoke of Egypt in Ezekiel 30:18.  To break away from God was to break God’s yoke (Jeremiah 2:20; 5:5; Sirach 51:39).  Sin was also a yoke (Lamentations 1:14).

The yokes of God and Christ carry positive connotations.  The yoke of obedience to God is easy.  It is also the opposite of the yoke of subordination and subjugation.  This positive yoke is the yoke in Matthew 11:28-30.  It is the yoke St. Paul the Apostle wore (Philippians 4:3).  It is the yoke in Psalm 119:137-144.

Draw near to me, you who are untaught, 

and lodge in my school.

Why do you say you are lacking in these things,

and why are your souls very thirsty?

I opened my mouth and said,

Get these things for yourselves without money.

Put your neck under the yoke,

and let your souls receive instruction;

it is to be found close by.

See with your eyes that I have labored little

and found for myself much rest.

Get instruction with a large sum of silver

and you will gain by it much gold.

May your soul rejoice in his mercy,

and may you not be put to shame when you praise him.

Do your work before the appointed time,

and in God’s time he will give you your reward.

–Sirach 51:23-30, Revised Standard Version–Second Catholic Edition (2002)

You, O reader, will serve somebody or something.  That is not in question.  Whom or what you will serve is a germane question.  Why not serve God, the greatest king?  In so doing, you will find your best possible state of being.  The path may be difficult–ask St. Paul the Apostle, for example–but it will be the best path for you.

KENNETH RANDOLPH TAYLOR

MAY 14, 2022 COMMON ERA

THE FEAST OF FRANCIS MAKEMIE, FATHER OF AMERICAN PRESBYTERIANISM AND ADVOCATE FOR RELIGIOUS TOLERATION

THE FEAST OF SAINT CARTHAGE THE YOUNGER, IRISH ABBOT-BISHOP

THE FEAST OF SAINT MARIA DOMINICA MAZZARELLO, CO-FOUNDER OF THE DAUGHTERS OF MARY HELP OF CHRISTIANS

THE FEAST OF SAINT THEODORE I, BISHOP OF ROME

THE FEAST OF SAINTS VICTOR THE MARTYR AND CORONA OF DAMASCUS, MARTYRS IN SYRIA, 165

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Adapted from this post

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READING LAMENTATIONS, PART II

Above: Jeremiah Lamenting the Destruction of Jerusalem, Rembrandt van Rijn

Image in the Public Domain

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Lamentations 1:1-22

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The book of Lamentations was written, not simply to memorialize the tragic destruction of Jerusalem, but to interpret the meaning of God’s rigorous treatment of his people to the end that they would learn the lessons of the past and retain their faith in him in the face of overwhelming disaster.

–Theophile J. Meek, in The Interpreter’s Bible, Volume 6 (1956), 5-6

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The two poetic voices in Lamentations 1 are the Poet (verses 1=10, 17) and Fair Zion (verses 11-16, 18-22).

I unpack the Poet’s section first:

1. Widows were vulnerable, dependent upon male relatives.  Jerusalem, once like a princess, has become like a widow in verse 1.
2. The reference to weeping bitterly (or incessantly, depending on translation) in verse 2 indicates intense weeping.
3. The friends (or lovers, depending on translation) in verse 2 were political allies of Judah who did not come to that kingdom’s aid.  The Hebrew word, literally, “lovers,” indicates idolatry.
4. Verse 3 compares the Babylonian Exile to slavery in Egypt.  See Genesis 15:13; Exodus 1:11; Deuteronomy 26:6.
5. Verse 4 overstates the matter; many people remained in Judah after the Fall of Jerusalem in 586 B.C.E.
6. Verse 5 accepts the Deuteronomic theology of divine retribution for sins.
7. “Fair Zion” verse 6 conveys the sense of “dear little Zion.”  It is “Daughter of Zion,” literally.
8. The personification of Jerusalem occurs frequently in Hebrew prophetic literature.  Examples include Isaiah 1:8; Isaiah 52:2; Jeremiah 4:31; and Micah 4:8.
9. Verse 8 reads, in part, “seen her disgraced.”  This is literally, “seen her nakedness,” connoting shame.
10. Verse 9 uses ritual impurity (regarding menstruation) as a metaphor for moral impurity–idolatry, metaphorically, sexual immorality.
11. Verse 10 likens the looting of the Temple to rape.

Then Fair Zion speaks:

1. Verse 12 likens the Fall of Jerusalem to the apocalyptic Day of the LORD.  Other references to the Day of the LORD include Isaiah 13:13; Joel 2:1; Amos 5:8; Obadiah 15.
2. Jerusalem has nobody to comfort her.  Therefore, she cannot finish mourning.
3. A line in verse 20 can mean either “I know how wrong I was to disobey” or “How very bitter I am.”
4. Verse 20 refers to the Chaldean/Neo-Babylonian army being outside the walls of Jerusalem and plague being inside the city.  (See Ezekiel 7:15.)
5. Chapter 1 concludes with a prayer for divine retribution against the Chaldean/Neo-Babylonian Empire.  Maybe Fair Zion will receive some comfort from this divine judgment.  Yet God is silent.

The Book of Lamentations deals with trauma by telling the truth.  This contrasts with the dominant cultural pattern in my homeland, the United States of America–the “United States of Amnesia,” as the late, great Gore Vidal called it.  Certain Right-Wing politicians and private citizens outlaw or try to outlaw the telling of the truth in public schools, sometimes even in public colleges and universities.  Not telling the difficult truth stands in the way of resolving the germane problems and moving forward together into a better future, one that is more just.

KENNETH RANDOLPH TAYLOR

JUNE 17, 2021 COMMON ERA

THE FEAST OF SAMUEL BARNETT, ANGLICAN CANON OF WESTMINSTER, AND SOCIAL REFORMER; AND HIS WIFE, HENRIETTA BARNETT, SOCIAL REFORMER

THE FEAST OF EDITH BOYLE MACALISTER, ENGLISH NOVELIST AND HYMN WRITER

THE FEAST OF SAINT EMILY DE VIALAR, FOUNDRESS OF THE SISTERS OF SAINT JOSEPH OF THE APPARITION

THE FEAST OF JANE CROSS BELL SIMPSON, SCOTTISH PRESBYTERIAN POET AND HYMN WRITER

THE FEAST OF SAINTS TERESA AND MAFALDA OF PORTUGAL, PRINCESSES, QUEENS, AND NUNS; AND SAINT SANCHIA OF PORTUGAL, PRINCESS AND NUN

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READING LAMENTATIONS, PART I

Above:  Heading and Opening of Lamentations

Image Scanned from an Old Bible

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The tradition that the prophet composed the Book of Lamentations immediately after the Fall of Jerusalem (586 B.C.E.) and prior to departing involuntarily for Egypt is deeply ingrained in many minds.  That tradition is evident in the brief preface in the Septuagint and the Vulgate:

When Israel had been taken into captivity and Jerusalem had become a wilderness, it happened that the prophet Jeremiah sat down in tears; he uttered this lament over Jerusalem, he said….

–Quoted from a footnote in The Jerusalem Bible (1966)

This tradition has its origin in an interpretation of 2 Chronicles 35:25:

Jeremiah also made a lament for Josiah; and to this day the minstrels, both men and women, commemorate Josiah in their lamentations.  Such laments have become traditional in Israel, and they are found in the written collections.

—The Revised English Bible (1989)

King Josiah of Judah died in 609 B.C.E.

The Book of Lamentations laments the Fall of Jerusalem (586 B.C.E.) and never mentions King Josiah.  The language is similar to that in the Books of Jeremiah and Ezekiel.  Much of the language is sufficiently vague that the laments can apply to many disasters, other than the Fall of Jerusalem.

The text does not answer the question of authorship.  One may perhaps legitimately hypothesize that the prophet Jeremiah contributed to the Book of Lamentations.  The most likely scenario is that the Book of Lamentations is the product of authors.

The Book of Lamentations, completed before the dedication of the Second Temple (516 B.C.E.), embraces the Deuteronomic theology of divine retribution (as in the Book of Jeremiah).  Lamentations also contains material from various sources.  There are four voices–those of the Poet, Fair Zion, the Man (personified Israel), and the Community–in five poems.  Chapters 1-4 are Hebrew acrostic poems.  Chapters 1, 2, 4, and 5 have 22 verses each.  Chapter 3 has 66 verses.

The placement of the Book of Lamentations varies.  The Book of Lamentations, classified as a prophetic book in Christian Bibles, exists in different places, relative to other books, in Christian canons of scripture.  It is between Jeremiah and Baruch in Roman Catholic Bibles, between Jeremiah and Ezekiel in Protestant and Anglican Bibles, between Baruch and Ezekiel in Ethiopian Orthodox Bibles, and between Baruch and the Letter of Jeremiah in The Orthodox Study Bible (2008).  The Book of Lamentations, in the Writings (not the Prophets) section of the Hebrew Bible, sits between Ruth and Ecclesiastes.

Major lectionaries ignore most of the Book of Lamentations.  The Revised Common Lectionary (RCL) does this:

1. 1:1-6 is one of two possible First Readings for Proper 22, Year C.  On that Sunday, 3:19-26  is an alternative response.
2. 3:1-9, 19-24 is a reading for Holy Saturday, Years A, B, and C.  But how many congregations who follow the RCL conduct the Holy Saturday liturgy?

The introduction to the Book of Lamentations in The Catholic Study Bible, Third Edition (2016), acknowledges that the Roman Catholic Church, outside of Holy Week,

has otherwise tended to neglect the book.

–1142

Indeed, the current Roman Catholic Mass lectionaries assign little–yet more than the RCL does–from the Book of Lamentations:

1. 1:1-6 is the First Reading for Proper 27, Year C.
2. 2:2, 10-14, 18-19 is the First Reading for Saturday, Week 12, Ordinary Time, Year 2.
3. 3:1-9, 19-24 is the First Reading on Holy Saturday, Years A, B, and C.
4. 3:19-26 is the First Reading on Proper 22, Year C.
5. 3:23-33 is the First Reading on Proper 9, Year B.

The introduction to the Book of Lamentations in The Catholic Study Bible, Third Edition (2016), continues from the quote above:

It is not hard to see why; a more anguished piece of writing is scarcely imaginable….But with its unsparing focus on destruction, pain, and suffering the book serves an invaluable function as part of Scripture, witnessing to a biblical faith determined to express honestly the harsh realities of a violent world and providing contemporary readers the language to do the same.

–1142-1143

Observant Jews read or hear the Book of Lamentations read liturgically on the ninth day of Av (in July or August), the day of public mourning and fasting in commemoration of the destruction of the First Temple in 586 B.C.E. and the Second Temple in 70 C.E.  The ninth day of Av is also a day to commemorate other disasters and catastrophes in the Jewish past.  The recitation of the Book of Lamentations occurs in candlelight or dim light, while the reader and the congregation sit on the floor or low benches.

Rereading the Book of Lamentations in the context of the COVID-19 pandemic may help individuals and faith communities express an honest, Biblical faith in a world in which many people, institutions, and societies have lost their minds and gone off the rails, and in which returning to the old normal is impossible.

KENNETH RANDOLPH TAYLOR

JUNE 16, 2021 COMMON ERA

THE FEAST OF GEORGE BERKELEY, IRISH ANGLICAN BISHOP AND PHILOSOPHER; AND JOSEPH BUTLER, ANGLICAN BISHOP AND THEOLOGIAN

THE FEAST OF SAINT JOHN FRANCIS REGIS, ROMAN CATHOLIC PRIEST

THE FEAST OF NORMAN MACLEOD, SCOTTISH PRESBYTERIAN MINISTER AND HYMN WRITER; AND HIS COUSIN, NORMAN MACLEOD, SCOTTISH PRESBYTERIAN MINISTER, LITURGIST, AND HYMN WRITER

THE FEAST OF RUFUS JONES, U.S. QUAKER THEOLOGIAN AND COFOUNDER OF THE AMERICAN FRIENDS SERVICE COMMITTEE

THE FEAST OF WILLIAM HIRAM FOULKES, U.S. PRESBYTERIAN MINISTER AND HYMN WRITER

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Never pay back evil for evil….Do not let evil conquer you, but use good to conquer evil.

Above:  Avenge Me of Mine Adversary

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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1 Samuel 26:2-23 or Lamentations 1:1-12

Psalm 112

Romans 12:9-21

Luke 18:1-8

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–Romans 12:17a, 21, The Revised English Bible (1989)

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All of the lesson from Romans 12 explains itself and constitutes timeless advice about how to live in community.  I encourage frequent reading of it, followed by corresponding actions.  Details will differ according to circumstances, such as who, where, and when one is, of course.  The principles remain constant, however.

“Anger” comes from the Old Norse word for “grief.”  Anger flows from grief, literally.  Others may commit evil or some lesser variety of sin, causing us to suffer.  We may be properly sad and angry about that.  Human beings bear the image of God, not the image of doormats, after all.  Resisting evil is a moral imperative.  So is resisting evil in proper ways.  One cannot conquer evil if one joins the ranks of evildoers.

I have struggled with this spiritual issue in contexts much less severe than the fall of the Kingdom of Judah and the time of the Babylonian Exile.  I have known the frustration that results from powerlessness as my life, as I have known it, has ended.  I have learned to read the angry portions of the Book of Psalms and identity with them.  I have also learned of the toxicity of such feelings.  I have learned the wisdom of obeying God and letting go of grudges, even when forgiveness has been more than I could muster.

After all, all people will reap what they sow.  Why not leave vengeance to God?  Why not strive to become the best version of oneself one can be in God?  Why not seek the support of one’s faith community to do so?  Why not support others in one’s faith community in their spiritual growth?

KENNETH RANDOLPH TAYLOR

APRIL 30, 2020 COMMON ERA

THE FEAST OF JAMES MONTGOMERY, ANGLICAN AND MORAVIAN HYMN WRITER

THE FEAST OF DIET EMAN; HER FIANCÉ, HEIN SIETSMA, MARTYR, 1945; AND HIS BROTHER, HENDRIK “HENK” SIETSMA; RIGHTEOUS AMONG THE NATIONS

THE FEAST OF JAMES RUSSELL MACDUFF AND GEORGE MATHESON, SCOTTISH PRESBYTERIAN MINISTERS AND AUTHORS

THE FEAST OF SARAH JOSEPHA BUELL HALE, POET, AUTHOR, EDITOR, AND PROPHETIC WITNESS

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2020/04/30/devotion-for-proper-26-year-c-humes/

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the ever-popular interpretation that Jesus, as a champion of the poor, was protesting against dishonesty and price-gouging on the part of the vendors and the money changers.

Above: Christ Driving the Money Changers from the Temple, by Theodor Rombouts

Image in the Public Domain

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For Monday in Holy Week, Year 1

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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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Grant, we beseech thee, Almighty God, that we, who amid so many adversities do fail through our own infirmities,

may be restored through the passion and intercession of thine only begotten Son,

who liveth and reigneth, with thee and the Holy Spirit, ever One God, world without end.  Amen.

—The Book of Worship (1947), 159

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Lamentations 1:1-14

Psalm 6

1 Corinthians 1:18-25

Matthew 21:12-17

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Lamentations is a good choice to read during Holy Week.  The immediate, historical context in Lamentations 1 is the aftermath of the Chaldean/Neo-Babylonian conquest of Judah in 586 B.C.E.  Nevertheless, according to the theme of the story of Israel being the story of Jesus–a prominent theme in the Gospel of Matthew–Lamentations 1 reads well in the context of Holy Week.

Interpretation of the “Temple Incident,” as many Biblical scholars call the Cleansing of the Temple, vary.  Douglas R. A. Hare, writing for the Interpretation series of commentaries in 1993, argued against

No, according to Hare, Jesus objected to the secularization of the Temple, for in Jeremiah 7:9-11 (cited in the account in Matthew 21:12-17), the Temple had become a

den of thieves

where the thieves hid their booty and felt safe.  Hare argued that, in Matthew 21:12-17, Jesus, by ejecting buyers and sellers alike, objected to those whose lives, although outwardly religious, contradicted their pious claims.

In other words, outward piety is not a talisman against consequences of hypocrisy and sin.

Furthermore, the Gospel of Matthew presents Jesus as a faithful Jew and the Torah as of God.  In the Gospel of Matthew, Jesus teaches the Torah much better than conventionally orthodox religious authorities.  If one, therefore, interprets the Temple Incident as an attack on the system of sacrifices, one misunderstands the story.  No, one should interpret the Temple Incident as foreshadowing of the the destruction of the Temple in 70 C.E., according to Hare.

After all, the writing of the Gospel of Matthew postdated the destruction of the Temple.  Certainly, that event influenced the telling of stories, including this one.

1 Corinthians 1:18 uses the divine passive voice.

For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God.

—Revised Standard Version–Second Catholic Edition (2002)

God is saving many of of us.  Notice the present tense, O reader.  Salvation is a process, not an event.  This makes sense to me, for I have no great epiphany I can date.  I can, however, recall a series of moments since childhood.  I cannot even recall when I lacked God in my life.  I am also sufficiently Catholic to affirm that salvation is a process the Church mediates via sacraments.

Each of us is a hypocrite.  Each of us, to one degree or another, lives one way and puts on a a face to mask the reality or some portion thereof.  If anyone thinks otherwise about self, that person is wrong.

There is hope, however.  Yet is the cross a stumbling block or folly, functionally, or is it the wisdom of God, in one’s estimation?

KENNETH RANDOLPH TAYLOR

MARCH 29, 2020 COMMON ERA

THE FIFTH SUNDAY IN LENT, YEAR C

THE FEAST OF CHARLES VILLIERS STANFORD, COMPOSER, ORGANIST, AND CONDUCTOR

THE FEAST OF DORA GREENWELL, POET AND DEVOTIONAL WRITER

THE FEAST OF JOHN KEBLE, ANGLICAN PRIEST AND POET

THE FEAST OF SAINTS JONAS AND BARACHISUS, ROMAN CATHOLIC MARTYRS, 327

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Above:  A Question Mark

Image in the Public Domain

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The Collect:

Almighty and merciful God,

we implore you to hear the prayers of your people.

Be our strong defense against all harm and danger,

that we may live and grow in faith and hope,

through Jesus Christ, our Savior and Lord.  Amen.

–Evangelical Lutheran Worship (2006), page 41

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The Assigned Readings:

Lamentations 1:16-22 (Thursday)

Lamentations 2:1-12 (Friday)

Lamentations 2:18-22 (Saturday)

Psalm 30 (All Days)

2 Corinthians 7:2-16 (Thursday)

2 Corinthians 8:1-7 (Friday)

Luke 4:31-37 (Saturday)

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Weeping may spend the night,

but joy comes in the morning.

While I felt secure I said,

“I shall never be disturbed.

You, LORD, with your favor, made me as strong as the mountains.”

Then You hid your face,

and I was filled with fear.

–Psalm 30:6-8, The Book of Common Prayer (1979)

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The American Heritage Dictionary of the English Language, Third Edition (1996) defines theodicy as

A vindication of God’s goodness and justice in the face of the existence of evil.

Defenses of divine goodness and justice also occur in the context of misfortune attributed to God’s judgment of sinful people.  It is present in the readings from Lamentations and in Psalm 30, for example.  The anonymous authors of Lamentations wept over sins, wrote bitterly that the foe had triumphed, and thought that God had acted as a foe.  Yet the book ends:

Take us back, O LORD, to Yourself,

And let us come back;

Renew our days as of old!

–Lamentations 5:22b, TANAKH:  The Holy Scriptures (1985)

The titular character in the Book of Job says of God:

He may well slay me; I may have no hope;

Yet I will argue my case before Him.

In this too is my salvation:

That no impious man can come into His presence.

–Job 13:15-16, TANAKH:  The Holy Scriptures (1985)

Modern translations of the Bible, with some exceptions, depart from the King James rendering, which is:

Though he slay me, yet will I trust in him….,

which comes from a marginal note in the Masoretic Text.  Saying

I may have no hope

differs from uttering

yet I will trust in him,

at least superficially.  The first translation fits Job 13:15 better than does the second rendering, but pressing the lawsuit against God indicates some hope of victory.

But I know that my Vindicator lives;

In the end He will testify on earth–

This, after my skin will have been peeled off.

But I would behold God while still in my flesh.

I myself, not another, would behold Him;

Would see with my own eyes:

My heart pines within me.

–Job 19:25-27, TANAKH:  The Holy Scriptures (1985)

Job, in that passage, speaks of a divine hearing within his lifetime.  During that proceeding a defender (presumably not a relative, since his sons had died and his surviving kinsmen had abandoned him) will speak on his behalf.  The translation of this passage from The Jerusalem Bible gets more to the point, for it has an Avenger, not a Vindicator.  These rendering differ from the familiar King James text, which George Frederick Handel set to music in The Messiah (1742) as a reference to Jesus:

For I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth….

We who claim to follow God ought to proceed carefully when defending God.  First, God does not require the defenses which mere mortals provide.  Second, many human defenses of God depict God erroneously, as either a warm fuzzy on one hand or a cosmic bully or thug on the other hand.  Often our attempts to justify God to ourselves and others obstruct a healthy relationship with God and dissuade others from following God.  We need to question inadequate God concepts.

The God of Luke 4:31-37, who, through Jesus, delivers people from illnesses allegedly caused by demonic possession is the same God who has blessings and woes just two chapters later (Luke 6:20-26).  This is the same God who encourages repentance–the act of turning around or changing one’s mind.  Apologizing for one’s sins is a fine thing to do, but repentance must follow it if one is to follow God.

I do not pretend to have worked out all or even most of the answers to difficult and uncomfortable questions regarding God and human-divine relationships.  No, I acknowledge that my doubts and unanswered questions in these realms outnumber my answers.  Furthermore, some of my answers are certainly wrong.  I am, however, comfortable with this reality.  I can repent of my errors, by grace, and progress spiritually.  Besides, knowledge is not the path to salvation, as in Gnosticism.  No, grace is the path to salvation.  God has the answers.  That is fine with me.  I remain inquisitive, however, for the journey itself has much merit.

I pray that my conduct of my spiritual journey will encourage others in their pilgrimages with God and prompt others to begin, not have a negative affect on anyone.

KENNETH RANDOLPH TAYLOR

MARCH 27, 2015 COMMON ERA

THE FEAST OF CHARLES VILLIERS SANFORD, COMPOSER, ORGANIST, AND COMPOSER

THE FEAST OF CHARLES HENRY BRENT, EPISCOPAL BISHOP OF WESTERN NEW YORK

THE FEAST OF JOHN MARRIOTT, ANGLICAN PRIEST AND HYMN WRITER

THE FEAST OF SAINT RUPERT OF SALZBURG, APOSTLE OF BAVARIA AND AUSTRIA

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2015/03/27/devotion-for-thursday-friday-and-saturday-before-proper-8-year-b-elca-daily-lectionary/

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Above:  Jesus Heals Two Blind Men, by Julius Schnorr

Image in the Public Domain

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The Collect:

O God, you are the source of life and the ground of our being.

By the power of your Spirit bring healing to this wounded world,

and raise us to the new life of your Son, Jesus Christ our Savior and Lord. Amen.

—Evangelical Lutheran Worship (2006), page 38

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The Assigned Readings:

Lamentations 1:7-11 (Thursday)

Lamentations 3:40-58 (Friday)

Exodus 34:1-9 (Saturday)

Psalm 50:7-15 (All Days)

2 Peter 2:17-22 (Thursday)

Acts 28:1-10 (Friday)

Matthew 9:27-34 (Saturday)

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Hear, O my people, and I will speak:

“I will testify against you, O Israel;

for I am God, your God….”

–Psalm 50:7, Common Worship (2000)

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The assigned readings for these three days juxtapose divine judgment and mercy. The metaphors for the consequences of sin are quite graphic. They do not make for good mealtime conversation, but at least they convey the point well.

There is also extravagant mercy with God. In Matthew 9:27-34, for example, Jesus healed two blind men and a mute whom others in his culture considered a demoniac. I, being a product of the Scientific Revolution and the subsequent Enlightenment, reject the Hellenistic notion that demonic possession causes muteness. No, I seek psychological explanations. None of that changes the reality of restoration to community. Those three men were marginal prior to their healing. The blind men might have even accepted the commonplace assumption that someone’s sin had caused their lack of vision. The lifting of that spiritual burden must have been wonderful also.

We must exercise caution to avoid becoming trapped in a simplistic and false concept of God. Such a false concept is an idol, for it occupies the place God should fill. With God there are great depths of mercy yet also the reality of potential judgment. As a prayer for Good Friday from The Book of Common Prayer (1979) reads:

Lord Jesus Christ, Son of the living God, we pray you to set your passion, cross, and death between your judgment and our souls, now and in the hour of our death. Give mercy and grace to the living; pardon and rest to the dead; to your holy Church peace and concord; and to us sinners everlasting life and glory; for with the Father and the Holy Spirit you live and reign, one God, now and for ever. Amen.

–Page 282

KENNETH RANDOLPH TAYLOR

MAY 14, 2014 COMMON ERA

THE FEAST OF FRANCIS MAKEMIE, FATHER OF U.S. PRESBYTERIANISM

THE FEAST OF EDWARD HENRY BICKERSTETH, ANGLICAN BISHOP OF EXETER

THE FEAST OF JOHN ROBERTS/IEUAN GWYLLT, FOUNDER OF WELSH SINGING FESTIVALS

THE FEAST OF NGAKUKU, ANGLICAN MISSIONARY

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Adapted from This Post:

http://ordinarytimedevotions.wordpress.com/2014/05/14/devotion-for-thursday-friday-and-saturday-before-proper-5-year-a-elca-daily-lectionary/

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Above:  A Drawing of a Mulberry Tree, 1919 or 1920

Image Source = Library of Congress

(http://www.loc.gov/pictures/item/npc2008009491/)

Reproduction Number = LC-DIG-npcc-28990

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The Assigned Readings:

Lamentations 1:1-6 and Lamentations 3:19-26 (as a canticle) or Psalm 137

or 

Habakkuk 1:1-4; 2:1-4 and Psalm 37:1-10

then 

2 Timothy 1:1-14

Luke 17:5-10

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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Some Related Posts:

Proper 22, Year A:

http://ordinarytimedevotions.wordpress.com/2011/04/24/proper-22-year-a/

Proper 22, Year B:

http://ordinarytimedevotions.wordpress.com/2011/10/27/proper-22-year-b/

Prayer of Praise and Adoration:

http://gatheredprayers.wordpress.com/2011/03/25/prayer-of-praise-and-adoration-for-the-twentieth-sunday-after-pentecost/

Prayer of Confession:

http://gatheredprayers.wordpress.com/2011/03/25/prayer-of-confession-for-the-twentieth-sunday-after-pentecost/

Prayer of Dedication:

http://gatheredprayers.wordpress.com/2011/03/25/prayer-of-dedication-for-the-twentieth-sunday-after-pentecost/

Lamentations 3:

http://ordinarytimedevotions.wordpress.com/2011/08/20/proper-8-year-b/

Habakkuk 1-2:

http://ordinarytimedevotions.wordpress.com/2011/10/03/week-of-proper-13-friday-year-2-and-week-of-proper-13-saturday-year-2/

2 Timothy 1:

http://adventchristmasepiphany.wordpress.com/2012/04/11/devotion-for-january-29-lcms-daily-lectionary/

http://ordinarytimedevotions.wordpress.com/2011/08/02/week-of-proper-4-wednesday-year-2/

Luke 17:

http://lenteaster.wordpress.com/2012/06/20/devotion-for-the-thirty-ninth-fortieth-and-forty-first-days-of-easter-lcms-daily-lectionary/

http://ordinarytimedevotions.wordpress.com/2011/05/19/week-of-proper-27-monday-year-1/

http://ordinarytimedevotions.wordpress.com/2011/05/19/week-of-proper-27-tuesday-year-1/

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The readings from Habakkuk and Lamentations speak of suffering because of sins.  Thus they reflect a major theological theme of the Hebrew Scriptures.  Yet, amid widespread apostasy, faithful people remain.  And sometimes the faithful suffer because of their piety.  There is more than one cause for suffering.

“Faith” is a word with more than one meaning in the Bible.  In some instances it indicates an intellectual assent to a proposition or to propositions.  Thus, in the Letter of James, where this is the definition, works must accompany faith.  For the Apostle Paul, however, faith was inherently active, so works were already part of the formula and faith sufficed for justification to God.  The Letter to the Hebrews contains a third understanding, one in which faith is

the assurance of things hoped for, the conviction of things not seen.

–11:1, New Revised Standard Version

There it is a valid way of knowing that which we can neither confirm nor debunk by another means.

Faith, in Luke 17:5f, follows the Pauline definition.  It must do so, for the Gospels exist to, among other things, encourage discipleship–following Jesus.  The request for increased levels of faith is a prayer to be able to obey God and follow Jesus better.

That is a proper spiritual gift to seek to increase.  It can enable one to survive suffering and hardship falling prey to anger and resentment, thereby poisoning one’s soul.  No, may we avoid poisoning our souls, by faith.  And may we have more of it, by grace.

KENNETH RANDOLPH TAYLOR

MAY 1, 2013 COMMON ERA

THE FEAST OF SAINTS PHILIP AND JAMES, APOSTLES AND MARTYRS

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Adapted from this post:

http://ordinarytimedevotions.wordpress.com/2013/05/01/proper-22-year-c/

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