Archive for the ‘Philippians 2’ Category

Innocence   5 comments

Above:  A Crucifix

Photographer = Kenneth Randolph Taylor

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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:

Liturgy of the Palms:

Luke 19:28-44

Psalm 118:1-2, 19-29

Liturgy of the Word:

Isaiah 50:4-9a

Psalm 31:9-16

Philippians 2:1-13

Luke 23:1-56

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Some texts are standard for Palm/Passion Sunday on the Humes lectionary.  The account of the Triumphal Entry varies from year to year; each of the four versions gets its year.  Likewise, the Gospel reading varies each year.  It is always the Passion, though.  The readings from Psalm 31, Psalm 118, Isaiah 50, and Philippians 2 are evergreen, though.

I focus on Luke 23:1-56 in this post.

The Gospel of Luke hits us over the head with Jesus’s innocence.  Christ’s innocence is a theme in 23:4, 14-15, 22, 40-42, and 47.  Whenever the Bible keeps repeating a theme, we need to pay attention to that theme.

The execution of Jesus was a travesty and an example of judicial murder.

There is an interesting moral and legal question:  Is it better for a court to convict an innocent person or to acquit a guilty person?  The answer is obvious:  the latter.  Innocence should always lead to the absence of a conviction, incarceration, and execution.  I gaze with moral horror at those who would ever approve of convicting any innocent person.

The crucifixion of Jesus has more than one meaning.  It is, for example, a component of the atonement; the resurrection equals the final act.  The crucifixion of Christ should also spur us on to affirm that convicting and punishing the innocent is never acceptable.

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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Adapted from this post:

https://lenteaster.wordpress.com/2020/03/29/devotion-for-palm-passion-sunday-year-c-humes/

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Living in Community, Part IV   4 comments

Above:  Anna at the Presentation of Jesus, by Giotto

Image in the Public Domain

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For the Second Sunday after Christmas, 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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Almighty God, who hast poured upon us the new light of thine incarnate Word;

grant that the same light enkindled in our hearts may shine forth in our lives;

through Jesus Christ our Lord.  Amen.

The Book of Worship (1947), 120

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Joshua 1:1-9

Psalm 91

Philippians 2:1-11

Luke 2:21-32

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George Washington Barrett (1873-1956), one of my great-grandfathers, was a Southern Methodist minister of the old school, including Pietistic condemnations of “worldly amusements” and of ritualism.  He was my opposite.  My great-grandfather also preached that Jesus grew up in a Christian home.  This shocked me when I read his sermon notes, in his handwriting.  Jesus growing up in a Christian home would have surprised St. Luke, certainly.  Our Lord and Savior was Jewish, of course.  He grew up in an observant Jewish home that would have made Joshua, son of Nun, glad.

The essence of much of Judeo-Christian moral teaching is that one, by internalizing and living according to divine law, becomes one’s best possible self in this life.  This does not guarantee a life free of suffering, persecution, and economic hardship, of course.  In fact, one may have to endure much because of one’s piety.  The darkness has not conquered the light, and it has not ceased to try.

The focus in Philippians 2:1-11 is a moral and ethical living in a communal context, with Jesus as a model.  (We all know what happened to him, do we not?)  The following advice applies at all times and places, without any necessity for adjustment from cultural contexts not explicit in texts:

Leave no room for selfish ambition and vanity, but humbly reckon others better than yourselves.  Look to each other’s interests and not merely to your own.

In other words, obey the Golden Rule and the Law of Love, the fulfillment of much of the Law of Moses.  Acting accordingly does not guarantee success in that moral and ethical endeavor, but it is a good start, at least.  Whenever I determine to build up others, I risk tearing them down if I choose the wrong strategy.  Looking to each other’s interests does not necessarily entail doing to them as they want, but it does necessarily involve doing to them as they need.  But what if I do not know what they need?  Good intentions alone are insufficient.

God requires us to be faithful, not successful.  May we heed divine guidance as we make decisions daily.  May we pursue proper goals via correct methods.  And may we succeed in these purposes, for the glory of God and the benefit of others, by grace.  May our lives be beacons of the grace of God.

KENNETH RANDOLPH TAYLOR

MARCH 13, 2020 COMMON ERA

THE FEAST OF YVES CONGAR, ROMAN CATHOLIC PRIEST AND THEOLOGIAN

THE FEAST OF SAINT HELDRAD, ROMAN CATHOLIC ABBOT

THE FEAST OF JAMES THEODORE HOLLY, EPISCOPAL BISHOP OF HAITI, AND OF THE DOMINICAN REPUBLIC; FIRST AFRICAN-AMERICAN BISHOP IN THE EPISCOPAL CHURCH

THE FEAST OF SAINTS PLATO OF SYMBOLEON AND THEODORE STUDITES, EASTERN ORTHODOX ABBOTS; AND SAINT NICEPHORUS OF CONSTANTINOPLE, PATRIARCH

THE FEAST OF SAINT RODERIC OF CABRA AND SOLOMON OF CORDOBA, ROMAN CATHOLIC MARTYRS, 857

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Passion Sunday   1 comment

Above:  Icon of the Crucifixion

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:

Liturgy of the Palms:

Mark 11:1-11

Psalm 118:1-2, 19-29

Liturgy of the Word:

Isaiah 50:4-9a

Psalm 31:9-16

Philippians 2:1-13

Mark 15:1-47

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The two options for this Sunday are to focus on the Triumphal Entry and to treat it as the précis of Holy Week through Good Friday.  The Humes lectionary follows the second path.

Devotions for Palm/Passion Sunday have something in common with graduation speeches; they risk all sounding the same.  I, having written many devotions for Palm/Passion Sunday, know how little one can write for this day without becoming repetitive.

Therefore, I ask you, O reader, to do something perhaps difficult for you.  Read all the assigned readings aloud or listen attentively while someone else reads them.  Experience these texts as most people who have experienced them have done so–audibly.  Focus not on any particular line or on a few verses, but on the whole.  As you listen, let the texts form you.  Then go and live and think accordingly.

Pax vobiscum!

KENNETH RANDOLPH TAYLOR

JUNE 25, 2019 COMMON ERA

THE FEAST OF SAINT WILLIAM OF VERCELLI, ROMAN CATHOLIC HERMIT; AND SAINT JOHN OF MATERA, ROMAN CATHOLIC ABBOT

THE FEAST OF SAINT DOMINGO HENARES DE ZAFIRA CUBERO, ROMAN CATHOLIC BISHOP OF PHUNHAY, VIETNAM, AND MARTYR; SAINT PHANXICÔ DO VAN CHIEU, VIETNAMESE ROMAN CATHOLIC CATECHIST AND MARTYR; AND SAINT CLEMENTE IGNACIO DELGADO CEBRIÁN, ROMAN CATHOLIC BISHOP AND MARTYR IN VIETNAM

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Adapted from this post:

https://lenteaster.wordpress.com/2019/06/25/devotion-for-palm-passion-sunday-year-b-humes/

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Messianic Expectations   Leave a comment

Above:  A Crucifix

Photographer = Kenneth Randolph Taylor

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For the Second Sunday after the Epiphany, Year 2, according to the U.S. Presbyterian lectionary of 1966-1970

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Almighty and everlasting God, who dost govern all things in heaven and earth:

mercifully hear the prayers of thy people, and grant us thy peace all the days of our life;

through Jesus Christ our Lord.  Amen.

The Book of Common Worship–Provisional Services (1966), 119

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Micah 5:2-4

Philippians 2:3-11

Mark 1:1-11

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Micah 5 describes a military messiah who will fight off the Assyrian threat.

At the time of Jesus of Nazareth the expectation of a messiah who would expel the Roman occupation forces was common, but not universal.

Jesus was a different type of messiah, though, as we read in Philippians 2.  The scandal of crucifixion was a factor with which early Christian writers had to contend.  The author of the Gospel of Mark argued that the messiahship of Jesus became plain at this crucifixion.  The author of the Gospel of John considered the crucifixion of Jesus to be his glorification.

The Church transformed the Roman cross, a method of capital punishment and of imperial intimidation and terrorism, into a symbol of divine victory over sin, death, and the imperium.  The Church had to argue against certain assumptions about messiahship because Jesus belied those expectations.

Jesus still belies expectations.  To the extent that statement is negative, it reflects badly on us, not Jesus.

KENNETH RANDOLPH TAYLOR

JUNE 12, 2019 COMMON ERA

THE FEAST OF EDWIN PAXTON HOOD, ENGLISH CONGREGATIONALIST MINISTER, PHILANTHROPIST, AND HYMN WRITER

THE FEAST OF CHRISTIAN DAVID JAESCHKE, GERMAN MORAVIAN ORGANIST AND COMPOSER; AND HIS GRANDSON, HENRI MARC HERMANN VOLDEMAR VOULLAIRE, MORAVIAN COMPOSER AND MINISTER

THE FEAST OF ENMAGAHBOWH, EPISCOPAL PRIEST AND MISSIONARY TO THE OJIBWA NATION

THE FEAST OF JOSEPH DACRE CARLYLE, ANGLICAN PRIEST AND HYMN WRITER

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Posted June 12, 2019 by neatnik2009 in Mark 1, Micah 5, Philippians 2

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The Cross and Glorification, Part II   1 comment

Above:   A Crucifix

Photographer = Kenneth Randolph Taylor

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

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Holy Father, whose mercy never ends:  even as Jesus came not to judge but to save men,

so may we, his believing people, seek to reach men everywhere with your saving word;

through Jesus Christ our Lord.  Amen.

The Worshipbook–Services and Hymns (1972), 145

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Philippians 2:5-11

John 12:24-53

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Without duplicating the previous post, which I could easily do, given the assigned readings, I choose to focus on the commonality of Philippians 2:5-11 and John 12:24-43–glory and glorification.  Notice, O reader, the contrast between John 12:26 (the call to follow and serve Jesus, paired with the promise that God the Father will honor those who do) and John 12:42-43 (staying quiet for fear of losing one’s reputation).  Choosing the second option seems to be more common than selecting the first option, does it not?

Not one of us is innocent of the offense of valuing the opinions of certain human beings (especially powerful and influential ones) more than following and serving God.  We who call ourselves Christians identify literally as followers of Christ.  May we, by grace, live up to that name.

KENNETH RANDOLPH TAYLOR

NOVEMBER 13, 2018 COMMON ERA

THE FEAST OF HENRY MARTYN DEXTER, U.S. CONGREGATIONALIST MINISTER AND HISTORIAN

THE FEAST OF SAINT ABBO OF FLEURY, ROMAN CATHOLIC ABBOT

THE FEAST OF SAINT BRICE OF TOURS, ROMAN CATHOLIC BISHOP

THE FEAST OF SAINT NICHOLAS TAVELIC AND HIS COMPANIONS, ROMAN CATHOLIC MARTYRS

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Posted November 13, 2018 by neatnik2009 in John 12, Philippians 2

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The Exaltation of the Holy Cross, Part I   1 comment

Above:  The Crucifixion and the Way of the Holy Cross, June 9, 1887

Image Source = Library of Congress

Reproduction Number = LC-DIG-pga-00312

FOR THE FEAST OF THE HOLY CROSS (SEPTEMBER 14)

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The Feast of the Holy Cross commemorates two events–The discovery of the supposed true cross by St. Helena on September 14, 320, and the dedication of the Church of the Holy Sepulchre, Jerusalem, on that day in 335, on the anniversary of the dedication of the First Temple in Jerusalem.  In the Eastern Orthodox Church the corresponding commemoration is the Exaltation of the Holy Cross.

The Feast of the Holy Cross has had an interesting history.  It existed in Constantinople in the 600s and in Rome in the 800s.  The feast did not transfer into Anglicanism initially.  It did become a lesser feast–a black-letter day–in The Book of Common Prayer in 1561.  In The Church of England The Alternative Service Book (1980) kept Holy Cross Day as a black-letter day, but Common Worship (2000) promoted the commemoration to a major feast–a red-letter day.  The Episcopal Church dropped Holy Cross Day in 1789 but added it–as a red-letter day–during Prayer Book revision in the 1970s.  The feast remained outside the mainstream of U.S. and Canadian Lutheranism until the Lutheran Book of Worship (1978) and its variant, Lutheran Worship (1982).

Without getting lost in the narrative weeds (especially in Numbers 21), one needs to know that God chastises Jews and Christians for their sins yet does not destroy them, except when He allegedly sends poisonous snakes to attack them.  Then God provides a healing mechanism.  We should look up toward God, not grumble in a lack of gratitude.  Isaiah 45:21-25, set toward the end of the Babylonian Exile, argues that God is the master of history, and that the vindication of the former Kingdom of Judah will benefit Gentiles also, for Gentiles will receive invitations to worship the one true God.  Many will accept, we read.  In the Gospel of John the exaltation of Jesus is his crucifixion.  That is counter-intuitive; it might even be shocking.    If so, recall 1 Corinthians 1:23–Christ crucified is a stumbling block to Jews and foolishness to Gentiles.  God frequently works in ways we do not understand.  John 12 mentions some God-fearers, Gentiles who worshiped YHWH.  This reference picks up from Isaiah 45:21-25.  It also fits well with the Pauline mission to Gentiles and emphasis on Christ crucified.

As for God sending poisonous snakes to bite grumbling Israelites, that does not fit into my concept of God.  My God-concept encompasses both judgment and mercy, but not that kind of behavior.

The choice of the cross as the symbol of Christianity is wonderfully ironic.  The cross, an instrument of judicial murder and the creation of fear meant to inspire cowering submission to Roman authority, has become a symbol of divine love, sacrifice, and victory.  A symbol means what people agree it means; that is what makes it a symbol.  Long after the demise of the Roman Empire, the cross remains a transformed symbol.

The Episcopal collect for Holy Cross Day invites us to take up a cross and follow Jesus.  In Cotton Patch Gospel (1982), the play based on Clarence Jordan‘s The Cotton Patch Version of Matthew and John, Jesus, says that a person not willing to accept his or her lynching is unworthy of Him.

That is indeed a high standard.

KENNETH RANDOLPH TAYLOR

AUGUST 1, 2018 COMMON ERA

THE FEAST OF SAINT JOSEPH OF ARIMATHEA, DISCIPLE OF JESUS

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Almighty God, whose Son our Savior Jesus Christ was lifted high upon the cross

that he might draw the whole world to himself:

Mercifully grant that we, who glory in the mystery of our redemption,

may take up our cross and follow him;

who lives and reigns with you and the Holy Spirit, one God, in glory everlasting.  Amen.

Isaiah 45:21-25

Psalm 98 or 8:1-4

Philippians 2:5-11 or Galatians 6:14-18

John 12:31-36a

Holy Women, Holy Men:  Celebrating the Saints (2010), 581

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Almighty God, your Son Jesus Christ was lifted high upon the cross

that he might draw the whole world to himself.

To those who look upon the cross, grant your wisdom, healing, and eternal life,

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

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

Numbers 21:4b-9

Psalm 98:1-4 or 78:1-2, 34-38

1 Corinthians 1:18-24

John 3:13-17

Evangelical Lutheran Worship (2006), 57

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Numbers 21:4-9

1 Corinthians 1:18-25

John 12:20-33

Lutheran Service Book (2006), xxiii

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Adapted from this post:

https://neatnik2009.wordpress.com/2018/08/01/devotion-for-the-feast-of-the-holy-cross-september-14/

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This is post #1900 of BLOGA THEOLOGICA.

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A Faithful Response, Part III   1 comment

Above:  Triumphal Entry

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:

Liturgy of the Palms:

Matthew 21:1-11

Psalm 118:1-2, 19-29

Eucharistic Liturgy:

Isaiah 50:4-9a

Psalm 31:9-16

Philippians 2:1-13

Matthew 27:1-66

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Rejoice, heart and soul, daughter of Zion!

Shout with gladness, daughter of Jerusalem!

See now, your king comes to you;

he is victorious, he is triumphant,

humble and riding on a donkey,

on a colt, the foal of a donkey.

He will banish chariots from Ephraim

and horses from Jerusalem;

the bow of war will be banished.

He will proclaim peace for the nations.

His empire shall stretch from sea to sea,

from the River to the ends of the earth.

–Zechariah 9:9–10, The Jerusalem Bible (1966)

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The author of the Gospel of Matthew invoked that image of the triumphant Messiah on the Day of the Lord when crafting the account of the Triumphal Entry of Jesus into Jerusalem.  The procession was just one parade into the city that day; there was also a Roman military parade.  The separation of religion, state, and oppression did not exist, especially in Jerusalem during the time of Passover, the annual celebration of God’s deliverance of the Hebrews from slavery in Egypt.  At the first Passover animal blood prompted the angel of death to pass over the Hebrew homes and delivered Hebrews from the consequences of sins of Egyptians.

Two of the assigned readings seem ironic on Palm/Passion Sunday.  Isaiah 50:4-11, set in the context of the latter days of the Babylonian Exile, teaches that (1) the Hebrew nation’s suffering was just, and (2) righteous exiles accepted that.  Yet we Christians hold that Jesus was blameless, without sin.  The suffering author of Psalm 31 ultimately affirms trust in God.  Yet we read in Matthew 27 that Jesus perceived that God had forsaken him.  My analysis is twofold:  (1) Many passages of scripture prove to be appropriate for a variety of circumstances, and (2) much of the Biblical narrative is paradoxical.

Philippians 2 and Matthew 27, taken together, affirm the humility and obedience of Jesus.  We should follow Christ’s example, we read in Philippians 2.  That is a high calling, and perhaps a fatal one.

The vision of Zechariah 9:9-10 has yet to become reality.  Until then we must trust in God, despite how foolish doing so might seem, and persevere in humility and obedience to God.

KENNETH RANDOLPH TAYLOR

MAY 25, 2018 COMMON ERA

THE FEAST OF SAINT BEDE OF JARROW, ROMAN CATHOLIC ABBOT AND FATHER OF ENGLISH HISTORY

THE FEAST OF SAINT ALDHELM OF SHERBORNE, POET, LITERARY SCHOLAR, ABBOT OF MALMESBURY, AND BISHOP OF SHERBORNE

THE FEAST OF SAINT MADELEINE-SOPHIE BARAT, FOUNDRESS OF THE SOCIETY OF THE SACRED HEART; AND ROSE PHILIPPINE DUCHESNE, ROMAN CATHOLIC NUN AND MISSIONARY

THE FEAST OF SAINT MYKOLA TSEHELSKYI, UKRAINIAN GREEK CATHOLIC PRIEST AND MARTYR

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Adapted from this post:

https://lenteaster.wordpress.com/2018/05/25/devotion-for-the-sunday-of-the-passion-palm-sunday-year-a-humes/

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