Archive for the ‘Psalm 105’ Category

A Daring Dance with God   1 comment

Above:  Tango Postcard, 1920

Image in the Public Domain

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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)

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Acts 2:14a, 22-32

Psalm 105:1-7

1 Peter 1:3-9

John 20:19-31

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Almighty God, we have celebrated with joy

the festival of our Lord’s resurrection. 

Graciously help us to show the power of the resurrection

in all that we say and do;

through your Son, Jesus Christ our Lord,

who lives and reigns with you and the Holy Spirit,

one God, now and forever.  Amen.

Lutheran Book of Worship (1978), 21

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Grant, almighty God,

that we who have celebrated the mystery of the Lord’s resurrection

may by the help of your grace bring forth

the fruits thereof in our life and conduct;

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), 50

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Given that I have written lectionary-based devotions for more than a decade, I choose not to use this post to focus on a passage that may not seem like the obvious bullseye.

John 20:30-31 is probably the original conclusion to the Fourth Gospel.  That conclusion ends:

…that through this belief [that Jesus is the Messiah, the Son of God] you may have life in his name.

The New American Bible–Revised Edition (2011)

This theme, present also in the readings from Acts and 1 Peter, is where I dwell today, instead of defending St. Thomas the Apostle again.  Two words attract my attention:

  1. Belief, in the full, Biblical sense, is trust.  Whenever someone asks me if I believe in God, I ask what that person means.  In vernacular English, “believe” indicates acceptance of a preposition.  In the English-language vernacular, to believe in God is to affirm the existence of God.  I always affirm the existence of God.  I usually trust in God.  Likewise, to believe that Jesus is the Messiah and the Son of God is to trust that he is both of those.
  2. Life” refers to eternal life.  In Johannine theology, eternal life is knowing God via Jesus.  Logically, beginning with Johannine theological assumptions, to trust that Jesus is the Messiah and the Son of God leads to eternal life.  If x, then y.

These are articles of faith; we have no evidence for them or against them.  When trust in God is required, the quest for certainty constitutes idolatry.  Certainty feels comforting.  We can be certain of much, either by proving or disproving propositions.  Yet much falls into the gray zone of faith; we have it or lack it.  That uncertainty may unnerve us.  Fundamentalism undercuts trust in God by offering the crutch of false certainty.

Somewhere, years ago, I heard an intriguing spiritual metaphor–performing a daring dance with God.  That daring dance is the dance of trust, of faith.  It is daring from a human perspective.  May God have this dance?

KENNETH RANDOLPH TAYLOR

APRIL 18, 2022 COMMON ERA

MONDAY IN EASTER WEEK

THE FEAST OF ROGER WILLIAMS, FOUNDER OF RHODE ISLAND; AND ANNE HUTCHINSON, REBELLIOUS PURITAN

THE FEAST OF SAINT CORNELIA CONNELLY, FOUNDER OF THE SOCIETY OF THE HOLY CHILD JESUS

THE FEAST OF SAINT MARY ANNA BLONDIN, FOUNDER OF THE CONGREGATION OF THE SISTERS OF SAINT ANNE

THE FEAST OF MARY C. COLLINS, U.S. CONGREGATIONALIST MISSIONARY AND MINISTER

THE FEAST OF SAINTS MURIN OF FAHAN, LASERIAN OF LEIGHLIN, GOBAN OF PICARDIE, FOILLAN OF FOSSES, AND ULTAN OF PERONNE, ABBOTS; SAINTS FURSEY OF PERONNE AND BLITHARIOUS OF SEGANNE, MONKS

THE FEAST OF SAINT ROMAN ARCHUTOWSKI, POLISH ROMAN CATHOLIC PRIEST AND MARTYR, 1943

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Adapted from this post

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Faith and Works, Part III   2 comments

Above:  Abraham’s Journey from Ur to Canaan, by József Molnár

Image in the Public Domain

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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)

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Genesis 12:1-8

Psalm 105:4-11

Romans 4:1-5, 13-17

John 4:5-26 (27-30, 39-42)

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Heavenly Father, it is your glory always to have mercy. 

Bring back all who have erred and strayed from your ways;

lead them again to embrace in faith

the truth of your Word and hold it fast;

through Jesus Christ your Son our Lord,

who lives and reigns with you and the Holy Spirit,

one God, now and forever.  Amen.

or

God our Father, your Son welcomed

an outcast woman because of her faith. 

Give us faith like hers,

that we also may trust only in our Love for us

and may accept one another as we have been accepted by you;

through your Son, Jesus Christ our Lord,

who lives and reigns with you and the Holy Spirit,

one God, now and forever.  Amen.

Lutheran Book of Worship (1978), 18

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O God, whose glory is always to have mercy,

be gracious to all who have gone astray from your ways,

and bring them again with penitent hearts and steadfast faith

to embrace and hold fast the unchangeable truth of your Word;

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), 34

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I grew up with a stereotype of Second Temple Judaism.  I learned that the Judaism of Christ’s time was a legalistic faith with works-based righteousness.  I learned a lie.

As E. P. Sanders thoroughly documented in his seminal work, Paul and Palestinian Judaism (1977), Second Temple Judaism taught Covenantal Nomism.  Salvation came by the grace of being born Jewish.  The maintenance of that salvation was a matter of habitually keeping the moral mandates in the Law of Moses.  The failure to do so resulted in dropping out of the covenant.  St. Paul’s objection to Second Temple Judaism was that it was not Christianity.  For the Apostle, the death and resurrection of Jesus changed everything.

The Law of Moses, which postdated Abraham, defined the lines one should not cross.  “Do this, not that,” was necessary guidance.  The application of timeless principles to culturally-specific circumstances was essential.

It remains so.  Unfortunately, many devout people fall into legalism by failing to recognize the difference between timeless principles and culturally-specific examples.

Faith, for St. Paul the Apostle, was inherently active.  He dictated, in Greek translated into English:

For we consider that a person is justified by faith apart from works of the law.

–Romans 3:28, The New American Bible–Revised Edition (2011)

The author of the Letter of James defined faith differently.  He understood faith as intellectual assent to a proposition.  Therefore, he reminded his audience that faith without works is dead (2:17) then wrote that Abraham’s works justified the patriarch (2:21f):

See how a person is justified by works and not by faith alone.

–James 2:24, The New American Bible–Revised Edition (2011)

Despite the superficial discrepancy between Romans and James, no disagreement exists.  When people use the same word but define it differently, they may seem to disagree when they agree.

Or justification may not be a factor at all.

Consider a different translation, O reader.  David Bentley Hart, The New Testament:  A Translation (2017) is a literal version that, in the words of its Eastern Orthodox translator, “provokes Protestants.”  Hart renders Romans 3:28 as:

For we reckon a man as vindicated by faithfulness, apart from observances of the Law.

“Justified” becomes “vindicated,” and “works” become “observances.”  Then we turn to James 2:24:

You see that a human being is made righteous by works, and not by faith alone.

“Justified” becomes “made righteous.”

Justification is a legal term.  “Vindicated” and “made righteous” are not.  That is a crucial distinction.  I acknowledge the existence of the matter.  Nevertheless, the point about using the same word and understanding it differently holds in both interpretations.

The reading from John 4 has become the subject of much misinterpretation, too.  For nearly two millennia, a plethora of Christian exegetes have sullied the reputation of the Samaritan woman at the well.  Yet Jesus never judged her.  And his conversation with her was the longest one recorded in the canonical Gospels.

Jesus violated two major social standards in John 4.  He spoke at length with a Samaritan and a woman he had not previously met.  Jesus was not trying to be respectable.  He had faith in the Samaritan woman at the well, who reciprocated.

For reasons I cannot fathom, God seems to have faith in people.  My opinion of human nature is so low as to be subterranean.  Observing the irresponsible behavior of many people (especially government officials who block policies intended to save lives during the COVID-19 pandemic) confirms my low opinion of human nature.  Yet God seems to have faith in people.

May we reciprocate.  And may our deeds and words be holy.

KENNETH RANDOLPH TAYLOR

FEBRUARY 4, 2022 COMMON ERA

THE FEAST OF SAINT CORNELIUS THE CENTURION

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Adapted from this post

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God Is Watching Us   1 comment

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,

Don’t you dare do that in my name!

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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King Josiah’s Great Passover   Leave a comment

Above:  Solomon’s Temple

Image in the Public Domain

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READING 2 KINGS 22-25, 1 ESDRAS, 2 CHRONICLES 34-36, EZRA, AND NEHEMIAH

PART III

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2 Kings 23:21-27

2 Chronicles 35:1-19

1 Esdras 1:1-22

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He struck down the firstborn of their land,

the firstfruits of all their strength.

–Psalm 105:36, The Book of Common Prayer (1979)

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First, let us get the Books of Esdras straight, so that we may know what I mean by 1 Esdras 1:1-22.  The New Oxford Annotated Bible with the Apocrypha contains a useful chart explaining the names of all the Books of Esdras.  Depending on how one counts, there are as many as five Books of Esdras.  The Douay Old Testament lists Ezra as 1 Esdras and Nehemiah as 2 Esdras.  The Revised Standard Version, the New Revised Standard Version, The New English Bible, and The Revised English Bible call the Apocryphal or Deuterocanonical (depending on one’s theological orientation) paraphrase of 2 Chronicles 35-35, Ezra, and part of Nehemiah  (with the tale of three young bodyguards in the court of King Darius I) as 1 Esdras and the apocalypse as 2 Esdras.  The Orthodox Study Bible (2008) lists 1 Esdras as 1 Ezra, Ezra as 2 Ezra, and Nehemiah as Nehemiah.  The apocalypse (2 Esdras) is, according to various sources, alternatively 3 Esdras, 4 Esdras, and, compositely, 2, 4, and 5 Esdras.  For my purposes, Ezra is Ezra, Nehemiah is Nehemiah, 1 Esdras is the paraphrase, and 2 Esdras is the apocalypse.  This is the naming system according to most English translations.

1 Esdras, originally in Greek, dates to no later than 100 B.C.E.  It opens with King Josiah’s great Passover and concludes with Ezra reading the Law to the people.  The focus of 1 Esdras is the Temple in Jerusalem–rather, both of the Temples.  And, just as chronology is not the organizational principle in Ezra and Nehemiah, neither is it the organizational principle in 1 Esdras.

The great Passover of Josiah was part of the monarch’s religious reform policy.  That policy pleased God yet did not prevent the coming judgment, 2 Kings reminds us.

Some minor discrepancies exist between texts.

  1. 1 Esdras 1:10 (originally Greek) reads, in part, “…having the unleavened bread.”  This is a bad translation of 2 Chronicles 35:10 (originally Hebrew), which reads, in part, “by the king’s command.”
  2. 2 Chronicles says that there were 5,000 small cattle and 500 large cattle for the Levites.  1 Esdras says there were 5,000 sheep and 700 calves for the Levites.  If I were a literalist, I would care.
  3. Chronology remains an issue.  As I wrote in the first post in this series, 2 Kings 22 establishes the beginning of Josiah’s religious reforms in the eighteenth year of his life.  In 2 Kings 23, therefore, the great Passover occurred that year.  However, 1 Esdras follows the chronology from 2 Chronicles  34 and 35, placing these events in the eighteenth year of Josiah’s reign instead.
  4. Differences in names may count as discrepancies yet not contradictions.  A careful student of the Bible should be able to think of more than one example of a character with names.  For the record, Conaniah (2 Chronicles 35:9) is reasonably close to Jeconiah (1 Esdras 1:9).  Jeiel and Jozabad (2 Chronicles 35:9) could easily be Ochiel and Joram (1 Esdras 1:9).  And Heman and Jeduthun (2 Chronicles 35:15) could be alternative names for Zechariah and Eddinus (1 Esdras 1:15).

Josiah was trying–really trying.  Kings had staged grandiose Passovers at the Temple prior to this Passover.  For example, Hezekiah, Josiah’s great-grandfather, had staged a grand Passover in 2 Chronicles 30.  Yet this was the first Passover on such a grand scale since the time of Samuel, prior to the monarchy.

However, a portent hung over the glorious occasion.  Josiah was mortal.  His successors were terrible.  The Kingdom of Judah fell.  Exile began.  Yet hope remained, even then.

KENNETH RANDOLPH TAYLOR

JULY 29, 2020 COMMON ERA

THE FEAST OF SAINTS MARY, MARTHA, AND LAZARUS OF BETHANY, FRIENDS OF JESUS

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Guide Post to the Septuagint Psalter Project   Leave a comment

Scan by Kenneth Randolph Taylor

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The psalter of the Septuagint contains 151 psalms.

I have written based on all of them, in numerical order.  I have retained the Hebrew numbering system, not that of the Septuagint.

Although I have no theological reticence to venture into textual territory that, according the United Methodism of my youth, is apocryphal, I do have limits.  They reside in the realm of Orthodoxy, with its range of scriptural canons.  Beyond that one finds the Pseudipigrapha.  Psalm 151 concludes the Book of Psalms in The Orthodox Study Bible (2008); so be it.

The Hebrew psalter concludes with Psalm 150.  In other psalters, however, the count is higher.  In certain editions of the Septuagint, for example, Psalm 151 is an appendix to the Book of Psalms.  In other editions of the Septuagint, however, Psalm 151 is an integrated part of the psalter.  There is also the matter of the Syraic psalter, which goes as high as Psalm 155.  I have no immediate plans to ponder Psalms 152-155, however.  Neither do I plan to read and write about Psalms 156-160 any time soon, if ever.

KENNETH RANDOLPH TAYLOR

AUGUST 23, 2017 COMMON ERA

THE FEAST OF SAINTS MARTIN DE PORRES AND JUAN MACIAS, HUMANITARIANS AND DOMINICAN LAY BROTHERS; SAINT ROSE OF LIMA, HUMANITARIAN AND DOMINICAN SISTER; AND SAINT TURIBIUS OF MOGROVEJO, ROMAN CATHOLIC ARCHBISHOP OF LIMA

THE FEAST OF WILLIAM JOHN COPELAND, ANGLICAN PRIEST AND HYMN TRANSLATOR

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Book One:  Psalms 1-41

1

2

3

4

5

6

7

8

9

10

11

12

13

14

15

16

17

18

19

20

21

22

23

24

25

26

27

28

29

30

31

32

33

34

35

36

37

38

39

40

41

Book Two:  Psalms 42-72

42

43

44

45

46

47

48

49

50

51

52

53

54

55

56

57

58

59

60

61

62

63

64

65

66

67

68

69

70

71

72

Book Three:  Psalms 73-89

73

74

75

76

77

78

79

80

81

82

83

84

85

86

87

88

89

Book Four:  Psalms 90-106

90

91

92

93

94

95

96

97

98

99

100

101

102

103

104

105

106

Book Five:  Psalms 107-150

107

108

109

110

111

112

113

114

115

116

117

118

119:1-32

119:33-72

119:73-104

119:105-144

119:145-176

120

121

122

123

124

125

126

127

128

129

130

131

132

133

134

135

136

137

138

139

140

141

142

143

144

145

146

147

148

149

150

Also in the Greek:  Psalm 151

151

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Posted August 23, 2017 by neatnik2009 in Psalm 1, Psalm 10, Psalm 100, Psalm 101, Psalm 102, Psalm 103, Psalm 104, Psalm 105, Psalm 106, Psalm 107, Psalm 108, Psalm 109, Psalm 11, Psalm 110, Psalm 111, Psalm 112, Psalm 113, Psalm 114, Psalm 115, Psalm 116, Psalm 117, Psalm 118, Psalm 119, Psalm 12, Psalm 120, Psalm 121, Psalm 122, Psalm 123, Psalm 124, Psalm 125, Psalm 126, Psalm 127, Psalm 128, Psalm 129, Psalm 13, Psalm 130, Psalm 131, Psalm 132, Psalm 133, Psalm 134, Psalm 135, Psalm 136, Psalm 137, Psalm 138, Psalm 139, Psalm 14, Psalm 140, Psalm 141, Psalm 142, Psalm 143, Psalm 144, Psalm 145, Psalm 146, Psalm 147, Psalm 148, Psalm 149, Psalm 15, Psalm 150, Psalm 151, Psalm 16, Psalm 17, Psalm 18, Psalm 19, Psalm 2, Psalm 20, Psalm 21, Psalm 22, Psalm 23, Psalm 24, Psalm 25, Psalm 26, Psalm 27, Psalm 28, Psalm 29, Psalm 3, Psalm 30, Psalm 31, Psalm 32, Psalm 33, Psalm 34, Psalm 35, Psalm 36, Psalm 37, Psalm 38, Psalm 39, Psalm 4, Psalm 40, Psalm 41, Psalm 42, Psalm 43, Psalm 44, Psalm 45, Psalm 46, Psalm 47, Psalm 48, Psalm 49, Psalm 5, Psalm 50, Psalm 51, Psalm 52, Psalm 53, Psalm 54, Psalm 55, Psalm 56, Psalm 57, Psalm 58, Psalm 59, Psalm 6, Psalm 60, Psalm 61, Psalm 62, Psalm 63, Psalm 64, Psalm 65, Psalm 66, Psalm 67, Psalm 68, Psalm 69, Psalm 7, Psalm 70, Psalm 71, Psalm 72, Psalm 73, Psalm 74, Psalm 75, Psalm 76, Psalm 77, Psalm 78, Psalm 79, Psalm 8, Psalm 80, Psalm 81, Psalm 82, Psalm 83, Psalm 84, Psalm 85, Psalm 86, Psalm 87, Psalm 88, Psalm 89, Psalm 9, Psalm 90, Psalm 91, Psalm 92, Psalm 93, Psalm 94, Psalm 95, Psalm 96, Psalm 97, Psalm 98, Psalm 99

Psalm 107   1 comment

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POST XLIII 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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I have little to write about Psalm 107, which continues the pattern of writing of the forty or so years the Israelites wandered in the wilderness in the context of the postexilic period.  I note that Psalm 107, with its focus on the faithfulness of God, is closer in tone to Psalm 105 than to Psalm 106, although Psalm 107 does contain the obvious element of human sin.  I also notice that the grouping of Psalms 105-107 in their cluster is logical.  I cannot help but repeat myself theologically, so I quote J. Clinton McCann, Jr., from Volume IV (1996) of The New Interpreter’s Bible:

Thus the message of Psalm 107 is simple but radical:  There is ultimately no such thing as self-sufficiency, for human life depends on God.  The good news is that we can depend on God.

–Page 1119

Do we affirm this?  Do live according to this?  Doing so can be difficult, I know; I continue to struggle with it, off and on.  The struggle is in itself a positive indication, for it proves the existence of faith in God.

We can depend on God.  May we know it and never forget it.  Thus, stepping out on faith, may we follow, not step away from, God.

KENNETH RANDOLPH TAYLOR

AUGUST 18, 2017 COMMON ERA

THE FEAST OF ERDMANN NEUMEISTER, GERMAN LUTHERAN MINISTER AND HYMN WRITER

THE FEAST OF WILLIAM PORCHER DUBOSE, EPISCOPAL THEOLOGIAN

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Psalm 106   2 comments

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POST XLII 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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Psalms 105 and 106 are simultaneously similar and different.  Although Psalm 105 focuses on the faithfulness of God, Psalm 106 concentrates on human faithlessness.   The catalog of sins is self-explanatory:  they forgot God’s deeds quickly, they forgot God (who saved them), they provoked wrath on themselves, et cetera.  We read of divine judgment and mercy, in balance.

The story of the Hebrews in Psalm 106, in broad terms, is the story of all of us who identify as being devout.  We (both collectively and individually), if we are intellectually and spiritually honest, admit that God has done much for us, that we have forgotten with scandalous rapidity God and what God has done, that we have brought negative consequences upon ourselves, and that God has not gone anywhere.  We, if we are honest with ourselves and others, acknowledge that divine graciousness continues amid judgment.

KENNETH RANDOLPH TAYLOR

AUGUST 18, 2017 COMMON ERA

THE FEAST OF ERDMANN NEUMEISTER, GERMAN LUTHERAN MINISTER AND HYMN WRITER

THE FEAST OF WILLIAM PORCHER DUBOSE, EPISCOPAL THEOLOGIAN

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Posted August 18, 2017 by neatnik2009 in Psalm 105, Psalm 106

Tagged with

Psalm 105   2 comments

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POST XLI 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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Psalm 105 comes from the time after the end of the Babylonian Exile.  The author of the first fifteen verses (which also appear in 1 Chronicles 16:8-22) begins with Abraham and traces the covenant and the faithfulness of God through the time of Moses.

Concluding the psalm in the wilderness of the Sinai was an interesting choice.  It was consistent with the state of the Jews in Judea shortly after the end of the exile.  Life in the ancestral homeland during the early Persian period did not match the predictions of life in Heaven on earth.  Returned exiles, who lived in a wilderness of a sort, needed encouragement.

The sense of disappointment is a frequent human reality.  At such times considering what God has done is a proper practice.

KENNETH RANDOLPH TAYLOR

AUGUST 18, 2017 COMMON ERA

THE FEAST OF ERDMANN NEUMEISTER, GERMAN LUTHERAN MINISTER AND HYMN WRITER

THE FEAST OF WILLIAM PORCHER DUBOSE, EPISCOPAL THEOLOGIAN

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The Apocalyptic Discourse, Part III   1 comment

The destruction of Jerusalem by the Romans in 70AD -- a painting by David Roberts (1796-1849).

Above:  The Siege and Destruction of Jerusalem, by David Roberts

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:

Deuteronomy 4:32:40 or Isaiah 65:10-16 (17-25) or Ezekiel 7:(1-9) 10-27 or Zechariah 14:(1-3) 4-9 (10-21)

Psalm 50:(7-8) 9-21 (22-23) or Psalm 105:(1-6) 12-15 (26) 27-36 (37, 43-45)

Matthew 24:15-22 or Mark 13:14-20 or Luke 21:20-24

1 Corinthians 10:(14-17) 18-11:1

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The ominous tone of judgment hangs over the readings for this Sunday.  How dare those who have witnessed the power and the mercy of God disregard Him?  Yet we find mercy combined with judgment.  Besides apocalyptic destruction of the corrupt human order, based on violence and exploitation, precedes the establishment of God’s new order on Earth.

I think it important to point out that offenses in the readings are not just personal peccadilloes.  Social injustice is a recurring theme in apocalyptic literature, which therefore emphasizes institutionalized sins.  The pericope from 1 Corinthians reminds us of the truth that whatever we do affects other people.  We should therefore act according to the moral obligation to consider the scruples of others.  I propose that this is a fine principle one can take too far, for, if we become too sensitive regarding the scruples of others, we will do little or nothing, certainly little or nothing good.  The guiding principle (from 10:31) is to behave for the glory of God.

There is no sin in glorifying God and effecting the common good.  There is no sin in not exploiting anyone.  There is no sin in loving one’s neighbors and recognizing one’s obligations to them in the societal web of interdependence.  There is no sin in making love the rule of life (2 John 5b-6).

Doing so does not prompt the judgment of God.

KENNETH RANDOLPH TAYLOR

DECEMBER 17, 2016 COMMON ERA

THE TWENTY-FIRST DAY OF ADVENT

THE FEAST OF WILLIAM LLOYD GARRISON, ABOLITIONIST AND FEMINIST; AND MARIA STEWART, ABOLITIONIST, FEMINIST, AND EDUCATOR

THE FEAST OF EGLANTYNE JEBB AND DOROTHY BUXTON, FOUNDERS OF SAVE THE CHILDREN

THE FEAST OF FRANK MASON NORTH, U.S. METHODIST MINISTER

THE FEAST OF MARY CORNELIA BISHOP GATES, U.S. DUTCH REFORMED HYMN WRITER

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Adapted from this post:

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

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Of Divine Mercy, Divine Judgment, the Narrow Door, and the Closed Door   1 comment

SKD405728 Doorway in Meissen, 1827 (oil on canvas) by Friedrich, Caspar David (1774-1840); Galerie Neue Meister, Dresden, Germany; (add.info.: Toreingang in Meissen;); © Staatliche Kunstsammlungen Dresden; German,  out of copyright

SKD405728 Doorway in Meissen, 1827 (oil on canvas) by Friedrich, Caspar David (1774-1840); Galerie Neue Meister, Dresden, Germany; (add.info.: Toreingang in Meissen;); © Staatliche Kunstsammlungen Dresden; German, out of copyright

Above:  Doorway in Meissen (1827), by Caspar David Friedrich

Image in the Public Domain

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The Collect:

God of the covenant, in the mystery of the cross

you promise everlasting life to the world.

Gather all peoples into your arms, and shelter us with your mercy,

that we may rejoice in the life we share in 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 27

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The Assigned Readings:

2 Chronicles 20:1-22

Psalm 105:1-15 [16-41] 42

Luke 13:22-31

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Glory in God’s holy name;

let the hearts of those who seek the LORD rejoice.

Search for the LORD and the strength of the LORD;

continually seek the face of God.

–Psalm 105:3-4, Book of Common Worship (1993)

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The three assigned readings for this day teach us to turn toward God at all times–in good times, in bad times, and in times between those two poles.  If we have turned away from God, we need to turn back toward God–to repent.  This is still the time of God’s mercy, as our Mennonite brothers and sisters in faith say.  Eventually, however, the narrow door of salvation will become the closed door outside of which will be many frantic and disappointed people who had understood themselves to be spiritual insiders.

The concept of God in hellfire-and-damnation theology terrifies me and does not satisfy me.  Likewise, the teddy-bear God of Universalism seems insufficient to me.  Somewhere in the middle is a balanced God concept which takes into account both judgment and extravagant mercy.  I do not pretend to know the proper balance of judgment and mercy, but I affirm the reality of both factors and reject excessive emphasis on either one to the exclusion or improper minimization of the other.  God, to my understanding, is frequently more merciful than many human beings.  King David was correct:

I am in great distress; let us fall into the hand of the LORD, for his mercy is great;  but let me not fall into human hands.

–2 Samuel 24:14, The New Revised Standard Version (1989)

The context of that passage is divine anger over a military census in the Kingdom of Israel.  Even in the midst of a plague in the realm, the author of that portion of 2 Samuel tells us, David understood God to be more merciful than many people.

I disagree with the theology of 2 Samuel 24 as a whole, for I question understanding a plague affecting innocents as divine punishment for a census they did not order.  God seems to have bad aim in that chapter.  Should not God have punished David, who commanded that the census take place, instead?  Nevertheless, the verse I have quoted stands as a testimony to divine mercy amid divine judgment.  The theology of 2 Samuel 24:14 is impeccable.

KENNETH RANDOLPH TAYLOR

NOVEMBER 17, 2015 COMMON ERA

THE FEAST OF JOHANN CHRISTIAN TILL, U.S. MORAVIAN ORGANIST, COMPOSER, AND PIANO BUILDER; AND HIS SON, JACOB CHRISTIAN TILL, U.S. MORAVIAN PIANO BUILDER

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Adapted from this post:

https://lenteaster.wordpress.com/2015/11/17/devotion-for-wednesday-after-the-second-sunday-in-lent-year-c-elca-daily-lectionary/

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