Archive for the ‘Psalm 139’ Category

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 100, Psalm 102, Psalm 103, Psalm 104, Psalm 105, Psalm 106, Psalm 107, Psalm 110, Psalm 111, Psalm 112, Psalm 113, Psalm 114, Psalm 115, Psalm 116, Psalm 117, Psalm 118, Psalm 119, Psalm 119 Aleph, Psalm 119 Gimel, Psalm 119 Mem, Psalm 119 Teth, Psalm 119 Yodh, Psalm 121, Psalm 122, Psalm 123, Psalm 124, Psalm 125, Psalm 126, Psalm 128, Psalm 13, Psalm 130, Psalm 132, Psalm 133, Psalm 134, Psalm 136, Psalm 137, Psalm 138, Psalm 139, Psalm 14, Psalm 141, Psalm 142, Psalm 143, Psalm 144, Psalm 145, Psalm 146, Psalm 147, Psalm 148, Psalm 149, Psalm 15, Psalm 150, 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 4, Psalm 40, Psalm 42, Psalm 43, Psalm 44, Psalm 45, Psalm 46, Psalm 47, Psalm 48, Psalm 5, Psalm 50, Psalm 51, Psalm 53, Psalm 54, Psalm 55, Psalm 56, Psalm 57, Psalm 6, Psalm 61, Psalm 62, Psalm 63, Psalm 65, Psalm 66, Psalm 67, Psalm 68, Psalm 69, Psalm 71, Psalm 72, Psalm 73, Psalm 78, Psalm 79, Psalm 8, Psalm 80, Psalm 81, Psalm 84, Psalm 85, Psalm 86, Psalm 89, Psalm 90, Psalm 91, Psalm 92, Psalm 93, Psalm 95, Psalm 96, Psalm 97, Psalm 98, Psalm 99, Psalms I: 1-76, Psalms II: 77-151

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Psalms 139 and 140   1 comment

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POST LVII 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 139 opens and concludes piously.  The author also asks God to examine him spiritually and writes of God’s omnipotence, omnipresence, and omniscience.  Unfortunately, the psalmist’s piety includes the understanding that solidarity with God entails hatred for God’s enemies.  The author of Psalm 139 seeks their destruction, not their repentance.  This is a perspective one also finds in Psalm 140, in which the author is under siege from evil, lawless men whose words are like weapons.

I do not defend evil, lawless people who engage in slander and/or violence.  Neither do I stand up for enemies of God.  I do not, however, seek their destruction and damnation.  No, I seek their repentance; I want them to amend their lives.

Hatred, after all, is a vice, not a virtue.

KENNETH RANDOLPH TAYLOR

AUGUST 22, 2017 COMMON ERA

THE FEAST OF JACK LAYTON, CANADIAN ACTIVIST AND FEDERAL LEADER OF THE NEW DEMOCRATIC PARTY

THE FEAST OF JOHN DRYDEN, ENGLISH PURITAN THEN ANGLICAN THEN ROMAN CATHOLIC POET, PLAYWRIGHT, AND TRANSLATOR

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Grace and Judgment   1 comment

Sky with clouds sunny day

Above:   Sky with Clouds

Image in the Public Domain

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The Collect:

God among us, we gather in the name of your Son

to learn love for one another.  Keep our feet from evil paths.

Turn our minds to your wisdom and our hearts to the grace

revealed in your Son, Jesus Christ, our Savior and Lord.  Amen.

Evangelical Lutheran Worship (2006), page 48

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The Assigned Readings:

Ezekiel 22:17-31

Psalm 113

Romans 8:31-39

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Who is like the LORD our God, who sits enthroned on high,

but stoops to behold the heavens and the earth?

He takes up the weak out of the dust and lifts up the poor from the ashes.

He sets them with the princes, with the princes of his people.

–Psalm 113:5-7, The Book of Common Prayer (1979)

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The reading from Ezekiel 22 is full of divine judgment on the unrighteous, notably false prophets who have stolen from people, destroyed lives, and taken lives, among other offenses.

I will repay them for their conduct–declares the Lord GOD.

–Ezekiel 22:31b, TANAKH:  The Holy Scriptures (1985)

Good news for the oppressed is frequently bad news for their unrepentant oppressors.

St. Paul the Apostle made a wonderful point about the love of God in Christ:

For I am certain of this:  neither death nor life, no angel, no prince, nothing that exists, nothing still to come, not any power, or height or depth, nor any created thing, can ever come between us and the love of God made visible in Christ Jesus our Lord.

–Romans 8:38-39, The Jerusalem Bible (1966)

That passage reminds me of Psalm 139, in which the author praises God for being omnipresent:

Where could I go to escape your spirit?

Where could I flee from your presence?

If I climb the heavens, you are there,

there too, if I lie in Sheol.

If I flew to the point of sunrise,

or westward across the sea,

your hand would still be guiding me,

your right hand holding me.

If I asked darkness to cover me,

and light to become night around me,

that darkness would not be dark to you,

night would be as light as day.

–Psalm 139:7-12, The Jerusalem Bible (1966)

On the other hand, the author of Psalm 139 prays that God will kill the wicked and announces his hatred of those who hate God in verses 19-22.  Does not the love of God extend to them?  Does not God desire that they confess their sins and repent?  Does not God prefer that oppressors cease their oppression and become godly?  In Psalm 23 God prepares a banquet for the author in the presence of the author’s enemies, who are powerless to prevent the banquet.  Furthermore, only divine goodness and kindness pursue the author; his enemies fall away, unable to keep up with divine love and might.

God does not separate us from divine love, grace, kindness, and mercy.  No, we choose to acknowledge it and to act accordingly or to do the opposite.  Love comes with the possibility of rejection and the duty of acceptance.  Grace is free yet definitely not cheap, for it changes its recipients; it comes with obligations.  God liberates us to love, glorify, and enjoy Him forever.  Will we accept that grace and its accompanying duties, especially those regarding how we treat our fellow human beings?

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-friday-before-proper-20-year-c-elca-daily-lectionary/

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Violence and Nonviolent People   1 comment

jeremiah-sistine-chapel

Above:  Jeremiah, from the Sistine Chapel

Image in the Public Domain

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The Collect:

O God, our teacher and guide,

you draw us to yourself and welcome us as beloved children.

Help us to lay aside all envy and selfish ambition,

that we may walk in your ways of wisdom and understanding

as servants of your Son, Jesus Christ, our Savior and Lord.  Amen.

Evangelical Lutheran Worship (2006), page 48

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The Assigned Readings:

Jeremiah 1:4-10

Psalm 139:1-18

John 8:21-38

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How deep I find your thoughts, O God!

how great is the sum of them!

If I were to count them, they would be more in number than the sand;

to count them all, my lifespan would need to be like yours.

–Psalm 139:16-17, The Book of Common Prayer (1979)

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Many people (especially those who opposed Jeremiah and Jesus) had a different opinion.  Both men had to contend with violence and threats thereof because of their faithful witness to God.  One died in exile; the other endured crucifixion, died, rose again, and returned to Heaven.  Their messages have endured, fortunately.

I have thought deeply about why so many people resort to violence in opposition to nonviolent adversaries.  Jeremiah, who lived in a theocratic puppet state of a foreign power, challenged the legitimate authorities of his realm.  He called them what they were.  Those authorities were politically legitimate, but they were proving ruinous to the kingdom, such as it was.  Jesus challenged a theocratic Temple system which exploited the poor, collaborated with the Roman Empire, and peddled a piety dependent upon prosperity.  He, by words, deeds, and mere existence, made clear that the Temple system was wrong.  In both cases authority figures depended upon their privileges.  To the extent that they excused their violence as righteous they belied their claims of righteousness.

President Abraham Lincoln cautioned against claiming that God was on one’s side.  A good question, he said, is whether one is on God’s side.  Determining the definition of God’s side is often easier after the fact than in the moment, however.  Many professing American Christians with orthodox Christology defended chattel slavery by quoting the Bible in the 1800s.  At the time many others quoted the same sacred anthology to make the opposite argument.  I know which group was on God’s side.  However, I also have the benefit of 150 years of hindsight since the end of the Civil War.

Arguments in which impassioned people who differ strongly with each other and invoke God continue.  Not all sides can be correct, of course.  May the invocation of God to justify bigotry cease.  May the use of allegedly sacred violence follow suit.  Such violence flows from heated rhetoric, which flows from hostile thoughts.  Peace (or at least a decrease of violence) begins between one’s ears.

KENNETH RANDOLPH TAYLOR

JUNE 30, 2015 COMMON ERA

THE FEAST OF JOHANN OLAF WALLIN, ARCHBISHOP OF UPPSALA AND HYMN WRITER

THE FEAST OF ARTHUR JAMES MOORE, UNITED METHODIST BISHOP IN GEORGIA

THE FEAST OF HEINRICH LONAS, GERMAN MORAVIAN ORGANIST, COMPOSER, AND LITURGIST

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2015/06/30/devotion-for-wednesday-after-proper-20-year-b-elca-daily-lectionary/

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Humility Before God   1 comment

house-of-naaman-damascus

Above:  House of Naaman, Damascus, 1900-1920

Image Source = Library of Congress

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The Collect:

O God, our teacher and guide,

you draw us to yourself and welcome us as beloved children.

Help us to lay aside all envy and selfish ambition,

that we may walk in your ways of wisdom and understanding

as servants of your Son, Jesus Christ, our Savior and Lord.  Amen.

Evangelical Lutheran Worship (2006), page 48

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The Assigned Readings:

2 Kings 5:1-14 (Monday)

2 Kings 11:21-12:16 (Tuesday)

Psalm 139:1-18 (Both Days)

James 4:8-17 (Monday)

James 5:1-6 (Tuesday)

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LORD, you have searched me out and known me;

you know my sitting down and my rising up;

you discern my thoughts from afar.

–Psalm 139:1, The Book of Common Prayer (1979)

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The Temple at Jerusalem was approximately 140 years old.  The Ark of the Covenant was there.  Repairing the structure of the Temple, which, like all buildings, required maintenance, should have been a priority long before King Jehoash made it one.  The lack of upkeep indicated an improper attitude toward God.

The proper attitude toward God includes humility.  God is God; none of us is God.  We depend entirely upon God (and rely upon each other), so any thought to the contrary is mistaken.  Our interdependence and mutual responsibility (to and for each other) leaves no room for sins such as oppression, exploitation, and gossiping.  Our total dependence on God leaves no room for excessive pride.

Naaman learned humility and monotheism.  Unfortunately, the narrative ended with the beginning of his journey back home.  I wonder how the experience at the River Jordan changed him and how that altered reality became manifest in his work and daily life.  I also wonder if that led to any negative consequences for him.

Martin Luther referred to James as an “epistle of straw.”  The letter’s emphasis on works (including justification by them) offended the reformer, who was reacting, not responding, to certain excesses and abuses of the Roman Catholic Church.  The epistle’s emphasis on works was–and remains–necessary, however.  The book’s condemnations of exploitation and hypocrisy have called proper attention to injustices and other sins for millennia.

I am not a wealthy landowner exploiting impoverished workers (James 5:1-6), but part of these days’ composite reading from the epistle speaks to me.  The condemnation of judging others (4:1-11) hits close to home.  My estimate is that judging others is the sin I commit most often.  If I am mistaken, judging others is one of the sins I commit most frequently.  I know better, of course, but like St. Paul the Apostle, I know well the struggle with sin and my total dependence upon God.  Knowing that one has a problem is the first step in the process of resolving it.

Caution against moral perfectionism is in order.  Public statements by relatives of victims of the White supremacist gunman who killed nine people at Emanuel African Methodist Episcopal Church, Charleston, South Carolina, have been impressive.  The capacity for forgiveness has come quickly to some.  I rejoice that divine grace is so richly evident in their lives.  For some of us (including the author), however, the capacity to forgive those who have committed lesser offenses has arrived later rather than sooner.  For others it remains in transit.  In any circumstance may it arrive in God’s time.  May the rest of us refrain from judging those struggling with that (and other) issues.

The Didache, an essential Christian text from the second century of the Common Era, opens with an explanation of the Way of Life (filling a page and a half in my copy) and the Way of Death (just one paragraph–about one-third of a page).  The accent on the positive aspect of morality is laudable.  The section on the two Ways ends with two sentences:

Take care that nobody tempts you away from the path of this Teaching, for such a man’s tuition can have nothing to do with God.  If you can shoulder the Lord’s yoke in its entirety, then you will be perfect; but if that is too much for you, do as much as you can.

Early Christian Writings:  The Apostolic Fathers (Penguin Books, 1987), p. 193

We, to succeed, even partially, depend on grace.  Even so, I am still trying to do as much as I can, to borrow language from the Didache, for human efforts are not worthless.  I am imperfect; there is much room for improvement.  Much has improved already, by grace.  The potential for spiritual growth excites me.  The only justifiable boast will be in God.

KENNETH RANDOLPH TAYLOR

JUNE 30, 2015 COMMON ERA

THE FEAST OF JOHANN OLAF WALLIN, ARCHBISHOP OF UPPSALA AND HYMN WRITER

THE FEAST OF ARTHUR JAMES MOORE, UNITED METHODIST BISHOP IN GEORGIA

THE FEAST OF HEINRICH LONAS, GERMAN MORAVIAN ORGANIST, COMPOSER, AND LITURGIST

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2015/06/30/devotion-for-monday-and-tuesday-after-proper-20-year-b-elca-daily-lectionary/

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Epiphanies of God   1 comment

Moses on Mount Sinai

Above:  Moses on Mount Sinai, by Jean-Leon Gerome

Image in the Public Domain

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The Collect:

Holy God, through your Son you have called us to live faithfully and act courageously.

Keep us steadfast in your covenant of grace,

and teach us the wisdom that comes only through 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 28

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The Assigned Readings:

Exodus 19:1-9a (Thursday)

Exodus 19:9b-15 (Friday)

Exodus 19:16-25 (Saturday)

Psalm 19 (All Days)

1 Peter 2:4-10 (Thursday)

Acts 7:30-40 (Friday)

Mark 9:2-8 (Saturday)

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The law of the LORD inspires reverence and is pure;

it stands firm for ever,

the judgements of the LORD are true;

they form a good code of justice.

–Psalm 19:10, The Psalms Introduced and Newly Translated for Today’s Readers, Harry Mowvley (1989)

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We are always in the presence of God.

Where can I go from your spirit?

Or where can I flee from your presence?

If I climb up to heaven, you are there;

if I make the grave my bed, you are there also.

If I take the wings of the morning

and dwell in the uttermost parts of the sea,

Even there your hand shall lead me,

your right hand hold me fast.

–Psalm 139:6-9, Common Worship:  Daily Prayer (2005)

Nevertheless, sometimes the presence of God becomes evident in an unusually spectacular way.  How one ought to respond to those occasions is one topic in the assigned readings for these three days.

1 Peter 2 and Exodus 19 bring up the point of the faithful people of God having the responsibility to be a light to the nations.  First, however, the faithful people must become that light.  This was originally the call of the Jews, who retain that call as well as their status as the Chosen People.  Far be it from me to give short shrift to the Jews, my elder siblings in faith!  I, a Gentile, belong to the branch which God grafted onto their tree.

But how should one respond to a spectacular manifestation of the presence of God?  Those details, I suppose, are culturally specific, as is much of the Law of Moses.  Moses removed his sandals in the presence of the burning bush.  At Mt. Sinai the people were to wash their clothing, abstain from sexual relations for three days, and avoid touching the mountain.  There was a case of fatal holiness, a repeated motif in the Hebrew Scriptures.  People were supposed to maintain a safe distance from God.  As for sexual activity, it would cause ritual impurity (see Leviticus 15:18) in the Law of Moses, which they were about to receive.  And, in the words of scholar Brevard S. Childs:

The holy God of the covenant demands as preparation a separation from those things which are normally permitted and good in themselves.  The giving of the covenant is different from an ordinary event of everyday life.  Israel is, therefore, to be prepared by a special act of preparation.

The Book of Exodus:  A Critical Theological Commentary (Philadelphia, PA:  Westminster Press, 1974), page 369

As for women and the Law of Moses, I cannot help but notice that the code reflects a negative view of gynaecology.  May such sexism become increasingly rare in today’s world.

One pious yet misguided response to a spectacular manifestation of the presence of God is to seek to institutionalize it.  That was just one error St. Simon Peter committed at the Transfiguration, the description of which I understand as being more poetic than literally accurate.  (Could any description do the event justice?)  Another error was that the three proposed booths would be the same size; one should have been larger than the others.

Although we dwell in the presence of God and might even be aware of that reality most of the time, we still need moments when we experience it in unusual and spectacular ways.  Mundane blessings are wonderful and numerous, but sometimes we need another variety of blessing and a reminder of the presence of God.  I have had some of them, although they were substantially toned down compared to the Transfiguration, the burning bush, and the giving of the Law of Moses.  They were, however, out of the ordinary for me.  Thus I remember them more vividly than I do the myriads of mundane blessings and encounters with God.  These unusual epiphanies have edified me spiritually at the right times.  They have also called me to continue on my spiritual walk with God through easy and difficult times.  That journey is one for the glory of God and the benefit of others–perhaps including you, O reader.

KENNETH RANDOLPH TAYLOR

DECEMBER 10, 2014 COMMON ERA

THE FEAST OF SAINT JOHN ROBERTS, ROMAN CATHOLIC PRIEST AND MARTYR

THE FEAST OF HOWELL ELVET LEWIS, WELSH CONGREGATIONALIST CLERGYMAN AND POET

THE FEAST OF KARL BARTH, SWISS REFORMED THEOLOGIAN

THE FEAST OF THOMAS MERTON, ROMAN CATHOLIC PRIEST AND MONK

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Adapted from this post:

http://lenteaster.wordpress.com/2014/12/10/devotion-for-thursday-friday-and-saturday-before-the-third-sunday-in-lent-year-b-elca-daily-lectionary/

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Disobedience to God, Part II   1 comment

Wise and Foolish Virgins

Above: The Parable of the Wise and Foolish Virgins, by William Blake

Image in the Public Domain

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The Collect:

Thanks be to you, Lord Jesus Christ, most merciful redeemer,

for the countless blessings and benefits you give.

May we know you more clearly,

love you more dearly,

and follow you more nearly,

day by day praising you, with the Father and the Holy Spirit,

one God, now and forever. Amen.

Evangelical Lutheran Worship (2006), page 22

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The Assigned Readings:

1 Samuel 2:21-21-25

Psalm 139:1-6, 13-18

Matthew 25:1-13

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Yahweh, you examine me and know me,

you know when I sit, when I rise,

you understand my thoughts from afar.

You watch me when I walk or lie down,

you know every detail of my conduct.

–Psalm 139:1-3, The New Jerusalem Bible (1985)

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Almighty God,

to whom all hearts are open,

all desires known,

and from whom no secrets are hidden:

cleanse the thoughts of our hearts

by the inspiration of your Holy Spirit,

that we may perfectly love you,

and worthily magnify your holy name;

through Christ our Lord.

Amen.

Common Worship (2000)

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The roots of the Anglican Collect for Purity, a contemporary version of which I have quoted immediately above, reach back to the 1200s C.E., although the echoes of Psalms, especially Psalm 51, take its history back much further.  The theology of the collect fits today’s devotion well.  The first question of the Larger (Westminster) Catechism asks:

What is the chief and highest end of man?

The answer is:

Man’s chief and highest end is to glorify God, and fully to enjoy him forever.

–Quoted in Presbyterian Church (U.S.A.), The Book of Confessions (1996), page 201

Fulfilling that high spiritual calling requires grace as well as a positive human response to God.  Grace marks that affirmative response possible.  Thus we exist in the midst of grace.  But what will we do with it?  There is, after all, the matter of free will.

The readings for today contain cautionary tales.  Eli was the priest prior to Samuel.  Eli’s sons were notorious and unrepentant sinners.  Their father rebuked them, but not as often and as sternly as he should have done.  Even if he had rebuked them properly, he could not have forced them to amend their attitudes and actions, for which they paid the penalty.  Eli’s successor became someone outside his family; that was the price he paid.  As for the foolish bridesmaids, they did not maintain their supply of lamp oil, as was their responsibility.

Some spiritual tasks we must perform for ourselves.  We cannot perform them for others, nor can others perform them for us.  Others can encourage us, assist us, and point us in the right direction, but only we can attend to certain tasks in our spiritual garden.  Will we do this or not?

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KENNETH RANDOLPH TAYLOR

NOVEMBER 19, 2014 COMMON ERA

THE FEAST OF JOHANN HERMANN SCHEIN, GERMAN LUTHERAN COMPOSER

THE FEAST OF SAINT ELIZABETH OF HUNGARY, PRINCESS

THE FEAST OF F. BLAND TUCKER, EPISCOPAL PRIEST

THE FEAST OF FRANZ SCHUBERT, COMPOSER

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Adapted from this post:

https://adventchristmasepiphany.wordpress.com/2014/11/19/devotion-for-saturday-before-the-second-sunday-after-the-epiphany-year-b-elca-daily-lectionary/

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Posted November 21, 2014 by neatnik2009 in 1 Samuel 2, Matthew 25, Psalm 139, Psalm 51

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