Archive for the ‘Psalm 146’ Category

Divine and Human Authority   Leave a comment

Above:  Conscientious Objectors at Camp Lewis, Washington, United States of America, November 18, 1918

Image in the Public Domain

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For the Twenty-Third Sunday after Trinity, Year 2

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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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Absolve, we beseech thee, O Lord, thy people from their offenses;

that from the bonds of our sins which, by reason of our frailty,

we have brought upon us, we may be delivered by thy bountiful goodness;

through Jesus Christ, thy Son, our Lord, who liveth and reigneth

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

The Book of Worship (1947), 228

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Isaiah 32:1-8

Psalm 146

Romans 13:1-7

Luke 13:23-30

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Don’t get me started about submission to government authority (Romans 13:1-7).  Okay, now that I have started, I am off to the proverbial races.

The Bible is inconsistent regarding submission to and resistance to civil authority.  Romans 13:1-7 represents one strain.  One may think of Shiphrah and Puah (Exodus 1:15-22), who let newborn Hebrew boys live, in violation of a royal order.  One may also recall the Book of Daniel, with more than one instance of remaining faithful to God by violating a royal decree.  Perhaps one recalls 1, 2, and 4 Maccabees, in which fidelity to the Law of Moses required disobedience to Seleucid kings, such as Antiochus IV Epiphanes and other  (1 Maccabees 1:15-9:73; 2 Maccabees 6:1-15:37; 4 Maccabees 4:15-18:24) .  I would be remiss to forget about Tobit, who violated a royal order yet obeyed the Law of Moses by burying corpses (Tobit 1:16-20).  Finally, the Revelation of John portrays the government of the Roman Empire as being in service to Satan.  In this strain, Christians should resist agents of Satan.

When one turns to Christian history, one finds a long tradition of civil disobedience within Christianity.  Accounts of Quakers, Anabaptists, and other pacifists suffering at the hands of governments for refusing to fight in wars properly arouse moral outrage against those governments.  The Third Reich presents a stark example that evokes apocalyptic depictions of Satanic government.  Anti-Nazi heroes included Karl Barth, Dietrich Bonhoeffer, and a plethora of Roman Catholic, Eastern Orthodox, and Protestant martyrs, among others.

Furthermore, the Third Reich has continued to inform a strain of German Christian theology since the 1930s.  When to obey and when to resist authority has remained especially prominent in German circles, for obvious reasons.

Governments come and go.  God remains forever.  Wrong is wrong, regardless of whether one commits it independently or as part of one’s official duties.

Isaiah 32:1-8 depicts an ideal government at the end of days.  In Christian terms, this text describes the fully realized Kingdom of God.  That is not our reality.

Psalm 146 reminds us:

Put no trust in princes

or in any mortal, for they have no power to save.

When they breathe their last breath,

they return to the dust;

and on that day their plans come to nothing.

–Verses 3-4, The Revised English Bible (1989)

The bottom line, O reader, is this:  Love God fully.  Keep divine commandments.  Live according to the Golden Rule.  If doing so is legal, you are fortunate.  If doing so is illegal, love God fully, keep divine commandments, and live according to the Golden Rule anyway.  God remains forever.

KENNETH RANDOLPH TAYLOR

JANUARY 29, 2021 COMMON ERA

THE FEAST OF SAINTS LYDIA, DORCAS, AND PHOEBE, COWORKERS OF SAINT PAUL THE APOSTLE

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Idolatry and Tribalism   1 comment

Above:  Saint John the Evangelist, by Peter Paul Rubens

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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Genesis 1:14-25

Psalm 146

1 John 2:7-12; 3:1-3

John 1:6-13

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Genesis 1 divides the first six days of creation into two groups–the creation of generalities and domains (the first three days’ work) and the creation of the specifics or the inhabitants of those domains (the work of the fourth, fifth, and sixth days).  The seventh day is the time of the creation of the sabbath.  The sovereignty of God is a theme that pervades this great myth.

God also deserves much love.  As the other three readings tell us, that love (or absence thereof) is manifest in how we behave toward other human beings.  These other human beings also bear the image of God (Genesis 1:27).  I know I am getting ahead of the continuous readings in Genesis.  I am staying on topic, though.

Whoever says he is in the light, yet hates his brother, is still in the darkness.  Whoever loves his brother remains in the light, and there is nothing in him to cause a fall.  Whoever hates his brother is in darkness; he walks in darkness and does not know where he is going because darkness has blinded his eyes.

–1 John 2:9-11, The New American Bible–Revised Edition (2011)

That text explains itself.

According to a story that may be apocryphal, the elderly St. John the Evangelist was due to visit a congregation somewhere.  The members gathered in great anticipation on the appointed day.  They watched as men carried the infirmed apostle into the space and sat him down in front of the congregation.  Then St. John said, 

My children, love one another.

Immediately, he motioned for the men to carry him out.  One member of the congregation ran after St. John and asked, in so many words, 

That’s all you came here to say?

The apostle replied,

When you have done that, I will tell you more.

Loving one another can be very difficult.  Deciding to love one another can also prove challenging, albeit easier than effectively acting on the goal.  We need grace to succeed, of course.  Yet grace requires our desire to love one another.  Free will and grace are partners.

I write this post during a period of prolonged and intensified political polarization.  Even the definition of objective reality, as in X caused Y, and Z happened, is often contentious.  More so than in the past, many disagreements start at the point of assuming that those who differ from one are bad, if not evil.  The more generous judgment that that those who disagree are probably good yet misinformed and misguided is increasingly rare.

I notice this unfortunate pattern in topics that range far beyond science, religion, and politics.  I detect this regarding science fiction (one of my favorite topics), too. 

Do you enjoy that series?  Do you not enjoy that movie?  What kind of person are you?  You certainly aren’t a real fan.  I’m a real fan! 

Many criteria can define tribalism.

Whenever we erect idols, whether tangible or intangible, we set ourselves up for this.  We do this to ourselves and each other.  We can choose never to do this.  We can also choose to cease and desist from doing this.  We can opt to repent of our idolatry and tribalism.

May we do so.  May we love God.  May we love ourselves and each other.

KENNETH RANDOLPH TAYLOR

DECEMBER 24, 2020 COMMON ERA

CHRISTMAS EVE

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Adapted from this post:

https://adventchristmasepiphany.wordpress.com/2020/12/24/devotion-for-the-second-sunday-of-advent-year-d-humes/

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The Aramean Siege of Samaria   Leave a comment

Above:  Ruins of Samaria

Image in the Public Domain

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READING 1-2 SAMUEL, 1 KINGS, 2 KINGS 1-21, 1 CHRONICLES, AND 2 CHRONICLES 1-33

PART LXXXVI

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2 Kings 6:24:-7:20

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Put not your trust in princes,

in a son of man, in whom there is no help.

When his breath departs he returns to his earth;

on that very day his plans perish.

–Psalm 146:3-4, Revised Standard Version–Second Catholic Edition (2002)

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King Jehoram/Joram of Israel (Reigned 851-842 B.C.E.)

King Ben-Hadad I of Aram (Reigned 880-842 B.C.E.)

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The Aramean siege of Samaria caused dire circumstances in the city.  People discussed cannibalism openly.  Food prices were high.  And King Jehoram/Joram of Israel, for a brief time, blamed the calamity on Elisha, whom he ordered executed.  Then the monarch changed his mind and assigned blame to God.  Elisha lived for a few more chapters of 2 Kings.

One may legitimately wonder how God delivered Samaria from the siege.  Did the deity deceive the Samarian army or did they perceive an invisible army from God?  The answer to that question may be interesting, but it is also irrelevant.  The germane answer is that God ended the siege.  “Who?” is the operative question in these stories.

Did God cause the siege of Samaria?  No.  Ben-Hadad I did.  God ended it.

KENNETH RANDOLPH TAYLOR

OCTOBER 30, 2020 COMMON ERA

THE FEAST OF HUGH O’FLAHERTY, “SCARLET PIMPERNEL OF THE VATICAN”

THE FEAST OF SAINTS MARCELLUS THE CENTURION AND CASSIAN OF TANGIERS, ROMAN CATHOLIC MARTYRS, 298

THE FEAST OF SAINT OLEKSA ZARYTSKY, UKRAINIAN GREEK CATHOLIC PRIEST AND MARTYR, 1963

THE FEAST OF WALTER JOHN MATHAMS, BRITISH BAPTIST THEN PRESBYTERIAN MINISTER, AUTHOR, AND HYMN WRITER

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This is post #2350 of BLOGA THEOLOGICA.

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Posted October 30, 2020 by neatnik2009 in 2 Kings 6, 2 Kings 7, Psalm 146

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Objecting to Jesus   Leave a comment

Above:  Near the Salem Witch Trials Memorial, Salem, Massachusetts

Image Source = Google Earth

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For the Twenty-Third Sunday after Trinity, 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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Absolve, we beseech thee, O Lord, thy people from their offenses;

that from the bonds of our sins which, by reason of our frailty,

we have brought upon us, we may be delivered by thy bountiful goodness;

through Jesus Christ, thy Son, our Lord, who liveth and reigneth

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

The Book of Worship (1947), 228

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Hosea 10:12-11:12

Psalm 146

Philippians 3:7-21

Luke 12:49-59

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We read of the imperative of following God’s way, not our way.  Our way leads to, in words from Hosea 10:13, reaping iniquity and eating the fruits of treachery, having plowed wickedness.  Rather, we ought to sow righteousness and reap the fruits of goodness (Hosea 10:12).  In concrete terms, sowing righteousness means emulating YHWH.  In Psalm 146, YHWH keeps faith with the wronged, defends the cause of the oppressed, feeds the hungry, liberates prisoners, opens the eyes of the blind, uplifts those bend double, loves the just, protects the strangers, reassures the fatherless and the widows, and overturns the domination of the wicked.  Those sound like make many enemies, often among the conventionally religious, who should know better.

Jesus made enemies every time he healed on the Sabbath.  He made enemies every time he woke up after a good night’s sleep.  Christ made enemies because he had a pulse.

We Christians, who profess to follow Jesus, tread the way of the cross, if we really are doing what we should.  We, like St. Paul the Apostle, will make enemies by pursuing righteousness.  Ironically, many of these foes may identify themselves as Christians.  Intra-Christian persecution is a shameful and indefensible tradition.  Other persecution may originate from outside the Christian faith.  Either way, persecutors may imagine that they are positive figures doing what is necessary for the greater good.  Villains frequently think they are heroes.

Christ, functionally, is a cause of dissension.  This reality is as old as the ministry of Jesus and as recent as the present day.  This reality reflects negatively on those who object to Jesus, not on him.

One may also recall other words from the Gospel of Luke:

Blessed are you when people hate you, abuse you, denounce your name as criminal, on account of the Son of man.  Rejoice when that day comes and dance for joy, look!–your reward will be great in heaven.  This was the way their ancestors treated the prophets….Alas for you when everyone speaks well of you!  This was the way their ancestors treated the false prophets.

–Luke 6:22-23, 26, The New Jerusalem Bible (1985)

May we never take offense at Jesus and think of him as a proper cause of dissension.  After all, many distinctions properly cease to exist or matter in Christ.  Therefore, Jesus should be a means of unity.

KENNETH RANDOLPH TAYLOR

MAY 2, 2020 COMMON ERA

THE FEAST OF SAINT ALEXANDER OF ALEXANDRIA, PATRIARCH; AND SAINT ATHANASIUS OF ALEXANDRIA, PATRIARCH AND “FATHER OF ORTHODOXY”

THE FEAST OF CHARLES SILVESTER HORNE, ENGLISH CONGREGATIONALIST MINISTER AND HYMN WRITER

THE FEAST OF CHARLES FRIEDRICH HASSE, GERMAN-BRITISH MORAVIAN COMPOSER AND EDUCATOR

THE FEAST OF JULIA BULKLEY CADY CORY, U.S. PRESBYTERIAN HYMN WRITER

THE FEAST OF SAINT SIGISMUND OF BURGUNDY, KING; SAINT CLOTILDA, FRANKISH QUEEN; AND SAINT CLODOALD, FRANKISH PRINCE AND ABBOT

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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 147-150   1 comment

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POST LX 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 146-150 constitute the doxology of the Book of Psalms.  Each of these five psalms begins and ends with the same word:

Hallelujah,

literally,

Praise God.

Psalm 147 comes from after the Babylonian Exile.  The text praises God, upon whom the faithful depend entirely.  God is the One who rebuilds Jerusalem, gathers in exiles, and heals their broken hearts and binds up their wounds.  God, we read, values those who acknowledge their dependence on Him and stand in awe of Him; the strength of horses and swiftness of men do not impress Him.  One might quote Psalm 146:3-4:

Put not your trust in the great,

in mortal man who cannot save.

His breath departs;

he returns to the dust;

on that day his plans come to nothing.

TANAKH:  The Holy Scriptures (1985)

The theme of the created order praising the Creator explains the beautiful poetry of Psalm 148.  Angels, inanimate objects, beasts, and human beings praise God.

People continue to praise God in Psalms 149 and 150.  There is no person who should not praise God, we read.  All people should extol God, we read.  I am certain that the shackled kings and the nobles bound in iron chains under a divine decree of doom (149:8-9) are not praising God, however.  These are people who should have confessed their sins and repented.  We human beings do reap what we sow.  However, when one reaps negatively, the rest of us need not goat.  No, we should grieve.

One can never thank God for every blessing of which one is aware by name because the blessings are so numerous.  Many of them are so commonplace that they become mundane, so we simply do not pay attention to a host of them.  We miss them when they are absent, however.  For example, I enjoy dependable electrical service.  I do not think about that very much until a limb falls across a power line during a storm, thereby causing the temporary loss of electrical service.  Also, I drive a reliable automobile.  I do not thank God for this fact as often as I should.

One can never thank God for every blessing of which one is aware by name, but one can thank God for blessings throughout each day.  One can also take some time each day to name a few blessings.  The count adds up to great number quickly.  The goal of these spiritual exercises is to nurture a mindset of gratitude to God, on whom all of us depend completely.

Hallelujah!

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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Psalms 144-146   1 comment

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POST LIX 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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The theme of praising God unites Psalms 144, 145, and 146.

Psalm 144, with linguistic singularities to the other psalms (mainly 18 and 143), might not be original, but neither are many other psalms.  The fact that some of them quote, plagiarize, or echo other entries in the psalter ought not to surprise one.  Neither should it trouble one.  Psalm 144, a royal psalm attributed to David yet certainly not from his pen, acknowledges human inadequacy before God.  The text states that military victory is impossible without divine aid.  The psalm, in the context of a military threat, envisions an ideal society, one in which prosperity will be widespread and access to good food will be ubiquitous.  These will be signs of grace.

Psalm 145 contains unstinting praise of God.  We read that God is, for example, gracious, compassionate, majestic, kingly, beneficent, and protective of the faithful.  We also read,

but the wicked He will destroy.

–Psalm 145:20b, TANAKH:  The Holy Scriptures (1985)

This may be true, but does God not desire that the wicked confess their sins and repent instead?  What does the psalmist desire?

Psalm 146 begins the doxology of the Hebrew psalter.  Psalms 146-150 begin and end with the same word:

Hallelujah.

Thematically Psalm 146 is similar to Psalm 144; both emphasize the transient nature of people, in contrast to God.  And, like Psalm 145, Psalm 146 stresses that God cares actively and effectively for the vulnerable.  In Psalm 146 God protects the strangers, but the author of Psalm 144 prays for the protection from foreigners.  True, they are lying aliens who swear falsely.  In that regard that petition from Psalm 144 is similar to the descriptions of the fates of the wicked in Psalms 145 and 146.

Our journey through the Hebrew psalter is nearly complete, O reader.

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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Humility Before God, Part IV   1 comment

Age of Innocence

Above:   The Age of Innocence, by Joshua Reynolds

Image in the Public Domain

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The Collect:

O God, rich in mercy, you look with compassion on this troubled world.

Feed us with your grace, and grant us the treasure that comes only from you,

through Jesus Christ, our Savior and Lord.  Amen.

Evangelical Lutheran Worship (2006), page 49

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The Assigned Readings:

Proverbs 28:3-10 (Friday)

Proverbs 28:11-28 (Saturday)

Psalm 146 (Both Days)

Ephesians 2:1-10 (Friday)

Luke 9:43b-48 (Saturday)

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The LORD loves the righteous;

the LORD cares for the stranger;

he sustains the orphan and the widow,

but frustrates the way of the wicked.

–Psalm 146:8, The Book of Common Prayer (1979)

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He who covers up his faults will not succeed;

He who confesses and gives them up will find mercy.

–Proverbs 28:13, TANAKH:  The Holy Scriptures (1985)

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Winston Churchill (the British Prime Minister, not the American novelist) was openly critical of his successor and predecessor, Clement Attlee.  Attlee, Churchill said, was a humble man who had many reasons to be humble.

Each of us in the human race has many reasons to be humble.  We cannot save ourselves from our sinfulness (Ephesians 2), and, in the Kingdom of God, a powerless child is the model to emulate (Luke 9).  All of this is consistent with the Law of Moses, in which we mere mortals depend on God for everything and also on the labor of our fellow human beings.  We depend on God directly and indirectly, and rugged individualism has no place in the divine order.  In God’s order there is no room for hubris or the illusion of self-sufficiency.  No, we must come to God as a helpless child and receive each other in the same manner.

That, in my setting, is a counter-cultural message.  It is one with which I have struggled, for culture and society exert powerful influences on one’s opinions.  Nevertheless, I have, thankfully, arrived at the point of embracing the truth of this counter-cultural teaching.

KENNETH RANDOLPH TAYLOR

MAY 20, 2016 COMMON ERA

THE FEAST OF SAINT ALCUIN OF YORK, ABBOT OF TOURS

THE FEAST OF JOHN JAMES MOMENT, U.S. PRESBYTERIAN MINISTER AND HYMN WRITER

THE FEAST OF LUCY ELIZABETH GEORGINA WHITMORE, BRITISH HYMN WRITER

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2016/05/20/devotion-for-friday-and-saturday-before-proper-21-year-c-elca-daily-lectionary/

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Artificial Scarcity and Human Needs   1 comment

Gathering of the Manna

Above:   The Gathering of the Manna, by James Tissot

Image in the Public Domain

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The Collect:

O God, rich in mercy, you look with compassion on this troubled world.

Feed us with your grace, and grant us the treasure that comes only from you,

through Jesus Christ, our Savior and Lord.  Amen.

Evangelical Lutheran Worship (2006), page 49

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The Assigned Readings:

Proverbs 22:2-16

Psalm 146

2 Corinthians 8:8-15

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The LORD loves the righteous;

the LORD cares for the stranger;

he sustains the orphan and the widow,

but frustrates the way of the wicked.

–Psalm 146:8, The Book of Common Prayer (1979)

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To profit by withholding what is due to the poor

Is like making gifts to the rich–pure loss.

–Proverbs 22:16, TANAKH:  The Holy Scriptures (1985)

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The lection for 2 Corinthians 8 follows a few verses in which St. Paul the Apostle lauded the Macedonian churches which, in the midst of great affliction, gave financially beyond their means for the benefit of the church at Jerusalem.  St. Paul advised the factious church at Corinth to follow that example, thereby proving the genuineness of their love.  Recalling the equitable distribution of manna in Exodus 16:18, he quoted the standard that

He who gathered much had nothing over, and he who gathered little had no lack.

Revised Standard Version–Second Edition (1971)

To help those who are less fortunate is a divine commandment, not a suggestion.  People of good will disagree on the best way to fulfill that mandate.  Sometimes I am uncertain of how to obey it in the moment, as I drive and see a beggar at an intersection in Athens-Clarke County, Georgia.  There exists a social safety net, composed of public and private sector agencies, but it is insufficient to help all who need it.  Furthermore, not all of the beggars are really in need; they cast suspicion on those beggars who are needy.  And reports of aggressive panhandlers cast more suspicion on those who need help.  Knowing that one should help the less fortunate is easier than knowing how to help them most effectively.

Artificial scarcity is a feature of human economic systems, but, in God’s economics, this is not the case.  Those who have much do not have too much and those who have little still have enough.  That is a vision of the social reality of the Kingdom of God, in which hording is not a spiritual virtue.  Money is a useful tool and a morally neutral thing.  How one relates to it, however, is not.

As for how best to help those who are less fortunate, may God lead us (individually and collectively) in responding faithfully and effectively to human needs.  A leader, by definition, is someone whom others follow.  If one has no followers, one is simply taking a walk.  May we follow God.

KENNETH RANDOLPH TAYLOR

MAY 20, 2016 COMMON ERA

THE FEAST OF SAINT ALCUIN OF YORK, ABBOT OF TOURS

THE FEAST OF JOHN JAMES MOMENT, U.S. PRESBYTERIAN MINISTER AND HYMN WRITER

THE FEAST OF LUCY ELIZABETH GEORGINA WHITMORE, BRITISH HYMN WRITER

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2016/05/20/devotion-for-thursday-before-proper-21-year-c-elca-daily-lectionary/

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If Only   1 comment

Fig Tree

Above:  A Fig Tree, 1915

Image Source = Library of Congress

Reproduction Number = LC-DIG-matpc-01901

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The Collect:

O God, you show forth your almighty power

chiefly by reaching out to us in mercy.

Grant to us the fullness of your grace,

strengthen our trust in your promises,

and bring all the world to share in the treasures that come

through your Son, Jesus Christ, our Savior and Lord.  Amen.

Evangelical Lutheran Worship (2006), page 52

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The Assigned Readings:

Deuteronomy 15:1-11 (Friday)

Deuteronomy 24:17-22 (Saturday)

Psalm 146 (Both Days)

Hebrews 9:15-24 (Friday)

Mark 11:12-14, 20-24 (Saturday)

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Blessed is the man whose help is the God of Jacob:

whose hope is in the Lord his God,

the God who made heaven and earth:

the sea and all that is in them,

who keeps faith forever:

who deals justice to those that are oppressed.

–Psalm 146:5-7, The Alternative Service Book 1980

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For there will never cease to be needy ones in your land, which is why I command you:  open your hand to the poor and needy kinsman in your land.

–Deuteronomy 15:11, TANAKH:  The Holy Scriptures (1985)

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Deuteronomy 15:11 follows two pivotal verses:

There shall be no needy among you–since the LORD your God will bless you in the land that the LORD your God is giving you as a hereditary portion–if only you heed the LORD your God and take care to keep all this instruction that I enjoin upon you this day.

–Deuteronomy 15:4-5, TANAKH:  The Holy Scriptures (1985)

“If only” is a major condition in that passage.

The readings from Deuteronomy acknowledge the reality of the presence of needy people and provide culturally specific ways to minimize the social problem.  These include:

  1. Forgiving debts of Hebrews (but not for foreigners) and the freeing of servants every seventh year;
  2. Refraining from exploiting strangers, widows, and orphans;
  3. Leaving olives on trees and grapes in vineyards for the poor to pick; and
  4. Leaving grain in the fields for the poor to glean.

Examples change according to the location and time, but the principle to care for the less fortunate on the societal and individual levels is constant.

Failure to obey these laws was among the charges Hebrews prophets made against their society.  The Temple system at the time of Jesus exploited the poor and promoted collaboration with the Roman Empire and a form of piety dependent upon wealth.  The story of the cursed fig tree in Mark 11 uses the fig tree as a symbol for Israel and the cursing of the plant as an allegory of our Lord and Savior’s rejection of the Temple system, for the two parts of the reading from Mark 11 function as bookends for the cleansing of the Temple.

And when the chief priests and scribes heard it, they kept looking for a way to kill him; for they were afraid of him, because the whole crowd was spellbound by his teaching.

–Mark 11:19, The New Revised Standard Version (1989)

Therefore I find a fitting segue to the pericope from Hebrews 9, with its theme of cleansing from sin by blood.  (Let us never give the Resurrection of Jesus short shrift, for, without the Resurrection, we have a perpetually dead Jesus.)  Jesus died because of, among other reasons, the threat he posed to the political-religious Temple system, the shortcomings of which he criticized.  The actual executioners were Romans, whose empire took the law-and-order mentality to an extreme.  Our Lord and Savior was dangerous in the eyes of oppressors, who acted.  God used their evil deeds for a redemptive purpose, however.  That sounds like grace to me.

If only more societies and governments heeded the call for economic justice.  If only more religious institutions sought ways to care effectively for the poor and to reduce poverty rates.  If only more people recognized the image of God in the marginalized and acted accordingly.  If only more governments and societies considered violence to be the last resort and refrained from using it against nonviolent people.  If only…, the world would be a better place.

KENNETH RANDOLPH TAYLOR

JULY 6, 2015 COMMON ERA

THE FEAST OF SAINT VINCENTIA GEROSA AND BARTHOLOMEA CAPITANIO, COFOUNDERS OF THE SISTERS OF CHARITY OF LOVERE

THE FEAST OF ISAIAH, BIBLICAL PROPHET

THE FEAST OF JAN HUS, PROTO-PROTESTANT MARTYR

THE FEAST OF OLUF HANSON SMEBY, U.S. LUTHERAN MINISTER AND HYMN WRITER

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2015/07/06/devotion-for-friday-and-saturday-before-proper-27-year-b-elca-daily-lectionary/

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