Archive for the ‘Psalm 31’ Category

A Faithful Response, Part IX   1 comment

Above:  Parable of the Workers in the Vineyard, by Rembrandt van Rijn

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:

Acts 4:23-37

Psalm 31:1-9, 15-16

1 Peter 3:8-22

Matthew 20:1-16

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The Parable of the Laborers in the Vineyard (Matthew 20:1-16) tells of the generosity of God.  The social setting is poverty created by rampant economic exploitation–in this case, depriving people of land, therefore depriving them of economic security.  The economics of the Kingdom of God/Heaven–in tension with human systems–the Roman Empire, in particular–are morally superior.

Trusting in God can be difficult during the best of times, given human sins and frailties.  Therefore trusting in God in precarious circumstances–such as persecution and/or systematic economic exploitation–can certainly prove to be challenging.  Yet, when faith communities do so and, acting on trust in God, take care of their members’ needs, grace is tangibly present.

Dare we have much trust in God?

KENNETH RANDOLPH TAYLOR

MAY 31, 2018 COMMON ERA

THE FEAST OF THE VISITATION OF MARY TO ELIZABETH

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Adapted from this post:

https://lenteaster.wordpress.com/2018/05/31/devotion-for-the-fifth-sunday-of-easter-year-a-humes/

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The Light of Christ, Part III   1 comment

Above:  Icon of the Harrowing of Hell

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:

Job 14:1-4 or Lamentations 3:1-9, 19-24

Psalm 31:1-4, 15-16

1 Peter 4:1-8

Matthew 27:57-66 or John 19:38-42

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To permit Jess to remain dead liturgically until late Holy Saturday or early Easter Sunday morning–until the Great Vigil of Easter–is spiritually helpful.  By doing this one will derive more spiritual benefit from Easter than if one rushes into it.  Spiritual peaks mean as much as they do because of the valleys.

The audience for 1 Peter consisted of Gentile Christians in Asia Minor suffering for their faith.  The call to witness to Christ in their lives made sense.  (It still makes sense for we Christians today), in all our cultural contexts, regardless of the presence or absence of persecution.)  In that textual context the author (in 3:19 and 4:6) referred to Christ’s post-crucifixion and pre-Resurrection descent to the dead/into Hell.  These references have led to several interpretations for millennia, but the linkage to these verses to the Classic Theory of the Atonement, that is, the Conquest of Satan, has been easy to recognize.

A note in The Orthodox Study Bible (2008), for obvious reasons flowing from Eastern Orthodox theology, affirms the descent of Christ into Hell.  It reads in part:

As Christ fearlessly faced His tormenters, death, and hell, so we through Him can confidently face mockers and tormenters–and yes, bring His light to them.

–Page 1687

That is a great responsibility.  To bring the light of Christ to others–especially our enemies–is a high calling.  We can succeed in it, by grace.

KENNETH RANDOLPH TAYLOR

MAY 29, 2018 COMMON ERA

THE FEAST OF PERCY DEARMER, ANGLICAN CANON AND TRANSLATOR AND AUTHOR OF HYMNS

THE FEAST OF SAINT BONA OF PISA, ROMAN CATHOLIC MYSTIC AND PILGRIM

THE FEAST OF JIRI TRANOVSKY, LUTHER OF THE SLAVS AND FOUNDER OF SLOVAK HYMNODY

THE FEAST OF JOACHIM NEANDER, GERMAN REFORMED MINISTER AND HYMN WRITER

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Adapted from this post:

https://lenteaster.wordpress.com/2018/05/29/devotion-for-holy-saturday-years-a-b-c-and-d-humes/

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A Faithful Response, Part III   1 comment

Above:  Triumphal Entry

Image in the Public Domain

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The Collect:

Blessed Lord, who caused all holy Scriptures to be written for our learning:

Grant us so to hear them, read, mark, learn, and inwardly digest them,

that we may embrace and ever hold fast the blessed hope of life,

which you have given us in our Savior Jesus Christ,  who lives and reigns

with you and the Holy Spirit, one God, for ever and ever.  Amen.

The Book of Common Prayer (1979), page 236

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The Assigned Readings:

Liturgy of the Palms:

Matthew 21:1-11

Psalm 118:1-2, 19-29

Eucharistic Liturgy:

Isaiah 50:4-9a

Psalm 31:9-16

Philippians 2:1-13

Matthew 27:1-66

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Rejoice, heart and soul, daughter of Zion!

Shout with gladness, daughter of Jerusalem!

See now, your king comes to you;

he is victorious, he is triumphant,

humble and riding on a donkey,

on a colt, the foal of a donkey.

He will banish chariots from Ephraim

and horses from Jerusalem;

the bow of war will be banished.

He will proclaim peace for the nations.

His empire shall stretch from sea to sea,

from the River to the ends of the earth.

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

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

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

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

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

KENNETH RANDOLPH TAYLOR

MAY 25, 2018 COMMON ERA

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

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

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

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

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Adapted from this post:

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

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The First Christian Martyr   1 comment

Above:  St. Stephen, by Luis de Morales

Image in the Public Domain

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The readings for the Feast of St. Stephen remind us of the grim reality that suffering for the sake of righteousness is frequently a risk.  We read of one of the many difficulties of the faithful prophet Jeremiah, a man who spoke truth to power when that power was dependent upon hostile foreigners.  The historical record tells us that the Pharaoh of Egypt chose both the King of Judah and his regnal name, Jehoiakim.  Matthew 23, set in the Passion Narrative, reminds us of some of the prophets and teachers, whom God had sent and authorities at Jerusalem had martyred.  Contrary to the wishes of the author of Psalm 31, God does not always deliver the faithful from enemy hands.

St. Stephen, one of the original seven deacons, was probably a Hellenized Jew.  As a deacon, his job in the Church was, in the words of Acts 6:2,

to wait on tables.

The New Revised Standard Version (1989)

The deacons were to provide social services while the Apostles preached and taught.  St. Stephen also debated and preached, however.  His speech to the Sanhedrin (Acts 7:1-53) led to his execution (without a trial) by stoning.  St. Stephen, like Jesus before him, prayed for God to forgive his executioners (Acts 7:60), who, in their minds, were correct to execute him for blasphemy, a capital offense in the Law of Moses.  Saul of Tarsus, the future St. Paul the Apostle, was prominent in the killing of St. Stephen.  The Apostle recalled the death of St. Stephen and his role in it in Acts 22:20.

Religion, by itself, is generally morally neutral; one can be a moral atheist just as easily as one can be a moral or immoral adherent.  Good religion and bad religion certainly exist.  The test, in moral terms, yet not theological ones, is what kind of adherents they create and nurture.  Regardless of the name of a religion or the content of its tenets, does the reality of living it make one a loving, merciful human being or a judgmental person who might be quick to execute dissenters or consent to that?  This question is always a relevant one.

KENNETH RANDOLPH TAYLOR

MARCH 17, 2018 COMMON ERA

THE FEAST OF SAINT PATRICK, APOSTLE OF IRELAND

THE FEAST OF EBENEZER ELLIOTT, “THE CORN LAW RHYMER”

THE FEAST OF ELIZA SIBBALD ALDERSON, POET AND HYMN WRITER; AND JOHN BACCHUS DYKES, ANGLICAN PRIEST AND HYMN WRITER

THE FEAST OF HENRY SCOTT HOLLAND, ANGLICAN HYMN WRITER AND PRIEST

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We give you thanks, O Lord of glory, for the example of the first martyr Stephen,

who looked up to heaven and prayed for his persecutors to your Son Jesus Christ,

who stands at your right hand; where he lives and reigns with

you and the Holy Spirit, one God, in glory everlasting.  Amen.

Jeremiah 26:1-9, 12-15

Psalm 31 or 31:1-15

Acts 6:8-7:2a; 51c-60

Matthew 23:34-39

Holy Women, Holy Men:  Celebrating the Saints (2010), page 139

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Adapted from this post:

https://adventchristmasepiphany.wordpress.com/2018/03/17/second-day-of-christmas-feast-of-st-stephen-deacon-and-martyr-december-26/

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A New Birth of Justice   Leave a comment

Above:  The Virgin in Prayer, by Giovanni Battista Salvi da Sassoferrato

Image in the Public Domain

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FOR THE FOURTH SUNDAY OF ADVENT, ACCORDING TO A LECTIONARY FOR PUBLIC WORSHIP IN  THE BOOK OF WORSHIP FOR CHURCH AND HOME (1965)

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Almighty and everlasting God, you are brightness of faithful souls and the desire of all nations.

So fill the world with your glory and show yourself by the radiance of your light

that all the peoples of the earth may be subject to you;  through Jesus Christ our Lord.  Amen.

–Modernized from The Book of Worship for Church and Home (1965)

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Isaiah 7:10-14

Psalm 31

Titus 2:11-3:7

Matthew 1:18-25

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The Gospel of Matthew appropriates and reinterprets a story from Isaiah 7.  The assigned reading from that story is too short; it should be 7:1-17, at least.

Ahaz (reigned 743/735-727/715 B.C.E.) was the King of Judah.  He was one of the many monarchs who received a negative review in the Bible.  Jerusalem, Ahaz’s capital city, was under threat from allied forces of Israel (the northern kingdom) and Aram (Syria).  God, via the prophet Isaiah, sent a reassuring message to Ahaz; the effort of the two allied kings,

those two smoking stubs of firebrands

–Isaiah 7:4, TANAKH:  The Holy Scriptures (1985)

would fail.  Ahaz, when prompted to ask for a sign of divine deliverance, pretended to be pious and refused to request a sigh.  He received one anyway.  A young woman (literally, a maiden) would give birth to a son.  The sign of divine deliverance from imminent destruction was new, vulnerable life.

One might be like the author of Psalm 31 and seek refuge in God when under threat.  Alternatively, one might be like Ahaz and not seek it yet receive it anyway.

The reading from Titus is disturbing.  The author, writing in the name of St. Paul the Apostle, writes a leader of the church on the island of Crete.  The assigned portion of this epistle follows directly from verses that indicate that slaves must be thoroughly under the control of their masters and never talk back to them or steal from them.  The purpose of slaves behaving “properly” will be

to adorn the doctrine of God our Savior in every way.

–Verse 10b, The New American Bible

The pericope indicates a concern for orderliness and obedience to authority, as opposed to lawlessness.  We read that we used to be slaves to a range of pleasures of desires.  Being that kind of slave is negative in Titus, but being a literal slave is permissible.  Huh?  Actually, legalized slavery and other forms of institutionalized injustice are worse than lawlessness, for opposition to such injustice is a virtue.

The Letter to Titus indicates the degree to which certain elements of early Christianity accommodated themselves to societal and legal norms of the Roman Empire.  I do not advise reflexive contrariness regarding societal and legal norms, but I do state unequivocably that we who claim to follow God–in Christ, in particular–have a moral duty to march to the beat of a different drummer.  Whenever law and society are correct, that is wonderful.  But whenever law and society are wrong, we have an obligation to say so and to act accordingly.  After all, as Titus 2:12 tells us, we should live justly, devoutly, and temperately.  And, to delve into an earlier portion of Titus 2, sound teaching is vital.

Slavery is contrary to sound teaching.  Here I stand; I will not do otherwise.  This is one point on which I differ from the author of the epistle.  Another is the affirmation of the slur against Cretans in 1:12-13.

As we await the celebration of the birth of Jesus–certainly new, vulnerable life, may we recommit ourselves in his name–the name of one executed unjustly and legally by the Roman Empire–to a new birth of justice for all in the world.

KENNETH RANDOLPH TAYLOR

AUGUST 28, 2017 COMMON ERA

THE FEAST OF SAINTS AMBROSE OF MILAN, ROMAN CATHOLIC BISHOP; MONICA OF HIPPO, MOTHER OF SAINT AUGUSTINE OF HIPPO; AND AUGUSTINE OF HIPPO, BISHOP OF HIPPO REGIUS

THE FEAST OF DENIS WORTMAN, U.S. DUTCH REFORMED MINISTER AND HYMN WRITER

THE FEAST OF LAURA S. COPERHAVER, U.S. LUTHERAN HYMN WRITER AND MISSIONARY LEADER

THE FEAST OF SAINT MOSES THE BLACK, ROMAN CATHOLIC MONK, ABBOT, AND MARTYR

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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 102, Psalm 103, Psalm 104, Psalm 105, Psalm 106, Psalm 107, Psalm 11, 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 Taw, Psalm 119 Teth, Psalm 119 Yodh, Psalm 12, Psalm 120, 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 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 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 6, Psalm 61, Psalm 62, Psalm 63, Psalm 65, Psalm 66, Psalm 67, Psalm 68, Psalm 69, Psalm 7, Psalm 71, Psalm 72, Psalm 73, Psalm 76, Psalm 78, Psalm 79, Psalm 8, Psalm 80, Psalm 81, Psalm 82, Psalm 84, Psalm 85, Psalm 86, 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, Psalms IX: 81-90, Psalms V: 41-50, Psalms VI: 51-60, Psalms VII: 61-70, Psalms VIII: 71-80, Psalms XI: 101-110, Psalms XIII: 121-130, Psalms XIV: 131-140, Psalms XV: 141-150

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Psalms 30 and 31   1 comment

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POST XI 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 calling out to God amidst severe illness unites these two texts.  The author of Psalm 30 fears that he might be near death, actually.  Psalm 31 indicates a human, external source of the affliction in question in that prayer.  In each case the author concludes by blessing God.  In Psalm 30 yet not in Psalm 31 is a superscription noting the dedication of the Temple and reinterpreting the text to indicate national sickness and recovery from it.  Traditions point to the rebuilding of the Temple (520-516 B.C.E.; see Ezra 6:15-18) and the rededication of the Second Temple in 164 B.C.E. (see 1 Maccabees 4:36-59).  Thus Psalm 30 is a reading for Hanukkah.

The link between the individual and the collective interests me.  My North American culture, with its emphasis on rugged individualism, does not handle matters of the collective as well as it should.  Furthermore, rugged individualism is incompatible with the ethics of Judaism and Christianity.  We all depend on God and each other.  As John Donne expressed so eloquently,

No man is an island,
Entire of itself,
Every man is a piece of the continent,
A part of the main.
If a clod be washed away by the sea,
Europe is the less.
As well as if a promontory were.
As well as if a manor of thy friend’s
Or of thine own were:
Any man’s death diminishes me,
Because I am involved in mankind,
And therefore never send to know for whom the bell tolls;
It tolls for thee.

Whatever we do, we affect the lives of others.  We are responsible to and for each other.

We let each other down routinely, but we can trust in the fidelity of God.

KENNETH RANDOLPH TAYLOR

AUGUST 8, 2017 COMMON ERA

THE FEAST OF SAINT MARY MACKILLOP, FOUNDER OF THE SISTERS OF SAINT JOSEPH OF THE SACRED HEART

THE FEAST OF SAINT DOMINIC, FOUNDER OF THE ORDER OF PREACHERS

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Posted August 8, 2017 by neatnik2009 in 1 Maccabees, Ezra, Psalm 30, Psalm 31

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