Archive for the ‘Psalm 35’ Category
I covered 150 psalms in 82 posts.
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Posted February 25, 2023 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 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
READING THE BOOK OF PSALMS
PART XXVII
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Psalm 35
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Psalm 35 contains motifs already familiar in this series. The besieged psalmist turns to God and prays for his enemies to suffer unpleasant consequences. In this text, those consequences include treading a dark and slippery path, falling victim to the net they have set for the psalmist, and experiencing disgrace. The psalmist acknowledges that his not alone, in human terms, in his dire straits. As he prays for blessings on his allies, he predicts divine deliverance and expresses confidence in God.
The situation in which the psalmist finds himself is severe, as the metaphors reveal. The military metaphor, introduced at the beginning, gives way to the jungle metaphor in verse 17. The attacking army transforms into jungle predators. And the psalmist wonders why God has yet to deliver him.
Human impatience with divine timing is understandable. I recall feeling such impatience. I feel it as I write this post, too. In Revelation, martyrs in Heaven express impatience with perceived divine delays in rescuing the persecuted faithful on Earth. Given that detail, I make no apology for adding my impatience to that of certain Biblical authors.
If the poor are to praise, Yahweh must act for the poor. If the praise is about incomparability, then God must act in incomparable ways. Yahweh is here pressed to be a God for those below. God’s incomparability is profoundly linked to the wellbeing of the helpless.
–Walter Brueggemann, The Message of the Psalms: A Theological Commentary (1984), 65-66
Psalm 35 bears comparison to the Book of Job. Both texts ask difficult questions about the nature of God and contain expressions of trust in God despite the protagonist’s harrowing circumstances.
As I ponder impatience with perceived divine delays in rescuing the faithful, I add the absence of rescues in many cases to the agenda. The ranks of the martyrs are legion. I also refuse to offer easy, pat answers to difficult and vexing questions. I add my voice to those of Job, the author of Psalm 35, and the disgruntled martyrs in Heaven in Revelation:
How long, O Lord?
KENNETH RANDOLPH TAYLOR
JANUARY 2, 2023 COMMON ERA
THE NINTH DAY OF CHRISTMAS
THE FEAST OF SAINT GASPAR DEL BUFALO, FOUNDER OF THE MISSIONARIES OF THE PRECIOUS BLOOD
THE FEAST OF JOHANN KONRAD WILHELM LOEHE, BAVARIAN LUTHERAN MINISTER, AND COORDINATOR OF DOMESTIC AND FOREIGN MISSIONS
THE FEAST OF SAINTS NARCISSUS OF TOMI, ARGEUS OF TOMI, AND MARCELLINUS OF TOMI, ROMAN MARTYRS, 320
THE FEAST OF SAINT ODILO OF CLUNY, ROMAN CATHOLIC ABBOT
THE FEAST OF SABINE BARING-GOULD, ANGLICAN PRIEST AND HYMN WRITER
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Above: David and Abigail
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 XXIV
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1 Samuel 25:1b-44
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Fight those who fight me, O LORD;
attack those who are attacking me.
–Psalm 35:1, The Book of Common Prayer (1979)
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This story separates the two parallel stories in Chapters 23-24 and 26.
Nabal was a boor, literally. His name meant, “boor.” David’s forces, functioning as an unofficial police force, had guarded Nabal’s shepherds and sheep. Nabal, however, had contempt for David, who demanded protection money. Nabal could afford to pay it. Abigail, wife of Nabal, acted independently to prevent David from committing violence. She also understood that David would become the King of Israel. God, having judged Nabal, killed him. Abigail married David.
Meanwhile, King Saul, exceeding his rights, married off Michal to one Palti. This action hurt both David and Michal.
David’s three wives were Michal, Ahinoam, and Michal.
I notice certain aspects of this passage.
- Patriarchy treats women like objects.
- Violence and power are frequently companions.
- The story depicts Saul negatively.
- The story presents a mixed depiction of David.
- Abigail is the central figure.
- The reference to all males in Nabal’s household (v. 22) is literally, “all who piss upon the wall.” The same language occurs five other times, including in 1 Kings 14:10, in reference to the males of the household of King Jeroboam I of Israel. YouTube has a video of an Independent Baptist minister (not a seminary graduate) in Arizona preaching about the importance of men urinating standing up, and, therefore, being men. Really.
- The narrative goes out of its way, sometimes with difficulty, to make David look good. The contrast between the drunken, boorish Nabal feasting like a king while the future had no provisions in the wilderness is stark.
- I still wonder what the men in Nabal’s household did to warrant David’s vendetta.
- The story depicts Abigail as a prophet.
- The story depicts David as consolidating his power while on the run from King Saul.
1 Samuel 25:1b-44 is an interesting tale.
KENNETH RANDOLPH TAYLOR
AUGUST 22, 2020 COMMON ERA
THE FEAST OF JACK LAYTON, CANADIAN ACTIVIST AND FEDERAL LEADER OF THE NEW DEMOCRATIC PARTY
THE FEAST OF SAINTS HRYHORII KHOMSYSHYN, SYMEON LUKACH, AND IVAN SLEZYUK, UKRAINIAN GREEK CATHOLIC BISHOPS AND MARTYRS, 1947, 1964, AND 1973
THE FEAST OF SAINTS JOHN KEMBLE AND JOHN WALL, ENGLISH ROMAN CATHOLIC PRIESTS AND MARTYRS, 1679
THE FEAST OF SAINTS THOMAS PERCY, RICHARD KIRKMAN, AND WILLIAM LACEY, ENGLISH ROMAN CATHOLIC MARTYRS, 1572 AND 1582
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Above: A Map Showing Israel at the Time of Saul and David
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 XXI
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1 Samuel 23:1-14
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Fight those who fight me, O LORD;
attack those who are attacking me.
Take up shield and armor
and rise up to help me.
–Psalm 35:1-2, The Book of Common Prayer (1979)
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The events of 1 Samuel 23:1-14 flow from those of 1 Samuel 21 and 22.
In 1 Samuel 21, David, on the run, had lied to Ahimelech (great-grandson of Eli), priest at Nob. David had claimed to be on a mission for King Saul. Ahimelech had believed David yet not consulted God on David’s behalf. In the following chapter, Saul had ordered the execution of the priests, all the inhabitants of Nob, and their livestock. Ahimelech had allegedly consulted God on David’s behalf.
In 1 Samuel 23:1-14, David and his forces defeated Philistines threatening the town of Keilah. With Saul and his forces on the way, the inhabitants were ready to save themselves from the wrath of the king by turning David over to him. David fled and continued to live. Also, Abiathar son of Ahimelech consulted God on David’s behalf.
In 1 Samuel 23:4, David consulted God, who answered.
I like the Quaker doctrine of the Inner Light. As I age, I find myself growing into mysticism and contemplative prayer. Despite the strong rebuke of a certain fundamentalist Presbyterian I know, I recognize no spiritual error in listening to and for God. Contemplative prayer is an ancient aspect of Christian tradition. Contemplative prayer is a positive part of Christian tradition. Contemplative prayer has great value. Prayer is more than talking to God; it includes listening, too. God, I assume, has much to say and says it. One operative question is, are we listening? Are we consulting God? And, when we receive divine replies, how do we respond? Do we recognize them for what they are?
KENNETH RANDOLPH TAYLOR
AUGUST 21, 2020 COMMON ERA
THE FEAST OF SAINT BRUNO ZEMBOL, POLISH ROMAN CATHOLIC FRIAR AND MARTYR, 1942
THE FEAST OF SAINTS CAMERIUS, CISELLUS, AND LUXORIUS OF SARDINIA, MARTYRS, 303
THE FEAST OF THE MARTYRS OF EDESSA, CIRCA 304
THE FEAST OF SAINT MAXIMILIAN OF ANTIOCH; MARTYR, CIRCA 353; AND SAINTS BONOSUS AND MAXIMIANUS THE SOLDIER, MARTYRS, 362
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Above: The Feast of Esther, by Jan Lievens
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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Esther 7:1-10; 9:20-22 or Isaiah 61:10-62:3
Psalm 35:1-3, 9-18
1 Corinthians 13
Matthew 22:34-46
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Today’s readings from the Hebrew Bible reflect danger and divine deliverance. In Esther and Isaiah the agents of divine deliverance are human beings.
The appeal for divine deliverance is the request for hesed, or loving kindness, steadfast love, keeping of faith. That is a form of love that is covenantal and beyond sentimentality. That is the human love in 1 Corinthians 13. That is the love for God and neighbor in Matthew 22:34-40, quoting Deuteronomy 6:5 and Leviticus 19:18, and sounding much like the then-fairly recently deceased Rabbi Hillel.
Two words I often hear misused are “love” and “friend.” I like chocolate, not love it. In the age of social media “friend” has taken on superficial and shallow connotations. Regardless of how many “friends” one has on any given social media website, one is fortunate if one has a few friends face-to-face–people who will proverbially go through hell for one. I mean no disrespect to Joseph Scriven (1820-1886), author of the hymn, “What a Friend We Have in Jesus.” Yet the passage,
Do thy friends despise, forsake thee?
Take it to the Lord in prayer!
is inaccurate. If we define a friend as an individual who behaves as a friend, those alleged friends in the hymn are actually enemies. If one has “friends” such as those, one joins the company of Job, afflicted by four enemies by the time the final author of that book wrote.
May we be agents of hesed to one another. May we have hesed for God. After all, God has hesed for all of us.
KENNETH RANDOLPH TAYLOR
SEPTEMBER 17, 2018 COMMON ERA
THE FEAST OF SAINT JUTTA OF DISIBODENBERG, ROMAN CATHOLIC ABBESS; AND HER STUDENT, SAINT HILDEGARD OF BINGEN, ROMAN CATHOLIC ABBESS AND COMPOSER
THE FEAST OF GERARD MOULTRIE, ANGLICAN PRIEST, HYMN WRITER, AND TRANSLATOR OF HYMNS
THE FEAST OF SAINT ZYGMUNT SZCESNY FELINSKI, ROMAN CATHOLIC ARCHBISHOP OF WARSAW, TITULAR BISHOP OF TARSUS, AND FOUNDER OF RECOVERY FOR THE POOR AND THE CONGREGATION OF THE FRANCISCAN SISTERS OF THE FAMILY OF MARY
THE FEAST OF SAINT ZYGMUNT SAJNA, POLISH ROMAN CATHOLIC PRIEST AND MARTYR, 1940
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Adapted from this post:
https://ordinarytimedevotions.wordpress.com/2018/09/17/devotion-for-proper-25-year-a-humes/
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Above: The (United) Kingdom of Israel and the Divided Monarchy
Scanned from Hammond’s World Atlas–Classics Edition (1957)
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FOR THE FOURTH SUNDAY OF KINGDOMTIDE, ACCORDING TO A LECTIONARY FOR PUBLIC WORSHIP IN THE BOOK OF WORSHIP FOR CHURCH AND HOME (1965)
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Lord, we ask you to keep your household the Church in continual godliness,
that through your protection it may be free from all adversities,
and devoutly given to serve you in good works, to the glory of your name;
through Jesus Christ our Lord. Amen.
–Modernized from The Book of Worship for Church and Home (1965), page 154
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Obadiah 1-4, 15-17a, 21
Psalm 35
Colossians 3:1-15
Matthew 7:15-23
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The readings for this week remind us of the importance of words and deeds. The perfidy of the Moabites as well as the faithless Israelites dooms them in Obadiah. The author of Psalm 35 asks God to destroy his (the author’s enemies). The counterpoint that comes to my mind immediately is the Book of Jonah, in which God grants enemies of the Israelites an opportunity to repent, and therefore to avert destruction, but Jonah objects. No, he has the attitude of the author of Psalm 35. We read in Colossians 3 that we have an obligation to put away, among other things,
human anger, hot temper, malice, abusive language, and dirty talk.
–Verse 8, The New Jerusalem Bible (1985)
Our grand tour of scripture ends in Matthew 7, where we read that (1) one will know a tree by its fruits and (2) not all who think they do the will of God actually do so. Words and deeds cannot save us, but they can condemn us.
Should we not be better than our foes? Should we not rejoice when they repent? Should we not want them to be peaceable, godly people? The issue is not them but us. What kind of people are we? And what kind of people are we becoming? After all, divine judgment and mercy are even-handed.
KENNETH RANDOLPH TAYLOR
JANUARY 6, 2018 COMMON ERA
THE FEAST OF THE EPIPHANY OF OUR LORD JESUS CHRIST
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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
Book Two: Psalms 42-72
Book Three: Psalms 73-89
Book Four: Psalms 90-106
Book Five: Psalms 107-150
Also in the Greek: Psalm 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
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POST XIII 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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Bestir yourself to my defense,
My God and my Lord, to my combat.
–Psalm 35:23, Mitchell J. Dahood translation
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The author of Psalm 35 endured persecution entailing slander and false testimony. He, using military terms–attack, combat, shield, sword, et cetera–asked God for defense.
Regarding those foes one might quote Psalm 36:
Perversity inspires the wicked man within his heart;
There is no dread of God before his eyes.
–Verse 2, Mitchell J. Dahood translation
God, these and other texts tell us, will vindicate the godly and the innocent. There remains, however, a vital question: Why has God not vindicated these godly and innocent people yet? This question, which I have addressed somewhat in a previous post, is one of the stickiest of wickets. The answer has something to do with free will; other than that, I have little to say. I refuse to provide and easy and false answer to a profound and difficult question.
I am a Christian. Thus I follow Jesus, an innocent man whom the Roman Empire executed for allegedly being an insurrectionist. The Passion narratives in the canonical Gospels make several points abundantly clear; one of these is the innocence of Christ and therefore the injustice of his execution. Suffering for the sake of righteousness is a recurring theme in the Bible. Aside from Christ, I think also of Jeremiah, Elijah, Tobit, and St. Paul then Apostle immediately.
Speaking of difficult matters, I also think of Job, who suffered because of a heavenly wager.
I am not here to defend God, who needs no defense from mere mortals. Besides, attempts to defend God frequently result in bad theology, if not outright heresy. Consider, O reader, the alleged friends of Job, whom the text depicts as being incorrect. I am here, however, to encourage the repeated act of wrestling with God and with spiritually difficult issues. Wrestling with them is better than giving up on them, after all.
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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Above: Judah and Tamar, by the School of Rembrandt van Rijn
Image in the Public Domain
Vindication
JUNE 17, 2018
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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 38:1-26
Psalm 35:19-25
Acts 5:1-11
Matthew 12:43-45
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In June 1996 my father became the pastor of Asbury United Methodist Church in rural Appling County, Georgia, U.S.A. One of the adult Sunday School classes was reading and discussing the Book of Genesis at the rate of a chapter per week. I recall that, on the Sunday morning after they had read and discussed Chapter 37, the teacher skipped directly to Chapter 39.
Genesis 38 is a hot potato. What are we to make of a story that approves of a childless widow pretending to be a pagan temple prostitute, seducing her father-in-law, and becoming pregnant with twins, his children? Judah (the father-in-law) understands the deception by Tamar (the widow) as justified, per the rules governing levirate marriage (Deuteronomy 25:5-10). As Professor Amy-Jill Levine says, we must accept that people did things differently then.
The author of Psalm 35 prays for divine vindication against enemies. Perhaps that mindset informs the treatment of the selfish people (struck dead by God) in Acts 5. The sense of grievance certainly informs Matthew 12:43-45, which literally demonizes Jewish leaders who opposed Jesus. One can reasonably imagine members of a marginalized Jewish Christian community demonizing the non-Christian Jews circa 85 C.E.
The desire for divine vindication can be legitimate. Yet may we who seek vindication never surrender to hatred and thereby become as those who seek to harm us or otherwise deny us that which is rightfully ours.
KENNETH RANDOLPH TAYLOR
JUNE 15, 2017 COMMON ERA
THE FEAST OF JOHN ELLERTON, ANGLICAN PRIEST AND HYMN WRITER AND TRANSLATOR
THE FEAST OF CARL HEINRICH VON BOGATSKY, HUNGARIAN-GERMAN LUTHERAN HYMN WRITER
THE FEAST OF SAINTS LANDELINUS OF VAUX, ROMAN CATHOLIC ABBOT; AUBERT OF CAMBRAI, ROMAN CATHOLIC BISHOP; URSMAR OF LOBBES, ROMAN CATHOLIC ABBOT AND MISSIONARY BISHOP; AND DOMITIAN, HADELIN, AND DODO OF LOBBES, ROMAN CATHOLIC MONKS
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Adapted from this post:
https://ordinarytimedevotions.wordpress.com/2017/06/15/devotion-for-proper-6-ackerman/
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Above: Ancient Corinth
Image Source = Library of Congress
Reproduction Number = LC-DIG-matpc-07406
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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:
1 Kings 9:1-9, 11:1-13 or Ecclesiastes 8:1-17
Psalm 35
John 15:18-25 (26-27); 16:1-4a
2 Corinthians 12:11-21; 13:1-10 (11-13)
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One might suffer for any of a number of reasons. One might, as did Solomon, suffer for one’s sins; actions do have consequences, after all. Or one might suffer because of the sins of at least one other person. This is one reason one might suffer for the sake of righteousness. Or perhaps one might suffer for merely being at the wrong place at the wrong time. On other occasions there might be no apparent reason for one’s suffering.
This is a devotion for Trinity Sunday. Many attempts to explain the mystery of the Holy Trinity have resulted in heresy. I have resolved to cease trying to explain it and to revel in the glorious mystery instead. God is greater and more glorious than I can imagine; thanks be to God!
I do feel comfortable in making some comments, however. For example, Jesus of Nazareth (the historical figure) was the incarnated form of the Second Person of the Trinity, God the Son. I do not pretend to grasp the mechanics of the Godhead, but so be it. Jesus suffered and died, but not because of any sin of his; he committed none. God suffered due to human sinfulness and made something wondrous out of something brutal and base.
That extravagant grace imposes certain obligations on those who benefit from it. Among these obligations is building each other up. St. Paul the Apostle’s words on that topic remain as applicable today as they were in Corinth nearly 2000 years ago. Christ Jesus is in me. He is also in you, O reader. He is also in those around us. How will we treat them? We have Jesus, a role model, to emulate. Where would the human race be without him?
KENNETH RANDOLPH TAYLOR
DECEMBER 16, 2016 COMMON ERA
THE TWENTIETH DAY OF ADVENT
THE FEAST OF GUSTAF AULEN, SWEDISH LUTHERAN THEOLOGIAN
THE FEAST OF SAINT FILIP SIPHONG ONPHITHAKT, ROMAN CATHOLIC CATECHIST AND MARTYR IN THAILAND
THE FEAST OF MAUDE DOMINICA PETRE, ROMAN CATHOLIC MODERNIST THEOLOGIAN
THE FEAST OF RALPH ADAMS CRAM AND RICHARD UPJOHN, ARCHITECTS; AND JOHN LAFARGE, SR., PAINTER AND STAINED GLASS MAKER
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Adapted from this post:
https://ordinarytimedevotions.wordpress.com/2016/12/16/devotion-for-trinity-sunday-year-d/
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BLOGA THEOLOGICA 
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