Archive for the ‘Psalm 5’ Category

The Scandal of Grace at Christmas   1 comment

Above:  Angels Announcing Christ’s Birth to the Shepherds, by Govert Flinck

Image in the Public Domain

+++++++++++++++++++++++++++++

FOR CHRISTMAS DAY, ACCORDING TO A LECTIONARY FOR PUBLIC WORSHIP IN  THE BOOK OF WORSHIP FOR CHURCH AND HOME (1965)

+++++++++++++++++++++++++++++

God, you make us glad with the yearly remembrance of the birth of your only Son Jesus Christ.

Grant that we may joyfully receive him as our Redeemer,

so we may with sure confidence behold him when comes to be our judge,

who lives and reigns with you and the Holy Spirit, one God, now and forever.  Amen.

–Modernized from The Book of Worship for Church and Home (1965), page 76

+++++++++++++++++++++++++++++

Isaiah 9:2, 6-7 (Protestant)/Isaiah 9:1, 5-6 (Jewish, Roman Catholic, and Eastern Orthodox)

Psalm 5

Galatians 4:1-7

Luke 2:1-20

+++++++++++++++++++++++++++++

The setting of Luke 2 is troublesome within itself.  There was no such imperial census, we know from historical records, but there was a regional census in Judea (not in the Galilee) in 6 and 7 C.E., written records tell us.  Father Raymond E. Brown, in his magisterial Introduction to the New Testament, states that Luke’s account gets historical details wrong.  Brown also argues that Luke-Acts speaks of a divine plan set inside the Roman Empire.  The text of Luke-Acts contextualizes the birth of Jesus in the reign of the Emperor Augustus (Luke 2) and concludes with the arrival of St. Paul the Apostle in Rome (Acts 28).  Brown writes of the song of the angels to the shepherds.  That song, he insists, is similar to an imperial proclamation in an empire that labeled Augustus the savior of the world.  The point is plain:  Christ is greater than Augustus.

In Psalm 5 the beleaguered author (allegedly David) seeks divine deliverance from his enemies.  He, referring to the Temple, writes,

But I can enter your house

because of your great love.

–Verse 8a, The New American Bible

In Christ we have the Temple in the flesh.  This is the Temple that became flesh out of great love.

The reading from Isaiah 9 is a description of the ideal Davidic king.  One probably thinks most intensely about the ideal ruler when one’s ruler falls far short of the ideal and does not try to live up to that ideal.  Otherwise one might extol the virtues of one’s ruler instead.  In this case the ideal Davidic king, according to the standard, traditional English-language translations is, as The New Revised Standard Version (1989) states:

Wonderful Counselor, Mighty God,

Everlasting Father, Prince of Peace.

–Verse 6c

Perhaps the familiar language obscures the meaning of the Hebrew text.  Consider then, O reader, the translation from TANAKH:  The Holy Scriptures (1985):

The Mighty God is planning grace;

The Eternal Father, a peaceable ruler.

–Verse 5c

This version cuts to the chase nicely; God is planning grace.  We find another example of that grace in Galatians 3 and 4.  At the end of Galatians 3 we read in a glorious and duly famous passage that, through Jesus, Gentile believers join the ranks of Jews as “sons of God,” a term that indicates being the Chosen People, as in Deuteronomy 14:1-2.  With grace, such as that which makes people “sons of God,” also comes responsibility to shed the light of God brightly.  That is fair.  Grace is free yet certainly not cheap, for it requires much of its recipients.  That is fair.

Traditional categories, such as Jews, Greeks, slaves, free people, males, and females do not divide “sons of God,” all of whom are heirs of God.  That is wonderful news!  Why, then, do so many of us maintain, magnify, and create categories for the purpose of defining ourselves as the in-crowd and other “sons of God” as outsiders?  All who do so demonstrate that they prefer psychological comfort to the scandal of grace.

Grace is scandalous.  By means of it we receive more than we deserve; so do people we dislike strongly.  We, like the author of Psalm 5, want better than we deserve yet desire the worst for our foes.  By means of grace a defenseless newborn boy is greater than Augustus Caesar.  Much is possible via grace.

Merry Christmas!

KENNETH RANDOLPH TAYLOR

AUGUST 29, 2017 COMMON ERA

THE FEAST OF THE BEHEADING OF SAINT JOHN THE BAPTIST

+++++++++++++++++++++++++++++

Advertisements

Guide Post to the Septuagint Psalter Project   Leave a comment

Scan by Kenneth Randolph Taylor

+++++++++++++++++++++++++++++++++++++

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

+++++++++++++++++++++++++++++++++++++

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

++++++++++++++++++++++++++++++++++++++

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

Tagged with , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

Psalms 1-5   1 comment

Above:  Oasis, the Sahara, Between 1910 and 1915

Image Publisher = Bain News Service

Image Source = Library of Congress

Reproduction Number = LC-DIG-ggbain-10739

++++++++++++++++++++++++++++

POST I OF LX

++++++++++++++++++++++++++++

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.

++++++++++++++++++++++++++++

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

++++++++++++++++++++++++++++

Perhaps no word in the English language is more loaded than “God,” distinct from “god.”  My understanding of “God,” O reader, is certainly not exactly what yours is.  I know an Episcopal priest who has a good way of dealing with people who tell him they do not believe in God.  Father asks that person to describe God, in whom he or she does believe.  Inevitably Father does not believe in that God either.  He is, however, definitely a theist and a Christian.

So much for the word “God.”  What about the word “believe”?

To believe in, in full theological meaning, is to trust in.  As I have explained in person to the one person who has asked me to my face whether I believe in God, my answer depends on the meaning of the question.  If one is asking if I affirm the existence of God, my answer is “Yes, always.”  If, however, one wants to know if I trust in God, the answer is “Yes, most of the time.”  I would be less than honest if I were to indicate otherwise.

So, since trust in God is the real issue, how do we understand God, in whom we are supposed to trust?  Am I supposed to trust that God is the sort of figure who will, in the words of Psalm 3, strike my enemies across the face and break the teeth of the wicked?  Should I even desire that result?  If I do, that fact reflects negatively upon me.  Yes, I affirm that judgment and mercy coexist in the character of God, and that, when oppressors insist upon continuing to oppress and refrain from repenting, the deliverance of the victims is inherently bad news for their oppressors.  Yet I understand that my spiritual character ought to direct me to pray for the repentance, not the destruction, of oppressors.  Therefore I affirm that the recognition that, in the words of Psalm 5, evil cannot exist within God, is inconsistent with the portrayal of God as one who responds affirmatively to prayers for revenge.

Part of the difficulty of pondering the balance of divine judgment and mercy is not minimizing one of the two.  God is God; we are not.  Even the most powerful potentate (per Psalm 2) is insignificant compared to God.  God is neither a warm fuzzy nor a bastard.  We should avoid both extremes scrupulously.

Psalm 1 is, as the late Father Mitchell J. Dahood points out in his analysis of the text, the summary of the Book of Psalms.  The wicked might prosper and be powerful and influential in the meantime, but they will eventually perish; they will reap what they sow and be victims of themselves.  On the other hand, those who avoid the council and counsel (both words are accurate translations from the Hebrew text) of the wicked and refuse to join the company of the scoffers of God are still in the desert, albeit adjacent to sources of water.  They still depend upon God for everything and recognize that reality.  Life might not be easy or prosperous for them, but they have and will have eternal life–life in God, life of enjoying and glorifying God forever.  That is enough.

KENNETH RANDOLPH TAYLOR

JULY 28, 2017 COMMON ERA

THE FEAST OF FLORA MACDONALD, CANADIAN STATESWOMAN AND HUMANITARIAN

THE FEAST OF NANCY BYRD TURNER, POET, EDITOR, AND HYMN WRITER

THE FEAST OF THE PIONEERING FEMALE EPISCOPAL PRIESTS, 1974 AND 1975

++++++++++++++++++++++++++++

Faithful Foreigners   1 comment

©Photo. R.M.N. / R.-G. OjŽda

©Photo. R.M.N. / R.-G. OjŽda

Above:   The Canaanite Woman

Image in the Public Domain

++++++++++++++++++++++++++++++++++++++++++++++++++++++

The Collect:

Merciful Lord God, we do not presume to come before you

trusting in our own righteousness,

but in your great and abundant mercies.

Revive our faith, we pray; heal our bodies, and mend our communities,

that we may evermore dwell in your Son,

Jesus Christ, our Savior and Lord.  Amen.

Evangelical Lutheran Worship (2006), page 38

+++++++++++++++++++++++++++++++++++++++++++++++++

The Assigned Readings:

Isaiah 56:1-8

Psalm 5

Mark 7:24-30

+++++++++++++++++++++++++++++++++++++++++++++++++

But joy for all who take refuge in you,

endless songs of gladness!

You shelter them, they rejoice in you,

those who love your name.

–Psalm 5:11, The New Jerusalem Bible (1985)

+++++++++++++++++++++++++++++++++++++++++++++++++

Those who take refuge in God include faithful foreigners.

The main two readings for today include favorable words regarding faithful foreigners.  These are two of many such passages from the canon of scripture, from the entire Book of Ruth to parts of the Acts of the Apostles and the Pauline Epistles.  The context of the reading from Isaiah 56 is the immediate aftermath of the Babylonian Exile.  Returned exiles, in their zeal to live faithfully, ought not to shun Gentiles attracted to Judaism, according to the passage.  All who follow God are acceptable to God, regardless of national origin, the lection says.

Immediately prior to Mark 7:24-30 Jesus declared all food to be ritually clean.  Then he entered Gentile territory voluntarily.  If only the author of the Gospel of Mark had mentioned tones of voice!  Nevertheless, he did provide useful textual context.  Jesus, I surmise from context, uttered that seemingly rude comment about dogs to test the Gentile woman, and she passed, much to his approval.  His hope was that she rebut the original statement.  He found faith in a Gentile, and he praised her for it.

Will we welcome those who follow God yet seem not to belong to the club, so to speak, or will we think of those insiders as outsiders?  In other words, who are our Gentiles?

KENNETH RANDOLPH TAYLOR

FEBRUARY 29, 2016 COMMON ERA

THE FEAST OF JEMIMA THOMPSON LUKE, ENGLISH CONGREGATIONALIST HYMN WRITER; AND JAMES EDMESTON, ANGLICAN HYMN WRITER

THE FEAST OF BERNHARDT SEVERIN INGEMANN, DANISH LUTHERAN AUTHOR AND HYMN WRITER

THE FEAST OF EDWARD HOPPER, U.S. PRESBYTERIAN MINISTER AND HYMN WRITER

THE FEAST OF SAINT JOHN CASSIAN, DESERT FATHER

+++++++++++++++++++++++++++++++++++++++++++++++++

Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2016/02/29/devotion-for-wednesday-after-proper-4-year-c/

+++++++++++++++++++++++++++++++++++++++++++++++++

For the Glory of God and the Benefit of Others   1 comment

Nehemiah Views the Ruins of Jerusalem's Walls Dore

Above:   Nehemiah Viewing the Ruins of Jerusalem’s Walls, by Gustave Dore

Image in the Public Domain

++++++++++++++++++++++++++++++++++++++++++++++++++++++

The Collect:

Merciful Lord God, we do not presume to come before you

trusting in our own righteousness,

but in your great and abundant mercies.

Revive our faith, we pray; heal our bodies, and mend our communities,

that we may evermore dwell in your Son,

Jesus Christ, our Savior and Lord.  Amen.

Evangelical Lutheran Worship (2006), page 38

+++++++++++++++++++++++++++++++++++++++++++++++++

The Assigned Readings:

Nehemiah 1:1-11

Psalm 5

Acts 3:1-10

+++++++++++++++++++++++++++++++++++++++++++++++++

I wonder if the formerly lame man (the one lame from birth) in Acts 3 thought of a passage from Psalm 5 as he entered the Temple leaping and praising God:

But, so great is your faithful love,

I may come into your house,

and before your holy temple

bow down in reverence of you.

–Verse 7, The New Jerusalem Bible (1985)

That structure in Acts 3 was the Second Temple, erected during the time of Ezra and Nehemiah then expanded by order of King Herod the Great.

Nehemiah and the lame man received more than they sought.  Nehemiah returned to Jerusalem, served his community, and endured severe challenges to do so.  Yet he helped to stabilize his community.  Sts. Peter and John made the man lame from birth whole and gave him new dignity.  Certainly he did not expect that much.  Furthermore, his adaptation to his new reality must not have been entirely easy, but he was much better off than he had ever been.  Nehemiah would have led an easier life as a royal cupbearer than he did as a Persian satrap, but he did what God called him to do.  Fortunately, the monarch facilitated that vocation.

May each of us become what God has called us to become.  May we understand that vocation and pursue it.  May those in positions to facilitate that calling do so.  Then may we do our best and succeed, by grace.  May we do this for the glory of God and the benefit of others.

KENNETH RANDOLPH TAYLOR

FEBRUARY 29, 2016 COMMON ERA

THE FEAST OF JEMIMA THOMPSON LUKE, ENGLISH CONGREGATIONALIST HYMN WRITER; AND JAMES EDMESTON, ANGLICAN HYMN WRITER

THE FEAST OF BERNHARDT SEVERIN INGEMANN, DANISH LUTHERAN AUTHOR AND HYMN WRITER

THE FEAST OF EDWARD HOPPER, U.S. PRESBYTERIAN MINISTER AND HYMN WRITER

THE FEAST OF SAINT JOHN CASSIAN, DESERT FATHER

+++++++++++++++++++++++++++++++++++++++++++++++++

Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2016/02/29/devotion-for-tuesday-after-proper-4-year-c-elca-daily-lectionary/

+++++++++++++++++++++++++++++++++++++++++++++++++

Comfort and Discomfort with Divine Love   1 comment

baptism-of-the-eunuch-rembrandt

Above:   The Baptism of the Eunuch, by Rembrandt van Rijn

Image in the Public Domain

++++++++++++++++++++++++++++++++++++++++++++++++++++++

The Collect:

Merciful Lord God, we do not presume to come before you

trusting in our own righteousness,

but in your great and abundant mercies.

Revive our faith, we pray; heal our bodies, and mend our communities,

that we may evermore dwell in your Son,

Jesus Christ, our Savior and Lord.  Amen.

Evangelical Lutheran Worship (2006), page 38

+++++++++++++++++++++++++++++++++++++++++++++++++

The Assigned Readings:

Jonah 4:1-11

Psalm 5

Acts 8:26-40

+++++++++++++++++++++++++++++++++++++++++++++++++

The lection from the Book of Jonah challenges audiences.  The main character is a fool who resists God’s call on a part of his life–to give Assyria, the archenemy, one last chance to repent.  Jonah, of course, cannot flee from God (Who can?), and he eventually accepts the vocation reluctantly.  He succeeds, much to his dismay.  He, like the author of Psalm 5, wants the evil to suffer for their sins.  Yet God loves the Assyrians also, and chastises Jonah.  The Book of Jonah.  The Book of Jonah ends without revealing the reluctant prophet’s reply to God.  The ambiguous ending of the great work of religious satire challenges all of us who like to think of ourselves as godly while clinging to resentments.

St. Philip the Deacon (not the apostle) became an instrument in the life of the Ethiopian eunuch, who desired to understand the Bible yet lacked a good teacher.  St. Philip, unlike Jonah, answered the call of God obediently and readily.  To do just that is a challenge for each of us.  Will we answer and act affirmatively or will we prefer that those hostile to us perish than repent?

KENNETH RANDOLPH TAYLOR

FEBRUARY 29, 2016 COMMON ERA

THE FEAST OF JEMIMA THOMPSON LUKE, ENGLISH CONGREGATIONALIST HYMN WRITER; AND JAMES EDMESTON, ANGLICAN HYMN WRITER

THE FEAST OF BERNHARDT SEVERIN INGEMANN, DANISH LUTHERAN AUTHOR AND HYMN WRITER

THE FEAST OF EDWARD HOPPER, U.S. PRESBYTERIAN MINISTER AND HYMN WRITER

THE FEAST OF SAINT JOHN CASSIAN, DESERT FATHER

+++++++++++++++++++++++++++++++++++++++++++++++++

Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2016/02/29/devotion-for-monday-after-proper-4-year-c-elca-daily-lectionary/

+++++++++++++++++++++++++++++++++++++++++++++++++

Fear Versus Loving Our Neighbors   1 comment

Zechariah

Above:  The Prophet Zechariah, from the Sistine Chapel

Image in the Public Domain

+++++++++++++++++++++++++++++++++++++++++

The Collect:

Generous God, your Son gave his life

that we might come to peace with you.

Give us a share of your Spirit,

and in all we do empower us to bear the name of

Jesus Christ, our Savior and Lord.  Amen.

Evangelical Lutheran Worship (2006), page 48

++++++++++++++++++++++++++++++++++++++++++

The Assigned Readings:

Zechariah 6:9-15 (Monday)

Zechariah 8:18-23 (Tuesday)

Zechariah 10:1-12 (Wednesday)

Psalm 5 (All Days)

1 Peter 1:3-9 (Monday)

1 John 2:18-25 (Tuesday)

Matthew 18:6-9 (Wednesday)

++++++++++++++++++++++++++++++++++++++++++

Lead me, O LORD, in your righteousness,

because of those who lie in wait for me;

make your way straight before me.

–Psalm 5:8, The Book of Common Prayer (1979)

++++++++++++++++++++++++++++++++++++++++++

The pericopes for these three days indicate perilous uncertain circumstances.  Either the Persian Empire, the Seleucid Empire, or the Roman Empire is in charge.  The most optimistic hopes for the time after the Babylonian Exile have not come to fruition.  Nevertheless, calls for hope in God and faithfulness to God resound.

The historical record indicates that the Kingdom of God has yet to arrive in its fullness, and that Jesus did not return in the first century C.E.  Yet calls for hope in God and faithfulness to God remain valid, necessary, and proper.  Dashed expectations of the creation of paradise on Earth should lead one to question certain human predictions, not the fidelity of God to divine promises.  God and religion are different from each other, so disappointment with the latter ought not to lead to disillusionment with and/or rejection of the former.

As for human fidelity to God, the hyperbolic language of Matthew 18:6-9 agrees with the social ethics of Zechariah 8:18-23.  Just as Matthew 18:6-9 is not an order to maim and mutilate oneself, Zechariah’s message to have no fear (8:15) and to treat each other properly is timeless.

Have no fear!  These are the things you are to do:  Speak the truth to one another, render true and perfect justice in your gates.  And do not contrive evil against one another, and do not love perjury, because all those are things that I hate–declares the LORD….you must love honesty and integrity.

–Zechariah 8:15b-17, 19b, TANAKH:  The Holy Scriptures (1985)

Often we human beings abuse, oppress, and/or exploit some among us out of fear.  Perhaps we fear that there will be too little of some commodity to provide for all sufficiently, so some of us protect the interests of “me and mine” at the expense of others.  Or maybe we fear for our safety and that of those dear to us, so we deprive strangers of security or approve of policies to do so.  Perhaps we merely fail to understand the “others,” so we fear those we do not comprehend.  Fear requires little effort to transform into hatred, and hatred expresses itself actively and passively.

Some fear is healthy.  I fear touching a hot oven, for example.  Fear of consequences of actions has prevented me from committing many sins when moral courage has failed.  I affirm well-placed fear which leads to good decision-making while rejecting fear which leads to actions harmful to innocent parties.

May love of our neighbors guide our decisions and actions relative to others.  May we act for their benefit, not their detriment, for that which we do to others, we do to ourselves.  May the joys of others cause us to rejoice and the sorrows of others prompt us to mourn.  May we remember that, in God’s economy, there is no scarcity, artificial or otherwise.  The mercantilist assumption that wealth is a zero-sum game does not apply to blessings, which God bestows generously.  May we–especially we who claim to follow God, or at least to attempt to do so–never assume that blessings are part of a zero-sum game.  May we therefore be generous of spirit when dealing with our fellow human beings.

KENNETH RANDOLPH TAYLOR

JULY 1, 2015 COMMON ERA

THE FEAST OF PAULI MURRAY, CIVIL RIGHTS ATTORNEY AND EPISCOPAL PRIEST

THE FEAST OF CATHERINE WINKWORTH, TRANSLATOR OF HYMNS

THE FEAST OF HARRIET BEECHER STOWE, ABOLITIONIST

THE FEAST OF JOHN CHANDLER, ANGLICAN PRIEST, SCHOLAR, AND TRANSLATOR OF HYMNS

++++++++++++++++++++++++++++++++++++++++++

Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2015/07/01/devotion-for-monday-tuesday-and-wednesday-after-proper-21-year-b-elca-daily-lectionary/

++++++++++++++++++++++++++++++++++++++++++