Archive for the ‘Revelation of John 19’ Category

Hesed   1 comment

Above:  Mephibosheth Before David

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:

2 Samuel 9:1-13a

Psalm 68:17-20

Revelation 19:1-10

Mark 8:1-10

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The reading from 2 Samuel 9 contains a wonderful Hebrew word, hesed, which can mean “faith” or “kindness.”  For example, in 9:1 we read,

David inquired, “Is there anyone still left in the House of Saul with whom I can keep faith for the sake of Jonathan?”

TANAKH:  The Holy Scriptures (1985)

The New Revised Standard Version (1989) uses the other translation:

David asked, “Is there anyone left of the House of Saul to whom I may show kindness for Jonathan’s sake?”

Kindness is not always a simple matter.  Treating Mephibosheth, the self-described “dead dog” and crippled son of Jonathan with mercy and prestige is easy enough.   Furthermore, the miracle (the Feeding of the 4000) in Mark 8 is an example of extravagant and unambiguous kindness.  But what about the contents of the other readings?

Babylon (the Roman Empire) has fallen in Revelation 18.  The regime based on violence, oppression, and economic exploitation is no more.  Those who benefited from relationships to the empire mourn its passing.  We read of rejoicing in Heaven in Revelation 19.  But what about the innocent victims of the fall of the empire?  Might they also mourn the passing of the empire?

In Psalm 68 (a liturgy for a festival celebration in the Temple), taken in full, we read of God’s judgment and mercy.  Yes, divine hesed is present, but so is God crushing the heads of his enemies (verse 21).  As I have written repeatedly, good news for the oppressed is frequently catastrophic news for the unrepentant oppressors.  Perhaps the enemies whose heads God crushes were harming the widows and orphans mentioned in verse 5.

There is more than enough divine hesed to go around, but each of us has the individual responsibility to practice hesed toward each other also.  Furthermore, we have the collective responsibility to practice hesed institutionally, including as nation-states.

KENNETH RANDOLPH TAYLOR

JUNE 14, 2017 COMMON ERA

THE FEAST OF SAINT METHODIUS I OF CONSTANTINOPLE, PATRIARCH

THE FEAST OF DOROTHY FRANCES BLOMFIELD GURNEY, ENGLISH POET AND HYMN WRITER

THE FEAST OF HANS ADOLF BRORSON, DANISH LUTHERAN BISHOP, HYMN WRITER, AND HYMN TRANSLATOR

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Adapted from this post:

https://lenteaster.wordpress.com/2017/06/14/devotion-for-the-fifth-sunday-of-easter-ackerman/

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God is the Ruler Yet   1 comment

Icon of the Apocalypse of John

Above:   Icon of the Apocalypse of John

Image in the Public Domain

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The Collect:

O God, our true life, to serve you is freedom, and to know you is unending joy.

We worship you, we glorify you, we give thanks to you for your great glory.

Abide with us, reign in us, and make this world into a fit habitation for your divine majesty,

through Jesus Christ, our Savior and Lord, who reigns with you

and the Holy Spirit, one God, now and forever.  Amen.

Evangelical Lutheran Worship (2006), page 53

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The Assigned Readings:

Jeremiah 46:18-28 (Monday)

Isaiah 33:17-22 (Tuesday)

Isaiah 60:8-16 (Wednesday)

Psalm 24 (All Days)

Revelation 21:5-27 (Monday)

Revelation 22:8-21 (Tuesday)

Luke 1:1-4 (Wednesday)

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Lift up your heads, O gates;

lift them high, O everlasting doors;

and the King of glory shall come in.

“Who is this King of glory?”

“The LORD, strong and mighty,

the LORD, mighty in battle.”

Lift up your heads, O gates;

lift them high, O everlasting doors;

and the King of glory shall come in.

“Who is this King of glory?”

“The Lord of hosts,

he is the King of glory.”

–Psalm 24:7-10, The Book of Common Prayer (1979)

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Here are some thoughts for the time between Proper 29 (Christ the King Sunday) and the First Sunday of Advent.

God wins in the end.  Conquerors fall to other conquerors, who fall to other conquerors.  The faithful who persevere will receive their reward.  Some of them will live long enough to witness the triumph of God in the flesh.  The story of Jesus of Nazareth, attested to by eyewitnesses, contains suffering, death, and resurrection.  The victory of God in that case is one of love and power, not the smiting of enemies, for whom Christ interceded (Luke 23:34).

The Book of Revelation tells of divine creative destruction from Chapters 4 to 20.  Then, in Revelation 21 and 22, God inaugurates the new order.  There is smiting of enemies here, for the deliverance of the oppressed is frequently bad news for unrepentant oppressors.  The new, divine world order, however, contains no oppression.

That divine order has not become reality yet, of course.  Nevertheless, as the Reverend Maltbie Davenport Babcock (1858-1901) wrote:

This is my Father’s world,

O let my ne’er forget

That though the wrong

Seems oft so strong,

God is the ruler yet.

This is my Father’s world:

The battle is not done;

Jesus who died

Shall be satisfied,

And earth and heaven be one.

KENNETH RANDOLPH TAYLOR

JUNE 7, 2016 COMMON ERA

THE FEAST OF FREDERICK LUCIAN HOSMER, U.S. UNITARIAN HYMN WRITER

THE FEAST OF SAINT ANTHONY MARY GIANELLI, FOUNDER OF THE MISSIONARIES OF SAINT ALPHONSUS LIGUORI AND THE SISTERS OF MARY DELL’ORTO

THE FEAST OF CHARLES AUGUSTUS BRIGGS, U.S. PRESBYTERIAN PASTOR THEN EPISCOPAL PRIEST

THE FEAST OF SAINT ROBERT OF NEWMINSTER, ROMAN CATHOLIC ABBOT AND PRIEST

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2016/06/07/devotion-for-monday-tuesday-and-wednesday-after-proper-29-year-c-elca-daily-lectionary/

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Optimism and Pessimism   1 comment

Temple at Jerusalem

Above:   The Temple at Jerusalem

Image in the Public Domain

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The Collect:

O God, the protector of all who trust in you,

without you nothing is strong, nothing is holy.

Embrace us with your mercy, that with you as our ruler and guide,

we may live through what is temporary without losing what is eternal,

through Jesus Christ, our Savior and Lord.  Amen.

Evangelical Lutheran Worship (2006), page 53

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The Assigned Readings:

Ezekiel 10:1-19

Psalm 98

Luke 17:20-37

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Sing to the LORD a new song,

for he has done marvelous things.

–Psalm 98:1, The Book of Common Prayer (1979)

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Psalm 98 is the most optimistic reading for this day.  In Ezekiel 10 (carried over into Chapter 11) the Presence of Yahweh departs from Jerusalem, leaving it open to invasion and destruction by foreigners.  The divine Presence remains absent until Ezekiel 43.  In Luke 17:21 the Kingdom of God is present yet persecution and generally dark, eschatological times are en route.  On the other hand, in Luke 18, Jesus encourages his followers to continue praying and never to lose heart.  There is a way through the difficult times while living or dead, and always faithful to God.

The tone of these readings, taken together, fits the time of the church year well.  In the Revised Common Lectionary and several other lectionaries the selected portions of scripture become increasingly apocalyptic during the last few weeks before Advent and into that season.  Some Confessional Lutheran bodies even go so far as to label the last four Sundays of the Season after Pentecost the End Time Season.

May we remember that out of the creative destruction in Revelation 4-20 comes a new creation in Chapters 21 and 22.  Hope in God is real and well-founded, for God will win in the end.

That is a reason for optimism.

KENNETH RANDOLPH TAYLOR

JUNE 6, 2016 COMMON ERA

THE FEAST OF FRANKLIN CLARK FRY, PRESIDENT OF THE UNITED LUTHERAN CHURCH IN AMERICA AND THE LUTHERAN CHURCH IN AMERICA

THE FEAST OF SAINT CLAUDE OF BESANCON, ROMAN CATHOLIC PRIEST, MONK, ABBOT, AND BISHOP

THE FEAST OF HENRY JAMES BUCKOLL, AUTHOR AND TRANSLATOR OF HYMNS

THE FEAST OF WILLIAM KETHE, PRESBYTERIAN HYMN WRITER

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2016/06/06/devotion-for-saturday-before-proper-28-year-c-elca-daily-lectionary/

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The Kingdom of Our Lord and of His Christ   1 comment

Christ Pantocrator Icon

Above:  Icon of Christ Pantocrator

Scan by Kenneth Randolph Taylor

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The Collect:

O Lord God, you teach us that without love, our actions gain nothing.

Pour into our hearts your most excellent gift of love, that,

made alive by your Spirit, we may know goodness and peace,

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

who lives and reigns with you and the Holy Spirit,

one God, now and forever.  Amen.

Evangelical Lutheran Worship (2006), page 34

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The Assigned Readings:

Daniel 7:13-14 (Friday)

Daniel 7:27 (Saturday)

Psalm 148 (Both Days)

Revelation 11:15 (Friday)

Revelation 11:16-19 (Saturday)

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Let them praise the Name of the LORD,

for his Name only is exalted,

his splendor is over earth and heaven.

He has raised up strength for his people

and praise for all his loyal servants,

the children of Israel, a people who are near him.

Hallelujah!

–Psalm 148:13-14, The Book of Common Prayer (1979)

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The fact that the Apocalypse of John quotes the Book of Daniel is old news.  The “son of man,” or as TANAKH:  The Holy Scriptures (1985) renders the term, “One like a human being,” in Daniel 7, is a heavenly figure the text never identifies specifically.  He might be the archangel Michael.  In subsequent Jewish interpretation “the son of man” is a representation of Israel.  Whoever the “son of man” is in Daniel 7, he receives an everlasting dominion on earth in a vision in that chapter.  In Revelation Jesus receives that everlasting dominion.

Revelation 11:15 cues Handel’s “Hallelujah Chorus” to start thundering inside my head, it was one of the passages of the composer used in that portion of theMessiah.  The New Revised Standard Version (1989) renders the text as:

The kingdom of the world has become the kingdom of our Lord

and of his Messiah,

and he will reign forever and ever.

The translation in The Revised English Bible (1989) is less traditional:

Sovereignty over the world has passed to our Lord and his Christ, and he shall reign for ever!

In Revelation 12-18 God proceeds to destroy the corrupt human order on earth before inaugurating the divine order in chapters 19-22.

Many of the texts regarding the Kingdom of God in the New Testament indicate its partial presence, at least from a human perspective.  It is evident among people, but there will be more to come.  We need not wait for the complete realization of the Kingdom of God to praise and exalt God, whose mighty acts are numerous.  The full Kingdom of God will come to pass and become obvious in human sight in time.  Until then reminders of divine sovereignty are still in order, for appearances often prove both deceptive and discouraging.

KENNETH RANDOLPH TAYLOR

JANUARY 2, 2016 COMMON ERA

THE NINTH DAY OF CHRISTMAS

THE FEAST OF JOHANN KONRAD WILHELM LOEHE, BAVARIAN LUTHERAN MINISTER AND COORDINATOR OF DOMESTIC AND FOREIGN MISSIONS

THE FEAST OF SABINE BARING-GOULD, ANGLICAN PRIEST AND HYMN WRITER

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Adapted from this post:

https://lenteaster.wordpress.com/2016/01/02/devotion-for-friday-and-saturday-before-the-fifth-sunday-of-easter-year-c-elca-daily-lectionary/

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This is post #1450 of BLOGA THEOLOGICA.

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God Cares, Part II   1 comment

Ozark Family

Above:  A Destitute Family in the Ozark Mountains, Arkansas, 1935

Photographer = Ben Shahn (1898-1969)

Image Source = Library of Congress

Reproduction Number = LC-USF33-006071-M2

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The Collect:

God of compassion, you welcome the wayward,

and you embrace us all with your mercy.

By our baptism clothe us with garments of your grace,

and feed us at the table of your love,

through Jesus Christ, our Savior and Lord, who lives

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

Evangelical Lutheran Worship (2006), page 28

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The Assigned Readings:

Leviticus 23:26-41 (Monday)

Leviticus 25:1-19 (Tuesday)

Psalm 53 (Both Days)

Revelation 19:1-8 (Monday)

Revelation 19:9-10 (Tuesday)

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The benighted man thinks,

“God does not care.”

–Psalm 53:2, TANAKH:  The Holy Scriptures (1985)

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The New Revised Standard Version (1989) offers a more traditional rendering of that verse:

Fools say in their hearts,

“There is no God.”

–Psalm 53:1a

Singular versus plural in the realm of nouns is not the issue that really concerns me.  I do not live in fear or distrust of masculine words, but I do guard the distinction between the singular and the plural in the realm of pronouns zealously.  My tenacity regarding language aside, I focus on my main point:  the translators of TANAKH:  The Holy Scriptures (1985) rendered Psalm 53 and its basis, Psalm 14, correctly.  Every scholarly commentary I have consulted regarding Psalms 14 and 53 agrees that the issue is practical atheism, not the denial of the existence of God.  Atheism was rare in the ancient Middle East, but living as if God did not care was rampant among Hebrews.

God cares.  For God to exist God must care.  God cares for us and the rest of the created order.  God cares about justice.  The Sabbath laws and codes for the year of the jubilee in Leviticus reveal that God cares about people so much as to give them time off from work.  One needs to rest and play as well as to work in order to lead a balanced life.  Unfortunately, the annals of Christian history are full of instances of people labeling proper recreation as something sinful.  I note that targets for this mislabeling have included chess and other games, which medical experts know to be helpful for keeping one’s mind sharp and which educators consider useful in building mental acumen.  Even drinking tea, an excellent source of antioxidants, has been the target of condemnations for indulging one’s appetites.  Some people need to relax in their attitudes and lay legalism aside.

More to the point, time off is a mark of freedom, for a slave in Egypt had no day off from work.  Freedom from oppression, the context for Revelation 19, is not an invitation to impose new forms of oppression–legalism, needless guilt trips, et cetera.  God frees people to live in the liberty of mutual responsibility in community.  Each of us is accountable others, who are, in turn, responsible to each of us.  And everybody depends entirely upon and is accountable to God.  In this model there is no room for oppression or exploitation.  God frees us to lead lives of active compassion, empathy, and sympathy.  And God cares if we pursue that path.

KENNETH RANDOLPH TAYLOR

NOVEMBER 30, 2015 COMMON ERA

THE FEAST OF SAINT ANDREW THE APOSTLE, MARTYR

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Adapted from this post:

https://lenteaster.wordpress.com/2015/11/30/devotion-for-monday-and-tuesday-after-the-fourth-sunday-in-lent-year-c-elca-daily-lectionary/

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Posted November 30, 2015 by neatnik2009 in Leviticus, Psalm 14, Psalms I: 1-76, Revelation of John 19

Tagged with , ,

The Little Gate to God   4 comments

Little Gate to God

Above:  Part of Rauschenbusch’s Text, from Pilgrim Hymnal (1935)

Image Source = Kenneth Randolph Taylor

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Those who know me well are aware of the fact that I collect hymnals, especially old ones.  I have begun to explore a Christmas present, a copy of the 1916 Episcopal Hymnal, to great delight.  And the line of Pilgrim Hymnals interests me.  I have copies copyrighted 1912, 1935, and 1958.  Archive.org provides a method of obtaining a free electronic copy of the 1904 version.

Pilgrim Hymnals

Above:  The 1912, 1935, and 1958 Pilgrim Hymnals

Photograph Dated December 28, 2013 Common Era

Image Source = Kenneth Randolph Taylor

All of these hymnals stand in the worship lineage of the United Church of Christ (UCC) (1957-), which adopted and authorized The New Century Hymnal in 1995.  As of yesterday, when I checked the UCC website most recently, the church publisher sold not only the 1995 hymnal and a Spanish-language hymnal, but The Hymnal of the United Church of Christ (1974), Pilgrim Hymnal (1958), and The Hymnal (1941) of the former Evangelical and Reformed Church (1934-1957).

Hymnals

Above:  The 1941, 1958, 1974, and 1995 Hymnals

Photograph Dated December 28, 2013 Common Era

Image Source = Kenneth Randolph Taylor

Of these volumes The Hymnal (1941) is the most impressive and Pilgrim Hymnal (1958) is also quite good.  The other two are regrettable books.  That is this Episcopalian’s opinion.

Pilgrim Hymnal 1935 Title

Above:  Part of the Title Page of Pilgrim Hymnal (1935)

Image Source = Kenneth Randolph Taylor

Pilgrim Hymnal (1935) is a revision of Pilgrim Hymnal (1931).

Pilgrim Hymnal 1935 Copyright

Above:  The Copyright Notice in Pilgrim Hymnal (1935)

Image Source = Kenneth Randolph Taylor

This fact causes me to ponder the economics of hymnal revision, especially during the Great Depression.  I do recall that 1931 was the year the National Council of Congregational Churches of the United States (1871-1931) merged with the General Conference of the Christian Church (1890-1931) to form the General Council of Congregational Christian Churches (1931-1957).  My surmise, then, is that the 1935 revision was not an overhaul of the 1931 volume.  I find a hint of this in the Preface to the 1958 Pilgrim Hymnal:

This book was first conceived as a revision of the Pilgrim Hymnal of 1931, but the recent developments in hymnody, in church life, and in world history have made it necessary to plan our work in larger terms.

–page v

Pilgrim Hymnal 1958 Copyright

Above:  The Copyright Notice in Pilgrim Hymnal (1958)

Image Source = Kenneth Randolph Taylor

I have read online that the 1935 Pilgrim Hymnal contains the greatest concentration of Social Gospel hymns.  I, being a skilled hair splitter, wonder if the authors of those remarks have distinguished between the Social Gospel and Neo-Orthodoxy, both of which prioritize addressing and correcting societal ills.  Yet my study of the 1935 book does reveal many hymns about societal responsibility–especially on a national level.  And my study of the 1904 and 1912 predecessors reveals that those volumes were Social Gospel (defined narrowly) publications.

The theological orientation of the 1935 Pilgrim Hymnal becomes clear before hymn #1, “Holy, Holy, Holy!  Lord God Almighty.”  Opposite that hymn one finds a text by Walter Rauschenbusch (1861-1918), the great theologian of the Social Gospel:

In the castle of my soul

Is a little postern gate,

Whereat, when I enter,

I am in the presence of God,

In a moment, in the turning of a thought,

I am where God is.

This is a fact.

—–

The world of men is made of jangling noises.

With God is a great silence.

But that silence is a melody

Sweet as the contentment of love,

Thrilling as a touch of flame.

When I enter into God,

All life has a meaning.

Without asking I know;

My desires are even now fulfilled,

My fever is gone

In the great quiet of God.

My troubles are but pebbles on the road,

My joys are like the everlasting hills.

So it is when I step through the gate of prayer

From time into eternity.

When I am in the consciousness of God,

My fellowmen are not far off and forgotten,

But close and strangely dear.

Those whom I love

Have a mystic value.

They shine as if a light were glowing within them.

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So it is when my soul steps through the postern gate

Into the presence of God.

Big things become small, and small things become great.

The near becomes far, and the future is near.

The lowly and despised is shot through with glory.

God is the substance of all revolutions;

When I am in him, I am in the Kingdom of God

And in the Fatherland of my Soul.

Several aspects of that text perk up my theological ears.  The affirmation of the image of God in others is a timeless and sadly necessary message to repeat.  Today, the Feast of the Holy Innocents, is an especially appropriate time to do so.

The recognition of being in the Kingdom of God in the heightened state of awareness of being in the presence of God rings true with me.  To the writing and theology of Rauschenbusch I add the subsequent work and thought of C. H. (Charles Harold) Dodd, who explained Realized Eschatology in The Founder of Christianity (1970):

God, the Eternal, the omnipresent, can hardly be said to be nearer or farther off at this time or that.  If he is king at all, he is king always and everywhere.  In what sense his kingdom does not come; it is.  But human experience takes place within a framework of time and space.  There are particular moments in the lives of men and in the history of mankind when what is permanently true (if largely unrecognized)  becomes manifestly and effectively true.  Such a moment in history is reflected in the gospels….

–pages 56 and 57 of the 1970 paperback edition

The contextualization of one’s circumstances in the presence of God, paired with due awestruck humility (the fear of God, in traditional language) is a healthy spiritual attitude.

And the attachment to others in God is a profoundly Biblical attitude.

Then the righteous will answer him, “Lord, when was it that we say you hungry and gave you food, or thirsty and gave you something to drink?  And when was it that we saw you a stranger and welcomed you, or naked and gave you clothing?  And when was it that we saw you sick or in prison and visited you?”  And the king will answer them, “Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me.”

–Matthew 25:37-40, The New Revised Standard Version

The reverse situation is not happy, however:

Then he will answer them, “Truly I tell you, just as you did not do it to one of the least of these, you did not do it to me.”

–Matthew 25:45, The New Revised Standard Version

There is also this from the Letter of James:

What good is it, my friends, for someone to say he has faith when his actions do nothing to show it?  Can that faith save him?  Suppose a fellow-Christian, whether man or woman, is in rages with not enough food for the day, and one of you says, “Goodbye, keep warm, and have a good meal,” but does nothing to supply that their bodily needs, what good is that?  So with faith; if it does not lead to action, it is by itself a lifeless thing.

–James 2:14-17, The Revised English Bible

Rauschenbusch understood these lessons well in the context of his Baptist congregation in Hell’s Kitchen, New York, New York.  He knew that the fact that tenements were such substandard housing was a sin, one which required correction.  He grasped the communal roots of Christianity and lived accordingly.  He was, however, overly optimistic about how much people could do to change the world.  Yet Rauschenbusch, despite his insufficient theology of sin–which Reinhold Niebuhr corrected–did call necessary and proper attention to the fact that the church has societal duties.  To those who would rebuff this idea, I quote the late Reverend Sherwood Eliot Wirt, a long-time associate of Billy Graham:

James was not wrong when he demanded that Christians show their faith by their works.  Jesus Christ was not wrong when he told his listeners in effect to stop sitting on their hands and to get to work doing God’s will.  He did not come to earth to split theological hairs, but to minister to a world in need and to save men out of it for eternity.  It is time the air was cleared.  To pit social action against evangelism  is to raise a phony issue, one that Jesus would have spiked in a sentence.  He commanded his disciples to spread the Good News, and to let their social concerns be made manifest through the changed lives of persons of ultimate worth.

The Social Conscience of the Evangelical (New York, NY:  Harper & Row, 1968), page 154

And is it not evidence of a changed life, for example, to oppose the exploitation and endangerment of people who have to live in substandard housing?  Should not all human housing meet certain basic standards?  Rauschenbusch understood this point well.

The unfortunate acceptance of the Roman social order–complete with slavery–which we find in much of the New Testament reflects the human authorship of those texts and the widespread expectation of the temporal proximity of the Second Coming of Jesus.  If one thinks that Christ will return soon and wipe away the social structures, problems, and injustices, focusing on individual spiritual preparation is a logical decision.  Yet nearly 2000 years have passed and many of my heroes of Christian faith have challenged and/or changed social systems for the better.  They have been salt and light, the hands and feet of Christ.

In contrast to those go-along-and-get-ready-for-Jesus parts of the New Testament I find others with a different message.  Revelation 18 and 19 come to mind immediately.  Babylon (read:  the Roman Empire, based on slavery, military conquest, and economic exploitation) has fallen.  Heaven rejoices.  Yet certain kings and merchants of the earth lament this change, for they have benefited from the vanquished political and economic arrangements.  Good news for the oppressed is bad news for the oppressors.  And God is the substance of that revolution.

So, O reader, are you one in a position to rejoice or to lament when contemporary Babylons–based on violence and/or economic and other forms of exploitation–fall?  And is your understanding of Christian responsibility overly individualistic?

KENNETH RANDOLPH TAYLOR

DECEMBER 28, 2013 COMMON ERA

THE FOURTH DAY OF CHRISTMAS:  THE FEAST OF THE HOLY INNOCENTS

Daniel and Revelation, Part I: Identifying With Oppressors   1 comment

04865v

Above:  Cardinal Gibbons on Accepting Membership in the National Child Labor Committee, Circa 1913

Photographed by Lewis Wickes Hine (1874-1940)

Image Source = Library of Congress

(http://www.loc.gov/search/?q=child+labor&in=original_format%3Astill+image)

Reproduction Number = LC-DIG-nclc-04865

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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 236

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The Assigned Readings:

Daniel 2:1-23 (November 21)

Daniel 2:24-49 (November 22)

Psalm 143 (Morning–November 21)

Psalm 86 (Morning–November 22)

Psalms 81 and 116 (Evening–November 21)

Psalms 6 and 19 (Evening–November 22)

Revelation 18:1-24 (November 21)

Revelation 19:1-21 (November 22)

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Some Related Posts:

Daniel 2:

http://ordinarytimedevotions.wordpress.com/2011/05/31/week-of-proper-29-tuesday-year-1/

Revelation 18:

http://ordinarytimedevotions.wordpress.com/2011/11/18/week-of-proper-29-thursday-friday-and-saturday-year-2/

Revelation 19:

http://ordinarytimedevotions.wordpress.com/2011/11/18/week-of-proper-29-thursday-friday-and-saturday-year-2/

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Daniel prophesied the fall of the Chaldean Empire of King Nebuchadnezzar (Nebuchadrezzar) II (reigned 625-605 BCE), the rise and fall of successive empires, and the founding of God’s rule on earth.  The founding of God’s rule on earth is one of the topics of Revelation 18 and 19.  I find the more interesting topic of those chapters to be the different responses to the fall of “Babylon” (the Roman Empire).  The righteous exult, as they should.  But those who had made common cause with the corruption, injustice, and violence of the late empire lament its passing.

Richard Bauckham, in The Bible in Politics:  How to Read the Bible Politically, 2d. Ed. (Louisville, KY:  Westminster/John Knox Press, 2011), provides excellent analysis:

Rome is a harlot because of her associations with the peoples of her empire for her own economic benefit.  The Pax Romana is really a system of economic exploitation of the empire.  For the favours of Rome–the security and prosperity of the Pax Romana–her lovers pay a high price.  Her subjects give far more to her than she gives to them.

–pages 90-91

The riches came from the exploitation of people (page 91) and the condemnation applies to successive states throughout history (page 93).  Furthermore, there is a hermeneutical trap:

Any reader who finds himself…viewing the prospect of the fall of Rome with dismay should therefore discover with a shock where he stands, and the peril in which he stands.

–page 99

Bauckham concludes with the following:

…there is much to suggest that modern Western society, in its worship of the idol of its ever-increasing material prosperity, is trafficking in human lives.  Chief among its mourners may be the multinational companies, the advertising industry, and the arms trade.  But one should also be aware of the hermeneutical trap John laid for us all.

–page 102

The towel draped across my shower curtain rod says:

MADE IN BANGLADESH.

How old was the person who made my towel?  (Child labor is rampant in Bangladesh.)  How long was his or her work day?  What standard of living does he or she enjoy?  I suspect that the answers would disturb my conscience.  I know that there must have been reasons (not all of them innocent) that the towel cost so little to purchase.  I am, simply by belonging to my First World society, complicit in the exploitation of Third World people.  Every time I shop for a towel, a clock radio, or a pair of tennis shoes, for example, I risk deepening my complicity.

Be merciful to me, O Lord, for you are my God;

I call upon you all the day long.

–Psalm 86:3, The Book of Common Prayer (2004)

Amen.

KENNETH RANDOLPH TAYLOR

JUNE 5, 2013 COMMON ERA

THE FEAST OF ROBERT FRANCIS KENNEDY, UNITED STATES ATTORNEY GENERAL AND SENATOR

THE FEAST OF SAINT BONIFACE OF MAINZ, ROMAN CATHOLIC BISHOP

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Adapted from this post:

http://ordinarytimedevotions.wordpress.com/2013/06/05/devotion-for-november-21-and-22-lcms-daily-lectionary/

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