Archive for the ‘Revelation of John 21’ Category

The Vibes of Translations: A Case Study Invoking John 1:14a   Leave a comment

Above:  The Hebrew Tabernacle in the Wilderness

Image in the Public Domain

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A Biblical translation has its vibe.

Years ago, at the Episcopal Center at The University of Georgia, I was participating in a Bible study one night.  The passage was the Beatitudes (Matthew 5:1-12).  The study method was the African Bible study, by which the group heard the same passage read aloud three times, each time in a different version, and asked a different question each time.  After Carrie read from The Living Bible (New Testament, 1969), all of us present sang,

I’d like to teach the world to sing

in perfect harmony.

I’d like to buy the world a Coke

and keep it company.

The Living Bible is of its time.  That is the most polite evaluation I can offer of it.  My opinion of The Living Bible is so low as to be subterranean.  If I were to represent my opinion of that version numerically, I would use a negative number on a scale.  But I would still rate The Living Bible higher than The Message.

To my main point now….

The Prologue (1:1-18) of the Gospel of John is one of the most profound sections in the Bible.  That Prologue is theologically rich, like the rest of that Gospel.  And John 1:1-18 is one of the portions of scripture I read when evaluating a translation.  If a translation botches the Prologue to the Gospel of John, I read no more in that version.  Literary quality and theological subtlety are standards I apply to that evaluation.

The Revised Standard Version (New Testament, 1946; plus Old Testament, 1952; Second Edition, 1971) provides the standard English translation of John 1:14a:

And the Word became flesh and dwelt among us, full of grace and truth….

Two translation choices stand out in my mind.  First, “dwelt” is literal from the Greek, according to commentaries I have read.  Second, the Greek text reads, literally, “in,” not “among.”

Other versions offer similar readings.  For example, The Revised English Bible (1989) tells us:

So the Word became flesh; he made his home among us,….

The New American Bible–Revised Edition (2011) reads:

And the Word became flesh

and made his dwelling among us,….

And The New Jerusalem Bible (1985) tells us:

The Word became flesh,

he lived among us,….

Helen Barrett Montgomery (1861-1934) hit the proverbial nail on the head in her Centenary Translation of the New Testament (1924):

And the Word became flesh and tented with us…

William Barclay (1907-1978) also translated John 1:14a well:

So the word of God became a person, and took up his abode in our being….

Barclay picked up on the literal meaning of a particular Greek word meaning “in,” not “among.”  He also tied John 1:14a to the theme of indwelling that runs throughout the Fourth Gospel.  Jesus dwelt in YHWH, YHWH dwelt in Jesus, and followers of Jesus dwelt in him, and, therefore, in YHWH.

The reference to dwelling or tenting is to the tent of the Tabernacle, as in Exodus 25:8d.  Literally, in John 1:14, the Logos of God pitched a tent.   The Greek verb meaning “to tent” resembles the Hebrew root for “to dwell” and the Hebrew word from which the noun shekinah (divine presence) derives.

The meaning pertains to Realized Eschatology in the Johannine Gospel:  God was fully present among human beings in the person of Jesus of Nazareth.  Father Raymond E. Brown‘s extensive and extremely detailed and verbose commentary (1966) on the Gospel of John makes the connection between John 1:14 and Revelation 21:3:

“Behold the dwelling of God is with men….”

Revised Standard Version

According to Father Brown:

Thus, in dwelling among men, the Word anticipates the divine presence which according to Revelation will be visible to men in the last days.

The Gospel According to John (I-XII) (1966), 33

However extremely few merits Eugene Peterson’s The Message (2002) may have, literary grace is not one of them.  Consider this rendering of John 1:14a, O reader:

The Word became flesh and blood

and moved into the neighborhood.

Now I return to the question of the vibe of a translation.  “…moved into the neighborhood,” in my North American context, carries a certain connotation.  I hear that phrasing and think of a scenario in which a prosperous, professional Latino or African-American family has moved into a conservative White suburb, and the White bigots have started fretting about the possibility of declining property values.  Peterson’s translation of John 1:14a leads my mind far away from what is really happening in that verse in the Fourth Gospel.  The unfortunate wording in The Message makes me think of White upper-class bigots bemoaning,

“There goes the neighborhood!”

Furthermore, Peterson’s translation of John 1:14a functions as another example of my main criticism of that version:  It commits the sin of being kitschy.  No Biblical translation should be kitschy.

I have decided to read Helen Barrett Montgomery’s Centenary Translation of the New Testament (1924).  She had the Word pitching a tent, consistent with the meaning of the Greek text.  I like the vibe of her translation.

KENNETH RANDOLPH TAYLOR

FEBRUARY 22, 2021 COMMON ERA

THE FEAST OF HANS SCHOLL, SOPHIE SCHOLL, AND CHRISTOPH PROBST, ANTI-NAZI MARTYRS AT MUNICH, GERMANY, 1943

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 MARGARET OF CORTONA, PENITENT AND FOUNDRESS OF THE POOR ONES

THE FEAST OF SAINT PRAETEXTATUS, ROMAN CATHOLIC BISHOP OF ROUEN

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Faithful Community, Part VI   1 comment

Above:  The New Jerusalem

Image in the Public Domain

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

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

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

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

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

The Book of Common Prayer (1979), page 236

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Genesis 22:1-19 or Zechariah 8:7-17

Psalm 145:1-9

Revelation 21:9-27

John 15:26-16:15

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Genesis 22:1-19 is the outlier in this group of assigned portions of scripture.  I refer you, O reader, to other posts in which I have covered that terrible tale of child abuse and attempted murder.

A dark tone exists also in John 16:1-4.  Consider the circumstances of the Johannine, Jewish Christian community.  Expulsion from synagogues was their reality.  Religious persecution, although not constant from the imperium, was possible.  Furthermore, a time when 

anyone who kills you will think he is doing a holy service to God

functions, in this liturgical context, as a commentary on Abraham in Genesis 22:1-19.

Otherwise, the assigned readings depict a happy reality of dwelling in God.  This reality is not free of troubles, but one lives in harmony with God, at least.  And faith communities provide contexts in which members support one another.  They have instructions from God:

These are the things you are to do:  Speak the truth to one another, under true and perfect justice in your gates.  And do not contrive evil against one another, and do not love perjury, because all those things that I hate–declares the LORD.

–Zechariah 8:16-17, TANAKH:  The Holy Scriptures (1985)

The original context of Zechariah 8:16-17 is Jerusalem after the return of exiles.  The passage also applies to Christian faith communities, however.  People are to love God and each other.

May we do so, by grace, and glorify God.

KENNETH RANDOLPH TAYLOR

FEBRUARY 1, 2021 COMMON ERA

THE FEAST OF SAINT HENRY MORSE, ENGLISH ROMAN CATHOLIC PRIEST AND MARTYR, 1645

THE FEAST OF SAINT BENEDICT DASWA, SOUTH AFRICAN ROMAN CATHOLIC CATECHIST AND MARTYR, 1990

THE FEAST OF CHARLES SEYMOUR ROBINSON, U.S. PRESBYTERIAN MINISTER, HYMN WRITER, AND HYMNOLOGIST

THE FEAST OF GIOVANNI PIERLUIGI DA PALESTRINA, ITALIAN ROMAN CATHOLIC COMPOSER AND MUSICIAN

THE FEAST OF SAINT SIGEBERT III, KING OF AUSTRASIA

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2021/02/01/devotion-for-proper-27-year-d-humes/

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The Gift of Tears to Shed   1 comment

Above:  Tear Ducts

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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Isaiah 25:6-9

Psalm 24

Revelation 21:1-6a

John 11:32-44

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[The Lord GOD] will destroy death for ever….

–Isaiah 25:8a, The Revised English Bible (1989)

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Writing another devotional blog post for All Saints’ Day can prove challenging, given how many I have composed.  My perspective on this hobby of writing lectionary-based devotions is unique, O reader.  I am the only mortal who knows how often I have repeated myself.

Anyway, the connection between Isaiah 25:5-9 and Revelation 21:1-6a is obvious.  Isaiah 25:6-9, set during the great eschatological banquet, is a fine choice to pair with Revelation 21:1-6a.

I have joined the company of those who visit someone’s grave and talk.  In my case, those are the graves of my father (who had Alzheimer’s Disease and died a combination of ailments on October 30, 2014) and my girlfriend (who struggled with mental illness until she died violently on October 14, 2019).  Therefore, Isaiah 25:6-9 has special meaning for me.  Perhaps you, O reader, also find special meaning in this text.  We mere mortals grieve because we are human and have emotions.  We need not grieve alone.  Hopefully, we can rely on other people to help us through the grieving process.  And God is with us, of course.

Jesus wept.

–John 11:35, The New Jerusalem Bible (1985)

Jesus weeps with us.  We are not alone.

Sister Ruth Fox, O.S.B., wrote “A Franciscan Blessing” (1985), which reads, in part:

May God bless you with the gift of tears to shed with those who suffer

from pain, rejection, starvation, or the loss of all that they cherish,

so that you may reach out your hand to comfort them and transform their pain into joy.

One day, I will be a position to help someone experiencing grief.  I will be able to assist that person because of my grief.  So be it.  Life in God requires people to look out for each other.  

The Feast of All Saints is an occasion to ponder all who have preceded us in the Christian faith.  They constitute a “great cloud of witnesses.”  Some are famous.  Most are obscure.  We may know a few of them by name.  To miss them is legitimate.

At the right time (the time of God’s choosing), may we join them on the other side of the veil.  In the meantime, we have work to do and God to glorify.

KENNETH RANDOLPH TAYLOR

JANUARY 30, 2021 COMMON ERA

THE FEAST OF LESSLIE NEWBIGIN, ENGLISH REFORMED MISSIONARY AND THEOLOGIAN

THE FEAST OF SAINT BATHILDAS, QUEEN OF FRANCE

THE FEAST OF FREDERICK OAKELEY, ANGLICAN THEN ROMAN CATHOLIC PRIEST

THE FEAST OF SAINTS GENESIUS I OF CLERMONT AND PRAEJECTUS OF CLERMONT, ROMAN CATHOLIC BISHOPS; AND SAINT AMARIN, ROMAN CATHOLIC ABBOT

THE FEAST OF SAINT JACQUES BUNOL, FRENCH ROMAN CATHOLIC PRIEST AND MARTYR, 1945

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2021/01/30/devotion-for-all-saints-day-year-d-humes/

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Hard of Hearing   1 comment

 

Above:  Cooks Union United Methodist Church, Miller County, Georgia

Image Source = Google Earth

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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 21:1-19 or Zechariah 7:4-14

Psalm 144:1-4, 9-15

Revelation 21:1-8

John 15:18-25

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My father served as the pastor of Cooks Union United Methodist Church, outside Colquitt, Georgia, from June 1985 to June 1986.  One of the parishioners was Don, an elderly man.  Don was hard of hearing.  He frequently missed much of the contents of my father’s sermons and misheard other parts of those sermons.  Don also missed much context, so, when we correctly heard what my father said, Don often misunderstood the meaning.  Don frequently became upset with my father, accusing my father of having said X when my father had said Y.  This was unfair, of course; my father had done nothing wrong.

Many people have been hard of hearing in matters pertaining to morality.  Many still are.  Morals need not be abstract.  How do we treat one another?  How do governments treat vulnerable people?  What kinds of policies do politicians support?  Living according to the Golden Rule is one way to earn the world’s enmity.

God is kinder to the vulnerable than many people and governments are.  The divine preference for the poor recurs throughout the Bible.  And economic injustice and judicial corruption frequently occur on lists of collective and individual sins, alongside idolatry, that God judges harshly.  Yet, to hear many ministers speak, one would know that the Biblical authors spilled more ink condemning economic injustice and judicial corruption than various sexual practices.

May we, by grace, not be hard of hearing in matters of the Golden Rule.

KENNETH RANDOLPH TAYLOR

JANUARY 30, 2021 COMMON ERA

THE FEAST OF LESSLIE NEWBIGIN, ENGLISH REFORMED MISSIONARY AND THEOLOGIAN

THE FEAST OF SAINT BATHILDAS, QUEEN OF FRANCE

THE FEAST OF FREDERICK OAKELEY, ANGLICAN THEN ROMAN CATHOLIC PRIEST

THE FEAST OF SAINTS GENESIUS I OF CLERMONT AND PRAEJECTUS OF CLERMONT, ROMAN CATHOLIC BISHOPS; AND SAINT AMARIN, ROMAN CATHOLIC ABBOT

THE FEAST OF SAINT JACQUES BUNOL, FRENCH ROMAN CATHOLIC PRIEST AND MARTYR, 1945

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2021/01/30/devotion-for-proper-26-year-d-humes/

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A Covenant People, Part VIII   1 comment

Above:  Image of COVID-19, by the Centers for Disease Control

Image in the Public Domain

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

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

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

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

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

The Book of Common Prayer (1979), page 236

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Genesis 17:1-22 or Ruth 4:1-17

Psalm 143

Revelation 21:1-6a

John 15:1-17

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The Revised Common Lectionary (RCL) includes part of Genesis 17 only one–on the Second Sunday in Lent, Year B.  The RCL guts the chapter, though.  The RCL assigns only verses 1-7 and 15-16.  As Matthew Thiessen observes in Jesus and the Forces of Death:  The Gospels’ Portrayal of Ritual Impurity Within First-Century Judaism (2020), the RCL avoids the verses that talk about circumcision.  One who hears a RCL-based sermon on Genesis 17:1-7, 15-16 hears

a very carefully edited, essentially Christianized (or de-Judaized) version of Genesis 17.

–2

The Humes lectionary, in contrast, fills the hole the RCL creates.

Without chasing a proverbial rabbit, I repeat here what I have written elsewhere, in another lectionary-based devotion, recently:  Within Judaism, over time, as reflected in the Bible and in non-canonical Jewish texts, a range of opinions regarding circumcision existed.  Judaism has never been a monolithic religion, despite what you, O reader, may have heard or read.

Circumcision was a common practice in many cultures in the area of antiquity.  In the case of the Jews, it was significant for more than one reason.  Hygiene was one reason for circumcision.  The practice was also a fertility rite, a ritual of initiation into the covenant people, and an act of ritual purification.  The practice, perhaps most importantly, functioned as a marker of identity in God and the divine covenant.

Circumcision is a sign–a covenant I believe remains in effect.  I, as a Gentile, function under a second covenant.

Wholeness and restoration–collectively and individually–are possible only in God, via a covenant.  As in Ruth 4, God frequently acts through people to create wholeness and restoration.  God also acts directly often.

…there will be no more death, and no more mourning or sadness.  The world of the past has gone.

–Revelation 21:4b, The Jerusalem Bible (1966)

The “world of the past” in Revelation 21:4b remains the world of the present.  The COVID-19 pandemic continues to claim and damage lives and livelihoods.  Tears, death, mourning, and sadness remain, in a heightened reality, the cruel companions of victims of the pandemic.  One point of Revelation is the imperative of keeping faith and focusing on the light while the darkness threatens to overwhelm with despair and hopelessness.

One joins a covenant by grace.  One drops out of a covenant by works of darkness.  That is classical Jewish Covenantal Nomism.  In other words, remain faithful to God, who is faithful.

Archbishop Desmond Tutu told a story about a Jew in a Nazi death camp.  A guard was mocking a pious Jew, forced to perform the degrading, unpleasant, and disgusting task of cleaning the toilet.  The guard asked, 

Where is your God now?

The Jew answered,

He is beside me, here in the muck.

Where is God during the COVID-19 pandemic?  God is sitting beside the beds of patients.  God is walking beside essential workers.  God is grieving with those who mourn.  God is present with those working to develop or to distribute vaccines.  God is with us, here in the muck.

God is faithful.  May we be faithful, too.

KENNETH RANDOLPH TAYLOR

JANUARY 29, 2021 COMMON ERA

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

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2021/01/29/devotion-for-proper-25-year-d-humes/

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Concerning Wheat, Tares, and Donatism, Part II   Leave a comment

 

Above:  The Parable of the Tares

Image in the Public Domain

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For the Third Sunday of Advent, Year 2

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Lectionary from A Book of Worship for Free Churches (The General Council of the Congregational Christian Churches in the United States, 1948)

Collect from The Book of Worship (Evangelical and Reformed Church, 1947)

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Almighty and Everlasting God, who hast given to us, thy servants, grace,

by the confession of a true faith, to acknowledge the glory of the eternal Trinity,

and in the power of the divine majesty to worship the Unity;

we beseech thee, that thou wouldst keep us steadfast in this faith,

and evermore defend us from all adversities;

who livest and reignest, One God, world without end.  Amen.

The Book of Worship (1947), 182

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Isaiah 12:1-6

Psalms 67 and 75

Revelation 21:1-27

Matthew 13:14-52

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The fully realized Kingdom of God will arrive on schedule–God’s schedule.  Or it will seem to arrive, from a human perspective, one bound by time.  Either way, this will be wonderful news for the oppressed and catastrophic news for their oppressors.  Divine judgment and mercy remain in balance.

We–you and I, O reader–live in the age of weeds (tares) growing among the wheat.  May we not presume to know more than do.  Our judgment regarding who is a weed and who is wheat may be flawed.  The Church and many congregations have a shameful track record of harming members spiritually (especially with legalism and bigotry) instead of nurturing them.  I know refugees from the Church.  Perhaps you do, too, O reader.  The irony of a bumper sticker,

JESUS, SAVE ME FROM YOUR FOLLOWERS,

is rich.  Nobody needs saving from actual followers of Jesus.  Yet those “followers of Jesus” from whom people need deliverance almost certainly think they follow Christ.

As the Gospel of Mark (in its entirety) and Matthew 25:31-46 teach us bluntly, many who think they are insiders are really outsiders, just as many who imagine themselves to be outsiders are actually insiders.  Wheat or weeds?  One may not know to which category one, much less another person, belongs.  That may be either good or bad news, depending on one’s case.

KENNETH RANDOLPH TAYLOR

NOVEMBER 29, 2020 COMMON ERA

THE FIRST DAY OF ADVENT:  THE FIRST SUNDAY OF ADVENT

THE FEAST OF FREDERICK COOK ATKINSON, ANGLICAN CHURCH ORGANIST AND COMPOSER

THE FEAST OF JENNETTE THRELFALL, ENGLISH HYMN WRITER

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Rejecting Grace   Leave a comment

Above:  Nazareth, 1875

Image Publisher = L. Prang and Company

Image Source = Library of Congress

Reproduction Number = LC-DIG-pga-14154

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For the Sunday Next Before Advent, Year 1

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Lectionary from A Book of Worship for Free Churches (The General Council of the Congregational Christian Churches in the United States, 1948)

Collect from The Book of Worship (Evangelical and Reformed Church, 1947)

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

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

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

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

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

The Book of Worship (1947), 236

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Haggai 2:1-9

Psalms 149 and 150

Revelation 21:1-7

Luke 4:16-24

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The glory of God is a major topic in the Bible.  Many of the Psalms deal with that subject.  Prophecies of the Day of the Lord/Parousia in both Testaments employ poetic imagery to describe the world order once the fully-realized Kingdom of God becomes reality on the planet.  Regardless of the full reality at which human poetry can only hint and imagination can never fully grasp, such descriptions do have an immediate function.  They cast the world as it is in a negative light, exposing how far short societies, institutions, norms, and governments fall, relative to divine standards.  The apocalyptic imagination is a moral and ethical imagination.

The Gospels contain two accounts of Christ’s rejection at Nazareth.  They are plainly two very similar yet slightly different versions of the same event.  The key difference from one account to the other is when the audience turns against Jesus.  In Matthew 13:54-58, it happens when Jesus speaks wisdom.  In that account, people respond by asking,

Where does he get this wisdom from, and these miraculous powers?  Is he not the carpenter’s son?  Is not his mother called Mary, his brothers James, Joseph, Simon, and Judas?  And are not all his sisters here with us?  Where then has he got all this from?

–Matthew 13:54-56, The New English Bible (1970)

In Luke 4:16-24, however, the turn toward hostility comes later, after verses 25-27.  Those verses are about God having mercy on Gentiles, including Naaman (2 Kings 5:1-27) and the widow at Zarephath (1 Kings 17:9-24).  Given that the original audience for the Gospel of Luke was Gentile, telling the story of the rejection of Jesus in his hometown this way makes sense.

The Lukan version of the rejection at Nazareth also challenges us to confront our provincialism.  I am a Gentile, so I like reading about divine graciousness to Gentiles.  Nevertheless, to be uncomfortably honest, I must admit that the reminder of divine generosity to certain people and populations can and sometimes does offend me.  You may resemble that remark, O reader.  If you do, you are not unusual.

All of us need reminders of how far short of divine standards we fall.  We may tell ourselves how kind and loving we are.  We may even be kind and loving.  Nevertheless, all of us can be kinder and more loving.  When God shows us how far short of that divine standard we fall, do we reject the message?  Or do we confess our sin, repent, and strive, by grace, to do better?

KENNETH RANDOLPH TAYLOR

MAY 3, 2020 COMMON ERA

THE FOURTH SUNDAY OF EASTER, YEAR A

THE FEAST OF CAROLINE CHISHOLM, ENGLISH HUMANITARIAN AND SOCIAL REFORMER

THE FEAST OF ELIAS BOUDINOT, IV, U.S. STATESMAN, PHILANTHROPIST, AND WITNESS FOR SOCIAL JUSTICE

THE FEAST OF SAINT MARIE-LÉONIE PARADIS, FOUNDRESS OF THE LITTLE SISTERS OF THE HOLY FAMILY

THE FEAST OF SAINTS MAURA AND TIMOTHY OF ANTINOE, MARTYRS, 286

THE FEAST OF SAINT TOMASSO ACERBIS, CAPUCHIN FRIAR

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Good and Bad Shepherds, Part IV   Leave a comment

Above:  The New Jerusalem

Image in the Public Domain

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For the Second Sunday after Easter, Year 1

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Lectionary from A Book of Worship for Free Churches (The General Council of the Congregational Christian Churches in the United States, 1948)

Collect from The Book of Worship (Evangelical and Reformed Church, 1947)

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Almighty God, who hast given thine only Son to be unto us

both a sacrifice for sin, and also an example of godly life;

give us grace that we may always most thankfully receive his inestimable benefit,

and also daily endeavor ourselves to follow the blessed steps of his most holy life;

through the same Jesus Christ, our Lord.  Amen.

The Book of Worship (1947), 168

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Ezekiel 34:11-16

Psalm 148

Revelation 21:10-14, 21-27

John 21:15-25

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The pericope from Ezekiel 34, read narrowly, condemns bad Hebrew monarchs–shepherds, figuratively–who tended themselves, not the flock (the people).  Read broadly, the passage condemns all political and religious leaders who have or still do tend themselves, not the flock.  In John 21 we read of Jesus telling St. Simon Peter to

feed my sheep.

In Revelation 21 we read of God finally displacing the bad shepherds, fulfilling the promise of Ezekiel 34.

One function of stating an ideal in prophecy is to establish a high standard, thereby pointing to to all who fall short of that standard.  In our time this is what much the Apocalypse of John (Revelation) does effectively.  The current world order falls far short of the divine order’s high standard.  Corruption and deceit persist.  God must act because, too often, many people acquiesce or cooperate instead of doing their duty.

On the level short of international, national, or state/provincial politics, much less denominational leadership, I know of congregations that have disbanded because that was the only feasible option after a person or a few people (usually lay members) in positions of influence or authority have tended themselves, not to flock.  This predatory shepherding is detrimental to the flock.  On the rational level, such negative behavior makes no sense.  Why act out of perceived self-interest and thereby damage, destroy, and soil one’s own nest?  The answer, of course, is that these malefactors are irrational and do not know what they are really doing.

May all shepherds be good shepherds.  May they tend their flocks, not themselves.

KENNETH RANDOLPH TAYLOR

APRIL 6, 2020 COMMON ERA

MONDAY IN HOLY WEEK

THE FEAST OF SAINT MARCELLINUS OF CARTHAGE, ROMAN CATHOLIC MARTYR, 413

THE FEAST OF BENJAMIN HALL KENNEDY, GREEK AND LATIN SCHOLAR, BIBLE TRANSLATOR, AND ANGLICAN PRIEST

THE FEAST OF DANIEL G. C. WU, CHINESE-AMERICAN EPISCOPAL PRIEST AND MISSIONARY

THE FEAST OF EMIL BRUNNER, SWISS REFORMED THEOLOGIAN

THE FEAST OF MILNER BALL, U.S. PRESBYTERIAN MINISTER, LAW PROFESSOR, WITNESS FOR CIVIL RIGHTS, AND HUMANITARIAN

THE FEAST OF SAINT NOKTER BALBULUS, ROMAN CATHOLIC MONK

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Coronavirus/COVID-19: Prayers   1 comment

I posted these prayers at GATHERED PRAYERS yesterday.–KRT

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ON THE OCCASION OF A DISASTER

Compassionate God, whose Son Jesus wept at the grave of his friend Lazarus:

Draw near to us in this time of sorrow and anguish,

comfort those who mourn,

strengthen those who are weary,

encourage those in despair,

and lead us all to fullness of life;

through the same Jesus Christ, our Savior and Redeemer,

who lives and reigns with you, in the unity of the Holy Spirit,

God for ever and ever.  Amen.

Readings

Job 14:7-13 or Jeremiah 31:15-20

Psalm 60 or 130 or 80:1-7 or 23

Romans 8:35-38 or Revelation 21:1-7 or Romans 8:18-25

Luke 6:20-26 or Mark 13:14-27

Holy Women, Holy Men:  Celebrating the Saints (2010), 733

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IN A TIME OF NATURAL DISASTER

O God, you divided the waters of chaos at creation.

In Christ you stilled storms, raised the dead,

and vanquished demonic powers.

Tame the earthquake, wind, and fire,

and all forces that defy control or shock us by their fury.

Keep us from calling disaster your justice.

Help us, in good times and in distress,

to trust your mercy and yield to your power, this day and for ever.

Amen.

–Andy Langford, in The United Methodist Book of Worship (1992), 509

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DURING A NATIONAL CRISIS

God of ages,

in your sight nations rise and fall,

and pass through times of peril.

Now when our land is troubled,

be near to judge and save.

May leaders be led by your wisdom;

may they search your will and see it clearly.

If we have turned from your way,

help us to reverse our ways and repent.

Give us light and your your truth to guide us;

through Jesus Christ,

who is the Lord of this world, and our Savior.  Amen.

Book of Common Worship (1993), 818

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TIME OF CONFLICT, CRISIS, DISASTER

O God, where hearts are fearful and constricted, grant courage and hope.

Where anxiety is infectious and widening, grant peace and reassurance.

Where impossibilities close every door and and window, grant imagination and resistance.

Where distrust twists our thinking, grant healing and illumination.

Where spirits are daunted and weakened, grand soaring wings and strengthened dreams.

All these things we ask in the name of Jesus Christ, our Savior and Lord.  Amen.

Evangelical Lutheran Worship (2006), 76

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TIME OF CIVIC MOURNING

God our creator, through whose providing care we enjoy all goodness and life,

turn our eyes to your mercy at this time of confusion and loss.

Comfort this nation as we mourn;

shine your light on those whose only companion is darkness;

and teach us so to number our days that we may apply our hearts to your wisdom;

through Jesus Christ, our Savior and Lord.  Amen.

Evangelical Lutheran Worship (2006), 77

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Resurrection of the Dead, Part III   1 comment

Above:  The New Jerusalem

Image in the Public Domain

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For the Eighteenth Sunday after Pentecost, Year 2, according to the U.S. Presbyterian lectionary of 1966-1970

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O Lord and Master, who by thy Word hast called us to watch for thy return:

grant that when thou comest we may be found at work,  serving men in thy name.  Amen.

The Book of Common Worship–Provisional Services (1966), 126

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Isaiah 65:17-25

Revelation 21:1-14

John 14:1-19

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The Gospel of John functions on two levels–literal and metaphorical.  In the Johannine Gospel, we read, Jesus dwells with God the Father.  Jesus also dwells with followers, who can, in turn, dwell with God.  In the Gospel of John, eternal life is knowing God via Jesus.  “Eternal” is a description of quality, not time.  Eternal life, in the Fourth Gospel, is the counterpart of the Kingdom of God in the Synoptic Gospels.  Eternal life begins on this side of paradise.

That paradise is to be an earthbound one, according to Isaiah 65 and Revelation 21.  The afterlife and the resurrection of the dead are absent from the ideal future in Isaiah 65, for Judaism did not have the doctrine of the resurrection of the dead yet.  The resurrection of the dead is part of Revelation 21, however.  And the Father’s house has plenty of room for all the faithful.

Of course, there is plenty of room in the Father’s house.  God is the God of extravagant abundance, ever scarcity.  Do we believe in divine abundance, all the way to the parousia?  Or do we project scarcity upon God?

KENNETH RANDOLPH TAYLOR

JULY 25, 2019 COMMON ERA

THE FEAST OF SAINT JAMES BAR-ZEBEDEE, APOSTLE AND MARTYR

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