Archive for the ‘Advent’ Tag

Holiday Busyness   1 comment

Above:  A Domestic Scene, December 8, 2018

Photographer = Kenneth Randolph Taylor

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On my bed when I think of you,

I muse on you in the watches of the night,

for you have always been my help;

in the shadow of your wings I rejoice;

my heart clings to you,

your right hand supports me.

–Psalm 63:6-8, The New Jerusalem Bible (1985)

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In my U.S. culture, the time from Thanksgiving (late November) to New Year’s Day is quite busy.  Holidays populate the calendar.  Some of these holidays are, for lack of a better word, ecumenical.  Others are religiously and/or culturally specific, though.  Christmas, originally the Christ Mass, has become an occasion, for many, to worship the Almighty Dollar at the high altar of commercialism.  This is how many Evangelicals of the Victorian Era wanted matters to be.

On the relatively innocuous side, this is the time of the year to populate one’s calendar with holiday social events, such as parties, school plays, and seasonal concerts.  Parents often like to attend their children’s events, appropriately.  Holiday concerts by choral and/or instrumental ensembles can also be quite pleasant.

Yet, amid all this busyness (sometimes distinct from business), are we neglecting the innate human need for peace and quiet?  I like classical Advent and Christmas music, especially at this time of the year (all the way through January 5, the twelfth day of Christmas), but I have to turn it off eventually.  Silence also appeals to me.  Furthermore, being busy accomplishing a worthy goal is rewarding, but so is simply being.

The real question is one of balance.  Given the absence of an actual distinction between the spiritual and the physical, everything is spiritual.  If we are too busy for God, silence, and proper inactivity, we are too busy.  If we are too busy to listen to God, we are too busy.  If we are too busy or too idle, we are not our best selves.

May we, by grace, strike and maintain the proper balance.  May we, especially at peak periods of activity, such as the end of the year, not overextend ourselves, especially in time commitments.

KENNETH RANDOLPH TAYLOR

DECEMBER 14, 2018 COMMON ERA

THE THIRTEENTH DAY OF ADVENT, YEAR C

THE FEAST OF SAINT VENANTIUS HONORIUS CLEMENTIUS FORTUNATUS, ROMAN CATHOLIC BISHOP OF POITIERS

THE FEAST OF DOROTHY ANN THRUPP, ENGLISH HYMN WRITER

THE FEAST OF SAINT JOHN OF THE CROSS, ROMAN CATHOLIC MYSTIC

THE FEAST OF ROBERT MCDONALD, ANGLICAN PRIEST AND MISSIONARY

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https://neatnik2009.wordpress.com/2018/12/14/holiday-busyness/

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Posted December 14, 2018 by neatnik2009 in Psalm 63

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Human Doubts and the Mighty Acts of God   Leave a comment

Above:  Icon of St. John the Baptist

Image in the Public Domain

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For the Fourth Sunday of Advent, Year 1, according to the U.S. Presbyterian lectionary of 1966-1970

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Most loving Father, who would have us give thanks for all things

and dread nothing but the loss of thee:

preserve us from faithless fears and worldly anxieties;

and grant that no clouds of this mortal life may hide from us the

light of thy love which is in Christ Jesus our Lord.  Amen.

The Book of Common Worship–Provisional Services (1966), 117

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Jeremiah 23:3-8

Philippians 4:4-7

Luke 1:26-38

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The readings for this Sunday speak of corrupt rulers, the promise of divine deliverance of the nation, the restoration of exiles to their homeland, the practice of making considering for others a defining characteristic of oneself, the practice of trusting in God, and of the conception of Jesus and the annunciation of that event.  That is quite a variety of material.  Much of it speaks for itself.  Obviously the lectionary points toward linking Jeremiah 23 to Luke 1, with Philippians 4 providing commentary.

Instead of checking off all the above items in this post as I continue to write, I prefer to focus on one line:

For nothing is impossible with God.

–Luke 1:37, The New Revised Standard Version (1989)

Do you, O reader, affirm that?  Do I?

I speak, er, write for myself, the only person for whom I can do so.  A rationalist lives between my ears and behind my eyes.  I am one of the people most likely to ask pesky, inconvenient questions, and one of the least likely join a cult.  St. Thomas the Apostle, the great doubter, is my favorite Biblical character, for I identify with his skepticism.  One of the reasons I am an Episcopalian is the premium Anglican theology places on reason, in the context of scripture and tradition, for balance.  I am an intellectual, not a mystic.  I possess a healthy dose of skepticism.  Nevertheless, I also affirm the necessity of Kierkegaardian leaps of faith.  Such a leap of faith is necessary for one to accept the Incarnation, regardless of whether one affirms of rejects the Virgin Birth.

Yes, I affirm that nothing is impossible with God.  I affirm it more on some days and less on others.  My faith is a work in progress.  I bring my doubts to God; doing that constitutes an act of faith.  God, as I understand Him, does not strike anyone down for asking questions faithfully and honestly.

KENNETH RANDOLPH TAYLOR

OCTOBER 22, 2018 COMMON ERA

THE FEAST OF FREDERICK PRATT GREEN, BRITISH METHODIST MINISTER, POET, AND HYMN WRITER

THE FEAST OF BARTHOLOMEW ZOUBERBUHLER, ANGLICAN PRIEST

THE FEAST OF EMILY HUNTINGTON MILLER, U.S. METHODIST AUTHOR AND HYMN WRITER

THE FEAST OF KATHARINA VON SCHLEGAL, GERMAN LUTHERAN HYMN WRITER

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Eschatological Ethics III: Passing Judgment   Leave a comment

Above:  Icon of St. John the Baptist

Image in the Public Domain

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For the Third Sunday of Advent, Year 1, according to the U.S. Presbyterian lectionary of 1966-1970

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O Lord, keep us watchful for the appearing of thy beloved Son,

and grant that, in all the changes of this world, we may be strengthened by thy steadfast love;

through the same Jesus Christ our Lord, to whom with

thee and the Holy Spirit be glory, world without end.  Amen.

The Book of Common Worship–Provisional Services (1966), 117

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Jeremiah 33:14-16

1 Corinthians 3:18-4:5

Matthew 3:1-11

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Until God ushers in Matthew’s Kingdom of Heaven–the fully realized rule of God on Earth, replacing corrupt systems and institutions, the question of eschatological ethics remains current and germane.

We read some of St. Paul the Apostle’s advice in 1 Corinthians 4–pass no premature judgment.  We also read St. John Baptist’s critique of many Pharisees and Sadducees in Matthew 3–

Brood of vipers.

I propose that St. John’s judgment was not premature, but based on evidence.

One might supplement St. Paul’s counsel with that of Christ in Matthew 7:1-5 (The New Jerusalem Bible, 1985):

Do not judge, and you will not be judged; because the judgements you give will be the judgements you get, and the standard you use will be the standard used for you.  Why do you observe the splinter in your brother’s eye and never notice the great log in your own?  And how dare you say to your brother, “Let me take that splinter out of your eye,” when, look, there is a great log in your own?  Hypocrite!  Take the log out of your own eye first, and then you will see clearly enough to take the splinter out of your brother’s eye.

One who knows the Bible well can think of examples of various Hebrew prophets, Jesus, and St. Paul issuing judgments, usually while speaking with authority from God.  However, one must, if one is to be intellectually honest, admit that some judgments are wrong, in more than one way.

“Cretans are always liars, vicious brutes, lazy gluttons.” That testimony is true.

–Titus 1:12b-13a, The New Revised Standard Version (1989)

Whether St. Paul affirmed that nasty statement about Cretans or someone writing in his name did remains a matter of scholarly debate.  The unfortunate statement exists within the canon of the New Testament, though.

Sometimes we must make judgments–ones based on objective evidence.  To call a spade a spade, so to speak; to condemn injustice; to speak truth to power; is a moral imperative.  True statements are neither slanderous nor libelous.  Cynical people and desperate partisans in a state of denial may call true statements “fake news,” but objective truth is never fake.  As John Adams observed,

Facts are stubborn things.

James 3:1-12 offers timeless advice regarding the use of the tongue; we have a moral duty to control it.  That counsel also applies to the written word and to social media.  Condemning the unjustifiable is appropriate, but ruining reputations and lives without evidence is always wrong.  It is also commonplace, unfortunately.

“Brood of vipers” indeed!

KENNETH RANDOLPH TAYLOR

OCTOBER 22, 2018 COMMON ERA

THE FEAST OF FREDERICK PRATT GREEN, BRITISH METHODIST MINISTER, POET, AND HYMN WRITER

THE FEAST OF BARTHOLOMEW ZOUBERBUHLER, ANGLICAN PRIEST

THE FEAST OF EMILY HUNTINGTON MILLER, U.S. METHODIST AUTHOR AND HYMN WRITER

THE FEAST OF KATHARINA VON SCHLEGAL, GERMAN LUTHERAN HYMN WRITER

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Eschatological Ethics II   2 comments

Above:  Countryside Dramatic Evening

Image in the Public Domain

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For the Second Sunday of Advent, Year 1, according to the U.S. Presbyterian lectionary of 1966-1970

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O God, who didst prepare of old the minds and hearts of men for the coming of thy Son,

and whose Spirit ever worketh to illumine our darkened lives with the light of his gospel:

prepare now our minds and hearts, we beseech thee, that Christ may dwell within us,

and ever reign in our thoughts and affections as the King of love and the very Prince of peace.

Grant this, we pray thee, for his sake.  Amen.

The Book of Common Worship–Provisional Services (1966), 117

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Isaiah 33:17-22

Romans 13:11-14

Matthew 25:14-29

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Readings for early Advent frequently have an apocalyptic tone.  In this sense they continue from the last four Sundays prior to Advent in many lectionaries.  I know from reading that, in parts of Confessional Lutheranism, the last four Sundays are the End Time Season.  I also hear of some congregations that keep eight–not four–Sundays of Advent, by folding the End Time Season Sundays into Advent.  That plan makes sense to me.

Hopefully one understanding that we are dealing with the end of one age and the beginning of another age, not the end of the world or time.  Science tells me that the world will end in the far future, when the Sun expands and either engulfs it or burns it.  Time, I presume, will continue.

The issue du jour is eschatological ethics.  As we wait for the Day of the Lord–in the Gospel of Matthew, the dawning of the Kingdom of Heaven–when the fully realized rule of God will replace all corrupt, exploitative human systems and institutions–how should we live?  The answer is that we should reject immorality and fearful inaction.  We should be bold and take risks, for the glory of God.  We should double down on holy living.  “We,” of course, is plural; societies, institutions, governments, et cetera, stand in need of reform just as much as you and I do, O reader.  Eschatological ethics are both collective and individual.

We–collectively and individually–have work to do.  It is a great responsibility.  Shall we labor faithfully, for God and the benefit of others?

KENNETH RANDOLPH TAYLOR

OCTOBER 22, 2018 COMMON ERA

THE FEAST OF FREDERICK PRATT GREEN, BRITISH METHODIST MINISTER, POET, AND HYMN WRITER

THE FEAST OF BARTHOLOMEW ZOUBERBUHLER, ANGLICAN PRIEST

THE FEAST OF EMILY HUNTINGTON MILLER, U.S. METHODIST AUTHOR AND HYMN WRITER

THE FEAST OF KATHARINA VON SCHLEGAL, GERMAN LUTHERAN HYMN WRITER

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Eschatological Ethics I: Living in Exile at Home   Leave a comment

Above:  The Triumphal Entry into Jerusalem

Image in the Public Domain

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For the First Sunday of Advent, Year 1, according to the U.S. Presbyterian lectionary of 1966-1970

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O God, whose throne is set eternal in the heavens:

make ready for thy gracious rule the kingdoms of this world, and come with haste, and save us;

that violence and crying may be no more, and righteousness and peace may less thy children;

through Jesus Christ our Lord, who lives and reigns with thee and the Holy Spirit, ever one God.  Amen.

The Book of Common Worship–Provisional Services (1966), 117

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Zechariah 10:6-12

Romans 13:8-10

Matthew 21:1-13

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Reading of our Lord and Savior’s Triumphal Entry into Jerusalem at the beginning of Advent may seem odd to some, but not to many members of the Moravian Church.  That denomination has a tradition of using the same liturgy for Palm Sunday and the First Sunday of Advent.  The theme of the arrival of the Messiah unites the two occasions.

The theme of being in exile at home unites Zechariah 10:6-12 and Matthew 21:1-13.  In this matter I acknowledge the influence of N. T. Wright, author of Jesus and the Victory of God (1996) on my thinking.

Zechariah is a book in two separate sections:  First Zechariah (Chapters 1-8) and Second Zechariah (Chapters 9-14).  First Zechariah is historically related to and concurrent with Haggai (both chapters of it), and dates, in its current state, from no later than 515 B.C.E.  Second Zechariah, from the late Persian period, dates, in its current state, from the middle 400s B.C.E.

The Persian Empire of that period was hardly an onerous taskmaster of Jews living within its borders.  There were ups and downs, of course, but Persians were, overall, much better to live under than the Assyrians and the Chaldeans/Neo-Babylonians.  Nevertheless, in the context of the militarization of the western satrapies during the Greco-Persian wars and the slow economic recovery in the Jewish homeland, many Jews dwelling in their homeland must have felt as if they were in a sort of exile.  Where was the promised Davidic monarch prophets had predicted?

And where was the promised Davidic monarch in the first century C.E., when the Roman Empire ruled the Jewish homeland and a Roman fortress was next door to the Second Temple?  Roman occupation must have felt like a sort of exile to many Jews living in their homeland.

And where was the promised Kingdom of God/Heaven in 85 C.E. and later, after the destruction of Jerusalem by the Roman Empire in 70 C.E.?  The Kingdom of God was simultaneously of the present and the future–a partially realized reign and realm of God on Earth, but the Kingdom of Heaven was the promised fully realized reign and realm of God on Earth.  (I refer you, O reader, to Jonathan Pennington‘s dismantling of the Dalman consensus, or the ubiquitous argument that, in the Gospel of Matthew, “Kingdom of Heaven” is a reverential circumlocution.)

For that matter, where is the promised Kingdom of Heaven today?  We of 2018 live in exile while at home.  Only God can usher in the Kingdom of Heaven.

We can, however, live ethically, both collectively and individually.  Love, after all, is the fulfillment of the Law.  May we, therefore, strive to live (both collectively and individually) according to the Golden Rule, and not make a mockery of that commandment by citing doctrine and dogma to excuse violations of it.

KENNETH RANDOLPH TAYLOR

OCTOBER 22, 2018 COMMON ERA

THE FEAST OF FREDERICK PRATT GREEN, BRITISH METHODIST MINISTER, POET, AND HYMN WRITER

THE FEAST OF BARTHOLOMEW ZOUBERBUHLER, ANGLICAN PRIEST

THE FEAST OF EMILY HUNTINGTON MILLER, U.S. METHODIST AUTHOR AND HYMN WRITER

THE FEAST OF KATHARINA VON SCHLEGAL, GERMAN LUTHERAN HYMN WRITER

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With Equity and Justice for All   1 comment

Above:  Nativity of Christ

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 9:2-7

Psalm 96

Titus 2:11-14

Luke 2:1-20

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Christmas and Easter remind me of graduation in a way; orations at each of these events are usually rehashes of old material.  That is not necessarily negative, of course.  Ministers, of all people, must be keenly aware that they are delivering Christmas or Easter sermon #9, frequently repeated.  How can reality be otherwise?

Isaiah 9:2-7 (or 9:1-6, if one is Jewish, Roman Catholic, or Eastern Orthodox) is a familiar passage.  Like so many familiar passages, it contains subtexts one might easily ignore when going on autopilot.  Depending on how one reads Hebrew verb tenses, the ideal king described is most likely Hezekiah (reigned 727/715-698/687 B.C.E.), son of Ahaz.  One can read of Hezekiah in 2 Kings 18-20 and 2 Chronicles 29-32.  One finds, however, that Hezekiah, although pious, was a deeply flawed man.  The ideal king of the Davidic Dynasty, then, remains a hoped-for figure for many.  Christian tradition identifies this prophecy with Jesus, born in Luke 2.

God is the King of the Earth, and salvation is available to all people, we read.  Yet we know that many people refuse and will reject that offer.  We also know that grace, although free to us, is never cheap to us, if it is to be effective.  Divine generosity to us imposes certain moral obligations upon us.  We have mandates, for example, to love our neighbors as we love ourselves.  That high calling leads to legal jeopardy sometimes, especially when the “king,” regardless of title, does not strive to be an ideal ruler and certainly falls far short of that standard.

Amid the reigns of wicked potentates and exploitative economic-judicial-educational systems I write

Merry Christmas!

to all of you.  Remember that God is in charge and will judge people with equity and justice.  That is good news for some and terrifying news for others.

KENNETH RANDOLPH TAYLOR

MARCH 16, 2018 COMMON ERA

THE FEAST OF SAINTS ADALBALD OF OSTEVANT, RICTRUDIS OF MARCHIENNES, AND THEIR RELATIONS

THE FEAST OF SAINT ABRAHAM KUDUNAIA, ROMAN CATHOLIC HERMIT; AND SAINT MARY OF EDESSA, ROMAN CATHOLIC ANCHORESS

THE FEAST OF SAINT JOHN CACCIAFRONTE, ROMAN CATHOLIC MONK, ABBOT, BISHOP, AND MARTYR

THE FEAST OF SAINT MEGINGAUD OF WURZBURG, ROMAN CATHOLIC MONK AND BISHOP

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Adapted from this post:

https://adventchristmasepiphany.wordpress.com/2018/03/16/devotions-for-christmas-eve-years-a-b-c-and-d-humes/

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Proclaiming Jesus the Son of God   1 comment

Above:   St. Joseph, by William Dyce

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 7:10-17

Isaiah 12 (at least verses 2-6)

Romans 1:1-7

Matthew 1:18-24

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Ahaz, King of Judah (reigned 743/735-727/715 B.C.E.) was hardly a pious monotheist.  In fact, he practiced idolatry openly.  2 Kings 16 and 2 Chronicles 28 gave him scathing reviews.  Ahaz, confronted with an alliance of Israel and Aram against him, chose to rely on Assyria, not God.  That was a really bad decision.  Nevertheless, God sent a sign of deliverance; a young woman of the royal court would have a baby boy.  God would not only protect Judah but judge it also.

Surely God is our salvation, but how often do we take the easy way out and not trust in God?  When God arrives in the form of a helpless infant, as in Matthew 1, one might not recognize the divine presence.  What we expect to see might prevent us from seeing what is in front of us for what it is.  God approaches us in many guises, many of them unexpected.

At first reading Romans 1:4 might seem surprising, perhaps even similar to the Adoptionist heresy.

…and was declared to be Son of God with power according to the spirit of holiness by resurrection from the dead, Jesus Christ our Lord….

The New Revised Standard Version (1989)

One might think of John 1:1-18, which declares that the Son is co-eternal with the Father.  One might also ponder the baptism of Jesus (Matthew 3:13-17; Mark 1:9-11; Luke 3:21-22; John 1:32-34) as well as the preceding testimony of St. John the Baptist in each Gospel.  One might even recall the Transfiguration (Mark 9:2-8; Matthew 17:1-13; Luke 9:28-36).

The proclamation mentioned in Romans 1:4 need not contradict those other proclamations.  No, one should interpret it as a subsequent proclamation that Jesus was the Son of God.  One should notice the theological context in Romans 1:  Easter as the beginning and foretaste of the prophesied age of divine rule on Earth.

“Kingdom of God” has more than one meaning in the New Testament.  Usually, though, it indicates divine rule on Earth.  This kingdom is evident in the ministry of Jesus in the Gospels, written after the death of St. Paul the Apostle.  The Kingdom of God is both present and future; it is here, yet not fully.

As we, being intellectually honest readers of scripture, acknowledge the existence of certain disagreements regarding the dawning of the age of God, according to St. Paul and the authors of the canonical Gospels, may we also never cease to trust in God, regardless of how much evil runs rampant and how much time has elapsed since the times of Jesus and St. Paul.  God keeps a schedule we do not see.

KENNETH RANDOLPH TAYLOR

MARCH 15, 2018 COMMON ERA

THE FEAST OF SAINT ZACHARY OF ROME, POPE

THE FEAST OF SAINTS JAN ADALBERT BALICKI AND LADISLAUS FINDYSZ, ROMAN CATHOLIC PRIESTS IN POLAND

THE FEAST OF OZORA STEARNS DAVIS, U.S. CONGREGATIONALIST MINISTER, THEOLOGIAN, AND HYMN WRITER

THE FEAST OF VETHAPPAN SOLOMON, APOSTLE TO THE NICOBAR ISLANDS

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Adapted from this post:

https://adventchristmasepiphany.wordpress.com/2018/03/15/devotion-for-the-fourth-sunday-of-advent-year-a-humes/

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