Archive for the ‘Anger’ Tag

Breaking the Cycle of Resentment   Leave a comment

Above:  Joshua and the Israelite People

Image in the Public Domain

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

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Almighty God, who hast commanded us to love our enemies

and to do good to those who hate us;

grant that we may not be content with the affections of our friends

but may reach out in love to all thy children;

through Jesus Christ our Lord.  Amen.

The Book of Common Worship–Provisional Services (1966), 124

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Joshua 1:1-9

2 Peter 1:3-11

Luke 6:27-38

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God loves us and gives us commandments for our own good.  If we obey them, we will fare much better than if we disobey them.  We will reap what we sow.

The list of commended practices from 2 Peter 1:5-7 is:

  1. Keeping faith,
  2. Being good,
  3. Being understanding,
  4. Maintaining self-control,
  5. Persevering,
  6. Being kind to one’s brothers (and sisters, too), and
  7. Being loving.

Our Lord and Savior ordered people to love their enemies and, more broadly, to break the cycle of anger, resentment, revenge, and violence.

This is a difficult commandment; I know my struggles with it.  This commandment is vital, though; it is the only feasible way forward when dealing with enemies.  Justice is essential, but vengeance and the desire for it are destructive of those who harbor grudges.

As I write these words in 2019, I notice that resentment fuels many politicians (and their supporters) who think more of their weak egos and their strong resentments than of the common good, assuming that they place any value on the common good.  (That may be too much to assume reasonably.)  These politicians are public predators, not public servants.  They appeal to their power base, which includes people full of resentments.  Who will break this cycle of resentment?

KENNETH RANDOLPH TAYLOR

JULY 18, 2019 COMMON ERA

THE FEAST OF BARTHOLOMÉ DE LAS CASAS, “APOSTLE TO THE INDIANS”

THE FEAST OF ARTHUR PENRHYN STANLEY, ANGLICAN DEAN OF WESTMINSTER, AND HYMN WRITER

THE FEAST OF EDWARD WILLIAM LEINBACH, U.S. MORAVIAN MUSICIAN AND COMPOSER

THE FEAST OF ELIZABETH FERARD, FIRST DEACONESS IN THE CHURCH OF ENGLAND

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Posted July 18, 2019 by neatnik2009 in 2 Peter 1, Joshua, Luke 6

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Vocation and Spiritual Maturity   1 comment

Above:  Jeremiah

Image in the Public Domain

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

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Almighty and everlasting God, mercifully look upon our infirmities,

and in all our dangers and necessities stretch forth thy right hand to help and defend us;

through Jesus Christ our Lord.  Amen.

The Book of Common Worship–Provisional Services (1966), 119

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Jeremiah 1:4-12

Romans 12:1-13

Luke 5:1-11

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One of the themes that repeats in the Bible is that God qualifies the called; God does not call the qualified.  In the readings for today Jeremiah and St. Simon Peter were not qualified; they said so.  They knew who they were, what they were, and what they were not.  God transformed them into far more than they were originally.  Both men also made lasting contributions and met terrible fates.

The passage from Romans encourages various virtues, including humility.  Another virtue in Romans 12 is perseverance during hardship, something Jeremiah and St. Simon Peter did.  If we keep reading, we find the following order:

Bless your persecutors; never curse them, bless them.

–Romans 12:14, The New Jerusalem Bible (1985)

Jeremiah cursed his persecutors repeatedly, as I would have done in his place.  I, having suffered much less than he, have cursed my enemies repeatedly.

I do not condemn Jeremiah for his anger.  If I were to do so, I would have to condemn myself, too.  No, I try to leave matters of judgment in such cases to God, whose property is also mercy.  I like that Jeremiah was honest with God about his frustrations and anger.  Such openness with God is a sign of spiritual maturity.

KENNETH RANDOLPH TAYLOR

JUNE 13, 2019 COMMON ERA

THE FEAST OF MILTON SMITH LITTLEFIELD, JR., U.S. PRESBYTERIAN AND CONGREGATIONALIST MINISTER, HYMN WRITER, AND HYMNAL EDITOR

THE FEAST OF SIGISMUND VON BIRKEN, GERMAN LUTHERAN HYMN WRITER

THE FEAST OF WILLIAM CULLEN BRYANT, U.S. POET, JOURNALIST, AND HYMN WRITER

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Judgment, Mercy, and Anger   Leave a comment

Above:  Ocean

Image in the Public Domain

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

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O Lord God, who hast promised to hear the prayers of thy people when they call upon thee:

guide us, we pray, that we may know what things we ought to do,

and receive the power to do them; through Jesus Christ our Lord.  Amen.

The Book of Common Worship–Provisional Services (1966), 119

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Micah 7:18-20

Ephesians 3:1-12

Matthew 2:1-12

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Micah 7:19 contains a wonderful word picture–God hurling the sins of the remnant of the Kingdom of Judah into the sea.  That verbal image belies a familiar stereotype about the Bible.  One can hear easily that the Old Testament is about judgment, doom, and gloom, but that God is suddenly merciful in the New Testament.  Perhaps one thinks of a certain routine by the comedian Lewis Black, in which he repeated that stereotype and said that God changed after having a son.  It is a funny joke, but a rank heresy.  It also indicates a superficial reading of the Old and New Testaments; there is a balance of judgment and mercy in both.  In Micah 7, for example, collective forgiveness follows collective punishment for sins.

The readings from Ephesians 3 and Matthew 2 indicate the expansion of the definition of “Chosen People,” whose sins God figuratively throws into the depths of the sea.  However, if one continues to read Matthew 2, one reads of the lack of mercy of Herod the Great.

A principle present in the Old and New Testaments, as in Matthew 7:1-5, is that God applies to us the standards we apply to others.  In the Law of Moses the penalty for perjury, to convict an innocent person, is to suffer the penalty one would have had the falsely accused person endure.  This is an inverse cousin of the Golden Rule.

Anger is understandable.  Sometimes it is even morally justifiable.  Often, however, it is self-destructive.  Do we define ourselves by how often we forgive and love another or by how often we hate one another and nurse grudges?

KENNETH RANDOLPH TAYLOR

OCTOBER 27, 2018 COMMON ERA

THE FEAST OF HARRY WEBB FARRINGTON, U.S. METHODIST MINISTER AND HYMN WRITER

THE FEAST OF SAINT AEDESIUS, PRIEST AND MISSIONARY; AND SAINT FRUMENTIUS, FIRST BISHOP OF AXUM AND ABUNA OF THE ETHIOPIAN ORTHODOX TEWAHEDO CHURCH

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Love and Active Goodness   1 comment

Above:  Icon of the Crucifixion, by Andrei Rublev

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:

Isaiah 52:13-53:12

Psalm 22

Hebrews 10:16-25

John 18:1-19:42

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Who is the servant in Isaiah 52:13-53:12?  That has been a debated issue.  If one assumes that, as in earlier Servant Songs, the servant is the personification of the exiled nation of Israel (broadly speaking), the former Kingdom of Judah or at least the faithful remnant thereof, one must accept that the redemptive suffering during the Babylonian Exile was supposed to benefit Gentiles also.  The text certainly applies well to Jesus, who quoted the beginning of Psalm 22 from the cross.  That text, the prayer of one afflicted with a mortal illness, ends on a note of trust in God–certainly on a happy note, unlike Good Friday and the events thereof.

Focusing on the crucifixion of Jesus is proper on Good Friday.  As we do so may we ponder Hebrews 10:24, part of one of the pericopes:

We ought to see how each of us may arouse others to love and active goodness.

The Revised English Bible (1989)

That is a Christlike ethic!  “Love and active goodness” summarize Christ well.  “Love and active goodness” describe his self-sacrifice succinctly.  “Love and active goodness” summarize a faithful response to such selflessness and redemptive suffering.

Yet we frequently arouse each other to anger, usually for selfish purposes.  Anger is not necessarily bad, for we should be angry sometimes, as evidence of well-developed consciences.  Nevertheless, anger and expressions thereof are frequently destructive, not constructive.  This is certainly evident in media, social media, politics, and the comments sections of many websites.

Jesus has shown us a better way.  The long-dead author of the Letter to the Hebrews understood that better way well.

KENNETH RANDOLPH TAYLOR

MAY 29, 2018 COMMON ERA

THE FEAST OF PERCY DEARMER, ANGLICAN CANON AND TRANSLATOR AND AUTHOR OF HYMNS

THE FEAST OF SAINT BONA OF PISA, ROMAN CATHOLIC MYSTIC AND PILGRIM

THE FEAST OF JIRI TRANOVSKY, LUTHER OF THE SLAVS AND FOUNDER OF SLOVAK HYMNODY

THE FEAST OF JOACHIM NEANDER, GERMAN REFORMED MINISTER AND HYMN WRITER

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Adapted from this post:

https://lenteaster.wordpress.com/2018/05/29/devotion-for-good-friday-years-a-b-c-and-d-humes/

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Laying Down Burdens, Part II   Leave a comment

Above:  Christ in the Storm on the Sea of Galilee, by Ludolf Bakhuizen

Image in the Public Domain

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FOR THE SIXTH SUNDAY OF KINGDOMTIDE, ACCORDING TO A LECTIONARY FOR PUBLIC WORSHIP IN THE BOOK OF WORSHIP FOR CHURCH AND HOME (1965)

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You have shown us, O Lord, what is good;

enable us, we pray, to perform what you require, even

to do justly, to love mercy, and to walk humbly with our God.  Amen.

–Modernized from The Book of Worship for Church and Home (1965), page 154

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Micah 6:1-4, 5b-8

Psalm 44

Hebrews 11:1-3, 6

Matthew 8:23-27

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I prefer to use language correctly.  Therefore I like the title of S. I. Hayakawa‘s classic work, Use the Right Word.  Consider the word “faith,” O reader.  It, like many other words in the Bible, has a range of meanings in the sacred anthology.  In the Letter of James, for example, faith is intellectual, so works must accompany it; justification with God comes through works, not words, in James.  In Pauline theology, however, faith is inherently active; works are part of the package deal.  Thus justification comes by faith, not works, according to St. Paul the Apostle.  The two actually agree, for they arrive at the same point from different directions.  We read of another definition of faith in Hebrews 11:1:

Faith gives substance to our hopes and convinces us of realities we do not see.

The Revised English Bible (1989)

If we have concrete evidence for a proposition, we have no need for faith to accept it.  With that in mind, O reader, consider the following statement:  Human depravity is not an article of faith for me, for I have evidence from the past and present for it.  I reserve faith for issues (such as the resurrection of Jesus) for which there is no concrete evidence to prove or disprove.

We cannot repay God for any, much less all, God has done for us and continues to do, but we can, by grace, respond faithfully.  If we cannot respond as faithfully as we know we should, we can do something, at least.  The inability to do everything is no excuse for not doing anything.  Storms of life leave us battered, do they not?  Frequently we emerge from them angry–perhaps justifiably.  Anger of a certain sort, channeled properly, can be socially constructive and spiritually beneficial.  However, frequently, if not usually, anger functions negatively in societies, communities, organizations, families, and individual lives.

By faith we can see the way to lay down that burden, and to do justice, love goodness, and walk humbly with God.  Laying down that burden of anger can prove difficult; I know this from experience.  I wish that doing what I know God tells me to do were easier and more appealing to me than the alternatives.  The struggle is palpable, but the strength necessary to succeed is divine, not human.

KENNETH RANDOLPH TAYLOR

JANUARY 11, 2018 COMMON ERA

THE FEAST OF MARY SLESSOR, SCOTTISH PRESBYTERIAN MISSIONARY IN WEST AFRICA

THE FEAST OF GEORGE FOX, FOUNDER OF THE RELIGIOUS SOCIETY OF FRIENDS

THE FEAST OF MIEP GIES, RIGHTEOUS GENTILE

THE FEAST OF SAINT PAULINUS OF AQUILEIA, ROMAN CATHOLIC PATRIARCH

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Psalms 108 and 109   1 comment

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POST XLIV OF LX

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The Book of Common Prayer (1979) includes a plan for reading the Book of Psalms in morning and evening installments for 30 days.  I am therefore blogging through the Psalms in 60 posts.

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

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

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

which you have given us in our Savior Jesus Christ;

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

The Book of Common Prayer (1979), page 226

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NOTE:

Versification in the Book of Psalms is not universal.  One style of versification is that which one finds in Jewish, Roman Catholic, and Eastern Orthodox Bibles.  Another is the versification in Protestant Bibles.  When I prepare these posts, I consult a range of Bibles and commentaries.  At any given time, the totality of these sources cover both styles of versification.

The versification in this post is that of The New Revised Standard Version (1989).

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Psalm 108 consists of two parts:  verses 1-5 (nearly identical to Psalm 57:7-11) and verses 6-13 (almost the same as Psalm 60:5-12).  [I know, for I laid opened three copies of The New Revised Standard Version, placed them next to each other on my desk, and read slowly.  I did not rely exclusively on the notes in commentaries.  I noticed an extra “and” as well as the changing of “us” into “me” in Psalm 108.]  Tradition attributes Psalm 108 to David.  I am not so sure, however, given the ancient custom of attributing authorship of a famous dead person.  Unlike some other psalms, in which the distinct parts have little to do with each other, the first section flows organically into the second.  The text is, anyway, a prayer for victory.

The author (allegedly David) of Psalm 109 also seeks victory; that is straight-forward.  The ambiguous element of the text is the question of the identity of the speaker of the curse (which God has the power to subvert into blessing, by the way) in verses 6-19.  The New English Bible (1970), The New Revised Standard Version (1989), The New Revised Standard Version:  Catholic Edition (1993), and The Revised English Bible (1989) preface the prolonged curse with

They say.

The 1991 revision of the Book of Psalms for the New American Bible prefaces the long curse with

My enemies say of me.

The Jerusalem Bible (1966) and The New Jerusalem Bible (1985) start the section with quotation marks.

However, the Revised Standard Version (1952 and 1971), the Revised Standard Version–Catholic Edition (1965), the Revised Standard Version–Second Catholic Edition (2002), Mitchell J. Dahood (1970), TANAKH:  The Holy Scriptures (1985), and the 1970 and 2011 editions of the New American Bible do not set the prolonged curse apart as to indicate that another party is speaking.

If the speaker of the prolonged curse is the aggrieved party, i.e., the psalmist, “David,” Psalm 109 is consistent with other angry psalms up to this point.  The emotion is certainly predictable.  It is, as C. S. Lewis explained,

the natural result of injuring a human being.

–Quoted in J. Clinton McCann, Jr., Volume IV (1996), The New Interpreter’s Bible

Psalm 109 concludes with an affirmation that God stands with the needy.  In a real sense, however, whenever one victimizes another, there are only victims.  After all, whatever we do to each other, we do to ourselves.  If we, for example, seek to keep others “in their place,” or to restrict their opportunities, we harm the progress not only of them but of society as a whole, and thereby restrict our own opportunities.  Are we not, therefore, also among the needy because of our nefarious actions?  Yet, as I have written many times, when oppressors refuse to cease oppressing, divine deliverance of the oppressed is catastrophic for the oppressors.

Analysis of Psalm 109 in The New Interpreter’s Bible includes an affirmation of the importance of expressing anger when one is a wronged party.  That analysis also emphasizes the importance of submitting that anger to God.  The word “anger” comes from the Old Norse angr, which means grief, affliction, and sorrow.  These underlie anger, which is a burden too great to carry for long.  We should, therefore, surrender it to God.

I have carried much anger to God.  I have also spoken some of it in the presence of a priest and left it under the seal of confidentiality.  Uttering my strong, negative, and understandable feelings was a process that contributed to my spiritual recovery.  I have learned the wisdom of abandoning grudges and not picking new ones.

That is the spiritual journey of the author of Psalm 109.

KENNETH RANDOLPH TAYLOR

AUGUST 18, 2017 COMMON ERA

THE FEAST OF ERDMANN NEUMEISTER, GERMAN LUTHERAN MINISTER AND HYMN WRITER

THE FEAST OF WILLIAM PORCHER DUBOSE, EPISCOPAL THEOLOGIAN

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A New Year Resolution   1 comment

Above:  Jethro and Moses, by James Tissot

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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Exodus 18:13-24

Psalm 69:30-36

1 Timothy 3:1-13

Matthew 1:1-17

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The Gospel of Jesus Christ is one of inclusion–inclusion of all the faithful regardless of gender, ethnicity, national origin, et cetera.  In Matthew 1, for example, the author mentions four women (although we know there were more females than that involved in all that begetting), one of whom was a foreigner and three of whom had dubious sexual reputations.  Even the aliens and the objects of gossip have vital roles to play in the unfolding of divine purposes.  Furthermore, nobody can do everything (as Moses learned), but the division of labor and the faithful attendance to duty can enable the faith community to function as well as possible.

The author of Psalm 69 hates his enemies (who hate him) and asks God to smite them.  We tend to omit such angry portions of the Psalms, do we not?  They frequently make us squirm in our seats as we identify with those passages and feel less than holy as a result.  We prefer to read the other passages–such as the assigned portion of Psalm 69–as we ignore the anger and frustration elsewhere in the same poem.

We cannot become the new creations in Christ we ought to be and fulfill our divine vocations as long as we embrace the desire for revenge.  I write from experience.  We need to acknowledge that anger and vengeance then give it over to God.  We must detach from them if we are to grow fully in Christ, who prayed for the forgiveness of those who crucified him and consented to that execution.

This Sunday falls in the vicinity of New Year’s Day.  Therefore I offer a proposed resolution: may we abandon revenge and the desire for it in the new year.

KENNETH RANDOLPH TAYLOR

APRIL 30, 2017 COMMON ERA

THE THIRD SUNDAY OF EASTER, YEAR A

THE FEAST OF JAMES MONTGOMERY, HYMN WRITER

THE FEAST OF JOHN ROSS MACDUFF AND GEORGE MATHESON, SCOTTISH PRESBYTERIAN MINISTERS AND AUTHORS

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Adapted from this post:

https://adventchristmasepiphany.wordpress.com/2017/04/30/devotion-for-the-first-sunday-after-christmas-ackerman/

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