Archive for the ‘Economic Justice’ Tag

Gratitude, Part IV   Leave a comment

Above:  Mosaic from the Church of the Multiplication

Image in the Public Domain

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For the Eighth (and Last) Sunday of the Season of God the Father, Year 1, according to the U.S. Presbyterian lectionary of 1966-1970

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Almighty and everlasting God, who dost graciously give us the fruits of the earth in their season:

we offer thee humble and hearty thanks for these thy bounties,

beseeching thee to give us grace rightly to use them to thy glory and for the relief of those in need;

through Jesus Christ our Lord.  Amen.

The Book of Common Worship–Provisional Services (1966), 128

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Jeremiah 23:1-4

James 1:12-18

John 6:5-14

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When I furvey the wondrous crofs,

On which the Prince of glory dy’d,

My richeft gain I count but lofs,

And pour contempt on all my pride.

–Isaac Watts, 1707, unaltered

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The generosity and faithfulness of God are extravagant.  Scarcity is a feature of human economic systems, but not of the Kingdom of God.  Furthermore, we all depend entirely on God, who is far more reliable than any human being.

Do we really believe this?  Do our actions indicate that we do?  Talk is cheap, but deeds reveal creeds.

Perhaps the most difficult sacrifice gratitude to God requires of many of us is that of ego.  Many of us imagine ourselves to be, so to speak, “all that and a bag of potato chips.”  In our social context perhaps we are, but not in the light of God.  Neither are we independent, self-sufficient, and self-made.  When we relinquish these delusions, assuming that we ever entertained them, we can recognize many reasons for gratitude to God.

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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Posted December 14, 2018 by neatnik2009 in James 1, Jeremiah 23, John 6

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Eschatological Ethics VII   1 comment

Above:  New Jerusalem

Image in the Public Domain

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

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Lord Jesus, Judge and Savior:  put thy Word within our hearts

that we may be saved from disobedience and,

in the time of thy coming, be found faithful to thee.  Amen.

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

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Jeremiah 23:5-6

Revelation 21:1-4

Matthew 24:45-51

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Last week’s parable was the story of the Unjust Steward, who, out of self-interest, used his soon-to-be-former employer’s money to make friends and allies.

This week’s parable is the story of the Conscientious Steward, who was performing his duties when his boss, seemingly late, arrived.

Eschatological ethics teach us to be realistic and proactive.  They teach us that yes, God will eventually destroy the corrupt world order, with its rife exploitation and bad governance, and replace it with divine order.  Eschatological ethics teach us that only God can save the world, but that we remain stewards of it.  We–individually and collectively–have responsibilities to God and each other, as well as to succeeding generations, the planet, and other species on it.  Expectations of Christ’s Second Coming never excuse neglecting our duties from God.

Years ago I had a disturbing conversation with a particular young woman.  She, who identified herself as a Christian, referred to the planet as her “vacation home” and said that she did not care about what happened here; she was that focused on Heaven.  She apparently neglected a large portion of scripture about stewardship of creation and the mandate of social justice.  I reminded her of those teachings.  She did not change her mind, at least that day.

Only God can save the world, but we–individually and collectively–have divine orders to leave it better than we found it.

KENNETH RANDOLPH TAYLOR

DECEMBER 12, 2018 COMMON ERA

THE ELEVENTH DAY OF ADVENT, YEAR C

THE FEAST OF SAINT JANE FRANCES DE CHANTAL, FOUNDRESS OF THE CONGREGATION OF THE VISITATION

THE FEAST OF ALICIA DOMON AND HER COMPANIONS, ROMAN CATHOLIC MARTYRS IN ARGENTINA

THE FEAST OF SAINTS BARTHOLOMEW BUONPEDONI AND VIVALDUS, MINISTERS AMONG LEPERS

THE FEAST OF SAINT LUDWIK BARTOSIK, ROMAN CATHOLIC PRIEST AND MARTYR

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Good Society, Part III   2 comments

Above:  Jeroboam II

Image in the Public Domain

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

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O Thou who art God and Father of all:

give us, we pray, an awareness of our common humanity

so that whether we are weak or strong, rich or poor,

we may share what we have with those who have not,

following the example of our Lord Jesus Christ.  Amen.

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

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Amos 7:10-15

1 Thessalonians 2:1-12

Matthew 5:27-37

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Amos, like St. Paul the Apostle, did not attempt to curry favor with people, especially powerful ones.  Amos ran afoul of King Jeroboam II, who had the authority to expel the prophet from the Kingdom of Israel and back to the Kingdom of Judah (Amos’s home) yet not to change the course of prophecy.

Amos and St. Paul the Apostle committed themselves completely to serving God.  The main message of Matthew 5:20-48–to commit fully, not to be too clever by half, to play games with God, and to try to get away with the least one can do–has never ceased to be relevant.  Perfection (verse 48)–actually suitability for one’s purpose, which is to follow God–has always been a realistic goal via grace.  Moral perfectionism has always been unrealistic, given human nature, but striving to be the best one can be in God has never ceased to be proper.

Amos 7 offers a sobering lesson for all who imagine vainly that good times will continue unabated.  Consider, O reader, that during the reign (788-747 B.C.E.) of Jeroboam II, the Kingdom of Israel was economically prosperous and militarily powerful.  Consider also, O reader, that the kingdom fell to the Assyrians in 722 B.C.E.  Nationalism is a poor substitute for devotion to God.  Kingdoms, empires, and countries rise and fall, but God is forever.  Potentates leave office one way or another; most of them are of little historical significance.  Many who are historically significant are negatively so.  God, however, is the ultimate force for righteousness.

The condemnation of the Kingdom of Israel went beyond idolatry; it included institutionalized economic exploitation (Amos 2:6).  The condemnation of the Kingdom of Israel has never ceased to be germane, for its sins were not unique to it.

The Law of Moses contains a strong element of social justice–of looking out for each other, of being responsible to and for each other.  Do we, in our societies, really look out for each other?  Do we acknowledge that we are responsible to and for each other?  If we do not, we are sowing the seeds of our collective destruction.

KENNETH RANDOLPH TAYLOR

DECEMBER 3, 2018 COMMON ERA

THE SECOND DAY OF ADVENT, YEAR C

THE FEAST OF SAINT MARUTHAS, ROMAN CATHOLIC BISHOP OF MAYPHERKAT, AND MISSIONARY TO PERSIA

THE FEAST OF AMILIE JULIANE, COUNTESS OF SCHWARZBRG-RUDOLSTADT, GERMAN LUTHERAN HYMN WRITER

THE FEAST OF SAINT BERNARD OF PARMA, ROMAN CATHOLIC BISHOP

THE FEAST OF JOHN OWEN SMITH, UNITED METHODIST BISHOP IN GEORGIA

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Deeds and Creeds II   Leave a comment

Above:   Christ Taking Leave of the Apostles, by Duccio di Buoninsegna

Image in the Public Domain

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

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May all our thoughts, O God, be guided by thy Word and ruled by thy Spirit:

that we may have among us the same mind which was in Christ Jesus, our Lord.  Amen.

The Book of Common Worship–Provisional Services (1966), 123

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Isaiah 56:6-8

James 1:22-27

John 16:22-33

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Grace is free, not cheap; it requires much of its recipients.  God, who loves us, redeems us, but we have responsibilities.  A partial list, compiled from the assigned readings, follows:

  1. To honor the Sabbath (Isaiah 56:6),
  2. To control one’s use of words and one’s temper (James 1:26),
  3. To help the less fortunate (James 1:27), and
  4. To keep oneself uncontaminated by the world (James 1:27).

Without falling into Puritanical and Pietistic excesses of rejecting “worldly amusements” such as playing checkers, playing chess, and reading great literature, keeping oneself uncontaminated by the world is difficult.  We do live in it, after all; of course it influences us.  Yet the world is not all bad.  We should accept the good and reject the bad.

Isaiah 56:6-8 pertains to those Gentiles who followed Yahweh.  We read that God accepted them as much as He did faithful Jews.  The operative standard in Isaiah 56, as in the Letter of James, is faithful conduct.  Deeds reveal creeds.

Talk is cheap and frequently deceptive.  What do our deeds reveal about what we really believe?

KENNETH RANDOLPH TAYLOR

NOVEMBER 14, 2018 COMMON ERA

THE FEAST OF JOHN AMOS COMENIUS, FATHER OF MODERN EDUCATION

THE FEAST OF THE CONSECRATION OF SAMUEL SEABURY, FIRST EPISCOPAL BISHOP

THE FEAST OF WILLIAM ROMANIS, ANGLICAN PRIEST AND HYMN WRITER

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Nature and Human Nature   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 Fourth Sunday after the Epiphany, Year 1, according to the U.S. Presbyterian lectionary of 1966-1970

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O God, who knowest us to be in the midst of many dangers, that we cannot always stand upright;

grant to us such strength and protection that we may be supported in all difficulty,

and our feet be set against temptation; through Jesus Christ our Lord.  Amen.

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

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Genesis 18:22-33

1 Corinthians 6:12-20

Matthew 8:23-27

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The story of Abraham haggling with God for the lives of complete strangers in Genesis 18 impresses me.  It also causes me to wonder why he was so submissive to God’s demand in Genesis  21.  I can only guess how much psychological damage the sight of a father ready to kill his son (Isaac) caused to the son.

Above:  The Sacrifice of Isaac, by Caravaggio

Image in the Public Domain

The warning against sexual immorality in general in prostitution in particular in 1 Corinthians 6 is part of a longer discourse about sexual morality in that epistle.  Prostitution is not, despite the common term, a victimless crime.  Readings in history reveal that many prostitute have been sexual slaves, for example.  Furthermore, everyone involved pays some sort of price, monetary or otherwise.  Readings in history also reveal that many women have become prostitutes as a last resort–to avoid starvation.  Any society that forces people into that dilemma commits sin against God and them.

In the case of 1 Corinthians, temple prostitution is a matter to consider.  When one realizes that, one comes to understand that clients were uniting themselves with a false, imaginary deity, as well as with a prostitute.  This understanding adds depth to one’s grasp of the language about unions and a temple in the passage.

The title of this post is “Nature and Human Nature.”  The “human nature” aspect is plain from what precedes this paragraph.  For the rest we must turn to Matthew 8, where we read of Jesus calming an aquatic storm.  To be fearful when one’s life is in danger is human nature.  Sexuality is why the human species continues, as well as a means of commerce.  Advertising confirms the end of the previous sentence.

But what about empathy?  It is part of human nature, too.  Nevertheless, so is the lack of concern for strangers and those different from us.  The dehumanization and demonization of the “other” is an old–and current–strategy in politics and warfare.

The Incarnation had much meaning.  Part of that meaning was God empathizing with us.  This empathy was evident in the life and ministry of Jesus, who established examples for those who came to call themselves Christians to follow.

God, who has mastery over nature, commands us to live up to the best of our human nature and to rise above the depths of our human nature, for the sake of divine glory, the benefit of others, and the living into our potential in God.

KENNETH RANDOLPH TAYLOR

OCTOBER 29, 2018 COMMON ERA

THE FEAST OF JAMES HANNINGTON, ANGLICAN BISHOP OF EASTERN EQUATORIAL AFRICA; AND HIS COMPANIONS, MARTYRS

THE FEAST OF BARTHOLOMAUS HELDER, GERMAN LUTHERAN MINISTER, COMPOSER, AND HYMN WRITER

THE FEAST OF JOSEPH GRIFF, ENGLISH PRESBYTERIAN MINISTER AND HYMN WRITER

THE FEAST OF PAUL MANZ, DEAN OF LUTHERAN CHURCH MUSIC

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Active Faith V   1 comment

Above:  The Parable of the Talents

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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Nahum 1:1-9, 12-15 or Isaiah 66:10-14

Psalm 38:1-4, 9-15, 21-22

1 Corinthians 16:1-9, 13-14, 20-24

Matthew 25:14-30

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A talent was fifteen years’ worth of wages for a laborer.  In the Parable of the Talents all the stewards were honest men, fortunately.  Unfortunately, one gave into fearful inactivity while the other two were active.  The parable, set amid apocalyptic texts in the context of the build up to the crucifixion of Jesus, cautioned against fearful inactivity when action is necessary.

St. Paul the Apostle was certainly active, maintaining a travel schedule, writing to churches and individuals, and raising funds for the church at Jerusalem.

Fearful inactivity is not the only sin that provokes divine wrath.  To that list one can add institutionalized exploitation and violence (read Nahum).  When oppressors refuse to change their ways and to cease oppressing, deliverance for the oppressed is very bad news for the oppressors.  One might think also of the fate of the Chaldean/Neo-Babylonian Empire and the end of the Babylonian Exile.

Back to individual sins, we have Psalm 38, a text by an ill man shunned by alleged friends.  He also has enemies who plot violence against him.  And he is aware of his sins.  The psalmist prays for deliverance.

Confession of sin is a requirement for repentance.  Sin can be active or passive, as well as collective or individual.  May repentance and active faith marked by justice and mercy define us, by grace.

KENNETH RANDOLPH TAYLOR

SEPTEMBER 18, 2018 COMMON ERA

THE FEAST OF DAG HAMMARSKJÖLD, SECRETARY-GENERAL OF THE UNITED NATIONS

THE FEAST OF EDWARD BOUVERIE PUSEY, ANGLICAN PRIEST

THE FEAST OF HENRY LASCALLES JENNER, ANGLICAN BISHOP OF DUNEDIN, NEW ZEALAND

THE FEAST OF JOHN CAMPBELL SHAIRP, SCOTTISH POET AND EDUCATOR

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2018/09/18/devotion-for-proper-28-year-a-humes/

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A Faithful Response, Part IX   1 comment

Above:  Parable of the Workers in the Vineyard, by Rembrandt van Rijn

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:

Acts 4:23-37

Psalm 31:1-9, 15-16

1 Peter 3:8-22

Matthew 20:1-16

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The Parable of the Laborers in the Vineyard (Matthew 20:1-16) tells of the generosity of God.  The social setting is poverty created by rampant economic exploitation–in this case, depriving people of land, therefore depriving them of economic security.  The economics of the Kingdom of God/Heaven–in tension with human systems–the Roman Empire, in particular–are morally superior.

Trusting in God can be difficult during the best of times, given human sins and frailties.  Therefore trusting in God in precarious circumstances–such as persecution and/or systematic economic exploitation–can certainly prove to be challenging.  Yet, when faith communities do so and, acting on trust in God, take care of their members’ needs, grace is tangibly present.

Dare we have much trust in God?

KENNETH RANDOLPH TAYLOR

MAY 31, 2018 COMMON ERA

THE FEAST OF THE VISITATION OF MARY TO ELIZABETH

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Adapted from this post:

https://lenteaster.wordpress.com/2018/05/31/devotion-for-the-fifth-sunday-of-easter-year-a-humes/

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