Archive for the ‘Pietism’ Tag

Living in Community, Part IV   4 comments

Above:  Anna at the Presentation of Jesus, by Giotto

Image in the Public Domain

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For the Second Sunday after Christmas, 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 poured upon us the new light of thine incarnate Word;

grant that the same light enkindled in our hearts may shine forth in our lives;

through Jesus Christ our Lord.  Amen.

The Book of Worship (1947), 120

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Joshua 1:1-9

Psalm 91

Philippians 2:1-11

Luke 2:21-32

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George Washington Barrett (1873-1956), one of my great-grandfathers, was a Southern Methodist minister of the old school, including Pietistic condemnations of “worldly amusements” and of ritualism.  He was my opposite.  My great-grandfather also preached that Jesus grew up in a Christian home.  This shocked me when I read his sermon notes, in his handwriting.  Jesus growing up in a Christian home would have surprised St. Luke, certainly.  Our Lord and Savior was Jewish, of course.  He grew up in an observant Jewish home that would have made Joshua, son of Nun, glad.

The essence of much of Judeo-Christian moral teaching is that one, by internalizing and living according to divine law, becomes one’s best possible self in this life.  This does not guarantee a life free of suffering, persecution, and economic hardship, of course.  In fact, one may have to endure much because of one’s piety.  The darkness has not conquered the light, and it has not ceased to try.

The focus in Philippians 2:1-11 is a moral and ethical living in a communal context, with Jesus as a model.  (We all know what happened to him, do we not?)  The following advice applies at all times and places, without any necessity for adjustment from cultural contexts not explicit in texts:

Leave no room for selfish ambition and vanity, but humbly reckon others better than yourselves.  Look to each other’s interests and not merely to your own.

In other words, obey the Golden Rule and the Law of Love, the fulfillment of much of the Law of Moses.  Acting accordingly does not guarantee success in that moral and ethical endeavor, but it is a good start, at least.  Whenever I determine to build up others, I risk tearing them down if I choose the wrong strategy.  Looking to each other’s interests does not necessarily entail doing to them as they want, but it does necessarily involve doing to them as they need.  But what if I do not know what they need?  Good intentions alone are insufficient.

God requires us to be faithful, not successful.  May we heed divine guidance as we make decisions daily.  May we pursue proper goals via correct methods.  And may we succeed in these purposes, for the glory of God and the benefit of others, by grace.  May our lives be beacons of the grace of God.

KENNETH RANDOLPH TAYLOR

MARCH 13, 2020 COMMON ERA

THE FEAST OF YVES CONGAR, ROMAN CATHOLIC PRIEST AND THEOLOGIAN

THE FEAST OF SAINT HELDRAD, ROMAN CATHOLIC ABBOT

THE FEAST OF JAMES THEODORE HOLLY, EPISCOPAL BISHOP OF HAITI, AND OF THE DOMINICAN REPUBLIC; FIRST AFRICAN-AMERICAN BISHOP IN THE EPISCOPAL CHURCH

THE FEAST OF SAINTS PLATO OF SYMBOLEON AND THEODORE STUDITES, EASTERN ORTHODOX ABBOTS; AND SAINT NICEPHORUS OF CONSTANTINOPLE, PATRIARCH

THE FEAST OF SAINT RODERIC OF CABRA AND SOLOMON OF CORDOBA, ROMAN CATHOLIC MARTYRS, 857

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Good Society, Part IV   Leave a comment

Above:  The Rich Man and Lazarus

Image in the Public Domain

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For the Third Sunday after Pentecost, Year 2, 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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Deuteronomy 6:1-9

Galatians 5:16-26

Luke 16:19-31

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Abstract points of doctrine matter; I am no Pietist.  The assigned readings for today–readings a Pietist would love–address practical matters of lived faith.

  1. Teach and recite divine commandments then practice them.
  2. Love God fully.
  3. Do not surrender to desires that build up one in the short term, tear down others in all terms, and damage one in the long term.
  4. Live according to the fruits of the Spirit–love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control.

Imagine, O reader, a society in which the fruits of the Spirit are normative, expected rules governing human interactions.  I want my society to become like that hypothetical society.  I want the fruits of the Spirit to govern the political tactics of my nation-state and all other nation-states.  I pray for the fruits of the Spirit to define the domestic and foreign policies of all nation-states.  That would be a good world order.  As reality stands, we can do better.  For all the religious rhetoric in politics, we can seek to avoid hypocrisy, at least.

KENNETH RANDOLPH TAYLOR

JULY 17, 2019 COMMON ERA

THE FEAST OF WILLIAM WHITE, PRESIDING BISHOP OF THE EPISCOPAL CHURCH

THE FEAST OF THE CARMELIT MARTYRS OF COMPIÈGNE, 1794

THE FEAST OF BENNETT J. SIMS, EPISCOPAL BISHOP OF ATLANTA

THE FEAST OF NERSES LAMPRONATS, ARMENIAN APOSTOLIC ARCHBISHOP OF TARSUS

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Loving God and Keeping Commandments   Leave a comment

Above:   Sunrise

Image in the Public Domain

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

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Mighty God, whose Son Jesus broke the bands of death and scattered the powers of darkness:

arm us with such faith in him that we may face both death and evil,

and overcome even as he overcame; in thy name.  Amen.

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

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Isaiah 58:6-14

1 Corinthians 15:35-50

John 15:1-17

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St. Paul the Apostle’s rumination about spiritual bodies and physical bodies is the odd reading this week, for it does not fit with Isaiah 58:6-14 and John 15:1-17.

May we avoid a Pietistic-Puritanical error by reading Isaiah 58 correctly.  This is NOT a matter of ritual versus true piety.  No, the issue is that the audience for Isaiah 58 was not even putting on airs of piety (read verses 105) while, for example, exploiting employees.  Torah piety teaches interdependence and mutuality, making no allowance or excuse for exploitation.  Torah piety (as in John 17) is manifest in keeping divine commandments–in loving God and one another.

Recognizing the divine mandate to so this is frequently easier than fulfilling it.  In any society many institutions work by violating this commandment.  Economic and political models and practices trample the Golden Rule.  Assuming, for the sake of discussion, that one tries seriously to live according to the ethics of Isaiah 58 and John 17, one encounters practical and great difficulty in succeeding.  The main problem is, for lack of a better word, the system.

May we, by grace, succeed as much as possible.

KENNETH RANDOLPH TAYLOR

JUNE 27, 2019 COMMON ERA

THE FEAST OF CORNELIUS HILL, ONEIDA CHIEF AND EPISCOPAL PRIEST

THE FEAST OF HUGH THOMSON KERR, SR., U.S. PRESBYTERIAN MINISTER AND LITURGIST; AND HIS SON, HUGH THOMSON KERR, JR., U.S. PRESBYTERIAN MINISTER, SCHOLAR, AND THEOLOGIAN

THE FEAST OF JAMES MOFFATT, SCOTTISH PRESBYTERIAN MINISTER, SCHOLAR, AND BIBLE TRANSLATOR

THE FEAST OF SAINT JOHN THE GEORGIAN, ABBOT; AND SAINTS EUTHYMIUS OF ATHOS AND GEORGE OF THE BLACK MOUNTAIN, ABBOTS AND TRANSLATORS

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Spiritual Journeys   2 comments

Above:  Landscape with the Parable of the Sower, by Pieter Bruegel the Elder

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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2 Kings 2:1-12

Psalm 50:1-6

2 Corinthians 4:3-6

Mark 8:34-9:13

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Pietism is an error-ridden system of thought.  One of its gravest mistakes is the rejection of ritualism, often due to a misinterpretation of Psalm 50.  The sacrificial system, commanded in the Law of Moses, is not the problem in Psalm 50.  No, the divorce between sacrifices and morality is the offense.  Mistaking sacrifices and other acts of public piety for a talisman is wrong.  People need to walk the walk, in other words.  Their acts of public piety will be genuine.

Speaking of sacrifices, the context of the Transfiguration in Mark 8-9 is the foretelling of the death and resurrection of Jesus.  The prose poetry of the account tells us of Elijah (representing the prophets) and Moses (representing the Law) appearing with the glorified Jesus.  This is, in context, an apocalyptic scene, as anyone steeped in the culture of Palestinian Judaism would have known.  The attempt to institutionalize such a moment is always misguided, for one should keep on moving with Jesus, toward Jerusalem.  Faith is a journey, not a permanent shrine.

My journey will not be identical to yours, O reader, nor should it be.  Our journeys will properly contain many of the same landmarks, though.  The destination will also be the same–God in Christ.

KENNETH RANDOLPH TAYLOR

JUNE 19, 2019 COMMON ERA

THE FEAST OF JAMES ARTHUR MACKINNON, CANADIAN ROMAN CATHOLIC PRIEST AND MARTYR IN THE DOMINICAN REPUBLIC

THE FEAST OF ALFRED RAMSEY, U.S. LUTHERAN MINISTER AND HYMN TRANSLATOR

THE FEAST OF CHARITIE LEES SMITH BANCROFT DE CHENEZ, HYMN WRITER

THE FEAST OF WILLIAM PIERSON MERRILL, U.S. PRESBYTERIAN MINISTER, SOCIAL REFORMER, AND HYMN WRITER

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Adapted from this post:

https://adventchristmasepiphany.wordpress.com/2019/06/19/devotion-for-transfiguration-sunday-year-b-humes/

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Living the Incarnation, Part I   Leave a comment

Above:  Christ Pantocrator

Scan by Kenneth Randolph Taylor

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

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Almighty God, whose glory angels sang when Christ was born:

grant that we, having heard the good news of his coming,

may live to honor thee and to praise his holy name;

through the same Jesus Christ our Lord.  Amen.

The Book of Common Worship–Provisional Services (1966), 118

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Isaiah 11:1-9

Colossians 1:9-20

John 1:1-18

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Without resorting to the errors of Pietism, I ponder the Incarnation and ask a basic question:  So what?  That is an essential question in many fields, especially history, my chosen discipline.  “So what?” is also germane to theology.

Answering that question with regard to the Incarnation is easy:  The Incarnation is something we have an obligation to live.  Grace is free yet not cheap.  Living the Incarnation can prove costly; just consult accounts of persecutions and martyrdoms from antiquity to the present time.  The Word, having become flesh and having dwelt among us, requires us to respect the dignity of our fellow human beings.  Doing that and insisting that society do the same will offend many people all across the political spectrum.

When I feed the poor, they call me a saint.  When I ask why the poor have no food, they call me a Communist.

Archbishop Helder Camara (1909-1999)

To have enough imagination and trust in God to ask how much better–more charitable, equitable, peaceable, et cetera–the world can be is one way to live the Incarnation.  Society is merely people; when enough people change their minds, society changes, too.  We, in our collective lives, can come closer to living the Incarnation, by grace.

KENNETH RANDOLPH TAYLOR

JUNE 10, 2019 COMMON ERA

THE FEAST OF SAINT JAMES OF NISIBIS, BISHOP; AND SAINT EPHREM OF EDESSA, “THE HARP OF THE HOLY SPIRIT”

THE FEAST OF SAINTS GETULIUS, AMANTIUS, CAERAELIS, AND PRIMITIVUS, MARTYRS AT TIVOLI, 120; AND SAINT SYMPHOROSA OF TIVOLI, MARTYR

THE FEAST OF SAINT LANDERICUS OF PARIS, ROMAN CATHOLIC BISHOP

THE FEAST OF THOR MARTIN JOHNSON, U.S. MORAVIAN CONDUCTOR AND MUSIC DIRECTOR

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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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Good and Bad Fruit, Part III   1 comment

Above:  The Blind and Mute Man Possessed by Devils, 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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Genesis 39:1-21 or Isaiah 43:16-25

Psalm 20

1 Corinthians 8

Matthew 12:22-37

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The timeless principle behind St. Paul the Apostle’s advice regarding food sacrificed to false gods in 1 Corinthians 8 is that Christian believers must conduct themselves so as to glorify God and distinguish themselves from unbelievers.  This need not devolve into Puritanical-Pietistic serial contrariness, such as that regarding “worldly amusements,” but does entail drawing people to God, who ended the Babylonian Exile.

Our Lord and Savior’s critics in Matthew 12:22-37 could not deny his miracles, some of which they had witnessed.  They sought to discredit Jesus, though.  They accused him of performing miracles via the power of Satan, prompting Christ to announce the one unpardonable sin:  blasphemy against the Holy Spirit.

Blasphemy against the Holy Spirit is actually quite simple to grasp.  When one cannot distinguish between good and evil, one has placed oneself outside the grasp of forgiveness.  One has rejected God.  One bears bad fruit.

There can be a fine line between telling the truth and committing the sin of judging others falsely.  One must be aware of one’s sinful nature, and therefore proceed cautiously and humbly.  Nevertheless, one has a duty to issue moral statements at times.  One simply must not pretend to know everything or more than one does, at least.

Ego and social conditioning can warp one’s perspective.  I know this from harrowing historical-theological reading, such as theological defenses of chattel slavery then Jim Crow laws.  (I refer to primary sources.)  The desire to preserve one’s self-image has long led to perfidy, active and passive.

I am not immune from the negative influences of ego and social conditioning, the latter of which is not inherently all bad.  I too must pray for forgiveness for my moral blind spots.  I do so while seeking to recognize the image of God in others, especially those quite different from me.  I do so while acknowledging the obvious:  the Bible orders us hundreds of times to care for strangers.  I do so while seeking to define my ethics according to the standard of the Golden Rule.  In doing so I find that I must call violations of the Golden Rule what they are.  Therefore, people who support those violations of the Golden Rule are on the wrong side of it.  Yet they need not be.

May we bear good fruit for the glory of God.  May we, like Joseph in Genesis 39, do what is correct, especially when that is difficult and has negative consequences–in the case, incarceration.  May we bear good fruit for the glory of God, in all circumstances, by grace.

KENNETH RANDOLPH TAYLOR

AUGUST 27, 2018 COMMON ERA

THE FEAST OF THOMAS GALLAUDET AND HENRY WINTER SYLE, EPISCOPAL PRIESTS AND EDUCATORS OF THE DEAF

THE FEAST OF SAINT AMADEUS OF CLERMONT, FRENCH ROMAN CATHOLIC MONK; AND HIS SON, SAINT AMADEUS OF LAUSANNE, FRENCH-SWISS ROMAN CATHOLIC ABBOT AND BISHOP

THE FEAST OF SAINT DOMINIC BARBERI, ROMAN CATHOLIC APOSTLE TO ENGLAND

THE FEAST OF HENRIETTE LUISE VAN HAYN, GERMAN MORAVIAN HYMN WRITER

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2018/08/27/devotion-for-proper-17-year-a-humes/

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The Law of Mercy   1 comment

Above:  Judah and Tamar, by the School of Rembrandt van Rijn

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 38:1-26 or Isaiah 40:21-31

Psalm 18:31-36, 43-50

1 Corinthians 6:12-20

Matthew 12:1-21

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Temple prostitution, in the background in Genesis 38, might be background for 1 Corinthians 6:12-20 also.  If it is, the reading becomes deeper than it is otherwise.  If to engage in sexual relations with a pagan prostitute is to unite with the deity the prostitute serves, idolatry becomes an issue.  Christians are supposed to function as part of the body of Christ, therefore visiting a pagan temple prostitute is worse than visiting a prostitute in general.

Speaking of Genesis 38, it is another of those different stories we find frequently in the Hebrew Bible.  It remains a proverbial hot potato.  When must a father-in-law sire his grandsons?  When the laws governing levirate marriage (Deuteronomy 25:5-10) dictate.  The text does not condemn Tamar for her deceit either, for the narrative makes plain that it was the option left open to her.

In June 1996 my father became the pastor of the Asbury United Methodist Church in northern Appling County, Georgia, U.S.A.  One of the adult Sunday School classes was reading the Book of Genesis a chapter at a time.  One week the teacher announced that the class would not discuss Chapter 38 (although they had apparently discussed Chapter 37 the previous week), but would talk about Chapter 39 instead.  I wonder if the teacher also skipped the rape of Dinah and the subsequent bloodbath in Chapter 34.  Probably, yes.

When passages of scripture make us that uncomfortable, we should study them.  We should study all of the Bible, of course, but double down on the parts that cause us to squirm.

God is strong, mighty, loving, and trustworthy, we read.  Sometimes mercy on some takes the form of judgment on others.  After all, judgment on oppressors does help the oppressed, does it not?

Much occurs theologically in Matthew 12:1-21, but the major point is that mercy overrides Sabbath laws.  We read that some labor was mandatory on the Sabbath, especially for priests.  So yes, we read Jesus announce, the hungry may pluck grain and the man with the withered hand may receive healing, not just rudimentary first aid.

In the Gospel of Matthew one of the points drilled into the text was that Jesus did not seek to destroy the Law of Moses.  No, he presented his interpretation as correct and in opposition to the interpretations of his critics.  Jesus stood within the context of Judaism, not against it.  For example, the Mishnah, published in 200 C.E. (about 170 years after the crucifixion of Jesus), listed 39 types of labor prohibited on the Sabbath.  Plucking food was not one of them.  Christ’s opponents in Chapter 12:1-21 were, to use an anachronistic expression, more Catholic than the Pope.

The Sabbath, in the Law of Moses, was about liberation.  Slaves in Egypt received no days off, so a day off was a mark of freedom.  Besides, science and experience have taught us the necessity of down time.  Much of my Christian tradition has reacted against leisure (especially “worldly amusements,” a bane of Pietism and Puritanism) and insisted that idle hands are the Devil’s workshop.  Nevertheless, science and experience have affirmed the necessity of a certain amount of idleness.

Judaism, at its best, is not legalistic; neither is Christianity.  Yet legalistic Jews and Christians exist.  A healthy attitude is to seek to respond to God faithfully, without becoming lost in the thicket of laws, without failing to see the forest for the trees, without mistaking culturally specific examples for timeless principles, without shooting cannon balls at gnats, and without forgetting mercy.

And while one is doing that, one should read the scriptural passages that make one squirm in one’s seat.

KENNETH RANDOLPH TAYLOR

JULY 30, 2018 COMMON ERA

THE FEAST OF CLARENCE JORDAN, SOUTHERN BAPTIST MINISTER AND WITNESS FOR CIVIL RIGHTS

THE FEAST OF SAINT PETER CHRYSOLOGUS, ROMAN CATHOLIC BISHOP OF RAVENNA AND DEFENDER OF ORTHODOXY

THE FEAST OF SAINT VICENTA CHÁVEZ OROZCO, FOUNDRESS OF THE SERVANTS OF THE HOLY TRINITY AND THE POOR

THE FEAST OF SAINT WILLIAM PINCHON, ROMAN CATHOLIC BISHOP

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2018/07/30/devotion-for-proper-16-year-a-humes/

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Sins of Omission, Part III   Leave a comment

Above:  The Parable of the Talents

Image in the Public Domain

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

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O God, you are the author of truth, of beauty, and of goodness:

Inspire all who enrich the lives of the people,

all artists and poets, dramatists and musicians,

that our common life may be made radiant with the beauty of him

in whom your fullness dwelt, even Jesus Christ our Lord.  Amen.

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

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Amos 5:18-24

Psalm 39

2 Timothy 2:1-13

Matthew 25:14-30

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These four readings, taken together, teach the imperative of individual and collective righteousness, or justice.  (“Righteousness” and “justice” are translations of the same words in the Bible.)  The prophet Amos emphasizes social justice.  The author (not St. Paul the Apostle) of 2 Timothy reminds us of suffering that results from one obeying God.  The author of Psalm 39 reminds us of the brevity of life.  May we use well the time God has given us.

Two readings cry out for unpacking.  The first of these comes from Amos 5.  The Torah orders certain rituals.  They are not the problem; the abuse of them is.  To engage in pious rituals cynically so as to maintain a veneer of holiness, while living in a way that pays no heed to righteousness, is to make a mockery of those rituals, which are far more than what Pietistic heretics dismiss as “externals.”  This is not a case or righteousness or rituals; no, it is a call for both of them.

The other reading to unpack is the Parable of the Talents.  The definition of “talent” in this context is more than fifteen years’ wages of a laborer.  Thus a steward of just one talent is responsible for a large, especially in relative terms, sum of money.  The meaning of the parable is the mandate to take risks for God, not to do nothing when one ought to act.

This is a difficult teaching.  Sins of commission are relatively easy to identify, for one can point to what a person (perhaps oneself) has done wrong.  Sins of omission are more challenging, though.  I suspect that I am guilty of more sins of omission than of commission, but only God knows for sure.  A sin of omission is “safe,” from a certain perspective, but God commands us to take risks for the sake of righteousness.  After all, my life is short; what will I do with the rest of it, however long that will be?  What will you, O reader, do with the rest of your life?

The commandments to live longingly fits neatly into this matter.  Attempting to live thusly does not guarantee that one will succeed, but it is a positive development; at least one knows that one should do that and is trying to obey.  Success is only possible via the power of God, however.  May we seek, find, and use it as effectively as possible, for the glory of God and the benefit of our fellow human beings.

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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The Tribe of Alleged Heretics and/or Apostates   Leave a comment

Above:  My Heretic Shirt

Photograph by Kenneth Randolph Taylor

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Although some have accused me of apostasy, I am not an apostate.  And, despite allegations of heresy, I do not consider myself a heretic.

The Random House Dictionary of the English Language (1973) defines apostasy as

a total desertion of or departure from one’s religion, principles, party, cause, etc.

The same reference work, noting that “heresy” derives from Greek and Latin words for choosing, defines heresy as

opinion or doctrine at variance with the orthodox or accepted doctrine, esp. of a church or religious system.

Doctrinal purity tests generally irk me.  One reason is that I fail them.  I know enough ecclesiastical history to state confidently that, within the Western Christian tradition alone, the Roman Catholic magisterium has redefined aspects of orthodoxy more than once.  One might point to the case of Origen (185-254), one of the Ante-Nicene Fathers.  He was orthodox, especially with regard to Trinitarian theology, during his lifetime.  After the First Council of Nicaea (325), however, he became a heretic of the ex post facto variety.  Furthermore, many of the items on doctrinal purity tests are not key to salvation.  My rejection of the Virgin Birth, therefore, should not marginalize me theologically.

I have always been intrinsically intellectual.  The dominant form of Christianity around me during my formative years was anti-intellectual, reactionary, Pietistic, and revivalistic Protestantism.  It never fit me.  I have also always been an introvert.  Thus the contemplative traditions of Roman Catholicism and Eastern Orthodoxy have appealed to me.  Also, the extroversion typical of Evangelicalism has alienated me from Evangelicalism.  No, ritualism, contemplation, and dispassionate intellectualism have defined my spirituality.

Recently I have heard, in close quarters, condemnations of my “apostate” Episcopal Church.  I have rejected the adjective, of course.

If, however, the reasons for the allegation of apostasy are related to ecclesiastical support for social justice, I embrace the label of “apostate” as a badge of pride.  Yes, I support full civil rights for all human beings, including homosexuals.  I reject homophobia, for I recognize the image of God in people, many of whom are quite different from me.  Yes, I favor the ordination of women.  Equality via the Holy Spirit is a wonderful lesson to learn from many strands of Christian tradition.  I understand that these positions are, according to many of my fellow Christians, heretical, if not apostate.  So be it.  I can do no other.

Various mysteries of the universe perplex me.  One of these is why, in the name of Jesus Christ, so many self-defined conservative Christians adopt political positions that would make Atilla the Hun look like a card-carrying member of the American Civil Liberties Union (ACLU) by comparison.  In this context I feel comfortable claiming the tribe of alleged heretics and/or apostates as my own.  In so doing I identify with Jesus, friend of outsiders.

KENNETH RANDOLPH TAYLOR

JANUARY 2, 2018 COMMON ERA

THE NINTH DAY OF CHRISTMAS

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

THE FEAST OF SAINTS NARCISSUS, ARGEUS, AND MARCELLINUS OF TOMI, ROMAN MARTYRS

THE FEAST OF SAINT ODILO OF CLUNY, ROMAN CATHOLIC ABBOT

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

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