Archive for the ‘Psalm 94’ Tag

Guide Post to the Septuagint Psalter Project   Leave a comment

Scan by Kenneth Randolph Taylor

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The psalter of the Septuagint contains 151 psalms.

I have written based on all of them, in numerical order.  I have retained the Hebrew numbering system, not that of the Septuagint.

Although I have no theological reticence to venture into textual territory that, according the United Methodism of my youth, is apocryphal, I do have limits.  They reside in the realm of Orthodoxy, with its range of scriptural canons.  Beyond that one finds the Pseudipigrapha.  Psalm 151 concludes the Book of Psalms in The Orthodox Study Bible (2008); so be it.

The Hebrew psalter concludes with Psalm 150.  In other psalters, however, the count is higher.  In certain editions of the Septuagint, for example, Psalm 151 is an appendix to the Book of Psalms.  In other editions of the Septuagint, however, Psalm 151 is an integrated part of the psalter.  There is also the matter of the Syraic psalter, which goes as high as Psalm 155.  I have no immediate plans to ponder Psalms 152-155, however.  Neither do I plan to read and write about Psalms 156-160 any time soon, if ever.

KENNETH RANDOLPH TAYLOR

AUGUST 23, 2017 COMMON ERA

THE FEAST OF SAINTS MARTIN DE PORRES AND JUAN MACIAS, HUMANITARIANS AND DOMINICAN LAY BROTHERS; SAINT ROSE OF LIMA, HUMANITARIAN AND DOMINICAN SISTER; AND SAINT TURIBIUS OF MOGROVEJO, ROMAN CATHOLIC ARCHBISHOP OF LIMA

THE FEAST OF WILLIAM JOHN COPELAND, ANGLICAN PRIEST AND HYMN TRANSLATOR

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Book One:  Psalms 1-41

1

2

3

4

5

6

7

8

9

10

11

12

13

14

15

16

17

18

19

20

21

22

23

24

25

26

27

28

29

30

31

32

33

34

35

36

37

38

39

40

41

Book Two:  Psalms 42-72

42

43

44

45

46

47

48

49

50

51

52

53

54

55

56

57

58

59

60

61

62

63

64

65

66

67

68

69

70

71

72

Book Three:  Psalms 73-89

73

74

75

76

77

78

79

80

81

82

83

84

85

86

87

88

89

Book Four:  Psalms 90-106

90

91

92

93

94

95

96

97

98

99

100

101

102

103

104

105

106

Book Five:  Psalms 107-150

107

108

109

110

111

112

113

114

115

116

117

118

119:1-32

119:33-72

119:73-104

119:105-144

119:145-176

120

121

122

123

124

125

126

127

128

129

130

131

132

133

134

135

136

137

138

139

140

141

142

143

144

145

146

147

148

149

150

Also in the Greek:  Psalm 151

151

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Posted August 23, 2017 by neatnik2009 in Psalm 1, Psalm 100, Psalm 102, Psalm 103, Psalm 104, Psalm 105, Psalm 106, Psalm 107, Psalm 110, Psalm 111, Psalm 112, Psalm 113, Psalm 114, Psalm 115, Psalm 116, Psalm 117, Psalm 118, Psalm 119, Psalm 119 Aleph, Psalm 119 Gimel, Psalm 119 Mem, Psalm 119 Teth, Psalm 119 Yodh, Psalm 121, Psalm 122, Psalm 123, Psalm 124, Psalm 125, Psalm 126, Psalm 128, Psalm 13, Psalm 130, Psalm 132, Psalm 133, Psalm 134, Psalm 136, Psalm 137, Psalm 138, Psalm 139, Psalm 14, Psalm 141, Psalm 142, Psalm 143, Psalm 144, Psalm 145, Psalm 146, Psalm 147, Psalm 148, Psalm 149, Psalm 15, Psalm 150, Psalm 16, Psalm 17, Psalm 18, Psalm 19, Psalm 2, Psalm 20, Psalm 21, Psalm 22, Psalm 23, Psalm 24, Psalm 25, Psalm 26, Psalm 27, Psalm 28, Psalm 29, Psalm 3, Psalm 30, Psalm 31, Psalm 32, Psalm 33, Psalm 34, Psalm 35, Psalm 36, Psalm 37, Psalm 38, Psalm 4, Psalm 40, Psalm 42, Psalm 43, Psalm 44, Psalm 45, Psalm 46, Psalm 47, Psalm 48, Psalm 5, Psalm 50, Psalm 51, Psalm 53, Psalm 54, Psalm 55, Psalm 56, Psalm 57, Psalm 6, Psalm 61, Psalm 62, Psalm 63, Psalm 65, Psalm 66, Psalm 67, Psalm 68, Psalm 69, Psalm 71, Psalm 72, Psalm 73, Psalm 78, Psalm 79, Psalm 8, Psalm 80, Psalm 81, Psalm 84, Psalm 85, Psalm 86, Psalm 89, Psalm 90, Psalm 91, Psalm 92, Psalm 93, Psalm 95, Psalm 96, Psalm 97, Psalm 98, Psalm 99, Psalms I: 1-76, Psalms II: 77-151

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Psalms 93 and 94   1 comment

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POST XXXVI 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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Psalm 93, adapted from a Canaanite myth (a common literary and theological device in the Bible), depicts YHWH as the King of the Earth and as one triumphant over the primordial forces of chaos.  Human forces of chaos–those who, out of delusion think that God does not see or care, target the widows, strangers, and orphans for violence–come in for divine smiting in Psalm 94.  (See my comments about God caring in the posts for Psalms 14 and 53.)  Deliverance of the oppressed is very bad news for the oppressors.

I also notice the difference between divine smiting and discipline in Psalm 94.  Smiting leads to destruction, but discipline provides spiritual instruction.  In human terms a responsible parent disciplines his or her children, for their own good and that of society.  Discipline does not cross the line into abuse, for which no moral justification exists, and remain discipline.  Although discipline is frequently unpleasant, is preferable to the more unpleasant consequences of greater offenses than one has committed.  God is, metaphorically, of course, a parental figure to us.  Why should we not expect discipline from God?

Defenses of God by human beings interest me.  On occasion I offer some myself.  At other times I back off and cite the insufficiency of human defenses of God.  I admit freely to inconsistency on this point.  At this time I restrict my defense of God to one point:  discipline is not abuse.  We ought not to imagine otherwise.  Abuse tears people down; it does not build them up.  The existence of discipline by God indicates that God has not, in the words of Psalm 94, forsaken.

KENNETH RANDOLPH TAYLOR

AUGUST 17, 2017 COMMON ERA

THE FEAST OF SAMUEL JOHNSON, CONGREGATIONALIST MINISTER, ANGLICAN PRIEST, PRESIDENT OF KING’S COLLEGE, “FATHER OF THE EPISCOPAL CHURCH IN CONNECTICUT,” AND “FATHER OF AMERICAN LIBRARY CLASSIFICATION;” TIMOTHY CUTLER, CONGREGATIONALIST MINISTER, ANGLICAN PRIEST, AND RECTOR OF YALE COLLEGE; DANIEL BROWNE, EDUCATOR, CONGREGATIONALIST MINISTER, AND ANGLICAN PRIEST; AND JAMES WETMORE, CONGREGATIONALIST MINISTER AND ANGLICAN PRIEST

THE FEAST OF JONATHAN FRIEDRICH BAHNMAIER, GERMAN LUTHERAN MINISTER AND HYMN WRITER

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The Sin of Religious Violence   1 comment

entry-into-jerusalem-giotto

Above:  Entry Into Jerusalem, by Giotto

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:

Deuteronomy 11:1-17 or Isaiah 43:8-15

Psalm 94 or 35

John 8:48-59

Romans 1:8-15 (16-17) 18-32; 2:1-11 or Galatians 6:1-6 (7-16) 17-18

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Accuse my accuser of Yahweh,

attack my attackers.

–Psalm 35:1, The New Jerusalem Bible (1985)

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That verse summarizes much of Psalms 35 and 94.  The plea of the persecuted for God to smite their enemies, although understandable and predictable, but it is inconsistent with our Lord and Savior’s commandment to love our enemies and to pray for our persecutors (Matthew 5:43).  Sometimes divine smiting of evildoers is a necessary part of a rescue operation, for some persecutors refuse to repent.  Nevertheless, I suspect that God’s preference is that all people repent of their sins and amend their lives.

We read in Deuteronomy 11 (placed in the mouth of Moses long after his death) of the importance of following divine laws–or else.  Then, in Isaiah 43, set in the latter phase of the Babylonian Exile, which, according to the Biblical narrative, resulted from failure to obey that law code, we read of impending deliverance by God from enemies.  Both readings remind us of what God has done for the Hebrews out of grace.  Grace, although free, is never cheap, for it requires a faithful response to God.  We are free in God to serve God, not be slaves to sin.  We are free in God to live as vehicles of grace, not to indulge inappropriate appetites.  We are free in God to lay aside illusions of righteousness, to express our penitence, and to turn our backs on–to repent of–our sins.

This is a devotion for Palm Sunday.  We read in John 8 that some Jews at Jerusalem sought to stone Jesus as a blasphemer (verse 59).  I suppose that they thought they were acting in accordance with Leviticus 24:10-23.  Later in the Fourth Gospel (Chapters 18 and 19) certain religious authority figures are complicit in his death–as a scapegoat (11:47-53).

This desire to kill those who offend our religious sensibilities strongly is dangerous for everyone.  It is certainly perilous for those who suffer because of it.  Furthermore, such violence causes spiritual harm to those who commit it.  And what if one’s judgment is wrong?  One has committed a most serious offense before God.  This tendency toward religious violence exists in various traditions, has a shameful past and an inexcusable present reality, and does nothing inherently to glorify God.  In fact, it detracts from the glory of God.  That God can work through such abominations committed in His name testifies to divine sovereignty.  Exhibit A is the crucifixion and resurrection of Jesus.

KENNETH RANDOLPH TAYLOR

OCTOBER 10, 2016 COMMON ERA

THE FEAST OF JOHANN NITSCHMANN, SR., MORAVIAN MISSIONARY AND BISHOP; DAVID NITSCHMANN, JR., THE SYNDIC, MORAVIAN MISSIONARY BISHOP; AND DAVID NITSCHMANN, THE MARTYR, MORAVIAN MISSIONARY AND MARTYR

THE FEAST OF CECIL FRANCES ALEXANDER, POET AND HYMN WRITER

THE FEAST OF CHRISTIAN LUDWIG BRAU, NORWEGIAN MORAVIAN TEACHER AND POET

THE FEAST OF SAINTS JOHN LEONARDI, FOUNDER OF THE CLERKS REGULAR OF THE MOTHER OF GOD OF LUCCA; AND JOSEPH CALASANCTIUS, FOUNDER OF THE CLERKS REGULAR OF RELIGIOUS SCHOOLS

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Adapted from this post:

https://lenteaster.wordpress.com/2016/10/10/devotion-for-palm-sunday-year-d/

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Deciding or Refusing to Repent   1 comment

Adoration of the Shepherds, by Mikael Toppelius

Above:  The Adoration of the Shepherds, by Mikael Toppelius

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 6:(8) 9-13 or Jeremiah 10:1-16 (17-25)

Psalm 35 or 94

John 12:17-19, 37-50

Romans 11:2b-28 (29-32) 33-36

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You have seen, O LORD, do not be silent!

O Lord, do not be far from me!

–Psalm 35:22, The New Revised Standard Version (1989)

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Happy are those whom you discipline, O LORD,

and whom you touch out of your law,

giving them respite from days of trouble,

until a pit is dug for the wicked.

For the Lord will not forsake his people;

he will not abandon his heritage;

for justice will return to the righteous,

and all the upright in heart will follow it.

–Psalm 94:12-15, The New Revised Standard Version (1989)

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Some of the readings for this occasion seem to indicate that God has, at various times, designated entire populations and refused to permit them to repent of their sins.  This reading is at odds with the theology of unlimited atonement (by Jesus, via his death and resurrection), which ends a process begun by the incarnation of the Second Person of the Trinity as Jesus of Nazareth.  My understanding is that (A) all of us are sinners, (B) God desires all sinners to repent, and (C) many sinners simply refuse to repent.  In Judaism one can find an interpretation of the lection from Isaiah that insists that God predicted that many people would not understand and did not desire them to fail to understand.  In this reading First Isaiah’s mission was to help people to repent, not to prevent it.  This makes sense to me.

Why might one not repent?  One might identify a set of reasons, but perhaps the most basic reason is that one must recognize something as an error before one seeks to correct it.  Spiritual blindness is a major problem from which all people suffer.  We can, by grace, see what occupies our blind spots.  Assuming that we do this, do we want to change?  Maybe we think that necessary change is pointless or too difficult.  Or perhaps we are simply afraid to take action by trusting in God and venturing into unknown (to us) spiritual territory.  Either way, one does not repent.

Whoever loves himself or herself more than God is lost, we read in John 12.  To be a Christian is to follow Jesus, who went to a cross then a tomb, which he occupied only briefly.

To think this much about Good Friday and Easter Sunday on Christmas Day might seem odd, but it is theologically correct.  The recognition of this reality is hardly new.  Indeed, Johann Sebastian Bach incorporated the Passion Chorale tune into his Christmas Oratorio.

Grace is free to all, fortunately.  Yet many will not accept it and the demands accompanying it.  Each of us has a responsibility to say “yes” to God, whose grace is always free and never cheap.  Each of us has a responsibility to love his or her neighbors as he or she loves himself or herself.  Doing so will, for different people, lead to different ends in this life, and translate into action in a variety of ways, depending on circumstances.  The principle is constant, however.  Jesus, who came to us first as a baby, demands nothing less than taking up one’s cross and following him.

KENNETH RANDOLPH TAYLOR

AUGUST 30, 2016 COMMON ERA

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

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Adapted from this post:

https://adventchristmasepiphany.wordpress.com/2016/08/30/devotion-for-christmas-day-year-d/

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Responsibilities, Insiders, and Outsiders   1 comment

Boaz--Rembrandt van Rijn

Above:  Boaz, by Rembrandt van Rijn

Image in the Public Domain

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The Collect:

O God, you show forth your almighty power

chiefly by reaching out to us in mercy.

Grant to us the fullness of your grace,

strengthen our trust in your promises,

and bring all the world to share in the treasures that come

through your Son, Jesus Christ, our Savior and Lord.  Amen.

Evangelical Lutheran Worship (2006), page 52

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The Assigned Readings:

Ruth 1:1-22 (Monday)

Ruth 3:14-4:6 (Tuesday)

Ruth 4:7-22 (Wednesday)

Psalm 94 (All Days)

1 Timothy 5:1-8 (Monday)

1 Timothy 5:9-16 (Tuesday)

Luke 4:16-30 (Wednesday)

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The Lord will not cast off his people:

nor will he forsake his own.

For justice shall return to the righteous man:

and with him to all the true of heart.

–Psalm 94:14-15, The Alternative Service Book 1980

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The composite pericope from 1 Timothy comes from a particular place and time, so some of the details do not translate well into contemporary Western settings.  May we, therefore, refrain from falling into legalism.  Nevertheless, I detect much of value in that reading, which acknowledges the existence of both collective and individual responsibilities and sorts out the boundary separating them in a particular cultural context.  One principle from that text is that relatives should, as they are able, take care of each other.  Another principle present in the reading is mutuality–responsibility to and for each other.

The lack of a support system, or at least an adequate one, is a major cause of poverty and related ills.  The support system might be any number of things, including:

  1. the social safety net (the maintenance and strengthening of which I consider to be a moral imperative),
  2. friends,
  3. relatives,
  4. neighbors,
  5. the larger community,
  6. a faith community,
  7. non-governmental organizations, or
  8. a combination of some of the above.

In the Book of Ruth Naomi and Ruth availed themselves of effective support systems.  They moved to Bethlehem, where Ruth was a foreigner but Naomi had relatives.  The women also gleaned in fields.  There Ruth met Boaz, a landowner and a kinsman of Naomi.  He obeyed the commandment from Deuteronomy 24:19 and left grain for the poor.  The story had a happy ending, for Ruth and Boaz married and had a son.  Naomi, once bitter, was thrilled.

One hypothesis regarding the Book of Ruth is that the text dates to the postexilic period.  If this is accurate, the story of the marriage of Ruth and Boaz functions as a criticism of opposition to intermarriage between Hebrews and foreigners and serves as a call for the integration of faithful foreigners into Jewish communities.  The Jewish support system, this perspective says, should extend to Gentiles.

Sometimes the call to exercise individual responsibility and to fulfill one’s role in collective responsibility becomes challenging, if not annoying.  One difficulty might be determining the line between the two sets of responsibilities.  Getting that detail correct is crucial, for we are responsible to and for each other.  The Pauline ethic (as in 2 Corinthians 8:7-15) which holds that those who have much should not have too much and that those who have little should not have too little is a fine goal toward which to strive, but who determines how much is too much and how little is too little?  And what is the best way to arrive at and maintain that balance?  These seem like communal decisions, given the communal ethos of the Bible.

If all that were not enough, we might have responsibilities to and for more people than we prefer or know we do.  John Donne wrote,

No man is an island,

Entire of itself,

Every man is a piece of the continent,

A part of the main.

If a clod be washed away by the sea,

Europe is the less.

As well as if a promontory were.

As well as if a manor of thy friend’s

Or of thine own were:

Any man’s death diminishes me,

Because I am involved in mankind,

And therefore never send to know for whom the bell tolls;

It tolls for thee.

Do we dare to live according to the standard that anyone’s death diminishes us?  Do we dare to recognize foreigners and other “outsiders” as people whom God loves and whom we ought to love as we love ourselves?  Do we dare to think of “outsiders” as people to whom and for whom we are responsible?  If we do, how will we change the world for the better?

KENNETH RANDOLPH TAYLOR

JULY 6, 2015 COMMON ERA

THE FEAST OF SAINT VINCENTIA GEROSA AND BARTHOLOMEA CAPITANIO, COFOUNDERS OF THE SISTERS OF CHARITY OF LOVERE

THE FEAST OF ISAIAH, BIBLICAL PROPHET

THE FEAST OF JAN HUS, PROTO-PROTESTANT MARTYR

THE FEAST OF OLUF HANSON SMEBY, U.S. LUTHERAN MINISTER AND HYMN WRITER

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2015/07/06/devotion-for-monday-tuesday-and-wednesday-after-proper-27-year-b-elca-daily-lectionary/

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Of Humility, Honor, and Shame   1 comment

Above:  A Heraldic Chair

Image Source = Rodolph de Salis

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Holy Women, Holy Men:  Celebrating the Saints (2010), of The Episcopal Church, contains an adapted two-years weekday lectionary for the Epiphany and Ordinary Time seasons from the Anglican Church of Canada.  I invite you to follow it with me.

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Romans 11:1-6, 11-12, 25-29 (Revised English Bible):

I ask then:  Has God rejected his people?  Of course not! I am an Israelite myself, of the stock of Abraham, of the tribe of Benjamin.  God has not rejected the people he acknowledge of old as his own.  Surely you know what scripture says in the story of Elijah–how he pleads with God against Israel:

Lord, they have killed your prophets, they have torn down your altars, and I alone am left, and they are seeking my life.

But what was the divine word to him?

I have left myself seven thousand men who have not knelt to Baal.

In just the same way at the present time a “remnant” has come into being, chosen by the grace of God.  But if it is by grace, then it does not rest on deeds, or grace would cease to be grace.

I ask then:  When they stumbled, was their fall final?  Far from it!  Through a false step on their part salvation has come to the Gentiles, and this in turn will stir them to envy.  If their false step means the enrichment of the world, if their falling short means the enrichment of the Gentiles, how much more will their coming to full strength mean!

There is a divine secret here, my friends, which I want to share with you, to keep you from thinking yourselves wise:  this partial hardening has come on Israel only until the Gentiles have been admitted in full strength; once that has happened, the whole of Israel will be saved, in accordance with the scripture:

From Zion shall come the Deliverer;

he shall remove wickedness from Jacob.

And this is the covenant I will grant them,

when I take away their sins.

Judged by their response to the gospel, they are God’s enemies for your sake; but judged by his choice, they are dear to him for the sake of the patriarchs; for the gracious gifts of God and his calling are irrevocable.

Psalm 94:14-19 (1979 Book of Common Prayer):

14  For the LORD will not abandon his people,

nor will he forsake his own.

15  For judgment will again be just,

and all the true of heart will follow it.

16  Who rose up for me against the wicked?

who took my part against the evildoers?

17  If the LORD had not come to my help,

I should soon have dwelt in the land of silence.

18  As often as I said, “My foot has slipped,”

your love, O LORD, upheld me.

19  When many cares fill my mind,

your consolations cheer my soul.

Luke 14:1, 7-11 (Revised English Bible):

One sabbath he [Jesus] went to have a meal in the house of one of the leading Pharisees; and they were watching him closely.

… (sabbath healing–a text for the previous post–here)

When he noticed how the guests were trying to secure the places of honour, he spoke to them in a parable:

When somebody asks you to a wedding feast, do not sit down in the place of honour.  It may be that some person more distinguished than yourself has been invited; and the host will come to say to you, “Give this man your seat.”  Then you will look foolish as you go to take the lowest place.  No, when you receive the invitation, go and sit down in the lowest place, so that when your host comes he will say, “Come up higher, my friend.”  Then all your fellow-guests will see the respect in which you are held.  For everyone who exalts himself will be humbled; and who ever humbles himself will be exalted.

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The Collect:

Almighty and everlasting God, increase in us the gifts of faith, hope, and charity; and, that we may obtain what you promise, make us love what you command; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

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Some Related Posts:

Romans 11:

http://ordinarytimedevotions.wordpress.com/2011/02/11/proper-15-year-a/

A Prayer for Humility:

http://gatheredprayers.wordpress.com/2010/07/18/a-prayer-for-humility/

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Honor and shame are social concepts, for we have only the amount of each that other assign us.  This fact forms part of the backdrop of the parable from Luke 14.  The fact remains that we are more likely to cause socially awkward situations for ourselves by seeking honor and glory than permitting others to bestow it on us.

But I propose that there is a better way, which is not seeking honor and glory as others define it, but finding them in God.  Each of us in the human race bears the image of God.  Some of us are unaware of this fact, but that does not change our reality.  So, if we play with the metaphors, Yahweh is our father is some ways and our mother in others, Jesus is our brother, and saints (living or dead, canonized or not) are family members.  Jesus died as a criminal, in a way meant to bring dishonor to one.  Before that he left Heaven to become fully human.  (He was already fully divine.)  St. Peter died when crucified upside down, a crown stoned St. Stephen to death, and martyrdoms have continued to the present day.

So, in the Kingdom of God, honor, glory, and shame have very different meanings than they do elsewhere.

St. Paul the Apostle (himself beheaded by order of Emperor Nero) wrote eloquently and at length of the importance of grace.  By grace God has not given up on those–Jews included–who have not recognized Jesus as the Messiah.  And, also by grace, God has grafted Gentiles onto the tree of salvation.  I am a Gentile, so it follows that, by grace, God has grafted me onto the tree of salvation.  Of course, Paul’s definition of faith includes the act of responding positively to God, who has initiated the salvific actions.  This positive response is one of free will, which we have because God has placed it there.  So everything goes back to God.

So Paul’s only spiritual boast was in Christ, as is mine.  This is an attitude of humility, which is quite separate from self-degradation.  Claiming to be lower than pond scum is an example of self-degradation.  No, I am a bearer of the image of God because God has placed it within me.  As a member of the human species, my basic problem is one of sin–pf course–but I am higher than pond scum.  Humility, rather, is having a realistic self-estimate then acting on it.

The proper source of my identity is God.  My honor comes from God and is in and through the same.  I could be in the most degraded hellhole on earth (Fortunately I am far from it.) on the account of Jesus, and I would remain remain undefiled by earthly notions of shame.

Years ago I read an interview with Archbishop Desmond Tutu.  He repeated a story about a Jew during the Holocaust.  A Nazi guard forced the Jew to clean the toilets, which were especially disgusting.

Where is your God now?

the Nazi taunted the Jew.

Right here beside me in the muck,

he replied.

KENNETH RANDOLPH TAYLOR

MAY 13, 2011 COMMON ERA

THE FEAST OF FRANCES PERKINS, UNITED STATES SECRETARY OF LABOR

THE FEAST OF IHAIA TE AHU, ANGLICAN PRIEST

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Adapted from this post:

http://ordinarytimedevotions.wordpress.com/2011/05/13/week-of-proper-25-saturday-year-1/

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Against “Majestic Pride and Overbearing Arrogance”   1 comment

Above:  A Map of the Neo-Assyrian Empire

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Isaiah 10:5-16 (TANAKH:  The Holy Scriptures):

Ha!

Assyria, rod of My anger,

In whose hand, as a staff, is My fury!

I send him against him an ungodly nation,

I charge him against a people that provokes Me,

To take its spoil and to seize its booty

And to make it a thing trampled

Like the mire of the streets.

But he has evil designs;

For he means to destroy,

To wipe out nations, not a few.

For he thinks,

After all, I have kings as my captains!

Was Calno any different from Carchemish?

Or Hamath from Arpad?

Or Samaria from Damascus?

Since I was able to seize

The insignificant kingdoms,

Whose images exceeded

Jerusalem’s and Samaria’s,

Shall I not do to Jerusalem and her images

What I did to Samaria and her idols?

But when my Lord has carried out all his purpose on Mount Zion and in Jerusalem, He will punish the majestic pride and overbearing arrogance of the king of Assyria.  For he thought,

By the might of my hand I have wrought it,

By my skill, for I am clever:

I have erased the borders of peoples;

I have plundered their treasures,

And exiled their vast populations.

I was able to seize, like a nest,

The wealth of peoples;

As one gathers abandoned eggs,

So I gathered all the earth:

Nothing so much as flapped a wing

Or opened a mouth to peep.

Does an ax boast over him who hews with it,

Or a saw magnify itself above him who wields it?

As though the rod raised him who lifts it,

As though the staff lifted the man!

Psalm 94:5-15 (1979 Book of Common Prayer):

5  They crush your people, O LORD,

and afflict your chosen nation.

6  They murder the widow and the stranger,

and put the orphans to death.

7  Yet they say, “The LORD does not see,

the God of Jacob takes no notice.”

8  Consider well, you dullards among the people;

when will you fools understand?

9  He that planted the ear, does he not hear?

he that formed the eye, does he not see?

10  He who admonishes the nations, will he not punish?

he who teaches all the world, has he no knowledge?

11 The LORD knows our human thoughts;

how like a puff of wind they are.

12  Happy are those whom you instruct, O Lord!

whom you teach out of your law;

13  To give them rest in evil days,

until a pit is dug for the wicked.

14  For the LORD will not abandon his people,

nor will he forsake his own.

15  For judgment will again be just,

and all the true of heart will follow it.

Matthew 11:25-27 (An American Translation):

At that time Jesus said,

I thank you, Father, Lord of heaven and earth, for hiding all this from the learned and the intelligent and revealing it to children.  Yes, I thank you, Father, for choosing to have it so.  Everything has been handed over to me by my Father, and no one understands the Son but the Father, nor does anyone understand the Father but the Son and anyone to whom the Son chooses to reveal him.

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The Collect:

O Lord, mercifully receive the prayers of your people who call upon you, and grant that they may know and understand what things they ought to do, and also may have grace and power faithfully to accomplish them; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

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The Assyrian Empire was brutal, a regime built on force, coercion, and violence.  There were, in fact, successive Assyrian Empires, so I must be precise in my language.  Mesopotamia has been home to neighboring civilizations and a succession of empires since ancient times.  Keeping track of them can be challenging.  The Assyrian Empire of this day’s text from Isaiah was the Neo-Assyrian Empire.  It had begun to expand its borders and influence by 856 B.C.E.  All of the hard work of conquering and oppressing people ended by 605 B.C.E., with the division of the empire between the Chaldeans/Neo-Babylonians, the next great empire in that region, and the Medes, who, along with their senior partners, the Persians, eventually conquered the Chaldeans/Neo-Babylonians and formed an even greater empire.

Empires rise and fall, but life goes on, as does the work of God.  And, for us, living daily should constitute far more than merely completing a succession of tasks, errands, and chores; it should be prayer and a series of acts of worship.  This thought has been on my mind recently, as I have watched the video Canadian politician Jack Layton’s funeral repeatedly.  Layton’s pastor quoted the late leader of Her Majesty’s Loyal Opposition as saying that he (Layton) considered how he spent each day as an act of worship.  Such living leaves no room for the ruthless violence for which the Assyrians were notorious.

The text does require some explanation.  First, Calno, Carchemish, Hamath, Arpad, Samaria, and Damascus were cities the Assyrians had conquered.  And there is a bilingual pun in the text.  (I adore plays on words!)  We read “I have kings as my captains!” in verse 8.  The note in The Jewish Study Bible explains:

Heb[rew] “sar” is cognate to the Akkadian word for king.  Vassal kings did serve the Assyrian king as military commanders or captains.

Double entendres aside, the point of the reading is that hubris led to the fall of Assyria.  Hubris, of course, is that which goes before the fall.  It puffs one up unduly and leads one to become and remain overconfident.  It is something to guard against in the life of any empire or nation-state.

We, as individuals, ought also to avoid hubris.  We all need God; if we are wise, we will acknowledge and accept this without hesitation.  Jesus went to those who were ready to accept him and to embrace his message.  Pride did not hold them back, so they benefited from him.  More could have done the same if they just surrendered their hubris.

Pride can be difficult to surrender.  Sometimes circumstances leave us no choice, but it is better to live simply, humbly, and in the light of God voluntarily.

KENNETH RANDOLPH TAYLOR

SEPTEMBER 15, 2011 COMMON ERA

THE FEAST OF SAINT CATHERINE OF GENOA, MYSTIC AND HUMANITARIAN

THE FEAST OF SAINT CYPRIAN OF CARTHAGE, ROMAN CATHOLIC BISHOP

THE FEAST OF DANTE ALIGHIERI, POET

THE FEAST OF JAMES CHISHOLM, EPISCOPAL PRIEST

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Adapted from this post:

http://ordinarytimedevotions.wordpress.com/2011/09/15/week-of-proper-10-wednesday-year-2/

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Posted April 18, 2012 by neatnik2009 in Isaiah I: 1-39, Psalms II: 77-151

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