Archive for the ‘Walter Brueggemann’ Tag

Divine Judgment Against the Nations (Especially Edom), With the Return of the Redeemed Exiles to Zion   3 comments

Above:  Map Showing the Chaldean/Neo-Babylonian Empire

Image in the Public Domain

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READING SECOND ISAIAH, PART II

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Isaiah 34-35

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The Hebrew prophetic books are repetitive.  I recall, recently, reading Ezekiel 25-32, in which YHWH denounced various Gentile nations for opposing the Jewish people.  I read that same theme in Isaiah 34.  The chapter opens by addressing the nations and peoples of the (known) world.

For the LORD is angry at all the nations,

Furious at all their host;….

–Isaiah 34:2a, TANAKH:  The Holy Scriptures (1985)

In the fifth verse, however, the focus narrows to Edom, that frequently hostile cousin people of the Hebrews.

I have already read the oracles of divine judgment against Edom in Amos 1:11-12; Isaiah 21:11-12; Jeremiah 49:7-22; Ezekiel 25:12-14; and Ezekiel 35:1-15.

The oracles against Edom in the Book of Obadiah awaits me, after I complete my blogging through Second Isaiah.

For it is the LORD’s day of retribution,

The year of vindication for Zion’s cause.

–Isaiah 34:8, TANAKH:  The Holy Scriptures (1985)

Isaiah 34 and 35 contrast the fates of Edom and the Hebrew exiles in the Chaldean/Neo-Babylonian Empire.  We read of the destruction of Edom (which happened).  We also read of the renewal and return of Hebrew exiles.  We read of the impending end of the Babylonian Exile.  We read of a reverse exodus, an exodus from Babylon:

And a highway shall appear there,

which shall be called the Sacred Way.

No one unclean shall pass along it,

But it shall be for them.

No traveler, not ever fools, shall go astray.

No lion shall be there,

No ferocious beast shall set foot on it–

These shall not be found there.

But the redeemed shall walk it.

And the ransomed of the LORD shall return,

And come with shouting to Zion,

Crowned with joy everlasting.

They shall attain joy and gladness,

While sorrow and sighing flee.

–Isaiah 35:8-10, TANAKH:  The Holy Scriptures (1985)

Second Isaiah introduces the themes of the end the Babylonian Exile, the return to the homeland, and the restoration of the covenant relationship with YHWH.  These themes, not unique to Second Isaiah, permeate other portions of Hebrew prophetic literature, too.  And they are on the forefront of Second Isaiah.

I also notice the presence of the themes of exile and exodus.  Walter Brueggemann writes that exile and exodus are the two major themes in the Hebrew Bible.

Just as the Hebrew prophetic literature is repetitive, so must I be.  I come to this point by a reading project that has taken me through, in order:

  1. Hosea,
  2. Amos,
  3. Micah,
  4. First Isaiah (1-23, 28-33),
  5. Zephaniah,
  6. Nahum,
  7. Habakkuk,
  8. Jeremiah,
  9. Lamentations, and
  10. Ezekiel.

I am not parachuting into Isaiah 34 and 35.  I do not pretend to know what that balance is or where it should be.  I will not get too big for my theological britches, at least not in that matter.

Neither am I a fundamentalist.  I acknowledge that Second Isaiah and other prophets projected their attitudes onto God some of the time.  As Rabbi Abraham J. Heschel wrote, prophets were people, not microphones.  I admit that I project my attitudes onto God.  I confess that I need to know that I do this, and to stop doing that, as much as possible.

I also acknowledge that divine mercy upon and deliverance of the oppressed may be catastrophic for the oppressors and their allies.  One may describe this in several ways, including divine judgment and karma.  As the Bible teaches, people will reap what they have sown.

Nevertheless, I take no pleasure in the fate of Edom.

KENNETH RANDOLPH TAYLOR

JULY 7, 2021 COMMON ERA

THE FEAST OF SAINTS RALPH MILNER, ROGER DICKINSON, AND LAWRENCE HUMPHREY, ENGLISH ROMAN CATHOLIC MARTYRS, 1591

THE FEAST OF FRANCES FLORENTINE HAGEN, U.S. MORAVIAN MINISTER AND COMPOSER

THE FEAST OF SAINT HEDDA OF WESSEX, ROMAN CATHOLIC BISHOP

THE FEAST OF LEO SOWERBY, EPISCOPAL COMPOSER AND “DEAN OF CHURCH MUSIC”

THE FEAST OF THOMAS HELMORE, ANGLICAN PRIEST AND ARRANGER AND COMPOSER OF HYMN TUNES

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Divine Judgment Against Elam   Leave a comment

Above:  Jeremiah

Image in the Public Domain

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READING JEREMIAH, PART XXXIII

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Jeremiah 49:34-39

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Elam (capital = Susa) was east of the Tigris River.  The name of the country derived from one of the children of Shem (Genesis 10:22). Ezra 4:9 mentioned the “men of Susa.”  The Assyrian Empire sacked Susa in 646 B.C.E., and Elamite archers participated in Assyrian attacks on Judah (Isaiah 21:2; 22:6).  King Nebuchadnezzar II of the Chaldean/Neo-Babylonian Empire expelled Elamite invaders into the Tigris region circa 596 B.C.E.

This oracle provides a date, of a sort.  The oracle originates from very early in the reign (597-586 B.C.E.) of King Zedekiah of Judah.

This oracle, like some others in this set of oracles, concludes on a hopeful note.

Elam passed into the Chaldean/Neo-Babylonian Empire then into the Persian Empire, but long remained a rebellious province.  Finally, in 521 B.C.E., King Darius I of the Persian Empire (r. 522-486 B.C.E.) established his winter palace in Susa.

Some of the people in Jerusalem on the Day of Pentecost were Elamites (Acts 2:9).

The oracle does not list any sin Elamites may have committed.

After the massive devastation, Yahweh will restore the fortune of Elam.  God’s ultimate resolve is the well-being even of Elam.  That well-being can only happen, however, when Yahweh’s throne is firm in the land and all other claimants to the throne have been eliminated.

–Walter Brueggemann, A Commentary on Jeremiah:  Exile and Homecoming (1998), 461

After all, God is sovereign.

KENNETH RANDOLPH TAYLOR

JUNE 15, 2021 COMMON ERA

THE FEAST OF JOHN ELLERTON, ANGLICAN PRIEST AND HYMN WRITER AND TRANSLATOR

THE FEAST OF CARL HEINRICH VON BOGATSKY, HUNGARIAN-GERMAN LUTHERAN HYMN WRITER

THE FEAST OF DOROTHY FRANCES BLOMFIELD GURNEY, ENGLISH POET AND HYMN WRITER

THE FEAST OF EVELYN UNDERHILL, ANGLICAN MYSTIC AND THEOLOGIAN

THE FEAST OF SAINT LANDELINUS OF VAUX, ROMAN CATHOLIC ABBOT; SAINT AUBERT OF CAMBRAI, ROMAN CATHOLIC BISHOP; SAINT URSMAR OF LOBBES, ROMAN CATHOLIC ABBOT AND MISSIONARY BISHOP, AND SAINTS DOMITIAN, HADELIN, AND DODO OF LOBBES, ROMAN CATHOLIC MONKS

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Divine Judgment Against Aram   1 comment

Above:  Statue of Jeremiah, Salisbury Cathedral

Image in the Public Domain

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READING JEREMIAH, PART XXXI

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Jeremiah 49:23-27

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Since I have started reading the Hebrew prophetic books, roughly in chronological order, I have read oracles against Aram (capital city = Damascus) in Amos 1:3-5; Isaiah 17:1-14.

The inclusion of this oracle is odd because Damascus fell to Assyrian forces in 732 B.C.E.  The oracle describes what will happen yet has occurred.  The oracle does this in language borrowed from and mimicking other passages in the Hebrew Bible.  Also, the oracle, unlike others in this set of oracles, does not specify the sins the nation or city has committed.  Neither does the oracle specify a historical context.

The oracle, which personifies Damascus as a pregnant woman in labor, underscores the panic, weakness, and grief of the inhabitants of that city, on fire.

Perhaps we read this oracle because of Aramean military support for the Chaldean/Neo-Babylonian invasion of Judah in 598/597 B.C.E.  I am unsure, and my historically-oriented brain struggles to make sense of this oracle.

This brief poem lacks every historical reference, every cause for such an action on God’s part.  The poem functions to destabilize every historical-political claim.  The poem asserts that even great concentrations of human power (as in monarchies) are enormously pliable and tentative in the face of Yahweh’s “tidings” and Yahweh’s “plan.”  None can withstand the resolve of God.

–Walter Brueggemann, A Commentary on Jeremiah:  Exile and Homecoming (1998), 458-459

That may be it.

KENNETH RANDOLPH TAYLOR

JUNE 15, 2021 COMMON ERA

THE FEAST OF JOHN ELLERTON, ANGLICAN PRIEST AND HYMN WRITER AND TRANSLATOR

THE FEAST OF CARL HEINRICH VON BOGATSKY, HUNGARIAN-GERMAN LUTHERAN HYMN WRITER

THE FEAST OF DOROTHY FRANCES BLOMFIELD GURNEY, ENGLISH POET AND HYMN WRITER

THE FEAST OF EVELYN UNDERHILL, ANGLICAN MYSTIC AND THEOLOGIAN

THE FEAST OF SAINT LANDELINUS OF VAUX, ROMAN CATHOLIC ABBOT; SAINT AUBERT OF CAMBRAI, ROMAN CATHOLIC BISHOP; SAINT URSMAR OF LOBBES, ROMAN CATHOLIC ABBOT AND MISSIONARY BISHOP, AND SAINTS DOMITIAN, HADELIN, AND DODO OF LOBBES, ROMAN CATHOLIC MONKS

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Posted June 15, 2021 by neatnik2009 in Amos 1, Isaiah 17, Jeremiah 49

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Divine Judgment Against Philistia   1 comment

Above:  Icon of Jeremiah

Image in the Public Domain

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READING JEREMIAH, PART XXVII

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Jeremiah 47:1-7

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The Philistines were descendants of the Sea Peoples.

Interpretations of the Sea Peoples have changed in recent decades.  The older version of them was that, starting in the fourteenth century B.C.E., the Sea Peoples moved from Greece to Asia Minor then to the eastern Mediterranean region.  They destroyed the Hittite Empire (in Asia Minor).  The Sea Peoples attacked Egypt during the twelfth century B.C.E., but the Egyptian forces defeated them.  Afterward, the Sea Peoples settled on the coast of Canaan, assimilated with the local population, and became the Philistines.

The Sea Peoples’ defeat at Egyptian hands is a matter of the historical record.

However, the former historical consensus regarding the Sea Peoples may have been wrong.  The Bronze Age Collapse (circa 1177 B.C.E.) affected the Mediterranean region.  The powers were interdependent.  Then a combination of climate change and natural disasters, followed by social and economic collapse, may have driven a diverse group of refugees from one land to another, then to another.  Some of the ancient empires may have collapsed from within, not due to the Sea Peoples.  Nevertheless, the Sea Peoples may still have proven disruptive.  Certainly, they were not welcome.

The Philistines were one of the oldest enemies of the Hebrews.  The Philistines oppressed the tribes of Israel for an undefined period of time (Judges 3:31) and again for about 40 years (Judges 13-16).  Hostilities between the Philistines and the Israelites continued into the twilight of the age of the judges and into the time of the Israelite monarchy (1 Samuel 4-31; 2 Samuel 1-5, 8).  In fact, the Philistine military threat was the main justification for creating the Israelite monarchy.

I have already read prophetic oracles against Philistia during this project of reading the Hebrew prophetic books, roughly in historical order.  I have read the oracles in Amos 1:6-8 and Isaiah 14:28-32.

The oracle in Ezekiel 25:15-17 awaits my attention, in due time.

Jeremiah 47:1 establishes a temporal setting for the oracle against Philistia:

before Pharaoh attacked Gaza.

The New American Bible–Revised Edition (2011)

Pharaoh Neco II (r. 610-595 B.C.E.) attacked Gaza in 609 B.C.E.

The Septuagint copy of the Book of Jeremiah lacks 47:1.  The rest of the germane text of Chapter 47 refers to the Chaldean/Neo-Babylonian conquest of Philistia circa 604 B.C.E., followed by mass deportations.  The juxtaposition of these facts indicates editing subsequent to the time of Jeremiah the prophet.

Jeremiah 47 depicts God as destroying Philistia.  The prophet pleads:

Ah! Sword of the LORD!

When will you find rest?

Return to your scabbard;

stop, be still!

–Verse 6, The New American Bible–Revised Edition (2011)

The answer in verse 7 is that the sword of the LORD cannot rest until God commands it to do so.

Walter Brueggemann writes:

Yahweh is not dominated by any of our conventionalities, but acts in sheer freedom, owing no one anything.  Listeners to this poem are invited to face this undomesticated God who may violate our sensitivities, this God who maybe the only hope for the Philistines as for Israel.

A Commentary on Jeremiah:  Exile and Homecoming (1998), 441-442

God refuses to fit into human categories and metaphorical theological boxes.  God does not issue trigger warnings.  God remains undomesticated, despite human discomfort.  So be it.  If we object, we have the problem; God does not.

KENNETH RANDOLPH TAYLOR

JUNE 14, 2021 COMMON ERA

THE FEAST OF SAINT METHODIUS I OF CONSTANTINOPLE, DEFENDER OF ICONS AND ECUMENICAL PATRIARCH OF CONSTANTINOPLE; AND SAINT JOSEPH THE HYMNOGRAPHER, DEFENDER OF ICONS AND THE “SWEET-VOICED NIGHTINGALE OF THE CHURCH”

THE FEAST OF DAVID LOW DODGE, U.S. PRESBYTERIAN BUSINESSMAN AND PACIFIST

THE FEAST OF FRANCIS J. UPLEGGER, GERMAN-AMERICAN LUTHERAN MINISTER AND MISSIONARY; “OLD MAN MISSIONARY”

THE FEAST OF FRANK LAUBACH, U.S. CONGREGATIONALIST MINISTER AND MISSIONARY

THE FEAST OF MARK HOPKINS, U.S. CONGREGATIONALIST MINISTER, THEOLOGIAN, EDUCATOR, AND PHYSICIAN

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Divine Judgment Against Egypt, Part I   Leave a comment

Above:  Icon of Jeremiah

Image in the Public Domain

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READING JEREMIAH, PART XXVI

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Jeremiah 46:2-28

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Jeremiah 46:2 refers to the Chaldean/Neo-Babylonian defeat of Egypt at Carchemish in 605 B.C.E. in the past tense.

Jeremiah 46:13 refers to the Chaldean/Neo Babylonian invasion in 601 B.C.E. in the past tense.  Historical records tell us that King Nebuchadnezzar II did not vanquish Egypt (contra 43:8-11), but withdrew to Syria instead.  Historical records also tell us that Egypt fell to the Persian Empire in 525 B.C.E.

Depending on the commentary one accepts, we read either two or three brief oracles against Egypt (46:2-26), followed by an oracle for Judah (46:27-28).  The Egyptian oracles exist in the contexts of Chaldean/Neo-Babylonian invasions, depicted as divine punishment of Egypt.  Jeremiah 46:27-28, nearly identical to 30:10-11, comforts Judah.  A remnant of Judah will remain, we read.

For more about divine judgment on Egypt, read Isaiah 18:1-20:6; Ezekiel 19:1-16; Ezekiel 30:1-32:32.

Walter Brueggemann writes that, in Jeremiah 46, YHWH, not the Chaldean/Neo-Babylonian Empire, was “the enemy of Egypt.”  He continues:

Yahweh stalks the map of the Near East as only Yahweh is authorized to do.  The nations will sooner or later have to come to terms with Yahweh’s powerful will.  International politics does not consist simply in power and cunning and strategy and ruthlessness.  There is a purpose that overrides all such human posturing.  Whoever stands over against that transcendent purpose, as Egypt here does, is sure to fail.

A Commentary on Jeremiah:  Exile and Homecoming (1998), 429

Empires come and go; they rise and fall.  Kings and Pharaohs come and go, too.  International alliances shift.  God, however, is forever and sovereign.

KENNETH RANDOLPH TAYLOR

JUNE 14, 2021 COMMON ERA

THE FEAST OF SAINT METHODIUS I OF CONSTANTINOPLE, DEFENDER OF ICONS AND ECUMENICAL PATRIARCH OF CONSTANTINOPLE; AND SAINT JOSEPH THE HYMNOGRAPHER, DEFENDER OF ICONS AND THE “SWEET-VOICED NIGHTINGALE OF THE CHURCH”

THE FEAST OF DAVID LOW DODGE, U.S. PRESBYTERIAN BUSINESSMAN AND PACIFIST

THE FEAST OF FRANCIS J. UPLEGGER, GERMAN-AMERICAN LUTHERAN MINISTER AND MISSIONARY; “OLD MAN MISSIONARY”

THE FEAST OF FRANK LAUBACH, U.S. CONGREGATIONALIST MINISTER AND MISSIONARY

THE FEAST OF MARK HOPKINS, U.S. CONGREGATIONALIST MINISTER, THEOLOGIAN, EDUCATOR, AND PHYSICIAN

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Jeremiah Among the Remnant of Judah, and the Decision to Flee to Egypt   1 comment

Above:  Map of the Chaldean/Neo-Babylonian Empire

Image in the Public Domain

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READING JEREMIAH, PART XXIII

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Jeremiah 42:1-43:7

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The political situation was tense in Judah after the fall of the kingdom and the assassination of Gedaliah.  A population who had fled then returned and asked Jeremiah to pray for advice and report back to them.  Should they flee to Egypt?  God said, “No.”  God said He would preserve them and their descendants as a remnant if they remained in Judah.  God was sovereign; Nebuchadnezzar II was His vassal.

This population did not like the divine reply Jeremiah reported.  They did not hear what they wanted to hear.  They did not want to hear that fleeing to Egypt would lead to unfortunate results for them.  They did not want to hear that fleeing to Egypt would lead to them dying

by the sword, by famine, and by pestilence.

–Jeremiah 42:17

(Yet read Jeremiah 44:28.)  They did not want to hear that fleeing to Egypt would result in them becoming

an execration of woe, a curse, and a mockery.

–Jeremiah 42:18

Therefore, they decided to flee to Egypt anyway.

They did not obey the LORD.

–Jeremiah 43:7b, TANAKH:  The Holy Scriptures (1985)

In the Biblical narrative, including the Book of Jeremiah, the Kingdom of Judah fell apart because people did not obey God.  They were still disobeying God.

The theological voice in much of the Hebrew Bible (including the Book of Jeremiah) is that of the Jewish exiles in Babylon.  This is the community from which the final drafts of much of the Hebrew Bible emerged after the Babylonian Exile.  Walter Brueggemann writes that, in this portion of Jeremiah, we read the Babylonian exilic community denying legitimacy to the Egyptian exilic community.  I have no reason to doubt the historical legitimacy of this interpretation.

Those who disobey God act out of a false sense of autonomy.  No person, community, et cetera, is autonomous from God.  Learning that lesson is difficult.  Discerning the difference between someone speaking for God and someone speaking for himself or herself may also be difficult.  One may, for example, carry on an internal monologue and imagine that one is conversing with God.  Then there are liars.  Despite these challenges, one rule may prove helpful:  If God always seems to argue with you, O reader, you are mistaking yourself for God much of the time, at least.

KENNETH RANDOLPH TAYLOR

JUNE 13, 2021 COMMON ERA

PROPER 6:  THE THIRD SUNDAY AFTER PENTECOST, YEAR B

THE FEAST OF SAINT SPYRIDON OF CYPRUS, BISHOP OF TREMITHUS, CYPRUS; AND HIS CONVERT, SAINT TRYPHILLIUS OF LEUCOSIA, CYPRUS; OPPONENTS OF ARIANISM

THE FEAST OF DAVID ABEEL, U.S. DUTCH REFORMED MINISTER AND MISSIONARY TO ASIA

THE FEAST OF ELIAS BENJAMIN SANFORD, U.S. METHODIST THEN CONGREGATIONAL MINISTER AND ECUMENIST

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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Trusting in God, Part XII   Leave a comment

Above:  Jacob’s Dream, by Salvator Rosa

Image in the Public Domain

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For the Seventh Sunday after Trinity, Year 2

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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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O God, whose never-failing Providence ordereth all things in heaven and earth;

we humbly beseech thee to put away from us all hurtful things,

and to give us those things which may be profitable for us;

through Jesus Christ our Lord.  Amen.

The Book of Worship (1947), 196

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Genesis 28:10-22

Psalm 40:1-16

Acts 9:23-43

Mark 8:1-9

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Jacob was a trickster.  His tricks got him into trouble.  Furthermore, others tricked him, giving him a taste of his own medicine.  Reciprocity was a recurring theme in the Hebrew Bible.

“Jacob’s Ladder”-ramp, really, in a dream changed Jacob’s perspective.  He had justified his tricks with the assumption that he had one purpose–survival–and that he had to rely on his own wiles.  The dream with the ramp to Heaven demonstrated that he–and the earth–was not remote and cut off from Heaven.

In this image are the seeds of incarnational faith, of the power of God being embodied in a historical man.  Thus our text points to the statement of Jesus (John 1:51).

–Walter Brueggemann, Genesis (1982), 243

Speaking of Jesus, the Feeding of the Four Thousand (Mark 8:1-10) pointed to the Kingdom of God being at work on the ground.  That was also a theme in the reading from Genesis and the assigned verses from Acts.

If we trust in our own means, we may justify treating our fellow human beings badly.  We also sin against them and God.  Tet, if we trust in God, we are free to live apart from the delusion of self-reliance.  We are free to live according to the Golden Rule.  And we glorify God.

May we do so.

KENNETH RANDOLPH TAYLOR

JANUARY 15, 2021 COMMON ERA

THE FEAST OF MARTIN LUTHER KING, JR., CIVIL RIGHTS LEADER AND MARTYR, 1968

THE FEAST OF ABBY KELLEY FOSTER AND HER HUSBAND, STEPHEN SYMONDS FOSTER, U.S. QUAKER ABOLITIONISTS AND FEMINISTS

THE FEAST OF BERTHA PAULSSEN, GERMAN-AMERICAN SEMINARY PROFESSOR, PSYCHOLOGIST, AND SOCIOLOGIST

THE FEAST OF GENE M. TUCKER, UNITED METHODIST MINISTER AND BIBLICAL SCHOLAR

THE FEAST OF JOHN COSIN, ANGLICAN BISHOP OF COSIN

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Cyrus II Allows Exiles to Return   2 comments

Above:  Cyrus II

Image in the Public Domain

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READING 2 KINGS 22-25, 1 ESDRAS, 2 CHRONICLES 34-36, EZRA, AND NEHEMIAH

PART X

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2 Chronicles 36:22-23

1 Esdras 2:1-15 and 5:7-46

Ezra 1:1-11 and 2:1-70

Nehemiah 7:6-73a

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Sit silent, retire into darkness,

O Fair Chaldea;

Nevermore shall they call you

Mistress of Kingdoms.

–Isaiah 47:5, TANAKH:  The Holy Scriptures (1985)

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Cyrus II of the Persians and the Medes (r. 559-530 B.C.E.) conquered the Chaldean/Neo-Babylonian Empire in 538 B.C.E.  He, a tolerant ruler, reversed the Babylonian Exile and launched another Jewish exodus.  Cyrus earned his nickname, “the Great.”

Biblical authors were understandably sympathetic to Cyrus II.  Isaiah 44:24-45:25 went so far as to apply “Messiah” to him.  (Aside:  As scholarly books about Messiahship attest, that term has had a variety of meanings over time.)  Coverage and mentions of Cyrus the Great in 2 Chronicles 36, Ezra 1, Ezra 3-6, 1 Esdras 2, and 1 Esdras 4-7 was also positive.  Why not?

Walter Brueggemann, a great scholar of the Old Testament and a minister in the United Church of Christ, tells us that the main themes in the Hebrew Bible are exile and exodus.  Both themes are present in the readings for this post.  Related to those themes is the hand of God acting through people, including Gentiles, good or bad.  Cyrus II (who was a Zoroastrian, by the way) occupies space on the list of good Gentiles.  Related to that theme is another one:  anyone may function as a prophet of God, however briefly or not.  If God chooses to speak through someone, that person is a prophet for as long as he or she speaks for God.  All of these themes are consistent with a fifth one:  the sovereignty of God.

I, as a Christian (therefore, a Trinitarian), accept the the concept of the Holy Spirit speaking through people.  I have experienced it.  I have also experienced people functioning as agents of grace.  The identities of God’s agents have surprised me sometimes.  Often they have been people I have expected, however.

God speaks to us and acts in a variety of ways, including via human beings.  God may speak and act through you, O reader, and through me.  When we fail to recognize any agent or prophet of God, we miss something important.  We need to reorient our expectations.  I am chief among those who need to heed this advice.

KENNETH RANDOLPH TAYLOR

AUGUST 8, 2020 COMMON ERA

THE FEAST OF SAINT MARY MACKILLOP, FOUNDRESS OF THE SISTERS OF SAINT JOSEPH OF THE SACRED HEART

THE FEAST OF SAINT ALTMAN, ROMAN CATHOLIC BISHOP OF PASSAU

THE FEAST OF SAINT DOMINIC, FOUNDER OF THE ORDER OF PREACHERS

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Vehicles of Grace   1 comment

Above:  Esau Selling His Birthright, by Hendrick ter Brugghen

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 25:17-34 or Isaiah 1:1-20 (portions)

Psalm 11

1 Corinthians 1:1-18

Matthew 7:15-29

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Waiting on and trusting in God can be very difficult, but it is the thematic thread uniting these readings.  Nevertheless, some of the figures from certain readings for today seem like unlikely exemplars of waiting on and trusting in God.

The narrative about Jacob portrays Israel in its earthiest and most scandalous appearance in Genesis.  The narrative is not edifying in any conventional religious or moral sense.  Indeed, if one comes to the narrative with such an agenda, the narrative is offensive.  But for that very reason, the Jacob narrative is most lifelike.  It presents Jacob in the crude mixture of motives.  The grandson of the promise is a rascal compared to his faithful grandfather Abraham or his successful father Isaac.  The affirmations of faith in this narrative are especially robust.  The narrator knows that the purposes of God are tangled in a web of self-interest and self-seeking.

–Walter Brueggemann, Genesis (1982), page 204

Saul of Tarsus thought he was obeying God while oppressing Christians.  After realizing his error, he became St. Paul the Apostle, a vital figure in the mission to the Gentiles.

Each of us is imperfect.  All of us can do better.  Each of us can be a vehicle of grace, by grace.  Seeking to obey God is laudable, but how can we succeed?  The judgments of our culture are not always helpful in this matter.  Furthermore, if we think we are listening to God, we might be, but we might also be conducting on internal dialogue instead.  As much as one might try to wait on and trust in God, one might miss the channel, so to speak.

I offer no easy answers because I have none.  Besides, an easy answer to a difficult question is a wrong answer.  I suggest, however, that one is less likely to go wrong by seeking the good of other people rather than by living selfishly.  One might sin in how one seeks to build up others, but at least on is pointing in the right direction.  Yet good intentions are the pavement stones in road to Hell, so one needs grace to make wise decisions daily.  Good intentions are at least good, but they are insufficient.

Man’s chief and highest end is to glorify God, and fully to enjoy him forever.

That truth is a quote from the Westminster Larger Catechism.  The sentence is a fine general statement of principle.  The particulars vary according to the circumstances of life–who, where, and when one is.  May we, by grace, bear good fruit for God, and therefore glorify him, and enjoy him fully forever.

KENNETH RANDOLPH TAYLOR

JULY 13, 2018 COMMON ERA

THE FEAST OF CLIFFORD BAX, POET, PLAYWRIGHT, AND HYMN WRITER

THE FEAST OF SAINT EUGENIUS OF CARTHAGE, ROMAN CATHOLIC BISHOP

THE FEAST OF JOHANNES RENATUS VERBEEK, MORAVIAN MINISTER AND COMPOSER

THE FEAST OF PETER RICKSEEKER, U.S. MORAVIAN MINISTER, MISSIONARY, MUSICIAN, MUSIC EDUCATOR, AND COMPOSER; STUDENT OF JOHANN CHRISTIAN BECHLER, MORAVIAN MINISTER , MUSICIAN, MUSIC EDUCATOR, AND COMPOSER; FATHER OF JULIUS THEODORE BECHLER, U.S. MORAVIAN MINISTER, MUSICIAN, EDUCATOR, AND COMPOSER

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2018/07/13/devotion-for-proper-8-year-a-humes/

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