that we may receive you in joy and serve you always,
for you live and reign with the Father and
the Holy Spirit, now and forever. Amen.
–Evangelical Lutheran Worship (2006), page 20
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The Assigned Readings:
Jeremiah 31:31-34 (Thursday)
Isaiah 42:10-18 (Friday)
Psalm 80:1-7 (Both Days)
Hebrews 10:10-18 (Thursday)
Hebrews 10:32-39 (Friday)
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Restore us, O God of hosts;
show us the light of your countenance,
and we shall be saved.
–Psalm 80:7, The Book of Common Prayer (1979)
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The motif of divine judgment and mercy continues in the readings for these days. Exile will come to pass. According to the theology of the Old Testament, the main cause was disobedience to the Law of Moses. After the exile, however, divine mercy will shower upon the Hebrews. The new covenant will be one written on human hearts, not scrolls or stone tablets.
Divine forgiveness for human sins is a blessing and an expression of grace. It also creates an obligation to respond favorably to God, out of awe and gratitude. Such a favorable response will affect those around the one responding accordingly. How can it not? Consider, O reader, the commandment to love one’s neighbor as one loves oneself. That one has societal implications.
The Letter to the Hebrews warns against committing apostasy, or falling away from God. That emphasis is evident in 10:32-39. One cannot fall away from God unless one has followed God. As I wrote in the previous post,
Salvation…is a matter of God’s grace and human obedience.
Divine love for human beings is wonderful. It does not, however, negate free will. I recognize a role for predestination also, for I have come to accept the doctrine of Single Predestination, which is consistent with Lutheranism and Anglicanism, as well as moderate Calvinism. For those not predestined to Heaven the witness of the Holy Spirit is available. By free will (itself a gift of God) one can accept or reject that witness. The correct choice is acceptance, but many opt to reject the offer. Some of them had accepted it.
The responsibility to make the correct choice remains constant. The necessity of choosing to persist in the faith is a constant once one has embraced wondrous grace.
KENNETH RANDOLPH TAYLOR
AUGUST 20, 2015 COMMON ERA
THE FEAST OF JOHN BAJUS, U.S. LUTHERAN MINISTER AND HYMN TRANSLATOR
One of the great virtues of High Churchmanship is having a well-developed sense of sacred time. So, for example, the church calendars, with their cycles, tell us of salvation history. We focus on one part of the narrative at a time. Much of Protestantism, formed in rebellion against Medieval Roman Catholic excesses and errors, has thrown the proverbial baby out with the equally proverbial bath water, rejecting or minimizing improperly the sacred power of rituals and holy days.
Consider, O reader, the case of Christmas–not in the present tense, but through the late 1800s. Puritans outlawed the celebration of Christmas when they governed England in the 1650s. Their jure divino theology told them that since there was no biblical sanction for keeping Christmas, they ought not to do it–nor should anyone else. On the other hand, the jure divino theology of other Calvinists allowed for keeping Christmas. Jure divino was–and is–a matter of interpretation. Lutherans, Anglicans, and Moravians kept Christmas. Many Methodists on the U.S. frontier tried yet found that drunken revelry disrupted services. Despite this Methodist pro-Christmas opinion, many members of the Free Methodist denomination persisted in anti-Christmas sentiment. The holiday was too Roman Catholic, they said and existed without
the authority of God’s word.
Thus, as the December 19, 1888 issue of Free Methodist concluded,
We attach no holy significance to the day.
–Quoted in Leigh Eric Schmidt, Consumer Rites: The Buying and Selling of American Holidays (Princeton, NJ: Princeton University Press, 1995), page 180. (The previous quote also comes from that magazine, quoted in the same book.)
Many Baptists also rejected the religious celebration of Christmas. An 1875 issue of Baptist Teacher, a publication for Sunday School educators, contained the following editorial:
We believe in Christmas–not as a holy day but as a holiday and so we join with our juveniles with utmost heartiness of festal celebration….Stripped as it ought to be, of all pretensions of religious sanctity and simply regarded as a social and domestic institution–an occasion of housewarming, and heart-warming and innocent festivity–we welcome its coming with a hearty “All Hail.”
–Quoted in Schmidt, Consumer Rites, pages 179 and 180
Presbyterians, with their Puritan heritage, resisted celebrating Christmas for a long time. In fact, some very strict Presbyterians still refuse to keep Christmas, citing their interpretation of jure divino theology. (I have found some of their writings online.) That attitude was more commonplace in the 1800s. The Presbyterian Church in the United States, the old Southern Presbyterian Church, passed the following resolution at its 1899 General Assembly:
There is no warrant for the observance of Christmas and Easter as holy days, but rather contrary (see Galatians iv.9-11; Colossians ii.16-21), and such observance is contrary to the principles of the Reformed faith, conducive to will-worship, and not in harmony with the simplicity of the gospel in Jesus Christ.
–Page 430 of the Journal of the General Assembly, 1899 (I copied the text of the resolution verbatim from an original copy of the Journal.)
I agree with Leigh Eric Schmidt:
It is not hard to see in this radical Protestant perspective a religious source for the very secularization of the holiday that would eventually be so widely decried. With the often jostling secularism of the Christmas bazaar, Protestant rigorists simply got what they had long wished for–Christmas as one more market day, a profane time or work and trade.
–Consumer Rites, page 180
I affirm the power of rituals and church calendars. And I have no fear of keeping a Roman Catholic holy day and season. Thus I keep Advent (December 1-24) and Christmas (December 25-January 5). I hold off on wishing people
Merry Christmas
often until close to Christmas Eve, for I value the time of preparation. And I have no hostility or mere opposition to wishing anyone
Happy Holidays,
due to the concentrated holiday season in December. This is about succinctness and respect in my mind; I am not a culture warrior.
Yet I cannot help but notice with dismay the increasingly early start of the end-of-year shopping season. More retailers will open earlier on Thanksgiving Day this year. Many stores display Christmas decorations before Halloween. These are examples of worshiping at the high altar of the Almighty Dollar.
I refuse to participate in this. In fact, I have completed my Christmas shopping–such as it was–mostly at thrift stores. One problem with materialism is that it ignores a basic fact: If I acquire an item, I must put it somewhere. But what if I enjoy open space?
I encourage a different approach to the end of the year: drop out quietly (or never opt in) and keep nearly four weeks of Advent and all twelve days of Christmas. I invite you, O reader, to observe these holy seasons and to discover riches and treasures better than anything on sale on Black Friday.
Pax vobiscum!
KENNETH RANDOLPH TAYLOR
NOVEMBER 25, 2013 COMMON ERA
THE FEAST OF SQUANTO, COMPASSIONATE HUMAN BEING
THE FEAST OF JAMES OTIS SARGENT HUNTINGTON, FOUNDER OF THE ORDER OF THE HOLY CROSS
–Martin Luther; translated by William James Kirkpatrick
Yesterday I sang in my parish choir’s performance of the Christmas portion of Handel’s Messiah. We dropped “His yoke is easy and his burden is light,” culminating instead in the Hallelujah Chorus. The concert was glorious and spiritually edifying for many people.
There are still a few days of Advent left. So I encourage you, O reader, to observe them. Then, beginning sometime during the second half of December 24, begin to say
Merry Christmas!
and continue that practice through January 5, the twelfth and last day of Christmas. And I encourage you to remember that our Lord and Savior was born into a violent world, one in which men–some mentally disturbed, others just mean, and still others both mean and mentally disturbed–threatened and took the lives of innocents. Names, circumstances, empires, nation-states, and technology have changed, but the essential reality has remained constant, unfortunately.
The Hallelujah Chorus, quoting the Apocalypse of John, includes these words:
The kingdom of this world is become the kingdom of our Lord and of his Christ.
That is not true yet, obviously. But that fact does not relieve any of us of our responsibilities to respect the Image of God in others and to treat them accordingly. We must not try to evade the duty to be the face and appendages of Christ to those to whom God sends us and those whom God sends to us. We cannot save the world, but we can improve it. May we do so for the glory of God and the benefit of others.
May the peace of Christ, born as a vulnerable baby and executed as a criminal by a brutal imperial government, be with you now and always. In nomine Patris, et Filii, et Spiritus Sancti. Amen.
KENNETH RANDOLPH TAYLOR
DECEMBER 17, 2012 COMMON ERA
THE FEAST OF MARIA STEWART, EDUCATOR
THE FEAST OF EGLANTYNE JEBB, FOUNDER OF SAVE THE CHILDREN
THE FEAST OF FRANK MASON NORTH, U.S. METHODIST MINISTER
Above: Ambassador Delenn, from Rising Star, a 1997 Episode of Babylon 5 (1994-1998)
A screen capture I took via PowerDVD and a legal DVD
Faith Manages
DECEMBER 14, 15, and 16, 2023
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The Collect:
Stir up the wills of your faithful people, Lord God,
and open our ears to the words of your prophets,
that, anointed by your Spirit, we may testify to your light;
through Jesus Christ, our Savior and Lord, who lives and reigns
with you and the Holy Spirit, one God, now and forever. Amen.
–Evangelical Lutheran Worship (2006), page 19
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The Assigned Readings:
Habakkuk 2:1-5 (Thursday)
Habakkuk 3:2-6 (Friday)
Habakkuk 3:13-19 (Saturday)
Psalm 126 (All Days)
Philippians 3:7-11 (Thursday)
Philippians 3:12-16 (Friday)
Mathew 21:28-32 (Saturday)
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Restore our fortunes, O LORD,
like the watercourses of the Negev.
Those who sowed with tears
will reap with songs of joy.
Those who go out weeping, carrying the seed,
will come in again with joy, shouldering their shears.
–Psalm 126:5-7, The Book of Common Prayer (1979)
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The readings for these three days combine to constitute a tapestry of hope, faith, violence, and judgment.
The lessons from Habakkuk complain to God about persistent injustice and report a divine reply that (A) God will settle scores one day, and (B) the righteous must remain faithful during trying times. Some of the material is disturbing:
You tread the earth in rage,
You trample nations in fury.
You have come forth to deliver Your people,
To deliver Your anointed.
You will smash the roof of the villain’s house,
Raze it from foundation to top.
You will crack [his] skull with Your bludgeon;
Blown away will be his warriors,
Whose delight is to crush me suddenly,
To devour a poor man in an ambush.
–Habakkuk 3:12-14, TANAKH: The Holy Scriptures (1985)
Happier is the end of the book:
Though the fig tree does not bud
And no yield is on the vine,
Though the olive crop has failed
And the fields produce no grain,
Though sheep have vanished from the fold
And no cattle are n the pen,
Yet will I rejoice in the LORD,
Exult in the God who delivers me.
My Lord GOD is my strength:
He makes my feet like the deer’s
And lets me stride upon the heights.
–Habakkuk 3:17-19, TANAKH: The Holy Scriptures (1985)
As I have written many times, I understand the reality that some oppressors will not cease oppressing until someone forces them to do so. Thus a rescue mission becomes necessary. This is good news for the oppressed and a catastrophe for the oppressors. Yet the imagery of God cracking open skulls bothers me.
The note of judgment continues in Matthew 21:28-32, set in the context of the final days leading up to our Lord and Savior’s crucifixion.
Truly I tell you, the tax collectors and the prostitutes are going into the kingdom of God ahead of you. For John came to you in the way of righteousness and you did not believe him, but the tax collectors and the prostitutes believed him; and even after you saw it, you did not change your minds and believe him.
–Matthew 21:31b-32, New Revised Standard Version (1989)
The bad news for chief priests and elders, beneficiaries of the Temple system, comes amid a series of controversies in the Gospel of Matthew. The Parable of the Wicked Tenants (Matthew 21:33-45) follows on the heels of those harsh words, for example.
St. Paul the Apostle picks up the theme of remaining faithful during difficult times in Philippians. His reference to the righteous living by faith echoes a line from Habakkuk–a nice touch, which the lectionary amplifies. Faith, in the Pauline sense of that word, is inherently active, compelling one to do something. In contrast, the definition of faith in the Letter of James is intellectual, hence that author’s insistence on pairing works with faith. So no disagreement between Sts. Paul and James regarding faith and works exists. Maintaining that active faith under great pressure is both difficult and crucial, as St. Paul knew well.
When times and circumstances challenge our trust in God, may we say with St. Paul:
But even beyond that, I consider everything a loss in comparison to the superior value of knowing Jesus Christ my Lord. I have lost everything for him, but whatever I have lost I think of as sewer trash, so that I might gain Christ and be found with him.
–Philippians 3:8-9a, Common English Bible (2008)
Faith (in the Pauline sense) functions in the absence of proof for or against a given proposition. As Ambassador Delenn, a character from Babylon 5 (1994-1998), one of my favorite science fiction series, said,
Faith manages.
(Indeed, that was one of the major themes of the series.) Faith keeps one on the proper path when, as Habakkuk wrote, the crops have failed and the livestock have vanished. If we give up, we have decided to act in a way which will create a more negative future. Yet if we persist, we act based on hope. Such hope as overcome incredible odds many times, from ancient to contemporary times. Many people have suffered and died so that members of subsequent generations can lead better lives.
Advent is a season of hope and violence. Some of the violence is contemporary. Other violence comes from the texts we read. For example, St. Mary of Nazareth, the mother of our Lord and Savior, would have died by stoning if not for the graciousness of St. Joseph. Faith manages during times of doubt, despair, and suspicion. It persists during protracted periods of whisper campaigns and rumor-mongering, such as Jesus and his mother had to endure.
May we, by grace, have healthy faith from God in God, in whom both judgment and mercy exist. And may we leave the judgment to God.
KENNETH RANDOLPH TAYLOR
OCTOBER 26, 2014 COMMON ERA
PROPER 25: THE TWENTIETH SUNDAY AFTER PENTECOST
THE FEAST OF SAINT ALFRED THE GREAT, KING OF THE WEST SAXONS
THE FEAST OF SAINT CEDD, ROMAN CATHOLIC BISHOP OF LONDON
THE FEAST OF DMITRY BORTNIANSKY, COMPOSER
THE FEAST OF PHILLIP NICOLAI, JOHANN HEERMANN, AND PAUL GERHARDT, HYMN WRITERS
The following content is appropriate all year yet especially in Advent.
We read in 2 Samuel that David, by God’s request, will not build a Temple (house) for God. No, God will make David the founder of a dynasty (house) instead:
Your house and your kingdom shall be made sure forever before me; your throne shall be established forever.
–Verse 16, The New Revised Standard Version
Such extravagant grace came with a great responsibility, which many members of the dynasty disregarded, unfortunately.
The New Testament readings for these days speak of Jesus of Nazareth, a descendant of David and a very different sort of king. In Jesus, we read, eternal life–in this life and in the next one–and the gateway to eternal life exist. In Jesus the Law of Moses is fulfilled and a new covenant of grace and adoption is ours if we accept and follow him. In Jesus all human categories which divide us from each other cease to exist.
Yet many of us who have called ourselves Christians have maintained many or all of these categories–such as
Jew or Greek…slave or free…male and female
–Galatians 3:28, The New Revised Standard Version
(a partial list, I admit). Other such divisions include native-born and foreign-born, heterosexual and homosexual, rich and poor, and lighter-skinned and darker-skinned. In so doing we have sinned–missed the mark. We have re-erected barriers which God destroyed. And we feel righteous for all our unrighteousness, oddly enough. We like barriers and categories, for they help us label others and therefore label ourselves. In fact, however, if we are in Christ, that is the only label which really matters. Why have so many of us been so oblivious for so long? What does God have to do–send us a giant, flashing neon sign, a pillar of fire, a burning bush, or something else? Why was the Incarnation insufficient to attract our attention to this spiritual truth?
My Advent challenge to all who read this post is the same I pose to myself: To leave torn down that which our Lord and Savior tore down.
Advent receives inadequate attention. The season is certainly not commercial. Indeed, Christmas receives much commercial attention even before Halloween, for retailers need the money from Christmas-related sales to sustain stores through other times of the year. I admit to being of two minds. On one hand I do my rather limited Christmas shopping at thrift stores, so my deeds reveal my creed. Yet I know that many jobs depend on Christmas-related sales, so I want retailers to do well at the end of the year. Nevertheless, I am not very materialistic at heart; the best part of Christmas is intangible. And nobody needs any more dust catchers.
Observing Advent is a positive way of dropping out of the madness that is pre-December 25 commercialism. The four Sundays and other days (December 2-24 in 2012) preceding Christmas Day are a time of spiritual preparation, not unlike Lent, which precedes Easter. Garrison Keillor used the term “Advent Distress Disorder” (ADD) in a monologue last year. Indeed, finding positive news in the midst of apocalyptic tones of Advent readings can prove difficult. Yet the good news remains and the light shines brightest in the darkness.
So, O reader, I invite you to observe a holy Advent. Embrace the confluence of joy and distress, of darkness and light. And give Advent all the time it warrants through December 24. Christmas will arrive on schedule and last for twelve days. But that is another topic….
Pax vobiscum!
KENNETH RANDOLPH TAYLOR
NOVEMBER 6, 2012 COMMON ERA
THE FEAST OF WILLIAM TEMPLE, ARCHBISHOP OF CANTERBURY
THE FEAST OF TE WHITI O RONGOMAI, MAORI PROPHET
THE FEAST OF SAINT THEOPHANE VERNARD, ROMAN CATHOLIC PRIEST, MISSIONARY, AND MARTYR IN VIETNAM
Round the throne in a circle were twenty-four thrones, and on them twenty-four elders sitting, dressed in white robes with golden crowns on their heads.
Nobility, according to the standards of many traditional societies, is a matter of heredity or marriage. One is a Lord, an Earl, a Duke, a Prince, a Lady, a Duchess, a Princess, a King, or a Queen because of who one’s parents are or one’s spouse is. In this definition of nobility society is structured–ordered, really–with well-defined social barriers and with deference. It is not, however, the standard in Isaiah 32.
Here I find the link between Isaiah 32 and Revelation 4. There is far more going on in both texts, of course. Revelation 4 is where the symbolism in that book begins to get hip-deep. And Isaiah 32 also condemns those who exploit their fellow human beings. That verdict appears earlier in Isaiah and repeats throughout the rest of the Bible. There are many rabbits I could chase, but the true standard of nobility is where I choose to dwell.
The aristocrats of God’s perfected Earth will be those who have noble intentions and who are constant in noble acts, Isaiah 32:8 tells us. And the vision of John of Patmos echoes down the corridors of time to this day. The count of twenty-four elders could mean several things; it might even mean more than one of them simultaneously. The number might refer to twenty-four courses of priests, or to twelve Apostles plus twelve patriarchs, or simply to twelve doubled. The latter option might indicate the combined company of faithful Jews and Gentiles. But the elders represent faithful people, and they will be victorious in heaven. The white robes of the elders remind one of the unstained robes of the faithful, as in Revelation 3:4; those who wear white robes are fit for the presence of God and Jesus in heaven.
As we read in 1 Samuel 16:7,
For not as man sees [does the LORD see]; man sees only what is visible, but the LORD sees into the heart.
—TANAKH: The Holy Scriptures
We are all imperfect, of course; God knows this. What does God see (through grace-colored glasses) when looking at my heart or at your heart? May God see nobility.
ADVENT, CHRISTMAS, AND EPIPHANY DEVOTIONS 
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