Stir up the wills of your faithful people, Lord God,
and open our ears to the preaching of John, that
rejoicing in your salvation, we may bring forth the fruits of repentance;
through Jesus Christ, our Savior and Lord, who lives
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:
Numbers 16:1-19 (Monday)
Numbers 16:20-35 (Tuesday)
Micah 4:8-13 (Wednesday)
Isaiah 11:1-9 (All Days)
Hebrews 13:7-17 (Monday)
Acts 28:23-31 (Tuesday)
Luke 7:31-35 (Wednesday)
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But a shoot shall grow out of the stump of Jesse,
A twig shall sprout from his stock.
The spirit of the LORD shall alight upon him:
A spirit of wisdom and insight,
A spirit of counsel and valor,
A spirit of devotion and reverence for the LORD.
He shall sense the truth by his reverence for the LORD:
He shall not judge by what his eyes behold,
Nor decide by what his ears perceive.
Thus he shall judge the poor with equity
And decide with justice for the lowly of the land.
He shall strike down a land with the rod of his mouth
And slay the wicked with the breath of his lips.
Justice shall be the girdle of his loins,
And faithfulness the girdle of his waist.
The wolf shall lay down with the lamb,
The leopard lie down with the kid;
The calf, the beast of prey, and the fatling together,
With a little boy to herd them.
The cow and the bear shall graze,
Their young shall lie down together;
And the lion, like the ox, shall eat straw.
A babe shall play
Over a viper’s hole,
And an infant pass his hand
Over an adder’s den.
In all of My sacred mount
Nothing evil or vile shall be done;
For the land shall be filled with devotion to the LORD
As water covers the sea.
–Isaiah 11:1-9, TANAKH: The Holy Scriptures (1985)
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In the Torah Moses was God’s choice to lead the Hebrews for many years. To oppose Moses, therefore, was to sin, according to that extended narrative, as it has come down to us in its final form. Disobedience to the principles of the Law of Moses, according to the theology of subsequent biblical books, led to the destruction of two Hebrews kingdoms. Yet, texts indicated, restoration and good times would follow the Babylonian Exile.
The theology of obeying religious leaders, which occurs in Hebrews 13, meshes well with the composite pericope from Numbers 16. The historical context of Christian calls to obey approved religious leaders, present in the Bible as well as in early Christian writings from subsequent centuries, occurred in the context of doctrinal formation. Doctrines did not fall from Heaven or appear magically, fully formed. No, human beings debated them and sometimes even fought (literally) over them. Orthodoxy, as approved church leaders have defined it, has changed over time. For example, Origen (185-254 C.E.) was orthodox by most of the standards of his time. Yet he became a heretic ex post facto and postmortem because the FirstCouncil of Nicaea (325 C.E.) contradicted elements of his Trinitarian theology.
Throughout the Christian past orthodox leaders have disagreed with each other and with those they have labeled heretics (often accurately) in real time. This raises a legitimate question: Whom is one supposed to regard as authoritative. This is an old problem. The ultimate answer has ways been God, but even heretics have tended to agree with that answer. Early Christianity was quite diverse–more so than historians of Christianity understood for centuries. How was one supposed to avoid following a false teacher? St. Paul the Apostle understood the answer as being to listen to him and his associates. Apostolic succession was another way of establishing orthodox credentials. There were always critics of orthodox leaders (who were no less imperfect than heretics), as there had been of Jesus and St. John the Baptist before them.
The question of who speaks for God remains a difficult one much of the time. I think, for example, that I am generally on the right path theologically, but I know people who disagree with that opinion strongly. My best answer to the difficult question is to evaluate people and their messages according to certain criteria, such as the following:
Do they teach and practice love of others, focusing on the building up of community without sacrificing the individual to the collective?
Do they teach and practice respecting the image of God in their fellow human beings, even while allowing for the reality of difficult moral quandaries relative to that issue?
Do they focus on the lived example of Jesus, leading people to God via him, instead of focusing on any human personality, especially that of a living person?
Do they teach and practice compassion, as opposed to legalism?
Salvation, which is for both the community and the individual, is a matter of God’s grace and human obedience. That grace demands much of its recipients. Go, take up your cross and follow Jesus, it says. Share your blessings and take risks for the glory of God and the benefit of others, it requires. Fortunately, it does not command that I have an answer for the question of whether the Holy Spirit proceeds from the Father and the Son or just from the Father.
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
free us from the sin that would obstruct your mercy,
that willingly we may bear your redeeming love to all the world,
for you live and reign with the Father and the Holy Spirit,
one God, now and forever. Amen.
–Evangelical Lutheran Worship (2006), page 19
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The Assigned Readings:
Judges 13:2-24
Psalm 89:1-4, 19-26
John 7:40-52
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“I have made a covenant with my chosen one;
I have sworn an oath to David my servant:
I will establish your line for ever,
and preserve it for all generations.”
–Psalm 89:3-4, The Book of Common Prayer (1979)
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The origin stories of Samson and Jesus had some similarity to each other. In each case, for example, an angel announced the conception of the child to the mother. Yet Samson and Jesus were quite different.
Samson, a man of action, was supposed to deliver his people from oppressors. He was, alas, not the brightest oil lamp in Israel, and character defects led to his downfall. His death was his victory, but in a violent manner.
Jesus lived amid a range of messianic expectations, including the hope that he would liberate his people from the Roman occupiers. That was not his task, however. Nevertheless, he proved sufficiently threatening to the Roman Empire for imperial officials to execute him. To call Jesus the “Savior of the world” and the “Son of God” was to subvert imperial Roman language, to put him in the place of the Emperor. And the New Testament is replete with criticisms of the Roman Empire. (My Bible study program has revealed more of them than I had imagined to exist, in fact.) Jesus also had a victory–his Resurrection–in part a triumph over violence.
The assigned reading from John 7 precedes 7:53-8:11, the story of the woman caught in adultery. This was originally from the Synoptic tradition. In fact, different ancient texts have that floating pericope in various places in the Gospels. If we skip over the inserted story, we move directly to Jesus telling Pharisees that he is the light of the world and that they know neither him nor God. That section of scripture reads consistently flowing from 7:40-52 as well as from 7:53-8:11. In 7:45-52 some Pharisees were anxious to ignore proper procedure in order to arrest Jesus, so Nicodemus spoke up on behalf of procedure. If one reads 8:12-20 in the context of 7:53-8:11, some scribes and Pharisees have just violated the law to entrap Jesus, so the light was not in them for that reason. Either way, skullduggery was in the works.
Light in the darkness is a wonderful metaphor to employ during Advent, when many of we Christians see a wreath with candles in church. May we be lights of Christ in the darkness, which cannot conquer that light of divine love. May we leave pettiness, greed, hatred, and other destructive forces behind, take up our crosses, and follow Jesus, for whose birth we prepare liturgically.
KENNETH RANDOLPH TAYLOR
OCTOBER 27, 2014 COMMON ERA
THE FEAST OF ARTHUR CAMPBELL AINGER, ENGLISH EDUCATOR, SCHOLAR, AND HYMN WRITER
THE FEAST OF SAINT AEDESIUS, PRIEST AND MISSIONARY; AND SAINT FRUDENTIUS, FIRST BISHOP OF AXUM AND ABUNA OF THE ETHIOPIAN ORTHODOX TEWAHEDO CHURCH
THE FEAST OF THE VICTIMS OF THE SALEM WITCH TRIALS
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
