According to the Inter-Lutheran Commission on Worship (ILCW) Lectionary (1973), as contained in the Lutheran Book of Worship (1978) and Lutheran Worship (1982)
Isaiah 63:7-64:11 is a psalm of lament. For this week, we read the first three verses. For more context, O reader, keep reading. The theme of human (collective) faithlessness, in contrast to divine faithfulness, is prominent. That theme runs through the other readings, too.
Yet some people are faithful. They may be Jews or Zoroastrians (Matthew 2:13-15, 19-23). Either way, they do what God commands. They may be Jews or Gentiles (Galatians 4:4-7). They are heirs–literally, sons of God. (Sons inherited in St. Paul the Apostle’s cultural context. Daughters did not.)
Grace is free, not cheap. Just ask God–Jesus, in particular, O reader. Grace also requires much of its recipients. Grace transforms its recipients and the world, by extension. Grace requires faithful response to God, whom nobody should mistake for a divine vending machine. Yet certain results are predictable. As logicians remind us:
If x, then y.
In personal matters, I speak and write only for myself, and aspire to do only that. In my experience, God and grace have seemed closest during dark times. I have grown the most, spiritually, when the proverbial bottom has fallen out of my life. God and grace may have been as close during better times, but I have perceived them as being closer during worse times. Maybe the light merely seemed brighter in contrast to the darkness.
I acknowledge my dependence on grace. Daily I establish the goal to be the best possible version of myself. I, being a mere mortal, fail, of course. But striving for that goal is worthwhile. It is something. God can work with something.
KENNETH RANDOLPH TAYLOR
JANUARY 14, 2022 COMMON ERA
THE FEAST OF SAINT MACRINA THE ELDER, HER FAMILY, AND SAINT GREGORY OF NAZIANZUS THE YOUNGER
THE FEAST OF ABBY KELLEY FOSTER AND HER HUSBAND, STEPHEN SYMONDS FOSTER, U.S. QUAKER ABOLITIONISTS AND FEMINISTS
THE FEAST OF EIVIND JOSEF BERGGRAV, LUTHERAN BISHOP OF OSLO, HYMN TRANSLATOR, AND LEADER OF THE NORWEGIAN RESISTANCE DURING WORLD WAR II
THE FEAST OF KRISTEN KVAMME, NORWEGIAN-AMERICAN HYMN WRITER AND TRANSLATOR
THE FEAST OF RICHARD MEUX BENSON, ANGLICAN PRIEST AND CO-FOUNDER OF THE SOCIETY OF SAINT JOHN THE EVANGELIST; CHARLES CHAPMAN GRAFTON, EPISCOPAL PRIEST, CO-FOUNDER OF THE SOCIETY OF SAINT JOHN THE EVANGELIST, AND BISHOP OF FOND DU LAC; AND CHARLES GORE, ANGLICAN BISHOP OF WORCESTER, BIRMINGHAM, AND OXFORD; FOUNDER OF THE COMMUNITY OF THE RESURRECTION; THEOLOGIAN; AND ADVOCATE FOR SOCIAL JUSTICE AND WORLD PEACE
THE FEAST OF SAVA I, FOUNDER OF THE SERBIAN ORTHODOX CHURCH AND FIRST ARCHBISHOP OF SERBS
Judgment and mercy exist in balance in the Bible. An act of mercy for the Hebrews (as in Isaiah 63) is judgment upon the Edomites (as in Isaiah 63:1-6). Divine mercy exists not because of imagined human fidelity among a given population (such as the Hebrews), but as pure grace. So, as Psalm 148 reminds us, all of creation should praise God.
Divine graciousness creates the obligation of faithful response–manifested in devotion, not the impossible standard of moral perfection. We cannot be morally perfect, but we can do better, by grace–and as faithful response. Many will respond favorably to divine graciousness. Many others, however, will be indifferent. Still others will be violently hostile, for their own perfidious reasons.
Divine graciousness certainly has the power to offend. That fact makes a negative point about those who find such graciousness offensive. Taking offense wrongly is one error; becoming violent about it is a related and subsequent one. How we respond individually to divine graciousness is our responsibility. If we get this wrong, we will harm others as well as ourselves.
KENNETH RANDOLPH TAYLOR
MARCH 17, 2018 COMMON ERA
THE FEAST OF SAINT PATRICK, APOSTLE OF IRELAND
THE FEAST OF EBENEZER ELLIOTT, “THE CORN LAW RHYMER”
THE FEAST OF ELIZA SIBBALD ALDERSON, POET AND HYMN WRITER; AND JOHN BACCHUS DYKES, ANGLICAN PRIEST AND HYMN WRITER
THE FEAST OF HENRY SCOTT HOLLAND, ANGLICAN HYMN WRITER AND PRIEST
The Gospel of Jesus Christ is one of inclusion–inclusion of all the faithful regardless of gender, ethnicity, national origin, et cetera. In Matthew 1, for example, the author mentions four women (although we know there were more females than that involved in all that begetting), one of whom was a foreigner and three of whom had dubious sexual reputations. Even the aliens and the objects of gossip have vital roles to play in the unfolding of divine purposes. Furthermore, nobody can do everything (as Moses learned), but the division of labor and the faithful attendance to duty can enable the faith community to function as well as possible.
The author of Psalm 69 hates his enemies (who hate him) and asks God to smite them. We tend to omit such angry portions of the Psalms, do we not? They frequently make us squirm in our seats as we identify with those passages and feel less than holy as a result. We prefer to read the other passages–such as the assigned portion of Psalm 69–as we ignore the anger and frustration elsewhere in the same poem.
We cannot become the new creations in Christ we ought to be and fulfill our divine vocations as long as we embrace the desire for revenge. I write from experience. We need to acknowledge that anger and vengeance then give it over to God. We must detach from them if we are to grow fully in Christ, who prayed for the forgiveness of those who crucified him and consented to that execution.
This Sunday falls in the vicinity of New Year’s Day. Therefore I offer a proposed resolution: may we abandon revenge and the desire for it in the new year.
KENNETH RANDOLPH TAYLOR
APRIL 30, 2017 COMMON ERA
THE THIRD SUNDAY OF EASTER, YEAR A
THE FEAST OF JAMES MONTGOMERY, HYMN WRITER
THE FEAST OF JOHN ROSS MACDUFF AND GEORGE MATHESON, SCOTTISH PRESBYTERIAN MINISTERS AND AUTHORS
–William Allen Knight (1863-1957), “Come, My Heart, Canst Thou Not Hear It” (1915), quoted in The Pilgrim Hymnal (1931/1935), Hymn #77
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Part of the mystery of the Incarnation is its counterintuitive nature: a vulnerable baby was God incarnate. This truth demonstrates the reality that God operates differently than we frequently define as feasible and effective. Then again, Jesus was, by dominant human expectations, a failure. I would never claim that Jesus was a failure, of course.
If your enemies are hungry, give them bread to eat;
and if they are thirsty, give them water to drink;
for you will heap coals of fire on their heads,
and the LORD will reward you.
–Proverbs 25:22, The New Revised Standard Version (1989)
Speaking of counterintuitive ways of God, shall we ponder the advice of St. Paul the Apostle in Romans 12:14-21?
Bless those who persecute you; bless and do not curse them. Rejoice with those who rejoice, weep with those who weep. Live in harmony with one another; do not be haughty, but associate with the lowly; do not claim to be wiser than you are. Do not repay anyone evil for evil, but take thought for what is noble in the sight of all. If it is possible, so far as it depends on you, live peaceably with all. Beloved, never avenge yourselves, but leave room for the wrath of God; for it is written, “Vengeance is mine, I will repay, says the Lord.” No, if your enemies are hungry, feed them, if they are thirsty, give them something to drink; for by doing this you will heap burning coals on their heads.” Do not be overcome by evil, but overcome evil with good.
—The New Revised Standard Version (1989)
That old sweet song of angels will not attune to heaven our life if we ignore this sage advice–if we fail to overcome evil with good. How we treat others indicates more about what kind of people we are than about what kind of people they are. If we react against intolerance with intolerance, we are intolerant. We also add fuel to the proverbial fire. Is not a fire extinguisher better?
As the Master said,
You have heard that it was said, “You shall love your neighbor and hate your enemy.” But I say to you, Love your enemies and pray for those who persecute you, so that you may be children of your Father in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the righteous and on the unrighteous. For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? And if you greet only your brothers and sisters, what more are you doing than others? Do not even the Gentiles do the same? Be perfect, therefore, as your heavenly Father is perfect.
–Matthew 5:43-48, The New Revised Standard Version (1989)
Perfection, in this case, indicates suitability for one’s purpose, which is, in the language of the Westminster Shorter Catechism,
to glorify God, and to enjoy him forever.
–Quoted in The United Presbyterian Church in the United States of America, The Book of Confessions (1967)
As the annual celebration of the birth of Christ approaches again, may we who follow him with our words also follow him with our deeds: may we strive for shalom on a day-to-day basis. Only God can save the world, but we can leave it better than we found it.
Psalm 110 is a text that speaks of divine assurance of victory for a priest-king. “Priest-king” is a description that applies to the mysterious Melchizedek, King of (Jeru)Salem, perhaps a Gentile follower of YHWH. The meaning of Psalm 110 is vague and the text of Genesis 14 concerning Melchizedek is ambiguous, but the political use of the Melchizedek story, centuries later was clear. David and his descendants are worthy to perform certain priestly roles, subsequent royal publicity experts claimed.
The use of certain passages of scripture to convince people to obey their leaders is an old strategy. My bias in this question is to resist the use of scripture to control people. No, I argue, following God is about liberation–to follow God and to build up communities and other groups of people. The truth of God is frequently contrary to the message of many human authority figures. I think also of Samuel’s warning about the dangers of monarchy in 1 Samuel 8:10-18.
Jesus liberates us to love others as we love ourselves. He frees to build up the whole, not seek selfish gains and hurt others in the short, medium, and long terms, as well as ourselves in the long run. Jesus liberates us to take up a cross and follow him. He frees us to glorify and enjoy God forever. Jesus invites us to die–to self, at least–and perhaps, literally, for him. Jesus liberates us to become our best selves in God.
How do we respond to Jesus? Do we seek to honor him one way or another? Or do we make excuses for why we refuse to follow him? Perhaps we find Jesus threatening, maybe to our livelihood, and/or our identity (regarding who and what we are not, rather than who and what we are) and demand that he leave us alone.
KENNETH RANDOLPH TAYLOR
AUGUST 31, 2016 COMMON ERA
THE FEAST OF KARL OTTO EBERHARDT, GERMAN MORAVIAN ORGANIST, MUSIC EDUCATOR, AND COMPOSER
Scan (from an old book) by Kenneth Randolph Taylor
Discomfort with Scripture
DECEMBER 30 and 31, 2021
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The Collect:
Almighty God, you gave us your only Son
to take on our human nature and to illumine the world with your light.
By your grace adopt us as your children and enlighten us with your Spirit,
through Jesus Christ, our Redeemer and Lord, who lives and reigns
with you and the Holy Spirit, one God, now and forever. Amen.
–Evangelical Lutheran Worship (2006), page 20
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The Assigned Readings:
2 Chronicles 3:10-17 (December 30)
1 Kings 3:5-14 (December 31)
Psalm 147:12-20 (Both Days)
Mark 13:32-37 (December 30)
John 8:12-19 (December 31)
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Psalm 147 is a happy hymn of praise to God. Reading, chanting, or singing that text makes people feel good and holy. But what about other psalms and parts thereof?
O daughter of Babylon, doomed to destruction,
happy the one who repays you
for all you have done to us;
Who take your little ones,
and dashes them against the rock.
–Psalm 137:8-9, The Book of Common Prayer (2004)
The pericopes for these days constitute a combination of the comfortable and the cringe-worthy. King Solomon, after obeying his father’s advice and conducting a royal purge after his accession, allegedly received wisdom from God. He also built a beautiful Temple in Jerusalem, financing it with high taxes and using forced labor. The Temple was, in the Hebrew religion of the time, where people found reconciliation with God. And it existed courtesy of the monarchy. Solomon was using religion to prop up the dynasty. Meanwhile, the details of Solomon’s reign revealed a lack of wisdom, especially in governance.
Jesus as the light of the world (John 8:12-19) fits easily inside the comfort zones of many people, but the entirety of Mark 13 does not. That chapter, a miniature apocalypse, proves terribly inconvenient to those who prefer a perpetually smiling Jesus (as in illustrations for many Bibles and Bible story books for children) and a non-apocalyptic Christ. Yet the chapter is present.
The best approach to scripture is an honest and faithful one. To pretend that contradictions which do exist do not exist is dishonest, and to lose oneself among the proverbial trees and therefore lose sight of the continuity in the forest is faithless. Many authors from various backgrounds and timeframes contributed to the Bible, that sacred anthology. They disagreed regarding various topics, and theology changed as time passed. Yet there is much consistency on major topics. And, when certain passages cause us to squirm in discomfort, we are at least thinking about them. Bringing one’s intellect to bear on scripture is a proper thing to do, for higher-order thinking is part of the image of God, which each human being bears.
KENNETH RANDOLPH TAYLOR
AUGUST 24, 2015 COMMON ERA
THE FEAST OF SAINT BARTHOLOMEW, APOSTLE AND MARTYR
Above: Juvenile Coal Miners, United States of America, 1908-1912
Photographer = Lewis Hine
Image in the Public Domain
Exploitation
DECEMBER 31, 2023
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The Collect:
All-powerful and unseen God, the coming of your light
into our world has brightened weary hearts with peace.
Call us out of darkness, and empower us to proclaim the birth of your Son,
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 20
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The Assigned Readings:
1 Kings 3:5-14
Psalm 148
John 8:12-19
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Kings of the earth and all peoples,
princes and all rulers of the world;
Young men and women,
old and young together;
let them praise the name of the Lord.
–Psalm 148:11-12, Common Worship (2000)
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The Old Testament texts are of two minds regarding monarchy, for there are layers of composition in the Hebrew Scriptures. The prophet Samuel warned people that they did not really want a king, who would raise their taxes, take their daughters, and send their sons to war. Yet much of the Old Testament tradition has led to faithful people reading of how God chose David the shepherd to become a great, although flawed, monarch. Much of that good press continued during the reign of King Solomon, who, according to 1 Kings, began his time on the throne with much promise. Nevertheless, the mixed perspective remained evident, for a post-accession purge preceded the gift of wisdom. And Solomon used forced labor and other economically exploitative policies, which led to the division of the realm after he died.
The Pharisees of John 8:12-19 also depended on economically exploitative policies for their status and finances. They also collaborated with the violent Roman Empire, which occupied Judea. Pharisaic piety depended on wealth, for nobody who was poor and therefore had to work hard for mere survival could satisfy that code. Thus the words of Jesus made sense:
You do not know me or my Father; if you knew me, you would know my Father too.
–John 8:19, Revised English Bible (1989)
Unfortunately, exploitation seems to be part of human economic and political systems. Judicial systems favor the wealthy often. Governments find ways to criminalize poverty and homelessness. Certain self-identified advocates of capitalism endorse the destructive race toward lower wages, thereby shrinking the middle class and undercutting the economy. Many employees in developed countries lose their jobs due to globalization and the fact that workers in Third World countries earn less money and often lack even basic protections of their rights, such as to a safe workplace. Often these Third World workers become disposable employees who place themselves in great peril just to survive. And why? The rest of us demand more inexpensive items and corporations desire larger profit margins.
Do we know Jesus and the Father?
KENNETH RANDOLPH TAYLOR
NOVEMBER 9, 2014 COMMON ERA
PROPER 27: THE TWENTY-SECOND SUNDAY AFTER PENTECOST, YEAR A
THE FEAST OF MARTIN CHEMNITZ, GERMAN LUTHERAN THEOLOGIAN
THE FEAST OF BARTON STONE, COFOUNDER OF THE CHRISTIAN CHURCH (DISCIPLES OF CHRIST)
One of my fellow parishioners observed that a local radio station ceased to play Christmas music early in the afternoon one Christmas Day a few years ago. David remarked sarcastically that Christmas must have ended at that time. I know that he was sarcastic because he observes all twelve days of Christmas–through January 5.
The twelve days of Christmas, when one observes them with the assigned biblical readings for the holy days, take one on a tour through joy and abject grief, through love and hatred, through tenderness and violence. The Feasts of St. Stephen (December 26) and the Holy Innocents (December 28) function as counterparts to the joy of December 25. The whole picture tells us that God became incarnate in the form of a helpless infant born into a violent world in which people threatened his life. Young Jesus survived, of course, but others died because they were at the wrong place at the wrong time.
The light shines in the darkness, and the darkness is menacing indeed. Yet, as we read in John 1:5 (The New Jerusalem Bible),
…and the light shines in darkness,
and darkness could not overpower it.
That is an excellent reason to celebrate. Merry Christmas!
KENNETH RANDOLPH TAYLOR
NOVEMBER 9, 2012 COMMON ERA
THE FEAST OF MARTIN CHEMNITZ, GERMAN LUTHERAN THEOLOGIAN
THE FEAST OF BARTON STONE, COFOUNDER OF THE CHRISTIAN CHURCH (DISCIPLES OF CHRIST)
I collect hymnals and service books. Exploring them and finding treasures is a wonderful hobby, one which brings joy to me. And sharing those gems sheds that joy abroad. That is the rationale for my GATHERED PRAYERS weblog, which links into this one. Some hymns, however, are not prayers, so I seek and fine other venues for sharing them.
William Allen Knight (1863-1957) was a U.S. Congregationalist minister and author. Yesterday, for example, I found some books he wrote available at archive.org:
Knight also wrote the following Christmas hymn in 1915:
Come, my heart, canst thou not hear it,
Mid the tumult of thy days?
Catch the old sweet song of angels,
Join thy voice to swell their praise!
Hast thou never shared the blessing,
Never known kind Heaven’s gift?
Bethlehem thy Saviour cradled!
Heart of mine, a song uplift.
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First to hear were watching shepherds,
Sore afraid that winter’s night;
Soon their Bethlehem’s low manger
Changed the song to wondrous sight!
Ever since, all they who hear it
Find a Saviour where they dwell;
Sing it, heart! Who knows what toilers
Thou the Christward way shalt tell!
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Long ago the angels vanished–
But their song is sounding still!
Millions now with hope are singing,
“Peace on earth, to men good will.”
Sing, my heart! Tho’ peace may tarry,
Sing good will mid human strife!
Till that old sweet song of angels
Shall attune to heav’n our life.
I keep hearing about a war on Christmas. Yet I note that many, if not most, of those who speak and write at length on that subject seem oblivious to the liturgical calendar and many well-documented facts. “Xmas” is not a way to remove “Christ” from Christmas. No, “X” is an abbreviation derived from the Greek alphabet. I have, for example, squeezed “Xian” into a tiny gap when taking notes and meaning “Christian.” And I do not hear many of these self-appointed defenders of Christmas against the great secular hordes speak of Advent or twelve days of Christmas often. Thus many self-appointed defenders of tradition violate the tradition they claim to affirm. I love the irony.
Talk is cheap and frequently annoying. But keeping holy seasons quietly and sincerely is where, as an old saying goes, the rubber meets the road. We can start by dropping out of the rat race or never entering it. And we can live daily in the awareness that time is sacred–something of which the older, more formalistic Christian denominations tend to engender better than the iconoclastic schools of Protestantism.
The angels’ song is sounding still. Thanks be to God! But do we hear it over the din of pointless arguments and of hustle and bustle?
KENNETH RANDOLPH TAYLOR
DECEMBER 23, 2013 COMMON ERA
THE TWENTY-THIRD DAY OF ADVENT, YEAR A
THE FEAST OF SAINT JOHN OF KANTY, ROMAN CATHOLIC THEOLOGIAN
THE FEAST OF SAINT CHARBEL, ROMAN CATHOLIC PRIEST AND MONK
THE FEAST OF GERALD R. FORD, PRESIDENT OF THE UNITED STATES OF AMERICA
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
ADVENT, CHRISTMAS, AND EPIPHANY DEVOTIONS 
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