According to the Inter-Lutheran Commission on Worship (ILCW) Lectionary (1973), as contained in the Lutheran Book of Worship (1978) and Lutheran Worship (1982)
In various contexts, from different times, the Bible proclaims a consistent message: God cares deeply how people treat each other. God commands care for the vulnerable and weak. This message is not merely for individuals. Rather, it is usually collective.
The context of Isaiah 58:5-9a is instructive. That context was Jerusalem, circa 538 B.C.E. The first wave of Jewish exiles had returned to their ancestral homeland and found it a troubled, drought-ridden place, not the verdant utopia some prophets had promised. Second Isaiah reminded people who were feeling vulnerable to care for those who were more vulnerable. Second Isaiah reminded people of mutuality and complete dependence on God, principles from the Law of Moses.
Jesus upheld the Law of Moses. He criticized people who taught it badly and wrongly.
When we–collectively and individually–feel vulnerable and do not acknowledge our complete dependence on God, we may victimize or ignore the more vulnerable and the less fortunate. When we–collectively and individually–do not feel vulnerable and do not acknowledge our complete dependence on God, we may victimize the more vulnerable and the less fortunate. Either way, we–collectively and individually–may safeguard “me and mine” and endanger or ignore people God does notice. There is another way, though. We–collectively and individually–can notice those God notices. And we–collectively and individually–can practice mutuality and the recognition of universal human dependence on God.
KENNETH RANDOLPH TAYLOR
JANUARY 22, 2022 COMMON ERA
THE FEAST OF JOHN JULIAN, ANGLICAN PRIEST, HYMN WRITER, AND HYMNOLOGIST
THE FEAST OF ALEXANDER MEN, RUSSIAN ORTHODOX PRIEST AND MARTYR, 1990
THE FEAST OF BENJAMIN LAY, AMERICAN QUAKER ABOLITIONIST
THE FEAST OF SAINT LADISLAO BATTHÁNY-STRATTMAN, AUSTRO-HUNGARIAN ROMAN CATHOLIC PHYSICIAN AND PHILANTHROPIST
THE FEAST OF SAINT VINCENT PALLOTTI, FOUNDER OF THE SOCIETY FOR THE CATHOLIC APOSTOLATE, THE UNION OF CATHOLIC APOSTOLATE, AND THE SISTERS OF THE CATHOLIC APOSTOLATE
Peeking behind the Law of Moses is a spiritually helpful practice. Some commandments in the Law of Moses are timeless principles. Others, however, are culturally specific examples. Failure to recognize between an example bound by time and space and a timeless principle leads to legalism.
Reading Galatians 3:1-11 and Matthew 5:13-20 together is quite helpful. We read that Jesus never objected to the Law of Moses, but to the misinterpretation, bad teaching, and flawed execution of it. That also seems to have been an objection of St. Paul the Apostle.
The other readings pertain to oppression. We read of violations of one timeless principle in the Law of Moses–do not exploit anyone. We read of religious figures and royal officials who were predators of the weak and vulnerable. Alas, this problem is as current in 2018 as it was in antiquity. So is the sin of certain religious figures supporting those predatory potentates and officials.
The timeless principles of the Law of Moses continue to condemn those who sin thusly. Indeed, apart from variations on themes, there is nothing new under the sun.
Do we condemn or condone such perfidy?
KENNETH RANDOLPH TAYLOR
MARCH 21, 2018 COMMON ERA
THE FEAST OF JOHANN SEBASTIAN BACH, CARL PHILIPP EMANUEL BACH, AND JOHANN CHRISTIAN BACH, COMPOSERS
THE FEAST OF SAINT NICHOLAS OF FLÜE AND HIS GRANDSON, SAINT CONRAD SCHEUBER, SWISS HERMITS
THE FEAST OF SAINT SERAPION OF THMUIS, ROMAN CATHOLIC BISHOP
THE FEAST OF WILLIAM EDWARD HICKSON, ENGLISH MUSIC EDUCATOR AND SOCIAL REFORMER
That verse from Psalm 138 works well in a lectionary with his pericope from Judges 3, the story of chieftain Othniel of Kerizzite. Living among and intermarrying with polytheistic Gentiles had led to idolatry and other offenses, the text tells us, and King Cushan-rishathaim (literally “Dark double-wickedness”) of Aram-naharaim (in upper Mesopotamia) oppressed the Israelites. The people cried out to God, who selected Othniel to liberate them, and peace and holiness reigned for a few decades, until people repeated the cycle.
Repentance is turning around spiritually–something which proved to be a temporary turn for many people in the Book of Judges. Is that not an accurate description for many of we mere mortals? We turn away from sin and toward God then turn away from God again. Repentance was among the components of our Lord and Savior’s teaching. Repentance remains a germane topic, for human nature, with all of its virtues and vices, is constant over time.
May we, by grace, turn 180 degrees toward God and remain there, not turn 180 degrees again, thereby returning to where we had been before we repented.
KENNETH RANDOLPH TAYLOR
OCTOBER 9, 2015 COMMON ERA
THE FEAST OF SAINT DENIS, BISHOP OF PARIS, AND HIS COMPANIONS, ROMAN CATHOLIC MARTYRS
THE FEAST OF SAINT LUIS BERTRAN, ROMAN CATHOLIC MISSIONARY PRIEST
THE FEAST OF ROBERT GROSSETESTE, SCHOLAR
THE FEAST OF WILHELM WEXELS, NORWEGIAN LUTHERAN MINISTER, HYMN WRITER, AND HYMN TRANSLATOR; HIS NIECE, MARIE WEXELSEN, NORWEGIAN LUTHERAN NOVELIST AND HYMN WRITER; LUDWIG LINDEMAN, NORWEGIAN LUTHERAN ORGANIST AND MUSICOLOGIST; AND MAGNUS LANDSTAD, NORWEGIAN LUTHERAN MINISTER, FOLKLORIST, HYMN WRITER, AND HYMNAL EDITOR
Everlasting God, you give strength to the weak and power to the faint.
Make us agents of your healing and wholeness,
that your good may be made known to the ends your creation,
through Jesus Christ, our Savior and Lord. Amen.
–Evangelical Lutheran Worship (2006), page 24
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The Assigned Readings:
2 Kings 4:8-17, 32-37 (Monday)
2 Kings 8:1-6 (Tuesday)
Psalm 102:12-28 (Both Days)
Acts 14:1-7 (Monday)
Acts 15:36-41 (Tuesday)
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He will look with favor on the prayer of the homeless;
he will not despise their plea.
–Psalm 102:17, The Book of Common Prayer (1979)
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A childless woman bore shame during the time in which Elisha lived. This was, of course, wrong, but it was her reality. The story of one such woman, as we find it in 2 Kings 4 and 8, was one of repeated graces–a successful pregnancy, the raising of her dead son, advice to flee ahead of a seven-year-long drought, and, as a widow, restoration of property and income. Her end, without help, would have been unfortunate. For example, a widow was especially vulnerable in the Hebrew society of the time.
Widows and barren women were marginalized figures. So were Gentiles, according to many Jews at the time of St. Paul the Apostle, who was always a Jew. Christianity began as a Jewish sect. Indeed, the separation from Judaism was incomplete until 135 C.E., during the Second Jewish War. The parting of the ways was in progress by the late 60s and early-to-middle 70s C.E., the timeframe for the writing of the Gospel of Mark, the earliest of the four canonical Gospels. (Thus those religious politics influenced the telling of the stories of Jesus and the twelve Apostles.) The inclusion of Gentiles and the terms of how that happened caused much controversy within Judaism, Christian and otherwise. The pericope from Acts 15:36-41 glosses over a fact which St. Paul mentioned in Galatians 2:11-14: St. Barnabas sided with those who insisted that Gentile converts become Jews first. Such a position, St. Paul wrote, nullified the grace of God (Galatians 2:21).
Today we read accounts of help for the marginalized. These people were among the marginalized because other people defined them as such. This definition labeled people as either insiders or outsiders, for the benefit of the alleged insiders. I suspect, however, that God’s definition of “insider” is broader than many human understandings have held and do hold. We humans continue to label others as outsiders for the benefit of the “insiders,” as they define themselves. Grace remains scandalous, does it not? And, as Luke Timothy Johnson has said, the Gospel of Mark suggests that many of those who think of themselves as insiders are really outsiders.
I reject Universalism on the side of too-radical inclusion and a range of narrow definitions of who is pure on the opposite side. The decision about who is inside and who is outside, of who is pure and who is impure, is one for God alone. We mere mortals have partial answers regarding that question, for we are not totally lacking in received wisdom. Yet we tend to use the matter as a way of making ourselves feel better about ourselves much of the time. Often we lapse into a version of the Donatist heresy, in fact. We ought to live more graciously and with theological humility instead, for we are all broken, weak, and inconstant. Each of us depends entirely upon grace. So who are we to think more highly of ourselves than we ought to do?
KENNETH RANDOLPH TAYLOR
DECEMBER 2, 2014 COMMON ERA
THE THIRD DAY OF ADVENT, YEAR B
THE FEAST OF SAINT BRIOC, ROMAN CATHOLIC ABBOT; AND SAINT TUDWAL, ROMAN CATHOLIC ABBOT AND BISHOP
THE FEAST OF CHANNING MOORE WILLIAMS, EPISCOPAL BISHOP IN CHINA AND JAPAN
THE FEAST OF JOHN BROWN, ABOLITIONIST
THE FEAST OF SAINT OSMUND OF SALISBURY, ROMAN CATHOLIC BISHOP
Liturgical time matters, for it sacramentalizes days, hours, and minutes, adding up to seasons on the church calendar. Among the frequently overlooked seasons is the Season after Epiphany, the first part of Ordinary Time. The Feast of the Epiphany always falls on January 6 in my tradition. And Ash Wednesday always falls forty days (excluding Sundays) before Easter Sunday. The Season after Epiphany falls between The Feast of the Epiphany and Ash Wednesday. In 2013 the season will span January 7-February 12.
This season ought to be a holy time, one in which to be especially mindful of the imperative to take the good news of Jesus of Nazareth to others by a variety of means, including words when necessary. Words are meaningless when our actions belie them, after all. Among the themes of this season is that the Gospel is for all people, not just those we define as insiders. No, the message is also for our “Gentiles,” those whom we define as outsiders. So, with that thought in mind, I encourage you, O reader, to exclude nobody. Do not define yourself as an insider to the detriment of others. If you follow this advice, you will have a proper Epiphany spirit.
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)
Job could have cursed God, with some justification. The Book of Job does tell us that God sanctioned Job’s sufferings. Yet Job cursed the day of his birth. And John the Baptist could have identified himself as the Chosen One of God. Many people would not have known the difference between such a claim and the truth. Yet each figure acted according to an internalized sense of integrity.
How we behave when few others would know truth from fiction or nobody is watching indicates much about our integrity. This principle extends far beyond individualistic issues; it applies to questions such as how our actions affect the environment. (Environmental stewardship is a biblical mandate.) And the problems of others are also ours, as ours are theirs. We human beings are social creatures, thus what one person does affects others. Simply striving to treat others as people who bear the image of God (which they are) can lead one to violate social conventions and cause trouble for one. As a student of civil rights history, I know that segregation was the social order in the South. Thus resisting it could be risky, to state the case mildly.
The highest state of morality is following internalized morality instead of the consensus. May you, O reader, demonstrate integrity and morality of the highest order.
Until the next segment of our journey….
KENNETH RANDOLPH TAYLOR
APRIL 13, 2012 COMMON ERA
THE FEAST OF SAINT HERMENEGILD, VISIGOTHIC PRINCE AND ROMAN CATHOLIC MARTYR
THE FEAST OF SAINT HUGH OF ROUEN, ROMAN CATHOLIC BISHOP, ABBOT, AND MONK
THE FEAST OF SAINT MARTIN I, BISHOP OF ROME
THE FEAST OF MIKAEL AGRICOLA, FINNISH LUTHERAN BISHOP OF TALLINN
Holy Women, Holy Men: Celebrating the Saints (2010), of The Episcopal Church, contains an adapted two-years weekday lectionary for the Epiphany and Ordinary Time seasons from the Anglican Church of Canada. I invite you to follow it with me.
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Once again I have changed translations, something I do from time to time. It is good to read biblical texts, especially ones with which one is familiar in one version, in a different one. The act of translating a biblical text out of its original language is also one of interpreting it, for there are shades of meaning in ancient Hebrew and Greek. Which shade of meaning does one emphasize? So a very helpful way of reading the texts, which I like to type out, is to have at least one other translation available and to compare and contrast the renderings.
The versions I use for this week are:
TANAKH: The Holy Scriptures (1985), of the Jewish Publication Society,
and
The New Testament in Modern English, Revised Edition (1972), by J. B. Phillips.
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1 Kings 8:1-13 (TANAKH: The Holy Scriptures):
Then Solomon convoked the elders of Israel–all the heads of the tribes and the ancestral chieftains of the Israelites–before King Solomon in Jerusalem, to bring up the Ark of the Covenant of the LORD from the City of David, that is, Zion.
All the men of Israel gathered before King Solomon at the Feast, in the month of Ethanim–that is, the seventh month. When all the elders of Israel had come, the priests lifted the Ark and carried up the Ark of the LORD. Then the priests and the Levites brought the Tent of Meeting and all the holy vessels that were in the Tent. Meanwhile, King Solomon and and the whole community of Israel, who were assembled with him before the Ark, were sacrificing sheep and oxen in such abundance that they could not be numbered or counted.
The priests brought the Ark of the LORD’s Covenant to its place underneath the wings of the cherubim, in the Shrine of the House, in the Holy of Holies; for the cherubim had their wings spread out over the place of the Ark, so that the Cherubim shielded the Ark and its poles from above. The poles projected so that the ends of the poles were visible in the sanctuary in front of the Shrine, bu they could not be seen outside; and there they remain to this day. There was nothing inside the Ark but the two tablets of stone which Moses placed there at Horeb, when the LORD made [a covenant] with the Israelites after the departure from the land of Egypt.
When the priests came out of the sanctuary–for the cloud had filled the House of the LORD and the priests were not able to remain and perform the service because of the cloud, for the Presence of the LORD filled the House of the LORD–then Solomon declared:
The LORD has chosen
To abide in a thick cloud:
I have now built for You
A stately House,
A place where You
May dwell forever.
Psalm 132:6-10 (1979 Book of Common Prayer):
6 “The ark!” We heard it was in Ephratah;
we found it in the fields of Jearim.
7 Let us go to God’s dwelling place;
let us fall upon our knees before his footstool.”
8 Arise, O LORD, into your resting-place,
you and the ark of your strength.
9 Let your priests be clothed with righteousness;
let your faithful people sing with joy.
10 For your servant David’s sake,
do not turn away the face of your Anointed.
Mark 6:53-56 (J. B. Phillips, 1972):
And when they had crossed over to the other side of the lake they landed at Gennesaret and tied up there. As soon as they came ashore, the people recognised Jesus and rushed all over the countryside and began to carry the sick around on their beds to wherever he was. Wherever he went, in villages or towns or hamlets, they laid down their sick right in the marketplaces and begged him that they might “just touch the edge of this cloak”. And all those who touched him were healed.
Set us free, O God, from the bondage of our sins, and give us the liberty of that abundant life which you have made known to us in your Son our Savior Jesus Christ; who lives and reigns with you, in the unity of the Holy Spirit, one God, now and for ever. Amen.
From June 1982 to June 1985 my father served as pastor of the Hopewell United Methodist Church, outside Baxley, Georgia, on Red Oak Road, in Appling County. I was in the Fourth, Fifth, and Sixth Grades at the time. Being young and generally well-trained, I deferred to my elders much of the time, even when I knew they were factually mistaken. Some of my Sunday School teachers were poorly informed, yet I stayed quiet when I heard them make a basic mistake, such as what the “ninth hour” was in relation to Christ’s crucifixion. One Sunday School teacher did not know that this was 3:00 P.M., for example. And at least one Sunday School teacher misinterpreted “to this day” references in the Bible to apply to the early 1980s.
1 Kings 8:8 uses “to this day” to refer to the position of the Ark of the Covenant’s position (and the position of its poles) in the Holy of Holies in Solomon’s Temple. Yet Solomon’s Temple has not stood since 587/586 B.C.E., and the Ark of the Covenant had ceased to be at the Temple before then. So “to this day” helps one date the writing of that verse. The statement was accurate when the author wrote that line. As a history buff, I find such markers quite helpful.
The reading from 1 Kings 8 is part of the description of Solomon’s dedication of the First Temple. The lesson conveys a sense of great mystery and reverence, down to the cloud, an indication of the divine presence, filling the House of the LORD. I do not know what actually happened, for the prose poet in me suspects that words were inadequate to describe well what really occurred. But it was, simply put, mystical. That satisfies me.
Yet God seems both close and distant in 1 Kings 8. “God is here, so we cannot perform our service,” the priests seemed to have said to themselves in Hebrew. As a Christian, I believe in approaching God with reverence, but consider God approachable nonetheless. God has come to us as a baby who grew up and became a craftsman who worked with stone and wood. This craftsman also healed many people (as in the reading from Mark), uttered many wise sayings and great moral truths, suffered, died, rose from the dead, and atoned for human sins.
By the act of the Incarnation of the Second Person of the Trinity as Jesus of Nazareth, God approached us, so I feel free to approach God–reverently, of course, but quite personally. In fact, my preferred way of addressing God is “You.” I mean the second person singular and informal pronoun; if I were speaking in French, I would call God Tu, a practice consistent with every French translation of the Bible I have seen.
God has approached us. That is true to this day, Monday, June, 20, 2011, when I write these words, and afterward. A reciprocal response is appropriate and respectful. That is also true to this day.
as if they were a nation that practiced righteousness
and did not forsake the ordinance of their God;
they ask of me righteous judgments,
they delight to draw near to God.
Why do we fast, but you do not see?
Why humble ourselves, but you do not notice?
Look, you serve your own interest on your fast day,
and oppress all your workers.
Look, you fast only to quarrel and to fight
and to strike with a wicked fist.
Such fasting as you do today
will not make your voice heard on high.
Is such the fast that I choose,
a day to humble oneself?
Is it to bow down the head like a bulrush,
and to lie in sackcloth and ashes?
Will you call this a fast,
a day acceptable to the LORD?
Is not this the fast that I choose:
to loose the bonds of injustice,
to undo the thongs of the yoke,
to let the oppressed go free,
and to break every yoke?
Is it not to share your bread with the hungry,
and bring the homeless poor into your house;
when you see the naked, to cover them,
and not to hide yourself from your own kin?
Then your light shall break like the dawn,
and your healing shall spring up quickly;
your vindicator shall go before you,
the glory of the LORD shall be your rear guard.
Then you shall call, and the LORD will answer;
you shall cry for help, and he will say, Here I am.
If you remove the yoke from among you,
the pointing of the finger, the speaking of evil,
if you offer your food to the hungry
and satisfy the needs of the afflicted,
then your light shall rise in the darkness
and your gloom be like the noonday.
The LORD will guide you continually,
and satisfy your needs in parched places,
and make your bones strong;
and you shall be like a parched garden,
like a spring of water,
whose waters never fail.
Your ancient ruins shall be rebuilt;
you shall raise up the foundations of many generations;
you shall be called the repairer of the breach,
the restorer of streets to live in.
Psalm 112 (New Revised Standard Version):
Praise the LORD!
Happy are those who fear the LORD,
who greatly delight in his commandments.
The descendants will be mighty in the land;
the generation of the upright will be blessed.
Wealth and riches are in their houses,
and their righteousness endures forever.
They rise in the darkness, as a light for the upright;
they are gracious, merciful, and righteous.
It is well with those who deal graciously and lend,
who conduct their affairs with justice.
For the righteous will never be moved;
they will be remembered forever.
They are not afraid of evil tidings;
their hearts are firm, secure in the LORD.
Their hearts are steady, they will not be afraid;
in the end they will look in triumph on their foes.
They have distributed freely, they have given to the poor;
their righteousness endures forever;
their horn is exalted in honor.
The wicked see it and are angry;
they gnash their teeth and melt away;
the desire of the wicked comes to nothing.
1 Corinthians 2:1-12, (13-16) (New Revised Standard Version):
When I came to you, brothers and sisters, I did not come proclaiming the mystery of God to you in lofty words or wisdom. For I decided to know nothing among you except Jesus Christ, and him crucified. And I came to you in weakness and in fear and in much trembling. My speech and my proclamation were not with plausible words of wisdom, but with a demonstration of the Spirit and of power, so that your faith might rest not on human wisdom but on the power of God.
Yet among the mature we do speak wisdom, though it is not a wisdom of this age or of the rulers of this age, who are doomed to perish. But we speak God’s wisdom, secret and hidden, which God decreed before the ages for our glory. None of the rulers of this age understood this; for if they had, they would not have crucified the Lord of glory. But, as it is written,
What no eye has seen, nor eye heard,
nor the human heart conceived,
what God has prepared for those who love him–
these things God has revealed to us through the Spirit; for the Spirit searches everything, even the depths of God. For what human being knows what is truly human except the human spirit that is within? So also no one comprehends what is truly God’s except the Spirit of God. Now we have received not the spirit of the world, but the Spirit that is from God, so that we may understand the gifts bestowed on us by God. [And we speak of these things in words not taught by human wisdom but taught by the Spirit, interpreting spiritual things to those who are spiritual.
Those who are unspiritual do not receive the gifts of God’s Spirit, for they are foolishness to them, and they are unable to understand them because they are spiritually discerned. Those who are spiritual discern all things, and they are themselves subject to no one else’s scrutiny.
For who has known the mind of the Lord
so as to instruct him?
But we have the mind of Christ.]
Matthew 5:13-20 (New Revised Standard Version):
Jesus said,
You are the salt of the earth; but if salt has lost its taste, how can its saltiness be restored? It is no longer good for anything, but is thrown out and trampled under foot.
You are the light of the world. A city built on a hill cannot be hid. No one after lighting a lamp puts it under the bushel basket, but on the lampstand, and it gives light to all in the house. In the same way, let your light shine before others, so that they may see your good works and give glory to your Father in heaven.
Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfill. For truly I tell you, until heaven and earth pass away, not one letter, not one stroke of a letter, will pass from the law until all is accomplished. Therefore, whoever breaks one of the least of these commandments, and teaches others to do the same, will be called least in the kingdom of heaven; but whoever does them and teaches them will be called great in the kingdom of heaven. For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.
The Collect:
Set us free, O God, from the bondage of our sins, and give us the liberty of that abundant life which you have made known to us in your Son our Savior Jesus Christ; who lives and reigns with you, in the unity of the Holy Spirit, one God, now and for ever. Amen.
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Once I concluded a Saturday afternoons-only World History II course with a classroom screening of The Battle of Algiers, the great Italian film about asymmetrical urban warfare between French and Algerian forces in Algiers, Algeria, in 1956 and 1957. Filmed in 1965 and released the following year, this movie shows how French and Algerian forces took turns attacking each other, always with lethal results, often the death of innocent people who were merely in the wrong place at the wrong time. One of my students commented during our discussion time that the cycle of violence was pointless. She was correct. Mohandas Gandhi stated that “an eye for an eye and a tooth for a tooth” rule leads to a world full of blind and toothless people.
The readings for the Fifth Sunday after the Epiphany, Year A, flow naturally from those for the Fourth Sunday. Likewise my thoughts for the Fifth Sunday fit well with those for the Fourth Sunday. My thoughts for the Fifth Sunday are these:
To the extent that we are bound by our sins we have ourselves to blame. The rope we use to tie up ourselves and each other most often is fear. Many pundits, politicians, and well-meaning people who sit around “country kitchen” restaurant tables most mornings drinking coffee and pretending to solve the problems of the world tell us that we need to be afraid–very afraid. They tell us to fear those who disagree with us, and not to cooperate with them, even on matters of agreement. They say that we must fear those who are different from us, whether linguistically, racially, ethnically, culturally, or according to another criterion.
There are dangerous people in the world, of course, and therefore legitimate reasons for healthy fear. Some people want to kill, wound, or maim others, for example. Certain individuals lack any conscience. They are truly bad men and women. Yet in this devotion I write of irrational, ideological, destructive, and needless apprehension. That is my focus for now.
So certain media outlets–such as websites, radio shows, and television programs and channels–attract large audiences and reap huge profit margins by scaring people and spreading rumors. Some politicians spread lies, which many of their constituents are willing to believe. And the common good suffers.
All this runs contrary to love. When we cease to fear each other needlessly and begin listen to each other and to help each other as able we find that we have more in common than we might have suspected previously. We realize that the other person is really human, too. We discover common ground upon which to build and to enact actions for the common good. Disagreements will continue, but they need not lead to hostility. Besides, no mere mortal is correct or incorrect about everything. And this can help facilitate righteousness and bring us closer to the mind of Christ.
ADVENT, CHRISTMAS, AND EPIPHANY DEVOTIONS 
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