That is the theme uniting the assigned readings. The call is both individual and collective, and always in the context of community.
The righteous and the unjust suffer. Does God afflict faithless people with physical ailments. My theology answers, “no.” Much of the Hebrew Bible disagrees with me, of course. My disgust with bigoted televangelists who have have attributed diseases and natural disasters (such as Hurricane Katrina, 2005) to the wrath of God informs my opinion. Sometimes people are merely unfortunate. On other occasions. some people suffer the consequences of their actions. I do not that interpret that as God smiting people. No, I understand that as people smiting themselves.
We will suffer as surely as we breathe. May we, by grace, not suffer because of our sins, individually. Given that we live in community, each of us will suffer because of the actions and inaction of others. Not one of us can change that reality. Each one of us can, however, trust God and follow Jesus. Each of us can use our spiritual gifts properly, for the glory of God and for the common good. Each of us can be a conduit of divine love. If we do not think doing so will prompt certain others to target us, we deceive ourselves, unfortunately.
KENNETH RANDOLPH TAYLOR
MARCH 18, 2020 COMMON ERA
THE FEAST OF SAINT LEONIDES OF ALEXANDRIA, ROMAN CATHOLIC MARTYR, 202; ORIGEN, ROMAN CATHOLIC THEOLOGIAN; SAINT DEMETRIUS OF ALEXANDRIA, ROMAN CATHOLIC BISHOP; AND SAINT ALEXANDER OF JERUSALEM, ROMAN CATHOLIC BISHOP
THE FEAST OF SAINT CYRIL OF JERUSALEM, BISHOP, THEOLOGIAN, AND LITURGIST
THE FEAST OF ELIZA SIBBALD ALDERSON, POET AND HYMN WRITER; AND JOHN BACCHUS DYKES, ANGLICAN PRIEST AND HYMN WRITER
THE FEAST OF SAINT PAUL OF CYPRUS, EASTERN ORTHODOX MARTYR, 760
THE FEAST OF ROBERT WALMSLEY, ENGLISH CONGREGATIONALIST HYMN WRITER
The pericope from 1 Corinthians 14 contains a troubling passage which might be a later addition to it. In the context of cautions against seeking glory for oneself and thereby causing disruption in the church we read that women (actually, wives, in Greek) should be silent and subordinate in church. The meaning is probably that a wife who disagrees with or contradicts her husband in church will cause discord in the congregation, maybe by embarrassing him. Furthermore, some women in the Corinthian congregation were questioning speakers during worship. On the other hand, St. Paul the Apostle worked well with other women (such as St. Prisca/Priscilla, wife of St. Aquila), who taught, and many of the troublemakers in the Corinthian congregation were men. (For details regarding St. Prisca/Priscilla, read Acts 18:1-28; Romans 16:3; 1 Corinthians 16:19; and 2 Timothy 4:19.) One might also refer to Pauline assertions of equality in Christ, as in Galatians 3:27-29. And, with respect to the pericope from Judges 5, Deborah was a chieftain of the Israelites.
One of the contexts in which to interpret a passage of scripture is the entirety of the Bible. Another is the immediate environs (textual, historical, and geographical) of the passage. Nevertheless, sexist attitudes consistent with patriarchy permeate the Bible. I refuse to validation. Each of us learns from culture. This curriculum is of mixed quality. May we recognize the bad, reject it, and refuse to call it holy.
Meanwhile, may we refrain from causing disruptions in church.
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:
Job 6:1-13
Psalm 102:12-28
Mark 3:7-12
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The days of my life are like a lengthening shadow:
though I am withering away like grass
You remain, LORD, for ever:
succeeding generations will be reminded of you.
–Psalm 102:12-13, The Psalms Introduced and Newly Translated for Today’s Readers, Harry Mowvley (1989)
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Today we have readings about two men–one fictional, the other real–who suffered, but not for any sin they had committed.
The titular character of the Book of Job was righteous. He suffered because God permitted it as a test of loyalty. Job’s alleged friends defended their orthodoxy, which held that Job must be suffering for a sin or sins he had committed, for God, being just, would never let an innocent person suffer. They blamed a victim and even gloated as he suffered. After Eliphaz the Temanite stated that a righteous person’s merit can shield him or her from harm, Job said:
…What strength have I, that I should endure?
How long have I to live, that I should be patient?
–6:11, TANAKH: The Holy Scriptures (1985)
Jesus had made deadly enemies as early as Mark 3:6. (His offense had been to heal on the Sabbath.) Throngs of people seeking healing pursued him, pressed upon him, and caused him great physical stress. At least Jesus had Apostles to prepare a getaway boat. But he still died at the hands of powerful political enemies. Fortunately, there was also the Resurrection.
A few weeks ago I heard a new (to me, anyway) take on the statement that God will never give us more to bear than we can handle. An individualistic understanding of that statement is erroneous, for we exist in spiritual community. Thus God will not impose a burden too heavy for the community to bear. This is about “we,” not “me.” May we support each other and not be like Job’s alleged friends. And there is more: we have the merits of Christ. That merit is sufficient, although it has not protected martyrs from harm. The message I take away from that fact is that safety is not necessarily part of God’s promise to the faithful. God will, however, be present with them. How is that for burden-sharing community?
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
One of the recurring biblical themes is the coexistence of divine mercy and judgment. It is evident in 2 Kings, where King Josiah deferred yet did not cancel out via national holiness (however fleeting) the consequences of successive generations of national depravity and disregard for holiness. The Hollywood tacked-on happy ending, in the style of The Magnificent Ambersons (1942) after the studio took the film away from Orson Welles, would have been for forgiveness to wipe away everything. Yet judgment came–just later than scheduled previously.
I would like to be a Universalist–a Christian Universalist, to be precise. Yet that would be a false choice. No matter how much grace exists in Jesus, the reality of the Incarnation does demand a response to the question,
Who do we say Jesus is?
(Thanks to Professor Phillip Cary, in his Teaching Company course on the History of Christian Theology for making the point that the Synoptic Gospels pose that question to audiences.) And, as C. H. Dodd, while explaining Realized Eschatology in The Founder of Christianity, wrote of Jesus in that book:
In his words and actions he made men aware of [the kingdom of God] and challenged them to respond. It was “good news” in the sense that it meant opportunity for a new start and an unprecedented enrichment of experience. But when a person (or society) has been presented with such a challenge and declines it, he is not just where he was before. His position is the worse for the encounter….The coming of the kingdom meant the open opportunity of enhancement of life; it also meant the heightening of moral responsibility.
–1970 Macmillan paperback edition, page 58
So, regardless of the number of challenges and severity thereof we might face due to our fidelity to God, may we find encouragement to continue to follow Christ, our Lord and Savior, who suffered to the point of death and overcame that obstacle.
KENNETH RANDOLPH TAYLOR
OCTOBER 10, 2013 COMMON ERA
THE FEAST OF SAINT JOHN LEONARDI, FOUNDER OF THE CLERKS REGULAR OF THE MOTHER OF GOD; AND SAINT JOSEPH CALASANCTIUS, FOUNDER OF THE CLERKS REGULAR OF RELIGIOUS SCHOOLS
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)
I have combined the readings for February 7 and 8 to keep Eliphaz the Temanite material together. Doing this has another effect: keeping miracle at Cana and the Johannine account of the cleansing of the Temple together. Shall we proceed?
Job had bad excuses for friends. Exhibit A is Eliphaz the Temanite, who defended his concept of God by insisting that Job must have done something to warrant suffering. After all, in Eliphaz’s view, the good prospered and the bad suffered. This was demonstrably false theology. Just look around: Truly bad people prosper and morally sound people suffer. The Gospel of John, like all canonical Gospels, written from a post-Resurrection perspective, places a prediction of our Lord’s suffering at the beginning of our Lord’s suffering at the beginning of the text. If Eliphaz was correct, Jesus should not have suffered. But he did. So Eliphaz was incorrect.
There is more to John 2:1-25. The story of the miracle at Cana speaks of extravagance. In Jesus, it tells us, was something new–well, old really–but new relative to the perspective of the people at the time–and unstinting. This was not a rejection of Judaism; rather it emerged from Judaism. Jesus was, after all, a practicing Jew. Yet the cleansing of the Temple–placed at the beginning of our Lord’s ministry in John, in contrast to the Synoptic chronology–did indicate a rejection of the Temple system, which placed undue burdens on those who could least afford them. Money changers profited from the religious imperative to exchange idolatrous Roman currency before buying a sacrificial animal. But Jesus was the ultimate sacrifice in time.
The character of Eliphaz the Temanite experienced cognitive dissonance over Job’s sufferings. Eliphaz resolved that dissonance by doubling down on his ideology, even though evidence contradicted it. The emergence of Jesus pointed to a new (to humans) approach to God. In each case predictable conservatism clung to the old ways of thinking. But the dogmas of the past were inadequate to the demands of the then-current reality. Conservatism is not inherently bad; it is just not appropriate at all times and in all places. The question concerns what one seeks to conserve. Sometimes a revolutionary is just what God ordered.
May our assumptions–especially those so deeply embedded that we do not think of them as assumptions–not prevent us from recognizing God’s ways of working. And may these assumptions not blind us to our own errors.
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.
Let the water swarm with a swarm of living beings, and let birds fly over the earth on the face of the space of the skies.
And God created the big sea serpents and all the living beings that creep, with which the water swarmed, by their kinds, and every winged bird by its kind. And God saw that it was good. And God blessed them, saying,
Be fruitful and multiply and fill the water in the seas, and let birds multiply in the earth.
And there was evening and there was morning, a fifth day.
And God said,
Let the earth bring out living beings by their kind, domestic animal and creeping thing and wild animals by their kind.
And it was so. And God made the wild animals of the earth by their kind and the domestic animals by their kind and every creeping thing on the ground by their kind. And God saw that it was good.
And God said,
Let us make a human, in our image, according to our likeness, and let them dominate the the fish of the fish of the sea and the birds of the skies and the domestic animals and all the earth and all the creeping things that creep on the earth.
And God created the human in His image. He created it in the image of God. He created them male and female. And God blessed them, and God said to them,
Be fruitful and multiply and fill the earth and subdue it and dominate the fish of the sea and the birds of the skies and every animal that creeps on the earth.
And God said,
Here, I have placed all the vegetation that produces seed that is on the face of the earth for you and every tree, which has in it the fruit of a tree producing seed. It will be food for you and for all the wild animals of the earth and for all the birds of the skies and for all the creeping things on the earth, everything in which there is a living being; every plant of vegetation, for food.
And it was so.
And God saw everything that He had made, and, here, it was very good. And there was evening and there was morning, the sixth day.
And the skies and the earth and all their array were finished. And in the seventh day God finished His work that He had done ceased in the seventh day from all His work that He had done. And God blessed the seventh day and made it holy because He ceased in it from doing all His work, which God had created.
Psalm 8 (1979 Book of Common Prayer):
1 O LORD our Governor,
how exalted in your Name is all the world!
2 Out of the mouths of infants and children
your majesty is praised above the heavens.
3 You have set up a stronghold against our adversaries,
to quell the enemy and the avenger.
4 When I consider your heavens, the work of your fingers,
the moon and the stars you have set in their courses,
5 What is man that should be mindful of him?
the son of man that you should seek him out?
6 You have made him but a little lower than the angels;
you adorn him with glory and honor;
7 You gave him mastery over the works of your hands;
you put all things under his feet:
8 All sheep and oxen,
even the wild beasts of the field,
9 The birds of the air, the fish of the sea,
and whatsoever walks in the paths of the sea.
10 O LORD our Governor,
how exalted is your Name in all the world!
Mark 7:1-13 (J. B. Phillips, 1972)
And now Jesus was approached by the Pharisees and some of the scribes who had come from Jerusalem. They had noticed that his disciples ate their meals with “common” hands–meaning that they had not gone through a ceremonial washing. (The Pharisees, and indeed all the Jews, will never eat unless they have washed their hands in a particular way, following a traditional rule. And they will not eat anything brought in the market until they have first performed their “sprinkling”. And there are many other things which they consider important, concerned with the washing of cups, jugs, and basins.) So the Pharisees and the scribes put this question to Jesus,
Why do your disciples refuse to follow the ancient tradition, and eat their bread with “common” hands?
Jesus replied,
You hypocrites, Isaiah described you beautifully when he wrote–
“This people honoureth me with their lips,
But their heart is far from me.
But in vain do they worship me,
Teaching as doctrines the precepts of men.”
You are so busy holding on to the precepts of men that you let go the commandment of God!
Then he went on,
It is wonderful to see how you can set aside the commandment of God to preserve your own tradition! For Moses said, ‘Honour thy father and thy mother” and ‘He that speaketh evil of father or mother, let him die the death.’ But you say, ‘if a man says to his father or his mother, Korban–meaning, I have given God whatever duty I owed to you’, then he need not lift a finger any longer for his father or mother, so making the word of God impotent for the sake of the tradition which you hold. And this is typical of much of what you do.
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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Last night, after the 6:00 PM Holy Eucharist at my parish, St. Gregory the Great Episcopal Church, Athens, Georgia, I told my priest, Beth Long, that I never cease to be amazed by how many points of departure one can take from one day’s lectionary texts. Invariably, my posts on a Sunday’s readings cover different ground than her sermons. Both are valid, for the material is rich and varied. I think of this point now because I detect many wonderful points to make, based on the assigned readings for Tuesday in the Week of 5 Epiphany, Year 1. Yet I chosen just one path. Perhaps the others will come up in future posts, for the Bible contains many recurring themes.
What is good religion? Or, to state the question differently, what makes one religious in a good way? To cite the Markan account, there is nothing wrong with washing one’s hands before eating. Indeed, this is healthy. Jesus was not referring to public health regulations, however; he had bigger fish to fry. And germ theory was not known at the time. The ceremonial washing of hands was part of an elaborate theology of ritual cleanliness and uncleanliness, for which Jesus had no use. Our Lord and Savior looked more deeply than that.
The late William Barclay wrote the following paragraph is his commentary on the Gospel of Mark:
There is no greater religious peril than that of identifying religion with outward observance. There is no commoner religious mistake than to identify goodness with certain so-called religious acts. Church-going, bible-reading, careful financial giving, even time-honored table-prayer do not make a man a good man. The fundamental question is, how is a man’s heart toward God and towards his fellow-men? And if in his heart there are enmity, bitterness, grudges, pride, not all the outward religious observances in the world will make him anything other than a hypocrite.
Who can stand before God as anything other than a hypocrite or an unrepentant sinner? There might be a few of us on the planet who can do this, but I am not among them. As for you, O reader, you must answer for yourself: Are you among this rare, perhaps hypothetical population? But thanks be to God, who has mercy on us and knows that we are all broken and “but dust.” Yet it is also true, as the psalm and Genesis tell us, that we bear the image of God and rank above the other creature on the planet. There is hope for us, and the source for this hope is God. So may we refrain from placing too much emphasis on either the “dust” description or the “little lower than the angels” description.
But what makes religion good, and what makes one a practitioner of good religion? The answer is love, which, as the Greek language makes clear, exists in various forms. There is agape, God’s unconditional love for us. And there is phileo, or brotherly love. One might also experience storge, which exists between a parent and a child. And, of course, there is eros, which is sexual love. Each love has its proper place, and is good in that place.
I take my point from St. Paul the Apostle, who wrote the justly famous 1 Corinthians 13, which I quote verbatim from the New American Bible:
If I speak in human and angelic tongues, but do not have love, I am a resounding gong or a clashing cymbal. And if I have the gift of prophecy, and comprehend all mysteries and all knowledge; if I have all faith as to move mountains, but do not have love, I am nothing. If I give away everything I own, and if I hand my body over so that I may boast, but do not have love, I gain nothing.
Love is patient, love is kind. It is not jealous, it is not pompous, it is not inflated, it is not rude, it does not seek its own interests, it is not quick-tempered, it does not brood over injury, it does not rejoice over wrongdoing but rejoices with the truth. It bears all things, believes all things, hopes all things, endures all things.
Love never fails. If there are prophecies, they will be brought to nothing; if tongues, they will cease; if knowledge, it will be brought to nothing. For we know partially and we prophesy partially, but when the perfect comes, the partial will pass away. When I was a child, I used to talk as a child, think as a child, reason as a child; when I became a man, I put aside childish things. At present we see indistinctly, as in a mirror, but then face to face. At present, I know partially; then I shall know fully as I am known. So faith, hope, and love remain, these three; but the greatest of these is love.
The consistent Greek word for love in this passage is agape; “…the greatest of these is agape.” Agape, which makes religion good, is available to us only via grace. So let none of us boast, but trust God instead. The outward signs will follow; they will flow from love.
ADVENT, CHRISTMAS, AND EPIPHANY DEVOTIONS 
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