As I heard growing up, God does not call the qualified. No, God qualifies the called. King Saul came from the tribe of Benjamin, the smallest of the twelve tribes of Israel. He was self-conscious of this fact. In 1 Timothy 3 not being puffed up is among the qualifications for being a bishop. All that we have comes from God, whom alone people should revere and hold in sacred awe.
Self-righteousness is something to avoid. Each of us is sinful and broken. The tax collectors (who lived off that they stole from their fellow countrymen and women in excess of the tax rates) and other sinners were no more or less sinful and broken than the scribes and Pharisees who criticized Jesus for dining with them. The major difference seems to have been that some broken sinners were conscious of their brokenness and sinfulness while others were not.
Tradition can be useful and beautiful; it frequently is just that. There are, however, bad traditions as well as good traditions which have become outdated or which apply in some settings yet not in others. Even good traditions can become spiritually destructive if one uses them in that way. A holy life is a positive goal, but certain ways of pursuing it are negative. Defining oneself as a member of the spiritual elite and others as the great unwashed–as people to shun–is negative. Pretending that one is more righteous than one is leads one to overlook major flaws in oneself while criticizing others for major and minor flaws.
Why do you see the speck in your neighbor’s eye, but do not notice the log in your own eye? Or how can you say to your neighbor, “Let me take the speck out of your eye,” while the log is in your own eye? You hypocrite, first take the the log out of your own eye, and then you will see clearly to take the speck out of your neighbor’s eye.
–Matthew 7:3-5, The New Revised Standard Version (1989)
Here ends the lesson.
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
Ritualism, in and of itself, is positive. It, paired with lived faith in God–the kind of faith which finds expression in, among other things, an active concern for what James 3:18 (The New Jerusalem Bible) calls
a harvest of justice,
is consistent with the witness of Hebrew prophets who decried judicial and political corruption and economic exploitation. In fact, the instructions for the house of worship in the Law of Moses indicate a space designed for ritualism. But the Law of Moses (when it does not call for stoning people or reflect a negative view of female biology) speaks of lived holiness for the community.
Many activities are positive. Among these is washing one’s hands before eating–certainly a sanitary action. Yet sanitation was not the concern Jesus addressed in Mark 7. No, our Lord and Savior discussed tradition for its own sake and the sake of making some people appear holier than others. He knew that washing hands could not purify one’s self-righteous attitude. So rituals ought not to function as totems, which people imagine vainly will protect them from the wrath of God or merely from the consequences of their bad deeds and sins of omission.
May each of us engage in good deeds and rituals.
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
Above: Saint Peter Repentant, by Francisco de Goya
Mercy
FEBRUARY 8, 2022
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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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1 Kings 8:22-23, 27-30 (TANAKH: The Holy Scriptures):
Then Solomon stood before the altar of the LORD in the presence of the whole community of Israel; he spread the palms of his hands toward heaven and said,
O LORD God of Israel, in the heavens above and on earth below there is no God like You, who keep Your gracious covenant with Your servants when they talk before You in wholehearted devotion;….
But will God really dwell on earth? Even the heavens to their uttermost reaches cannot contain You, how much less this House that I have built! Yet turn, O LORD and God, to the prayer which Your servant offers before You this day. May your eyes be open day and night toward this House, toward the place of which You have said, “My name shall abide there”; may You heed the prayers which Your servant and Your people Israel offer toward this place, give heed in Your heavenly abode–give heed and pardon….
Psalm 84 (1979 Book of Common Prayer):
1 How dear to me is your dwelling, O LORD of hosts!
My soul has a desire and longing for the courts of the LORD;
my heart and my flesh rejoice in the living God.
2 The sparrow has found her a house
and the swallow a nest where she may lay her young;
by the side of your altars, O LORD of hosts,
my King and my God.
3 Happy are they who dwell in your house!
they will always be praising you.
4 Happy are the people whose strength is in you!
whose hearts are set on the pilgrims’ way.
5 Those who go through the desolate valley will find it a place of springs,
for the early rains have covered it with pools of water.
6 They will climb from height to height,
and the God of gods will reveal himself in Zion.
7 LORD God of hosts, hear my prayer;
hearken, O God of Jacob.
8 Behold our defender, O God;
and look upon the face of your Anointed.
9 For one day in your courts is better than a thousand in my own room,
and to stand in the threshold of the house of my God
than to dwell in the tents of the wicked.
10 For the LORD is both sun and shield;
he will give grace and glory;
11 No good thing will the LORD withhold
from those who walk with integrity.
12 O LORD of hosts,
happy are they who put their trust in you!
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.
The reading from 1 Kings 8 occurs in the context of the dedication of Solomon’s Temple. The presence of God is palpable at the Temple, and Solomon and the priests are awestruck with reverence. The king, in a holy mood, asks God for mercy.
Mercy occupies the core the reading from Mark. Korban was a custom whereby one gave property to the religious establishment. Many people did this out of piety, but others did so out of spite for someone, thereby depriving that person of necessary financial and material support. Some religious officials accepted Korban gifts even when they knew that the gift was spiteful. So donor and recipient shared the hypocrisy of acting impiously while seeming to be holy.
To be holy, Jesus said, entails acting that way. Our Lord agreed with Old Testament prophets: It is not enough to observe holy rituals; one and a society must also care for the poor, root out judicial corruption, et cetera. When we care for one another actively, we care for Jesus actively; when we do not tend to each other actively, we do not tend to Jesus actively (Matthew 25:31-46).
We have a vocation to extend mercy to one another, and there is a link between our judging or forgiving of others and God’s judging and forgiving of us. (Matthew 7:1-5). Forgiving someone and otherwise extending him or her mercy and patience can be difficult, as I know well, and you, O reader, might also understand. Like Paul, we often find ourselves doing what we know we ought not to do and not doing what we know we should do (Romans 7:17f).
There is good news, however. First, the fact that we have a moral sense indicates the presence of grace. So let us begin by celebrating that. Furthermore, more grace is available to help us forgive the other person, extend him understanding, and be patient with her. With God’s help we will succeed. Do we want to try?
May we lay aside moral perfectionism, therefore, and embrace and accept the grace of God. Without making excuses and winking at the inexcusable, may we accept the reality that we are spiritually where we are spiritually, and that God can take us elsewhere. But we must, if we are going to move along, proceed from where we are. We are weak, yes; but God is strong. Trusting in God and accepting our dependence on grace, may we walk with God, do the best we can, by grace, and keep going. There is hope for us yet. St. Peter became a great Christian leader, despite what his trajectory seemed to be for most of the narrative in the canonical Gospels. As we say in the U.S. South, “Who would have thunk it?”
What can you become, by grace, for God, other people of God, and perhaps society? God knows; are you willing to live into your vocation?
Ancient Hebrew View of the World; An Illustration from the St. Joseph Study Edition of the New American Bible
May We Seek and Find a Positive Relationship with God, Who Can Transform Our Human Chaos into Divine Order
FEBRUARY 8, 2021
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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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Genesis 1:1-19 (Richard Elliott Friedman, 2001):
In the beginning of God’s creating the skies and the earth–when the earth had been shapeless and formless, and darkness was on the face of the deep, and God’s spirit was hovering on the face of the water–
God said,
Let there be light.
And there was light. And God saw the light, that it was good, and God separated between the light and the darkness. And God called the light “day” and called the darkness “night.” And there was evening, and there was morning: one day.
And God said,
Let there be a space within the water, and let it separate between water and water.
And God made the space, and it separated between the water that was under the space and the water that was above the space. And it was so. And God called the space “skies.” And there was evening, and there was morning: a second day.
And God said,
Let the waters be concentrated under the skies into one place, and let the land appear.
And it was so. And God called the land “earth” and called the concentration of the waters “seas.” And God saw that it was good. And God said,
Let the earth generate plants, vegetation that produces seed, fruit trees, each making fruit of its own kind, which has its seed in it, on the earth.
And it was so: The earth brought out plants, vegetation that produces seeds of its own kind, and trees that make fruit that each has seeds of its own kind in it. And God saw that it was good. And there was evening, and there was morning: a third day.
And God said,
Let there be lights in the space of the skies to distinguish between the day and the night, and they will be for signs and for appointed times and for days and years. And they will be for lights in the space of the skies to shed light on the earth.
And it was so. And God made two big lights–the bigger light for the regulation of the day and the smaller light for the regulation of the night–and the stars. And God set them in the space of the skies to shed light on the earth and to regulate the day and the night and to distinguish between the light and the darkness. And God saw that it was good. And there was evening, and there was morning: a fourth day.
Psalm 104:1-12, 25 (1979 Book of Common Prayer):
1 Bless the LORD, O my soul;
O LORD my God, how excellent is your greatness!
you are clothed with majesty and splendor.
2 You wrap yourself with light as with a cloak
and spread out the heavens like a curtain.
3 You lay out the beams of your chambers in the waters above;
you make the clouds your chariot;
you ride on the wings of the wind.
4 You make the winds your messengers
and flames of fire your servants.
5 You have set the earth upon its foundations,
so that it never shall move at any time.
6 You covered it with the Deep as with a mantle;
the waters stood higher than the mountains.
7 At your rebuke they fled;
at the voice of your thunder they hastened away.
8 They went up into the hills and down to the valleys beneath,
to the places you had appointed for them.
9 You set the limits that they should not pass;
they shall not again cover the earth.
10 You send the springs into the valleys;
they flow between the mountains.
11 All the beasts of the field drink their fill from them,
and the wild asses quench their thirst.
12 Beside them the birds of the air make their nests
and sing among the branches.
25 O LORD, how manifold are your works!
in wisdom you have made them all;
the earth is full of your creatures.
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
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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AN EXPLANATORY NOTE WITH CITATIONS
I have decided to rotate the Revised Standard Version–Second Catholic Edition of the Bible off the Monday-Saturday devotions and to bring in the work of other translators. This is a good time for that, given the end of the series of readings from the Letter to the Hebrews and the beginning of lessons from Genesis. And I will, of course, change the translations of choice a few more times before this series of devotions for Year 1 is over.
There is a danger in using just one translation of the Bible, for one can become so accustomed to the rhythms of one version that one does not really read or listen to the messages in the words. One can become stuck on the words. Did you read Genesis 1:1-19 more closely in the Friedman translation than in any other you have encountered previously? If so, you have proven my point.
Friedman, Richard Elliott. Commentary of the Torah with a New English Translation and the Hebrew Text. San Francisco, CA: HarperSanFrancisco, 2001. Paperback, 2003.
Professor Friedman is a noted scholar of the Jewish Biblical tradition. He is famous for Who Wrote the Bible?, The Hidden Book in the Bible, and other works about the development and authorship of parts of the Hebrew Canon.
Phillips, J. B. The New Testament in Modern English. Revised Edition. New York: Macmillan, 1972.
The late J. B. Phillips was a priest of the Church of England. He began to published his translation of the New Testament in pieces in 1947, 1952, 1955, and 1957, before releasing the one-volume New Testament in Modern English in 1958. I have both the 1958 and the 1972 editions; the 1972 revision is superior to the 1958 work.
KRT
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THE DEVOTIONAL
The earliest chapters of Genesis are beautiful poetry (of a sort) but not science. Neither is Psalm 104, but that fact did not stop the Medieval and Renaissance Roman Catholic Church from citing Psalm 104:5 and other texts to declare that anyone who said that the Earth revolves around the Sun was a heretic. (As Galileo Galilei wrote, it is wrong to declare what is demonstrated to be true a heresy.) We are reading mythology in Genesis and poetry in the Psalms, so we ought not mistake them for a technical manual. Yet they do constitute profound theology, and therein lies their truth.
The adapted Canadian Anglican lectionary divides the first Creation Story (actually the second one written) into two segments, so some of what I am about to write entails getting ahead of the reading. With that disclaimer, here I go.
The first Creation Story tells of God creating order from chaos, not something from nothing (ex nihilo in Latin). The account divides the act of creating into two parts: Days 1-3 and Days 4-6. During days 1-3, God establishes the outlines of creation: night, day, skies, land, and seas. Then God spends the next three days filling out the details. And God rests on the seventh day, of course. Episcopal priest and author Robert Farrar Capon states in The Third Peacock: The Problem of God and Evil (Second Edition; New York: Winston Press, 1986), that creation results from a “Trinitarian bash.” And creation is good. So God delights in creation, of which we are part and the pinnacle. It follows logically, then, that we should delight in God.
But how often do we do that?
Now I turn to the reading from Mark.
You might have noticed, O reader, that the lectionary skipped a few verses from the Saturday devotional. To be precise, the lectionary has jumped past the feeding of five thousand men (plus an uncertain number of women and children). The lectionary has also skipped Jesus walking on water. This text has puzzled interpreters since before the days of St. Augustine of Hippo, who offered this understanding: Jesus is the master of the storm, so Christians have no reason to fear. Then we arrive at the portion of Mark prescribed for this day in the Epiphany season.
The crowds, unlike those at the Feeding of the Five Thousand (Plus), did not come to hear Jesus teach. No, they came to Jesus seeking his healing–and his healing alone. (The crush of people must have stressed Jesus.) There is nothing wrong with seeking healing, but we ought not stop there. There is nothing wrong with asking God to help ourselves and those we love and for whom we care about otherwise, but prayer should not consist solely of presenting God with a “honey do” list.
We are created to be in a healthy relationship with God. The Larger Westminster Catechism says it best in Question #1:
What is the chief and highest end of man?
Man’s chief and highest end is to glorify God, and fully to enjoy him forever.
There are varieties of prayer. Among these are thanksgiving and intercession. How often have you tried contemplative prayer? How often have you undertaken merely to be conscious of the presence of God without asking anything of God? How often have you just listened for God in silence? These activities help deepen a healthy relationship with God.
As for me, I have done some of this, with mixed results. I need to do better, and I keep trying. The truth is that quieting my mind is a great challenge. Over time, however, this will become easier, by grace. The world is filled with noise, but God, as the prophet Elijah discovered, speaks in the silence. The gods of ancient Near Eastern pantheons manifested themselves in natural phenomena, such as storms and volcanic eruptions, but the one God expresses self in the opposite ways.
May we enter into the silence and listen to whatever God might say to us. If God says nothing on one day, at least we were silent for a while. And there is nothing wrong with that. Yet, if God does speak on a certain day, we will be there, alert and ready to hear. That is good, indeed. And divine order will supplant human chaos.
