According to the Inter-Lutheran Commission on Worship (ILCW) Lectionary (1973), as contained in the Lutheran Book of Worship (1978) and Lutheran Worship (1982)
Justice is a theme that unites the readings from the Hebrew Bible. Psalm 45, a wedding text for a Hebrew king, lists the maintenance of justice as a royal duty. Second Isaiah’s servant of God is a personification of the Jewish people–a covenant people’s duties include maintaining and practicing justice, also known as righteousness–right relationship with God, self, others, and creation.
Much of Christian tradition interprets the servant in Isaiah 42:1f as Jesus, of whom we read in the lessons from the New Testament. There we read of sinless Jesus accepting St. John the Baptist’s baptism for repentance–as David Bentley Hart translated the germane word:
the heart’s transformation.
That seems odd, does it not? Why would sinless Jesus do such a thing?
I harbor no objections to competing answers to that question, so long as they remain close to the text. Indeed, as a review of my blogging on the Baptism of Jesus reveals, I have a record of writing about different answers. I let those posts stand. I also take a different path in this post. Why not? More than one answer to the same question may be true.
Those others who accepted the baptism which St. John the Baptist offered needed the transformation of their hearts. This rite was more than a ritual that started his ministry. The baptism of Jesus was more than a ceremony in which he identified with the rest of us. It was more than a way of associating himself with St. John the Baptist’s movement. It was all of the above and more. Jesus revealed who he was in God. Yet throughout the Gospel of Mark, those closest to Jesus remained oblivious to who Christ was. Yet stray evil spirits understood well.
The Gospel of Mark has two bookends about the identity of Jesus in God. We have one in chapter 1. The other bookend is the crucifixion.
The identity of Jesus was in God.
Likewise, my identity, your identity, and our identities are in God. Both collective and individual identities are in God. We human beings are in God. We human beings bear the image of God. Whenever we–collectively or individually–trample groups and individuals, we dishonor the image of God in each other.
Q: What does it mean to be created in the image of God?
A: It means that we are free to make choices: to love, to create, to reason, and to live in harmony with creation and with God.
—The Book of Common Prayer (1979), 845
My regimen of daily prayer includes a petition for all individuals and groups of people, that God’s best for them will be their reality. This is a holistic request; it includes both tangible and intangible aspects of life. I also pray that we will, by grace, cooperate with God in this effort. I understand not cooperating with God in this effort as constituting the definition of sin.
Jesus was–is–the Son of God, with a capital “S.”
I am a son of God, with a lower case “s.” My mother is a daughter of God, with a lowercase “d.” God is the ground of our identities, properly. I need to repent of not grounding my identity solely in God.
I also confess that I frequently experience difficulty recognizing the image of God in many of those with whom I have profound differences. I admit freely that I fall short of spiritual perfection. Yet, by grace, I recognize progress and growth.
I still need transformation of my heart. And I trust in Jesus, who revealed his identity in God at the River Jordan long ago. I trust in Jesus, the full identity of whom in God became apparent, even to many formerly oblivious people, at Calvary.
KENNETH RANDOLPH TAYLOR
MARCH 3, 2023 COMMON ERA
THE TENTH DAY OF LENT
THE FEAST OF SAINT KATHARINE DREXEL, FOUNDER OF THE SISTERS OF THE BLESSED SACRAMENT
THE FEAST OF SAINTS ANTONIO FRANCESCO MARZORATI, JOHANNES LAURENTIUS WEISS, AND MICHELE PRO FASOLI, FRANCISCAN MISSIONARY PRIESTS AND MARTYRS IN ETHIOPIA, 1716
THE FEAST OF SAINT GERVINUS, ROMAN CATHOLIC ABBOT AND SCHOLAR
THE FEAST OF HENRY ELIAS FRIES, U.S. MORAVIAN INDUSTRIALIST; AND HIS WIFE, ROSA ELVIRA FRIES, U.S. MORAVIAN MUSICIAN
THE FEAST OF SAINT TERESA EUSTOCHIO VERZERI, FOUNDER OF THE INSTITUTE OF THE SACRED HEART OF JESUS
Water is an element in all four readings for today. There is, of course, the water of baptism–the baptism of Jesus and of the unnamed people in Acts 19. Yahweh, “upon the mighty waters,” is like yet unlike Baal Peor, the Canaanite storm god, in Psalm 29. (Yet, of course, the presentation of God is quite different in 1 Kings 19:9-18, set after the killing of the priests of Baal Peor in Chapter 18.) Finally, water is especially precious in the desert, as in Jeremiah 31.
God is tangibly present in each reading. God is present in nature in Psalm 29, leading exiles out of exile through nature in Jeremiah 31, present via the Holy Spirit in Acts 19, and present in the flesh of Jesus in Mark 1. God remains tangibly present with us in many ways, which we notice, if we pay attention.
One usually hears the theme of the Epiphany as being the Gospel of Jesus Christ going out to the gentiles. That is part of the theme. The other part of the theme is gentiles going to God–Jesus, as in the case of the Magi. Today, in Mark 1 and Acts 19, however, we have the first part of the theme of the Epiphany. The unnamed faithful, we read in Acts 19, had their hearts and minds in the right place; they merely needed to learn what they must do.
Acts 19:1-7 is an excellent missionary text for that reason. The unnamed faithful, prior to their baptisms, fit the description of those who belong in the category of Baptism of Desire, in Roman Catholic theology. As good as the Baptism of Desire is, baptism via water and spirit is superior.
KENNETH RANDOLPH TAYLOR
JUNE 11, 2019 COMMON ERA
THE FEAST OF SAINT BARNABAS, COWORKER OF SAINT PAUL THE APOSTLE
The reading from Genesis 3 always prompts me to ask what is wrong with being able to discern between good and evil. I tend to argue with the story. I also recognize an opposite vision in Isaiah 4: the return from exile.
The Bible opens with God creating the world and people messing it up. The sacred anthology concludes with God restoring the world. Genesis and Revelation are the best possible bookends for the Bible, which contains stories about the relationship between God and mere mortals. We should learn, among other lessons, to obey certain ethical teachings, to rely on God completely, to love each other as we love ourselves, and to emphasize God, not ourselves. We, as Christians, must say with St. John the Evangelist,
He must increase
while I must decrease.
–Raymond E. Brown, The Gospel According to John (I-XII) (1966), page 150
When we seek to glorify ourselves, we set out on a fool’s errand. Yet the world praises such men and women. Often these individuals build themselves up at the expense of others, according to the ethic of the old economic theory of mercantilism, according to which there is a finite supply of wealth, hence more for one means less for others. In contrast we consider Jesus, who humbled and sacrificed himself. He was a failure, according to worldly standards of success. Yet we know him to have been successful, do we not? So much for worldly standards!
May we increase in love for God and each other and in our understanding of our complete reliance on God and our interdependence. As The Book of Common Prayer (1979) reminds us:
O God, your unfailing providence sustains the world we live in and the life we live: Watch over those, both night and day, who work while others sleep, and grant that we may never forget that our common life depends upon each other’s toil; through Jesus Christ our Lord. Amen.
–Page 134
KENNETH RANDOLPH TAYLOR
MAY 2, 2017 COMMON ERA
THE FEAST OF SAINT SIGISMUND OF BURGUNDY, KING; SAINT CLOTILDA, FRANKISH QUEEN; AND SAINT CLODOALD, FRANKISH PRINCE AND ABBOT
THE FEAST OF SAINT ATHANASIUS OF ALEXANDRIA, ROMAN CATHOLIC THEOLOGIAN
THE FEAST OF JAMES LEWIS MILLIGAN, HYMN WRITER
THE FEAST OF SAINT MARCULF OF NANTEUIL, ROMAN CATHOLIC ABBOT
The contents of Leviticus 16 might seem odd to a Gentile, especially one who is a Christian. Part of a note from The Jewish Study Bible–Second Edition (2014) explains it well:
The preceding chs have established that sins and bodily impurities contaminate the Tabernacle. Regular atonement for unintentional sin and the routine eradication of impurity eliminate as much of both types of defilement as possible. Yet, since not all unintentional wrongs are discovered and not everyone is diligent about atonement, a certain amount of defilement remains. In particular, deliberate crimes, which contaminate the inner sanctum where the divine Presence is said to dwell, are not expurgated by the regular atonement rituals. This ch thus provides the instructions for purging the inner sanctum along with the rest of the Tabernacle once a year, so that defilement does not accumulate. It logically follows the laws of purification (chs 12-15), as they conclude with the statement that only by preventing the spread of impurity can the Israelites ensure God’s continual presence among them (15:31). The annual purification ritual, briefly alluded to in Ex. 30:10, is to be performed on the tenth day of the seventh month (v. 29). Elsewhere (23:27, 28; 25:9) this day is referred to as “yom hakippurim”–often translated as “Day of Atonement.”
–Page 231
When we turn to the Letter to the Hebrews we read an extended contrast between the annual rites for Yom Kippur and the one-time sacrifice of Jesus. We also read a multi-chapter contrast between human priests and Jesus, who is simultaneously the priest and the victim.
How much more will the blood of Christ, who offered himself, blameless as he was, to God through the eternal Spirit, purify our conscience from dead actions so that we can worship the living God.
–Hebrews 9:14, The New Jerusalem Bible (1985)
St. John the Baptist, of whose death we read in Matthew 14:1-12, was the forerunner of Jesus. Not only did John point to Jesus and baptize him, but he also preceded him in violent death. The shedding of the blood of St. John the Baptist on the orders of Herod Antipas was a political and face-saving act. Antipas had, after all, imprisoned John for political reasons. The alleged crime of St. John the Baptist was to challenge authority with his words, which was one reason for the crucifixion of Jesus also.
Part of the grace evident in martyrdom (such as that of St. John the Baptist) and of the crucifixion of Jesus was that those perfidious deeds glorified not those who ordered and perpetrated them but God. We honor St. John the Baptist, not Herod Antipas, and thank God for John’s faithful witness. We honor Jesus of Nazareth and give thanks–for his resurrection; we do not sing the praises of the decision-making of Pontius Pilate on that fateful day. Another part of the grace of the crucifixion of Jesus is that, although it was indeed a perfidious act, it constituted a portion of the process of atonement for sins–once and for all.
Certain powerful people, who found Jesus to be not only inconvenient but dangerous, thought they had gotten rid of him. They could not have been more mistaken. They had the power to kill him, but God resurrected him, thereby defeating their evil purposes. God also used their perfidy to affect something positive for countless generations to come. That was certainly a fine demonstration of the Sovereignty of God.
KENNETH RANDOLPH TAYLOR
SEPTEMBER 4, 2016 COMMON ERA
PROPER 18: THE SIXTEENTH SUNDAY AFTER PENTECOST, YEAR C
THE FEAST OF ALL CHRISTIAN PEACEMAKERS AND PEACE ACTIVISTS
THE FEAST OF PAUL JONES, EPISCOPAL BISHOP OF UTAH AND PEACE ACTIVIST; AND HIS COLLEAGUE, JOHN NEVIN SAYRE, EPISCOPAL PRIEST AND PEACE ACTIVIST
Koheleth, the author of Ecclesiastes, discovered that he enjoyed his wealth, but that he got nothing else out of it. That enjoyment of life’s blessings is a gift from God, he wrote.
Psychological studies have revealed the links between increased wealth and happiness. Up to a certain amount, more wealth means more happiness. Past that point increased wealth leads either to no additional happiness or to greater stress. Often people who are wealthy beyond the point at which more wealth does not increase happiness desire more money. Yet some of the most content people have had little and some of the most miserable people have been wealthy. Likewise, some of the poorest people have found poverty to be the cause of great misery and some of the wealthiest people have long known that money can stave off many indignities and sorrows.
The real issue is priorities. Wealth can insulate one from a sense of total dependence on God and of responsibilities to and for other people. This reality, I am convinced, explains many of the hard sayings regarding wealth in the Bible. Furthermore, wealth cannot shield one from all of life’s indignities and sorrows.
Another priority is choosing happiness. Being happy is a choice, regardless of one’s level of wealth, marital status, health, et cetera. Establishing the priority to notice the plethora of blessings from God and to revel in them is a positive course of action.
A negative course of action is to fail to recognize divine wisdom. St. Paul the Apostle wrote that such failure led to the crucifixion of Jesus. Christ was divine love incarnate, but that love proved threatening to human power structures built on violence and on artificial scarcity and exclusiveness. Those blinders prevented those who killed Jesus and those who consented to his death from recognizing their sin. Those people could have enjoyed God fully, but they failed to recognize God in their midst.
A habit I remind myself to nurture is to identify five blessings every day. (I should do better at this practice than I do, but often I become distracted.) To identify five blessings each day and to revel in them is a realistic goal. So is to do this for many consecutive days without duplicating any items on the daily lists. The main point of this spiritual exercise is to develop a mindset of gratitude to God and of awareness of the great number of blessings–to enjoy God more fully. Koheleth and St. Paul the Apostle would approve.
KENNETH RANDOLPH TAYLOR
SEPTEMBER 21, 2015 COMMON ERA
THE FEAST OF SAINT MATTHEW THE EVANGELIST, APOSTLE AND MARTYR
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:
Daniel 2:1-19 (Thursday)
Daniel 2:24-49 (Friday)
Psalm 72 (Both Days)
Ephesians 4:17-5:1 (Thursday)
Ephesians 5:15-20 (Friday)
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Thanks be to the Lord GOD, the God of Israel,
for he alone does marvellous things.
Thanks be to the glorious name of God for ever,
his glory fills the earth.
Amen and amen.
–Psalm 72:18-19, The Psalms Introduced and Newly Translated for Today’s Readers (1989), by Harry Mowvley
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The prophecy of Daniel 2:44 seems problematic:
And in the days of those kings the God of heaven will set up a kingdom that shall never be destroyed, nor shall this kingdom be left to another people.
—The New Revised Standard Version (1989)
“The days of those kings” refers to the era of the successors of the empire of Alexander the Great. The conqueror had died after a brief reign.
So his officers took over his kingdom, each in his own territory, and after his death they all put on diadems, and so did their sons after them for many years, multiplying evils on the earth.
–1 Maccabees 1:8-9, The New American Bible–Revised Edition (2011)
The last of those successor empires, the Ptolomaic Empire, based in Egypt, had ended in 30 B.C.E., becoming a province of the Roman Republic, which was transforming into the Roman Empire. What, then, could the divine kingdom of Daniel 2:44 be? Ancient Jewish speculations offered two possibilities–the Messiah and the people of Israel. Christian interpretations have included the Messiah and the Church. The latter is possible if one includes the Roman Empire as a successor kingdom to the empire of Alexander the Great, for Rome did spread Hellenism, the cultural legacy of Alexander, far and wide.
I cannot forget, however, a lament of the excommunicated Roman Catholic theologian Alfred Fermin Loisy (1857-1940). Jesus promised us the Kingdom of God, Loisy wrote, and all we got was the Church. If we understand the Kingdom of God as having been present on the Earth in a partially evident way for a long time Loisy’s lament becomes less potent yet remains relevant. Christian history contains much that brings no glory to God–the Crusades, bigotry, discrimination, slavery, misogyny, legalism, anti-intellectualism, a suspicion of science, et cetera. Much of that litany of shame exists in the category of current events. Nevertheless, much of Christian history (as well as the Christian present day) is also positive, in the style of the readings from Ephesians, where we find the theme of imitating Christ. Feeding the hungry, clothing the naked, visiting the incarcerated and the hospitalized, welcoming the stranger, et cetera–in short, recognizing the image of God in others then acting accordingly–bring glory to God. In those and other deeds the partially unveiled Kingdom of God becomes visible and God’s glory fills the Earth.
KENNETH RANDOLPH TAYLOR
SEPTEMBER 20, 2015 COMMON ERA
PROPER 20–THE SEVENTEENTH SUNDAY AFTER PENTECOST, YEAR B
THE FEAST OF HENRI NOUWEN, ROMAN CATHOLIC PRIEST
THE FEAST OF HENRY COLERIDGE PATTESON, ANGLICAN BISHOP OF MELANESIA, AND HIS COMPANIONS, MARTYRS
THE FEAST OF NELSON WESLEY TROUT, FIRST AFRICAN-AMERICAN U.S. BISHOP
Almighty and ever-living God, you revealed the incarnation of your Son by the brilliant shining of a star.
Shine the light of your justice always in our hearts and over all lands,
and accept our lives as the treasure we offer in your praise and for your service,
through 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 21
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The Assigned Readings:
Exodus 1:22-2:10 (January 7)
Exodus 2:11-25 (January 8)
Exodus 3:7-15 (January 9)
Psalm 110 (All Days)
Hebrews 11:23-26 (January 7)
Hebrews 11:27-28 (January 8)
John 8:39-59 (January 9)
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The LORD said to my Lord, “Sit at my right hand,
until I make your enemies your footstool.”
The LORD will send the scepter of your power out of Zion,
saying, “Rule over your enemies round about you.
Princely state has been yours from the day of your birth;
in the beauty of holiness have I begotten you,
like dew from the womb of the morning.”
The LORD has sworn and he will not recant:
“You are a priest for ever in the order of Melchizedek,”
The Lord who is at your right hand
will smite kings in the day of his wrath;
he will rule over nations.
He will heap high the corpses;
he will smash heads over the wide earth.
He will drink from the brook beside the road;
therefore he will lift high his head.
–Psalm 110, The Book of Common Prayer (1979)
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Tradition attributes authorship of Psalm 110 to David. One cannot be certain of the veracity of that claim, given the tendency of many people from Biblical times to attribute authorship to the famous dead regardless of who actually wrote a given text. That issue is a minor point, however. A Hebrew monarch has won a military victory, hence the content and tone of the text. One can read the poem and identify passages germane to both Moses and Jesus, as well as those irrelevant to each person. We read of Moses smiting in Exodus, for example. And Jesus, like the king in the Psalm, sits enthroned at the right hand of Yahweh.
One might also compare Moses and Jesus, as the author of the Gospel of Matthew did frequently. Both men were, for example, far more than they appeared to be; they were deliverers and princes, although not of the same variety. No, Jesus was (and remains) far greater than Moses, for our Lord and Savior’s “I am” (John 9:58) carries the same meaning as “I AM WHO I AM” (Exodus 3:14). Jesus was the human incarnation of the deity who spoke to Moses.
Both men had to decide between a faithful life and a safer, more comfortable one. They chose well, to the benefit of many people. You and I, O reader, will probably not receive the mandate to liberate a large population. We will certainly not have the vocation to redeem the world. Yet we do have to decide between following God and doing otherwise. The faithful path can be a dangerous and frequently uncomfortable one, but it is the superior way. God calls us to act for the benefit of others, even when many of them reject God and us by extension. But, as Charles William Everest (1814-1877) wrote in 1833:
“Take up thy cross,” the Savior said;
“if thou wouldst my disciple be,
take up thy cross with willing heart
and humbly follow after me.”
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Take up thy cross, let not its weight
fill thy weak spirit with alarm;
his strength shall bear thy spirit up,
and brace thy heart and nerve thine arm.
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Take up thy cross, nor heed the shame,
and let thy foolish pride be still;
the Lord refused not e’en to die
upon a cross, on Calv’ry’s hill.
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Take up thy cross and follow Christ,
nor think till earth to lay it down,
for only they who bear the cross
may hope to wear the glorious crown.
KENNETH RANDOLPH TAYLOR
NOVEMBER 12, 2014 COMMON ERA
THE FEAST OF SAINT JOSAPHAT, ROMAN CATHOLIC ARCHBISHOP OF POLOTSK, AND MARTYR
THE FEAST OF CHARLES SIMEON, ANGLICAN PRIEST
THE FEAST OF RAY PALMER, U.S. CONGREGATIONALIST MINISTER AND HYMN WRITER
THE FEAST OF WILLIAM ARTHUR DUNKERLEY, BRITISH NOVELIST, POET, AND HYMN WRITER
The LORD shall give strength to the chosen people;
the LORD shall give the people the blessing of peace.
–Psalm 29:8-11, Book of Common Worship (1993)
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Idolatry was a difficult habit to break, according to the Hebrew Scriptures. Being a good Monotheist must have been hard in a sea of polytheism. Blending in has long been easier than sticking out, after all. But sticking out was part of the mandate for the Israelites.
St. Paul the Apostle, formerly Saul, stuck out so much that some people tried to kill him. They must have felt threatened by his message, for attempted killing–assassination, murder, or execution–is an extreme action, one reserved for those considered especially undesirable and dangerous. Apparently, that description, in the opinion of some, applied to the Philistine forces in 1 Samuel 7:10-11.
Violence can be a complicated matter. Thus I will not attempt to untie that Gordian Knot in this blog post. But I admit that the instances of it in Acts 9 and 1 Samuel 7 disturb me.
The main point I seek to make here is that Samuel and St. Paul the Apostle led many people to God and others back to God. And they set good examples even if many people did not follow them. But these two men were leaders through whom God worked. They faced much opposition and did not succeed fully. But who among mere mortals does? May we–you, O reader, and I–be at least as successful as Samuel and St. Paul the Apostle, by grace, of course, in the pursuits God designates for us.
KENNETH RANDOLPH TAYLOR
SEPTEMBER 3, 2013 COMMON ERA
THE FEAST OF ARTHUR CARL LICHTENBERGER, PRESIDING BISHOP OF THE EPISCOPAL CHURCH
The great power of King Solomon came with great responsibility–to build up the body of the kingdom, to function as an instrument of God, and not to exploit anyone or to consent to the exploitation of anyone. Sometimes he came close to fulfilling parts of this ideal, but his royal lifestyle depended on high rates of taxation as well as on forced labor; it was inherently exploitative.
I have become increasingly conscious of how much my lifestyle–as simple as it is–depends upon human exploitation. For example, who made my consumer electronics? Under what conditions? How old were they? And did they earn a living wage? Although I purchased most of these items at thrift stores and received a flat-screen television as a gift (quite unexpectedly; I was content with the larger set I had purchased from a pawn shop in 2002), I cannot help but ask such questions. Greater responsibility resides upon the shoulders of corporate leaders, of course, but I am not innocent.
On the other hand, perhaps the only sure way to avoid such ethical issues is to live off the land, make everything myself, and live in a hut or a cave. I am not willing to do that.
All of us are plugged into certain ways of doing things. We might not have created such systems, but we are part of them. And change begins with the consciousness of the need for it. This change can come through us by grace, for there is available to us divine power which,
working in us, can do infinitely more that we can ask or imagine.
–Ephesians 3:20b, The New Jerusalem Bible
KENNETH RANDOLPH TAYLOR
SEPTEMBER 2, 2013 COMMON ERA
LABOR DAY (U.S.A.)
THE FEAST OF HANNAH, MOTHER OF SAMUEL
THE FEAST OF DAVID CHARLES, WELSH CALVINISTIC METHODIST MINISTER AND HYMN WRITER
THE FEAST OF THE MARTYRS OF NEW GUINEA
THE FEAST OF SAINT WILLIAM OF ROSKILDE, 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)
ADVENT, CHRISTMAS, AND EPIPHANY DEVOTIONS 
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