Archive for the ‘March 4’ Category

Devotion for Monday and Tuesday After the Last Sunday After the Epiphany, Year C (ELCA Daily Lectionary)   1 comment

Peter's Vision of the Sheet with Animals

Above:  Peter’s Vision of the Sheet with Animals

Image in the Public Domain

The Clean and the Unclean

MARCH 4 and 5, 2019

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The Collect:

Holy God, mighty and immortal, you are beyond our knowing,

yet we see your glory in the face of Jesus Christ.

Transform us into the likeness of your Son,

who renewed our humanity so that we may share in his divinity,

Jesus Christ our Lord, who lives and reigns with you

and the Holy Spirit,one God, now and forever.  Amen.

Evangelical Lutheran Worship (2006), page 26

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The Assigned Readings:

Exodus 35:1-29 (Monday)

Ezekiel 1:1-2:1 (Tuesday)

Psalm 35:11-28 (Both Days)

Acts 10:9-23a (Monday)

Acts 10:23b-33 (Tuesday)

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[Jesus] said to [his Apostles], “Even you–don’t you understand?  Can’t you see that nothing that goes into someone from the outside can make that person unclean, because it goes not int the heart but into the stomach and passes into the sewer?” (Thus he pronounced all foods clean.)  And he went on, “It is what comes out of someone that makes that person unclean.  For it is from within, from the heart, that evil intentions emerge:  fornication, theft, murder, adultery, avarice, malice, deceit, indecency, envy, slander, pride, folly.  All these evil things come from within and make a person unclean.

–Mark 7:18-23, The New Jerusalem Bible (1985)

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Ritual purity has long been a religious concern.  Separating oneself from the world (not always a negative activity) has informed overly strict Sabbath rules and practices.  (Executing a person for working on the Sabbath, per Exodus 35:2b, seems excessive to me.  I am biased, of course, for I have violated that law, which does not apply to me.)  Nevertheless, the Sabbath marked the freedom of the people, for slaves got no day off.  Ezekiel, living in exile in an allegedly unclean land, the territory of the Chaldean/Neo-Babylonian Empire, experienced a vision of the grandeur of God before God commissioned him a prophet.  Perhaps Ezekiel had, suffering under oppression, prayed in the words of Psalm 35:23,

Awake, arise to my cause!

to my defense, my God and my Lord!

The Book of Common Prayer (1979)

Those who took Judeans into exile and kept them there were unclean and not because they were Gentiles but because of their spiritual ills, on which they acted.  As St. Simon Peter learned centuries later, there is no unclean food and many people he had assumed to be unclean were not really so.

The drawing of figurative lines to separate the allegedly pure from the allegedly impure succeeds in comforting the former, fostering more self-righteousness in them, and doing injustice to the latter.  May nobody call unclean one whom God labels clean.  May no one mark as an outsider one whom God calls beloved.  This is a devotion for the last two days of the Season after the Epiphany.  The next season will be Lent.  Perhaps repenting of the sins I have listed above constitutes the agenda you, O reader, should follow this Lent.  I know that it is one I ought to follow.

KENNETH RANDOLPH TAYLOR

OCTOBER 29, 2015 COMMON ERA

THE FEAST OF PAUL MANZ, DEAN OF LUTHERAN CHURCH MUSIC

THE FEAST OF JOHN BUCKMAN WALTHOUR, EPISCOPAL BISHOP OF ATLANTA

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https://blogatheologica.wordpress.com/2015/10/29/the-clean-and-the-unclean/

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An Invitation to Observe a Holy Epiphany and Season after Epiphany   Leave a comment

Above:  Episcopal Church of the Epiphany, Atlanta, Georgia, January 8, 2012

Image Source = Bill Monk, Episcopal Diocese of Atlanta

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)

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Devotion for March 2, 3, and 4 in Epiphany/Ordinary Time (LCMS Daily Lectionary)   4 comments

Above:  Jacob Wrestling with the Angel, by Gustave Dore

Job and John, Part XXI:  Wrestling with Texts

SATURDAY, MARCH 2, 2019

SUNDAY, MARCH 3, 2019

MONDAY, MARCH 4, 2019

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Blessed Lord, who caused all holy scriptures to be written for our learning:

Grant us so to hear them, read, mark, learn, and inwardly digest them,

that we may embrace and ever hold fast the blessed hope of everlasting life,

which you have given us in our Savior Jesus Christ;

who lives and reigns with you and the Holy Spirit,

one God, for ever and ever.  Amen.

The Book of Common Prayer (1979), page 236

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The Assigned Readings:

Job 33:19-34:9 (March 2)

Job 34:10-33 (March 3)

Job 36:1-21 (March 4)

Psalm 103 (Morning–March 2)

Psalm 5 (Morning–March 3)

Psalm 43 (Morning–March 4)

Psalms 117 and 139 (Evening–March 2)

Psalms 84 and 29 (Evening–March 3)

Psalms 102 and 133 (Evening–March 4)

John 11:1-16 (March 2)

John 11:17-37 (March 3)

John 11:38-57 (March 4)

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I have difficulty with the Book of Job for several reasons.  One is my conviction that the titular character, according to the book itself, was innocent.  So his complaints were justified.  Yet Elihu–otherwise a redundant idiot–and God both accuse Job of impugning divine justice.  (See Job 36:5 forward and 40:7 forward.)  The Book of Job provides no satisfactory answer to the causes of suffering of the innocent.  That is my second reason for difficulty with the text.  And, being a good Episcopalian, I embrace the ambiguity and refuse to surrender my doubts.  Jesus took away my sins, not my mind.  Dismissing Elihu is impossible for me because of the reasons I have explained.  I would like to dismiss him; take my word for that, O reader.  So I wrestle with the texts; sometimes that is the most faithful response.

Meanwhile, in John 11, Jesus raises his friend Lazarus from the dead.  This sets in motion a plot among Pharisees to scapegoat him for fear of what the Romans will do to the nation otherwise.  Authorities did scapegoat Jesus.  And, a generation later, the Romans destroyed Jerusalem during a revolt.  There is no ambiguity about those facts.  The scapegoating of Jesus did not solve any problem.  It killed an innocent man, but he did not remain dead for long.  And the Wailing Wall in Jerusalem stands as evidence of what the Roman forces did to the Temple in 70 CE.

The desire to eliminate Jesus was a fear reaction, not a reasoned response.  Does God frighten me?  Sometimes, yes.  Do certain depictions of God in the Bible scare and discomfort me?  Yes!  But I recognize my need to approach God with theological humility.  Perhaps my God concept is too small.  It almost certainly is.  Dismissing or rationalizing away that which brings this reality to my attention will not alter the facts.  So I wrestle with the texts faithfully.

Until the next segment of our journey….

KENNETH RANDOLPH TAYLOR

APRIL 27, 2012 COMMON ERA

THE FEAST OF GEORGE WASHINGTON DOANE, EPISCOPAL BISHOP OF NEW JERSEY

THE FEAST OF SAINTS ANTONY AND THEODOSIUS OF KIEV, FOUNDERS OF RUSSIAN ORTHODOX MONASTICISM; SAINT BARLAAM OF KIEV, RUSSIAN ORTHODOX ABBOT; AND SAINT STEPHEN OF KIEV, RUSSIAN ORTHODOX ABBOT AND BISHOP

THE FEAST OF THE EARLY ABBOTS OF CLUNY

THE FEAST OF JOSEPH WARRILOW, ROMAN CATHOLIC PRIEST

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http://blogatheologica.wordpress.com/2012/11/06/job-and-john-part-xxi-wrestling-with-texts/

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Before a Bible Study   Leave a comment

Above:  An Old Family Bible

Image Source = David Ball

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God of glory,

as we prepare to study the Bible,

may we approach the texts with our minds open,

our intellects engaged,

and our spirits receptive to your leading,

so that we will understand them correctly

and derive from them the appropriate lessons.

Then may we act on those lessons.

For the glory of our Lord Jesus Christ,

Amen.

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KENNETH RANDOLPH TAYLOR

OCTOBER 7, 2011 COMMON ERA

THE FEAST OF HENRY MELCHIOR MUHLENBERG, SHEPHERD OF LUTHERANISM IN THE AMERICAN COLONIES

THE FEAST OF FRED KAAN, HYMNWRITER

THE FEAST OF JOHN WOOLMAN, ABOLITIONIST

Posted October 7, 2011 by neatnik2009 in 2019-2020, December 1, December 10, December 11, December 12, December 13, December 14, December 15, December 16, December 17, December 18, December 19, December 2, December 20, December 21, December 22, December 23, December 24: Christmas Eve, December 25: First Day of Christmas, December 26: Second Day of Christmas/St. Stephen, December 27: Third Day of Christmas/St. John the Evangelist, December 28: Fourth Day of Christmas/Holy Innocents, December 29: Fifth Day of Christmas, December 3, December 30: Sixth Day of Christmas, December 31: Seventh Day of Christmas/New Year's Eve, December 4, December 5, December 6, December 7, December 8, December 9, February 1, February 10, February 11, February 12, February 13, February 14, February 15, February 16, February 17, February 18, February 19, February 2, February 20, February 21, February 22, February 23, February 24, February 25, February 26, February 27, February 28, February 29, February 3, February 4, February 5, February 6, February 7, February 8, February 9, January 10, January 11, January 12, January 13, January 14, January 15, January 16, January 17, January 18, January 19, January 1: Eighth Day of Christmas/Holy Name of Jesus/New Year's Day, January 20, January 21, January 22, January 23, January 24, January 25, January 26, January 27, January 28, January 29, January 2: Ninth Day of Christmas, January 30, January 31, January 3: Tenth Day of Christmas, January 4: Eleventh Day of Christmas, January 5: Twelfth Day of Christmas, January 6: Epiphany, January 7, January 8, January 9, March 1, March 2, March 3, March 4, March 5, March 6, March 7, March 8, March 9, November 27, November 28, November 29, November 30

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Week of Last Epiphany: Monday, Year 1   9 comments

Above:  The Wicked Husbandmen, by Jan Luyken

Holiness, Actual and Imagined

MARCH 4, 2019

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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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Tobit 1:1-2 and 2:1-8 (Revised English Bible):

This is the story of Tobit son of Tobiel, son of Hananiel, son of Aduel, son of Gaguel, of the family of Asiel, of the tribe of Naphtali.  In the time of King Shalmaneser of Assyria he was taken captive from Thisbe which is south of Kedesh-naphtali in Upper Galilee above Hazor, beyond the road to the west, north of Peor.

During the reign of Esarhaddon, I retuned to my house, and my wife Anna and my son Tobias were restored to me.  At our festival of Pentecost, that is the feast of Weeks, a fine meal was prepared for me and I took my place.  The table being laid and food in plenty put before me, I said to Tobias,

My son, go out and, if you find among our people captive here in Nineveh some poor man who is wholeheartedly mindful of God, bring him back to share my meal.  I shall wait for you, son, till you return.

Tobias went to look for a poor man of our people, but came straight back and cried,

Father!

I replied,

Yes, my son.

He answered,

Father, one of our nation has been murdered!  His body is lying in the market-place; he has just been strangled.

I jumped up and left my meal untasted.  I took the body from the square and put it in one of the outbuildings until sunset when I could bury it; then I went indoors, duly bathed myself, and ate my food in sorrow.  I recalled the words of the prophet Amos in the passage about Bethel:

Your festivals shall be turned into mourning,

and all your songs into lamentation,

and I wept.  When the sun had gone down, I went and dug a grave and buried the body.  My neighbours jeered.

Is he no longer afraid?

they said.

He ran away last time, when they were hunting him to put him to death for this very offence; and here he is again burying the dead!

Psalm 112:1-6 (1979 Book of Common Prayer):

1 Hallelujah!

Happy are they who fear the Lord

and have great delight in his commandments!

2 Their descendants will be mighty in the land;

the generation of the upright will be blessed.

3 Wealth and riches will be in their house,

and their righteousness will last for ever.

4 Light shines in the darkness for the upright;

the righteous are merciful and full of compassion.

5 It is good for them to be generous in lending

and to manage their affairs with justice.

6 For they will never be shaken;

the righteous will be kept in everlasting remembrance.

Mark 12:1-12 (Revised English Bible):

He went on to speak to them in parables:

A man planted a vineyard and put a wall round it, hewed out a winepress, and built a watch-tower; then he let it out to the wine-growers and went abroad.  When the season came, he sent a servant to the tenants to collect from them his share of the produce.  But they seized him, thrashed him, and sent him away empty-handed.  Again, he sent them another servant, whom they beat about the head and treated outrageously, and then another, whom they killed.  He sent many others and they thrashed and killed the rest.  He had now no one left to send except his beloved son, and in the end he sent him.  “They will respect my son,” he said; but the tenants said to one another, “This is the heir; come on, let us kill him, and the inheritance will be ours.”  So they seized him and killed him, and flung his body out of the vineyard.  What will the owner of the vineyard do?  He will come and put the tenants to death and give the vineyard to others.

Have you never read this text:  “The stone which the builders rejected has become the main corner-stone.  This is the Lord’s doing, and it is wonderful in our eyes”?

They saw that the parable was aimed at them and wanted to arrest him; but they were afraid of the people, so they left him alone and went away.

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The Collect:

O God, who before the passion of your only­begotten Son revealed his glory upon the holy mountain: Grant to us that we, beholding by faith the light of his countenance, may be strengthened to bear our cross, and be changed into his likeness from glory to glory; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

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The Book of Tobit, part of the Roman Catholic and Eastern Orthodox canons of scripture, is, like Jonah, religious fiction.  Tobit is a pious Jew living in exile in the Assyrian Empire.  He loves God, his wife, Anna, and his son, Tobias.  And Tobit observes the Jewish faith as much as possible, given the circumstances.  He cannot, for example, observe the harvest festival of Pentecost in Jerusalem, but he does seek to share his Pentecost meal with a less fortunate Jew.  One year Tobit’s son informs his father that the body of a recently murdered Jew is on public display, not buried.  So, in violation of civic law but in accordance with Jewish law, Tobit takes and buries the body.  And he bathes himself ritually afterward, for touching a corpse made one unclean.

Thus Tobit sets in motion the action of the book bearing his name.  I will get to that in subsequent posts, but it is sufficed to say here that Tobit is a model of sincere Jewish piety, and that this holiness brings about both suffering and rewards.  Real life is like that, and the Book of Tobit, although a work of fiction, teaches this lesson.

Now, for the other side…..

Let us ground ourselves in the narrative within the Gospel of Mark.  Jesus is in Holy Week.  He is also engaged in a series of confrontations with Jewish religious leaders headquartered at the Temple at Jerusalem.  The “them” in Mark 12:1 consists of chief priests, scribes, and elders.  Jesus tells them a parable about an absentee landlord (YHWH), a vineyard (the Jewish people), murdered servants (prophets), wicked, selfish tenants (chief priests, scribes and elders) who hope to become heirs by killing the son, and the son (Jesus) of the absentee landlord.  The son will die, but he will become the chief cornerstone, and the God will win despite the best efforts of the wicked tenants, who will lose their position in the vineyard.

Brendan Byrne, S.J., in A Costly Freedom:  A Theological Reading of Mark’s Gospel (Collegeville, MN:  Liturgical Press, 2008), describes this parable as an encapsulation of the Gospel of Mark.  This makes sense:  Jesus lives, suffers, dies, and still triumphs.

The piety of these religious leaders served to build them up and set them apart from the “great unwashed,” who lacked the financial resources to achieve the standards of holiness the religious elite held up as the goal.  This was self-serving religion, not true seeking after God and identifying with the poor.  The fictional Tobit personified true holiness, and, by grace, so can we.  The religious elite Jesus stared down in the telling of the parable could have repented and come to personify true holiness, but they entrenched themselves in defensive positions.

May God reckon us as being more like Tobit than these chief priests, scribes, and elders, who lost their stake in the vineyard when the Romans destroyed Jerusalem in 70 C.E., during the First Jewish War.

KRT