Above:  Water in Desert

Image in the Public Domain

Water

JANUARY 7, 2024

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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 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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Jeremiah 31:7-14

Psalm 29

Acts 19:1-7

Mark 1:9-13

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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

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https://blogatheologica.wordpress.com/2019/06/11/water/

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Above:  Josiah

Image in the Public Domain

Something Old, Something New

JANUARY 27-29, 2022

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The Collect:

Almighty and ever-living God,

increase in us the gifts of faith, hope, and love;

and that we may obtain what you promise,

make us love what you command,

through your Son, Jesus Christ, our Savior and Lord.  Amen.

—Evangelical Lutheran Worship (2006), page 23

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The Assigned Readings:

2 Chronicles 34:1-7 (Thursday)

2 Chronicles 35:20-27 (Friday)

2 Chronicles 36:11-21 (Saturday)

Psalm 71:1-6 (All Days)

Acts 10:44-48 (Thursday)

Acts 19:1-10 (Friday)

John 1:43-51 (Saturday)

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I find my security in you, LORD,

never let me be covered with shame.

You always do what is right,

so rescue me and set me free.

Listen attentively to me and save me.

Be my rock where I can find security,

be my fortress and save me;

indeed you are my rock and fortress.

My God, set me free from the power of the wicked,

from the grasp of unjust and cruel men.

For you alone give me hope, LORD,

I have trusted in you since my early days.

I have leaned on you since birth,

when you delivered me from my mother’s womb.

I praise you continually.

–Psalm 71:1-6, The Psalms Introduced and Newly Translated for Today’s Readers (1989), by Harry Mowvley

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The story of King Josiah of Judah (reigned 640-609 B.C.E.) exists in two versions, each with its own chronology.  The account in 2 Chronicles 34:1-35:37 is more flattering than the version in 2 Kings 22:1-23:30.  Both accounts agree that Josiah was a strong king, a righteous man, and a religious reformer who pleased God, who postponed the fall of the Kingdom of Judah.  The decline of the kingdom after Josiah’s death was rapid, taking only about 23 years and four kings.

Josiah’s reforms met with opposition, as did Jesus and nascent Christianity.  The thorny question of how to treat Gentiles who desired to convert was one cause of difficulty.  The decision to accept Gentiles as they were–not to require them to become Jews first–caused emotional pain for many people attached to their Jewish identity amid a population of Gentiles.  There went one more boundary separating God’s chosen people from the others.  For Roman officialdom a religion was old, so a new faith could not be a legitimate religion.  Furthermore, given the commonplace assumption that Gentiles making offerings to the gods for the health of the empire was a civic, patriotic duty, increasing numbers of Gentiles refusing to make those offerings caused great concern.  If too many people refused to honor the gods, would the gods turn their backs on the empire?

Interestingly enough, the point of view of much of the Hebrew Bible is that the Kingdoms of Israel and Judah fell because of pervasive idolatry and related societal sinfulness.  The pagan Roman fears for their empire were similar.  How ironic!

The pericope from John 1 is interesting.  Jesus is gathering his core group of followers.  One Apostle recruits another until St. Nathanael (St. Bartholomew) puts up some opposition, expressing doubt that anything good can come out of Nazareth.  St. Philip tries to talk St. Nathanael out of that skepticism.  “Come and see,” he replies.  Jesus convinces that St. Nathanael by informing him that he (Jesus) saw him (St. Nathanael) sitting under a fig tree.  Father Raymond E. Brown spends a paragraph in the first of his two volumes on the Gospel of John listing a few suggestions (of many) about why that was so impressive and what it might have meant.  He concludes that all such suggestions are speculative.  The bottom line is, in the words of Gail R. O’Day and Susan E. Hylen, is the following:

The precise meaning of Jesus’ words about the fig tree is unclear, but their function in the story is to show that Jesus has insight that no one else has…because of Jesus’ relationship with God.

—John (2006), page 33

Jesus was doing a new thing which was, at its heart, a call back to original principles.  Often that which seems new is really old–from Josiah to Jesus to liturgical renewal (including the revision of The Book of Common Prayer).  Along the way actually new developments arise.  Laying aside precious old ideas and embracing greater diversity in the name of God for the purpose of drawing the proverbial circle wider can be positive as well as difficult.    Yet it is often what God calls us to do–to welcome those whom God calls insiders while maintaining proper boundaries and definitions.  Discerning what God calls good and bad from one or one’s society calls good and bad can be quite difficult.  May we succeed by grace.

KENNETH RANDOLPH TAYLOR

OCTOBER 5, 2015 COMMON ERA

THE FEAST OF DAVID NITSCHMANN, SR., “FATHER NITSCHMANN,” MORAVIAN MISSIONARY; MELCHIOR NITSCHMANN, MORAVIAN MISSIONARY AND MARTYR; JOHANN NITSCHMANN, JR., MORAVIAN MISSIONARY AND BISHOP; ANNA NITSCHMANN, MORAVIAN ELDRESS; AND DAVID NITSCHMANN, MISSIONARY AND FIRST BISHOP OF THE RENEWED MORAVIAN CHURCH

THE FEAST OF BRADFORD TORREY, U.S. ORNITHOLOGIST AND HYMN WRITER

THE FEAST OF HARRY EMERSON FOSDICK, NORTHERN BAPTIST PASTOR AND OPPONENT OF FUNDAMENTALISM

THE FEAST OF THE INAUGURATION OF THE UNITED REFORMED CHURCH, 1972

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https://blogatheologica.wordpress.com/2015/10/05/something-old-something-new/

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Above:  Christ Cleansing a Leper, by Jean-Marie Melchior Doze

Image in the Public Domain

Blessings All Around

FEBRUARY 9-11, 2012

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The Collect:

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:

Leviticus 13:1-17 (Thursday)

Leviticus 14:1-20 (Friday)

Leviticus 14:21-32 (Saturday)

Psalm 30 (All Days)

Hebrews 12:7-13 (Thursday)

Acts 19:11-20 (Friday)

Matthew 26:6-13 (Saturday)

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Hear me, LORD, and be kind to me,

be my helper, LORD.

–Psalm 30:11, The Psalms Introduced and Newly Translated for Today’s Readers, Harry Mowvley (1989)

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Ritual impurity and purity were major concerns in the Law of Moses.  Among the major forms of ritual impurity were those which tzara’at, or the leakage of life, caused.  In people it manifested as a range of skin conditions, which were not leprosy, technically Hanson’s Disease.  In fabrics (Leviticus 13:47-59) it consisted of damage which mold or mildew caused.  And in building materials (14:33-47) people saw evidence of it via mildew or rot in walls.

Dermatological impurity received more fear and attention, however.  Some even argued that it constituted divine punishment for sin.  The combination of shunning and guilt must have been a terrible burden to bear.  Hence restoration to wholeness and community must have been all the more wonderful.

May we refrain from laying burdens atop people.  Rather, may we function as instruments of divine healing and reconciliation.  May God work through us to restore others to wholeness and community.  May God bless others through us.  We will receive our blessings as part of that process.  There will be blessings all around.  Is that not wonderful?

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

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https://blogatheologica.wordpress.com/2014/12/06/blessings-all-around/

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Above:  Ubari Oasis in Libya

The Waters of Life

JANUARY 7, 2024

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Genesis 1:1-5 (New Revised Standard Version):

In the beginning when God created the heavens and the earth, the earth was a formless void and darkness covered the deep, while a wind from God swept over the face of the waters.  Then God said,

Let there be light;

and there was light.  And God saw that the light was good; and God separated the light from the darkness.  God called the light Day, and the darkness he called Night.  And there was evening and there was morning, the first day.

Psalm 29 (1979 Book of Common Prayer):

1 Ascribe to the LORD, you gods,

ascribe to the LORD glory and strength.

2 Ascribe to the LORD the glory due his name;

worship the LORD in the beauty of holiness.

3 The voice of the LORD is upon the waters;

the God of glory thunders;

the LORD is mighty upon the waters.

4 The voice of the LORD is a powerful voice;

the voice of the LORD is a voice of splendor.

5 The voice of the LORD breaks the cedar trees;

the LORD breaks the cedars of Lebanon;

6 He makes Lebanon skip like a calf,

and Mount Hermon like a young wild ox.

7 The voice of the LORD splits the flames of fire;

the voice of the LORD shakes the wilderness;

the LORD shakes the wilderness of Kadesh.

8 The voice of the LORD makes the oak trees writhe

and strips the forest bare.

9 And in the temple of the LORD

all are crying, “Glory!”

10 The LORD sits enthroned above the flood;

the LORD sits enthroned as King for evermore.

11 The LORD shall give strength to his people;

the LORD shall give his people the blessing of peace.

Acts 19:1-7 (New Revised Standard Version):

While Apollos was in Corinth, Paul passed through the interior regions and came to Ephesus, where he found some disciples.  He said to them,

Did you receive the Holy Spirit when you became believers?

They replied,

No, we have not even heard that there is a Holy Spirit.

Then he said,

Into what then were you baptized?

They answered,

Into John’s baptism.

Paul said,

John baptized with the baptism of repentance, telling the people to believe in the one who was to come after him, that is, in Jesus.

On hearing this, they were baptized in the name of the Lord Jesus.  When Paul had laid his hands on them, they spoke in tongues and prophesied–altogether there were about twelve of them.

Mark 1:4-11 (New Revised Standard Version):

John the baptizer appeared in the wilderness, proclaiming a baptism of forgiveness of sins.  And people from the whole Judean countryside and all the people of Jerusalem were going out to him, and were baptized by him in the river Jordan, confessing their sins.  Now John was clothed with camel’s hair, with a leather belt around his waist, and he ate locusts and wild honey.  He proclaimed,

The one who is more powerful than I is coming after me; I am not worthy to stoop down and untie the thong of his sandals.  I have baptized you with water; but he will baptize you with the Holy Spirit.

In those days Jesus came down from Nazareth of Galilee and was baptized by John in the Jordan.  And just as he was coming up out of the water, he saw the heavens torn apart and the Spirit descending like a dove on him.  And a voice came from heaven,

You are my Son, the Beloved; with you I am well pleased.

The Collect:

Father in heaven, who at the baptism of Jesus in the River Jordan proclaimed him your beloved Son and anointed him with the Holy Spirit: Grant that all who are baptized into his Name may keep the covenant they have made, and boldly confess him as Lord and Savior; who with you and the Holy Spirit lives and reigns, one God, in glory everlasting. Amen.

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Some Related Posts:

First Sunday after the Epiphany:  The Baptism of Our Lord, Year A:

https://adventchristmasepiphany.wordpress.com/2010/09/15/first-sunday-after-the-epiphany-the-baptism-of-our-lord-year-a/

Apollos:

http://neatnik2009.wordpress.com/2010/01/22/feast-of-aquila-priscilla-and-apollos-february-13/

Genesis 1:

https://adventchristmasepiphany.wordpress.com/2010/10/09/week-of-5-epiphany-monday-year-1/

Mark 1:

https://adventchristmasepiphany.wordpress.com/2011/06/03/eighth-day-of-advent-second-sunday-of-advent-year-b/

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Water carries much symbolic meaning in the Bible.  The beautiful opening mythology in Genesis assumes that the Earth is founded upon the waters and that waters occupy the space on the other side of the dome of the sky.  So it is that, early in Genesis 1, a wind–the Spirit–from God moves across the face of the primordial waters.  Later, in Exodus, the Hebrew nations is born when it crosses the Sea of Reeds out of Egypt and into the wilderness of the Sinai Peninsula.  Indeed, water was especially precious to those Biblical people who lived in or near the desert; water was essential for life.  This comes across in Psalm 1:3, for example:

They [“they who have not walked in the counsel of the wicked, nor lingered in the way of sinners, nor sat in the seats of the scornful”] are like trees planted by streams of water,

bearing fruit in due season, with leaves that do not wither;

everything they do shall prosper.

(1979 Book of Common Prayer, page 585)

A survival techniques website I have consulted says that one, depending on circumstances, for months without any food.  Yet one’s body requires water daily; indeed, one can survive on just a few quarts of water for days or weeks in some environments.  So there are excellent reasons for the association of water with spiritual life.

Many people think of baptism as something we do.   Yes, we perform the sacramental rite baptism, but it is a sacrament.  As the catechism in the 1979 Book of Common Prayer says regarding the sacraments,

The sacraments are outward and visible signs of inward and spiritual grace, given by Christ as sure and certain means by which we receive that grace.

Grace, in turn, is

God’s favor towards us, unearned and undeserved; by grace God forgives our sins, enlightens our minds, stirs our hearts, and strengthens our wills.

(This material comes from pages 857 and 858 of the Prayer Book.)

Baptism is something God does, and the ritual we perform is a rite of Christian initiation, a ceremony of formal admission to the family of God.  Baptism is properly communal, not individual, in nature.  This is why the gathered congregation takes part in the baptism of a person.

God became human in the form of Jesus of Nazareth, who sought the baptism of John the Baptist.  Hence Jesus identified with us.  It is proper, then, that we identify with him.

KRT

http://blogatheologica.wordpress.com/2011/12/28/the-waters-of-life/