Archive for the ‘Advent’ Tag

Devotion for the Fourth Sunday of Advent, Year A (ILCW Lectionary)   1 comment

Above:  Head of Herod, by Giuseppe Arcimboldo

Image in the Public Domain

Five Kings

DECEMBER 18, 2022

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According to the Inter-Lutheran Commission on Worship (ILCW) Lectionary (1973), as contained in the Lutheran Book of Worship (1978) and Lutheran Worship (1982)

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Isaiah 7:10-14 (15-17)

Psalm 24

Romans 1:1-7

Matthew 1:18-25

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Stir up your power, O Lord, and come.

Take away the hindrance of our sins

and make us ready for the celebration of your birth,

that we may receive you in joy and serve you always,

for you live and reign with the Father and the Holy Spirit,

now and forever.  Amen.

Lutheran Book of Worship (1978), 14

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Stir up your power, O Lord, and come among us with great might,

and because we are sorely hindered by our sins,

let your bountiful grace and mercy speedily help and deliver us;

through Jesus Christ, our Lord, who lives and reigns with

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

Lutheran Worship (1982), 14

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Kings populate the readings for this Sunday.

The kings in Isaiah 7:10-17 were Ahaz and Hezekiah of Judah.  Immediately–in context–God was with Judah and the leadership of that kingdom during the Syro-Ephraimite War.  The conception of the future King Hezekiah to an almah (young woman) was the sign of this.

YHWH is the King of Glory in Psalm 24.

Jesus was the king in Romans 1:1-7.  The death and resurrection of Christ revealed in yet another way that he was the Son of God.  (May we avoid the heresy of Adoptionism.)

Herod the Great was a client king of the Roman Empire.  To accuse Herod of being mean was to understate reality.  The man ordered the deaths of relatives and strangers alike.

Therefore, I, as a historian, attest that the story of the Massacre of the Innocents is plausible.  It is consistent with the character of Herod the Great.

Matthew 1:18 quotes and reapplies Jeremiah 31:15, a text about Israel, personified as Rachel, weeping for her lost children, exiles during the Babylonian Exile.  Jeremiah 31:16 predicts the return of the exiles, though.  There is hope, even if it is deferred sometimes.

That must have been cold comfort to grieving parents, though.

As we approach the twelve days of Christmas, may all of us cling to hope.  That hope may seem like cold comfort, especially if we grieve the absence of someone who has died or has not been able to attend for another reason.  I need encouragement to cling to hope as much as the next grieving person; I know the feeling of more than one “blue Christmas.”  Yet hope abides.

KENNETH RANDOLPH TAYLOR

JANUARY 8, 2022 COMMON ERA

THE FEAST OF SAINT THORFINN OF HAMAR, ROMAN CATHOLIC BISHOP

THE FEAST OF A. J. MUSTE, DUTCH-AMERICAN MINISTER, LABOR ACTIVIST, AND PACIFIST

THE FEAST OF ARCANGELO CORELLI, ITALIAN ROMAN CATHOLIC MUSICIAN AND COMPOSER

THE FEAST OF NICOLAUS COPERNICUS AND GALILEO GALILEI, SCIENTISTS

THE FEAST OF HARRIET BEDELL, EPISCOPAL DEACONESS AND MISSIONARY

THE FEAST OF SAINT PEPIN OF LANDEN, SAINT ITTA OF METZ, THEIR RELATIONS, AND SAINTS AMAND, AUSTREGISILUS, AND SULPICIUS II OF BOURGES, FAITHFUL CHRISTIANS ACROSS GENERATIONAL LINES

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Link to the corresponding post at BLOGA THEOLOGICA

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Devotion for the Third Sunday of Advent, Year A (ILCW Lectionary)   1 comment

Above:  St. John the Baptist

Image in the Public Domain

Judgment and Mercy

DECEMBER 11, 2022

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According to the Inter-Lutheran Commission on Worship (ILCW) Lectionary (1973), as contained in the Lutheran Book of Worship (1978) and Lutheran Worship (1982)

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Isaiah 35:1-10

Psalm 146

James 5:7-10

Matthew 11:2-11

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Almighty God, you once called John the Baptist

to give witness to the coming of your Son and to prepare his way. 

Grant us, your people, the wisdom to see your purpose today

and the openness to hear your will,

that we may witness to Christ’s coming and so prepare his way;

through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit,

one God, now and forever.  Amen.

Lutheran Book of Worship (1978), 13

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Almighty God, through John the Baptist, the forerunner of Christ,

you once proclaimed salvation;

now grant that we may know this salvation and serve you

in holiness and righteousness all the days of our lives;

through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit,

one God, now and forever.  Amen.

Lutheran Worship (1982), 13

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If I seem like a proverbial broken record, I am.  I am like a proverbial broken record because the Bible is one on many points.  In this case, the point is the balance of divine judgment and mercy.  Divine judgment on the Chaldean/Neo-Babylonian Empire in Isaiah 34 balances divine mercy (via a second exodus) in Isaiah 35.  Divine mercy on the faithful balances divine judgment on princes in Psalm 146.  Jesus is simultaneously the judge and the advocate in James 5:7-10.  Despite divine faithfulness to the pious, some (such as St. John the Baptist, in Matthew 11) suffer and die for their piety.  Then God judges the oppressors.

The twin stereotypes of the Hebrew Bible being about judgment and the New Testament being about grace are false.  Judgment and mercy balance each other in both the Hebrew Bible and the New Testament.

The inclusion of the fate of St. John the Baptist in Advent reminds us that he was the forerunner of Christ in more than one way.  About two weeks before December 25, one may prefer not to read or hear such a sad story.  Yet we all need to recall that Christmas commemorates the incarnation of Jesus, who suffered, died, then rose.  Advent and Christmas are bittersweet.  This is why Johann Sebastian Bach incorporated the Passion Chorale into his Christmas Oratorio.  This is why one can sing “Hark! The Herald Angels Sing” and “Jesus Christ is Risen Today” to the same tune (EASTER HYMN).

God is active in the world.  So are evil and misguided forces, unfortunately.  Evil, in the Biblical sense, rejects dependence on God.  Evil says:

If God exists, God does not care.  Everyone is on his or her own in this world.  The ends justify the means.

Evil is amoral.  The misguided may be immoral, at best.  The results of amorality and immorality may frequently be identical.  Yet God remains constant.

That God is constant may constitute good news or bad news, depending on one’s position.

KENNETH RANDOLPH TAYLOR

JANUARY 7, 2022 COMMON ERA

THE FEAST OF FRANÇOIS FÉNELON, ROMAN CATHOLIC ARCHBISHOP OF CAMBRAI

THE FEAST OF SAINT ALDRIC OF LE MANS, ROMAN CATHOLIC BISHOP OF LE MANS

THE FEAST OF JEAN KENYON MACKENZIE, U.S. PRESBYTERIAN MISSIONARY IN WEST AFRICA

THE FEAST OF LANZA DEL VASTO, FOUNDER OF THE COMMUNITY OF THE ARK

THE FEAST OF SAINT LUCIAN OF ANTIOCH, ROMAN CATHOLIC MARTYR, 312

THE FEAST OF WILLIAM JONES, ANGLICAN PRIEST AND MUSICIAN

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Link to the corresponding post at BLOGA THEOLOGICA

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Devotion for the Second Sunday of Advent, Year A (ILCW Lectionary)   1 comment

Above:  Cedars of Lebanon

Image Source = Library of Congress

Reproduction Number = LC-USZ62-75016

Eschatological Ethics

DECEMBER 4, 2022

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According to the Inter-Lutheran Commission on Worship (ILCW) Lectionary (1973), as contained in the Lutheran Book of Worship (1978) and Lutheran Worship (1982)

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Isaiah 11:1-10

Psalm 72:1-14 (15-19)

Romans 15:4-13

Matthew 3:1-12

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Stir up in our hearts, O Lord, to prepare the way for your only Son. 

By his coming give us strength in our conflicts

and shed light on our path through the darkness of the world; 

through your Son, Jesus Christ our Lord,

who lives and reigns with you and the Holy Spirit,

one God, now and forever.  Amen.

Lutheran Book of Worship (1978), 13

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Stir up our hearts, O Lord, to make ready the way of your only-begotten Son

that at his second coming we may worship him in purity;

who lives and reigns with you and the Holy Spirit,

one God, now and forever.  Amen.

Lutheran Worship (1982), 11

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For improved comprehension of Isaiah 11:1-10, O reader, back up to 10:32b-34.  There we read that God will destroy the Neo-Assyrian Empire, built on militarism, cruelty, and exploitation.  Isaiah 10:34 likens that empire to majestic cedars of Lebanon, cut down by God.  Then Isaiah 11 opens with the image of the Messiah, depicted as a twig sprouting from a tree stump.

The Messiah–the ruler of the fully-realized Kingdom of God in Isaiah 11–has much in common with the ideal king in Psalm 72.  Both monarchs govern justly.  They come to the aid of the oppressed and punish the oppressors.  Judgment and mercy remain in balance.

The ethics of the Kingdom of God–whether partially-realized or fully-realized–contradict the conventional wisdom of “the world” and its great powers.  The Roman Empire, built on militarism, cruelty, and exploitation, continues as a metaphor to apply to oppressive powers–not only governments–in our time.  Spiritual complacency remains a problem.  And how we mere mortals treat each other continues to interest God.

Real life is frequently messy and replete with shades of gray.  Sometimes one must choose the least bad option, for no good options exist.  Whatever one does, somebody may suffer or perhaps die, for example.  We live in an imperfect world.  But we can, by grace, make the best decisions possible then act accordingly.  We can, by grace, love one another selflessly and self-sacrificially.  We can, by grace, act based on mutuality and the Golden Rule.  We can, by grace, welcome those whom God welcomes.  We can, by grace, confront those whom God confronts.  We can, by grace, make the most good from an imperfect situation.

May we do so.

KENNETH RANDOLPH TAYLOR

JANUARY 6, 2022 COMMON ERA

THE FEAST OF THE EPIPHANY OF OUR LORD JESUS CHRIST

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Link to the corresponding post at BLOGA THEOLOGICA

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Devotion for the First Sunday of Advent, Year A (ILCW Lectionary)   1 comment

Above:  Isaiah Wall, United Nations, New York, New York

Image in the Public Domain

Eschatological Ethics

NOVEMBER 27, 2022

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According to the Inter-Lutheran Commission on Worship (ILCW) Lectionary (1973), as contained in the Lutheran Book of Worship (1978) and Lutheran Worship (1982)

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Isaiah 2:1-5

Psalm 122 (LBW) or Psalm 50:1-15 (LW)

Romans 13:11-14

Matthew 24:37-44 or Matthew 21:1-11

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Stir up your power, O Lord, and come.

Protect us by your strength and

save us from the threatening dangers of our sins,

for you live and reign with the Father and the Holy Spirit,

now and forever.  Amen.

Lutheran Book of Worship (1978), 13

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Stir up, we implore you, your power, O Lord, 

and come that by your protection

we may be rescued from the threatening perils of our sins

and be saved by your mighty deliverance;

for you live and reign with the Father and the Holy Spirit,

one God, now and forever.  Amen.

Lutheran Worship (1982), 10

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When I compose a post based on lectionary readings, I prefer to write about a theme or themes running through the assigned readings.  The readings for this Sunday fall on the axis of divine judgment and mercy, in balance.  Hellfire-and-damnation preachers err in one direction.  Those who focus so much on divine mercy that they downplay judgment err in the polar opposite direction.

Isaiah 2:2-4, nearly identical to Micah 4:1-4 (or the other way around), predicts what, in Christian terms, is the fully-realized Kingdom of God.  The soaring, positive imagery of Isaiah 2:2-4 precedes divine judgment on the impious and impenitent–those who revel in the perils of their sins.  There is no place for such people in the fully-realized Kingdom of God.

Psalm 50 focuses on divine judgment.  YHWH is just, keeping faith with the “devoted ones” who have kept the moral mandates of the Law of Moses.  YHWH is just, prioritizing these moral mandates over ritual practices.  Rituals still matter, of course; they are part of the Law of Moses, too.  Yet these rites are never properly talismans, regardless of what people may imagine vainly.  People will still reap what they have sown.

Psalm 122 is a hymn of a devout pilgrim who had recently returned from Jerusalem.  The text fits neatly with Isaiah 2:1-4.  Psalm 122 acknowledges the faithfulness of God and the reality of “thrones of judgment.”

Romans 13:11-14, Matthew 21:1-11, and Matthew 24:37-44, like Isaiah 2:1-4, exist within the expectation of the establishment or unveiling of the fully-realized Kingdom of God.  We read of Jesus acting out Second Zechariah’s prediction of the Messiah’s arrival at Jerusalem at the fulfillment of time (Zechariah 9:9-10) in Matthew 21:1-11.  Romans 13:1-14 and Matthew 24:37-44 remind us to straighten up and fly right, so to speak.

St. Paul the Apostle identified the resurrection of Jesus as the dawn of a new historical era.  Naturally, therefore, he taught that salvation had come nearer.  St. Paul also expected Jesus to return soon–nearly 2000 years ago from our perspective, O reader.  St. Paul’s inaccurate expectation has done nothing to minimize the importance of his ethical counsel.

Forbidden fruits frequently prove alluring, perhaps because they are forbidden.  Their appeal may wear off, however.  This is my experience.  That which really matters is consistent with mutuality, the Law of Moses, and the Golden Rule.  That which really matters builds up the common good.  This standard is about as tangible as any standard can be.

Let us be careful, O reader, not to read into Romans 13:14 that which is not there.  I recall Babette’s Feast (1987), a delightful movie set in a dour, Pietistic “Sad Dane” Lutheran settlement.  Most of the characters are unwilling even to enjoy their food, literally a “provision for the flesh.”  One can live honorably as in the day while enjoying the pleasures of life.

Advent is a bifurcated season.  It begins with mostly somber readings.  By the end of Advent, however, the readings are more upbeat.  Just as divine judgment and mercy exist in balance, so do the two halves of Advent.

KENNETH RANDOLPH TAYLOR

JANUARY 5, 2022 COMMON ERA

THE TWELFTH DAY OF CHRISTMAS

THE FEAST OF ANTONIO LOTTI, ITALIAN ROMAN CATHOLIC MUSICIAN AND COMPOSER

THE FEAST OF FELIX MANZ, FIRST ANABAPTIST MARTYR, 1527

THE FEAST OF SAINT GENOVEVA TORRES MORALES, FOUNDER OF THE CONGREGATION OF THE SACRED HEART OF JESUS AND THE HOLY ANGELS

THE FEAST OF JOHN NEPOMUCENE NEUMANN, ROMAN CATHOLIC BISHOP OF PHILADELPHIA

THE FEAST OF MARGARET MACKAY, SCOTTISH HYMN WRITER

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Link to the corresponding post at BLOGA THEOLOGICA

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Devotion for the Fourth Sunday of Advent, Year D (Humes)   1 comment

Above:  Icon of St. John the Baptist

Image in the Public Domain

God With Us

DECEMBER 19, 2021

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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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Zechariah 2:10-13 (Protestant and Anglican)/Zechariah 2:14-17 (Jewish, Roman Catholic, and Eastern Orthodox)

Psalm 122

1 John 5:1-11

John 1:19-28

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The readings from Zechariah and the Psalms overlap thematically.  First Zechariah (Chapters 1-8) is a section concerned with the rebuilding of of the Jewish community after the return from the Babylonian Exile.  The legitimization of the Second Temple is a major theme in support of that goal.  In the context of the establishment of an ideal Zion, we read that God will dwell in the midst of the people.

First Zechariah also overlaps with First John thematically.  Both agree that love of God entails keeping divine commandments.  One may think also of another verse:

If you love me, you will keep my commandments.

–John 14:15, The New Jerusalem Bible (1985)

In our scheduled portion of the Gospel of John, we read of St. John the Baptist pointing to Jesus, not himself.  This is a good reading to pair with the verses from Zechariah 2.  God has come to dwell among the people.

God still dwells among us.  The Holy Spirit is present, of course.  God also works through people.  The face of Jesus someone may see today may be your face, O reader.  Likewise, the face of Jesus I see today may be someone in public, as we go about our lives.  God dwells among us.  We will recognize that truth if we know where to look.

May the image of God in you, O reader, greet the image of God in those around you.

KENNETH RANDOLPH TAYLOR

DECEMBER 26, 2020 COMMON ERA

THE SECOND DAY OF CHRISTMAS

THE FEAST OF SAINT STEPHEN, DEACON AND MARTYR

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https://blogatheologica.wordpress.com/2020/12/26/god-with-us-part-vi/

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Devotion for the Third Sunday of Advent, Year D (Humes)   1 comment

Above:  Detail from The Creation of Adam, by Michelangelo Buonarroti

Image in the Public Domain

Respecting the Image of God in Others

DECEMBER 12, 2021

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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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Genesis 1:26-2:3

Psalm 24

1 John 4:1-21

John 1:14-18

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Genesis 1:26f tells us that human beings bear the image of God.  This is not a physical description.  No, the meaning of of “image of God” is profound.

Dr. Richard Elliott Friedman, a Jewish scholar of the Bible, tells us:

Whatever it means, though, it implies that humans are understood here to share in the divine in a way that a lion or cow does not….The paradox, inherent in the divine-human relationship, is that only humans have some element of the divine, and only humans would, by their very nature, aspier to the divine, yet God regularly communicates with them means of commands.  Although made in the image of God, they remain subordinates.  In biblical terms, that would not bother a camel or a dove.  It would bother humans a great deal.

Commentary on the Torah, with a New English Translation and the Hebrew Text (2001), 12

The commandment to do love to each other, especially the vulnerable and the marginalized, has long been a controversial order.  That this has been and remains so speaks ill of people.

Dr. Robert D. Miller, II, a professor at The Catholic University of America, and a translator of The New American Bible–Revised Edition (2011), adds more to a consideration to the image of God.  The Hebrew word of “image” is tselem.  It literally means “idol.”

When Genesis 1 says that humanity is the tselem of God, it’s saying if you want to relate to God, relate to your fellow man?

Understanding the Old Testament–Course Guidebook (Chantilly, VA:  The Great Courses, 2019), 9

Biblical authors from a wide span of time hit us over the head, so to speak, with this message.  If we do not understand it yet, we must be either dense or willfully ignorant.

John 1 offers us the flip side of Genesis 1:  The Second Person of the Trinity outwardly resembles us.  Moreover, as one adds other parts of the New Testament, one gets into how Jesus, tempted yet without sin, can identify with us and help us better because of experiences as Jesus of Nazareth, in the flesh.  The theology of the Incarnation, with Jesus being fully human and fully divine, is profound and mysterious.  I know the history of Christian theology well enough to understand that Trinitarian heresies originated with attempts to explain the Trinity rationally.  I prefer to relish the mystery of the Trinity.

We bear the intangible image of God.  Jesus bore the physical image of human beings.   We reach out for God, who reaches out to us.  These are thoughts worthy of every day of the year, but especially during Advent and Christmas.

KENNETH RANDOLPH TAYLOR

DECEMBER 25, 2020 COMMON ERA

CHRISTMAS DAY

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https://blogatheologica.wordpress.com/2020/12/25/respecting-the-image-of-god-in-others-part-iii/

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Devotion for the Second Sunday of Advent, Year D (Humes)   1 comment

Above:  Saint John the Evangelist, by Peter Paul Rubens

Image in the Public Domain

Idolatry and Tribalism

DECEMBER 5, 2021

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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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Genesis 1:14-25

Psalm 146

1 John 2:7-12; 3:1-3

John 1:6-13

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Genesis 1 divides the first six days of creation into two groups–the creation of generalities and domains (the first three days’ work) and the creation of the specifics or the inhabitants of those domains (the work of the fourth, fifth, and sixth days).  The seventh day is the time of the creation of the sabbath.  The sovereignty of God is a theme that pervades this great myth.

God also deserves much love.  As the other three readings tell us, that love (or absence thereof) is manifest in how we behave toward other human beings.  These other human beings also bear the image of God (Genesis 1:27).  I know I am getting ahead of the continuous readings in Genesis.  I am staying on topic, though.

Whoever says he is in the light, yet hates his brother, is still in the darkness.  Whoever loves his brother remains in the light, and there is nothing in him to cause a fall.  Whoever hates his brother is in darkness; he walks in darkness and does not know where he is going because darkness has blinded his eyes.

–1 John 2:9-11, The New American Bible–Revised Edition (2011)

That text explains itself.

According to a story that may be apocryphal, the elderly St. John the Evangelist was due to visit a congregation somewhere.  The members gathered in great anticipation on the appointed day.  They watched as men carried the infirmed apostle into the space and sat him down in front of the congregation.  Then St. John said, 

My children, love one another.

Immediately, he motioned for the men to carry him out.  One member of the congregation ran after St. John and asked, in so many words, 

That’s all you came here to say?

The apostle replied,

When you have done that, I will tell you more.

Loving one another can be very difficult.  Deciding to love one another can also prove challenging, albeit easier than effectively acting on the goal.  We need grace to succeed, of course.  Yet grace requires our desire to love one another.  Free will and grace are partners.

I write this post during a period of prolonged and intensified political polarization.  Even the definition of objective reality, as in X caused Y, and Z happened, is often contentious.  More so than in the past, many disagreements start at the point of assuming that those who differ from one are bad, if not evil.  The more generous judgment that that those who disagree are probably good yet misinformed and misguided is increasingly rare.

I notice this unfortunate pattern in topics that range far beyond science, religion, and politics.  I detect this regarding science fiction (one of my favorite topics), too. 

Do you enjoy that series?  Do you not enjoy that movie?  What kind of person are you?  You certainly aren’t a real fan.  I’m a real fan! 

Many criteria can define tribalism.

Whenever we erect idols, whether tangible or intangible, we set ourselves up for this.  We do this to ourselves and each other.  We can choose never to do this.  We can also choose to cease and desist from doing this.  We can opt to repent of our idolatry and tribalism.

May we do so.  May we love God.  May we love ourselves and each other.

KENNETH RANDOLPH TAYLOR

DECEMBER 24, 2020 COMMON ERA

CHRISTMAS EVE

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https://blogatheologica.wordpress.com/2020/12/24/idolatry-and-tribalism/

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Devotion for the First Sunday of Advent, Year D (Humes)   1 comment

Above:  Sunrise

Image in the Public Domain

Photographer = Steve Hillebrand, U.S. Fish and Wildlife Service

Liminality

NOVEMBER 28, 2021

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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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Genesis 1:1-13

Psalm 89

1 John 1:1-2:2

John 1:1-5

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Changing circumstances can alter how one reads texts one has read many times already.  The texts remain constant.  What one brings to them does not.

I write this post during a pandemic that is becoming worse for a number of reasons.  Irresponsible human behavior is the primary reason for the COVID-19 pandemic becoming more severe.  I write this post during a time of intensified global liminality.  Behaviors that were polite prior to the pandemic have become hazardous to one’s health and the health of others.  Hugging and singing can be lethal now.  The world is in a liminal state.

The Humes lectionary has us reading Genesis 1:1-2:3 alongside John 1:1-18, with both texts spread across three weeks.  This is wonderful scheduling on a lectionary, for the first (second one written) creation myth in Genesis is the model for John 1:1-18.  Likewise, adding 1 John to the mix deepens the parallels.  1 John 1:1-3 resembles the beginning of the Gospel of John.

I side with Jewish theology against Roman Catholic theology regarding the beginning of Genesis:  this is a mythical account of God creating order from chaos, not something from nothing.  The Jewish interpretation fits the text, as I have affirmed for years.  This year, in particular, that interpretation resonates with current events.  I wait for God to create order from chaos again.

The light still shines in the darkness.  The darkness continues to fail to overpower the light.  The darkness remains persistent, though.  Its repeated attempts wear me down emotionally and spiritually.  God is that light, so the darkness will never overpower the light, fortunately.

Psalm 89 is of two moods–grateful and distressed.  After reading commentaries, I do not know if the text is a pre-Babylonian Exilic prayer reworked during that Exile or if it is of Exilic origin.  Anyhow, the text, as we have it, feels like a prayer from a period of spiritual despair.

Waiting can be difficult.  I also know the discomfort of having to endure distress.  A prayer I have uttered many times is a variation on,

What is taking you so long, God?

Liminality is an uncomfortable status.  Alas, it is our status as a species, O reader.  May we trust God and behave responsibly, collectively and individually.  Only God can save the world.  We have the power, however, to help or charm ourselves and each other.

KENNETH RANDOLPH TAYLOR

DECEMBER 23, 2020 COMMON ERA

THE TWENTY-FIFTH DAY OF ADVENT

THE FEAST OF SAINT JOHN OF KANTY, ROMAN CATHOLIC THEOLOGIAN

THE FEAST OF ANTONIO CALDARA, ROMAN CATHOLIC COMPOSER AND MUSICIAN

THE FEAST OF SAINT CHARBEL, ROMAN CATHOLIC PRIEST AND MONK

THE FEAST OF JAMES PRINCE LEE, BISHOP OF MANCHESTER

THE FEAST OF WILLIAM JOHN BLEW, ENGLISH PRIEST AND HYMN WRITER

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https://blogatheologica.wordpress.com/2020/12/23/liminality/

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Devotion for the Fourth Sunday of Advent, Year C (Humes)   1 comment

Above:  Icon of the Magnificat

Image in the Public Domain

Feeling Uncomfortable

DECEMBER 20, 2020

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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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Micah 5:1-5

Luke 1:46-56

Hebrews 10:5-10

Luke 1:39-45

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The Fourth Sunday of Advent is, appropriately, a time to focus on the Messiah.  As I wrote in the previous post, Zephaniah 3:14-20 is not a messianic prophecy.  Micah 5:105 is, however.

The Magnificat is a beautiful and a familiar text.  Perhaps the main problem one has when reading a familiar text is going on autopilot.  I challenge you, O reader, as much as I challenge myself, to resist that temptation.  Read the Magnificat again, with eyes as fresh as possible.  Consider the theme of reversal of fortune; that theme is prominent in the Gospel of Luke.  Does that portrayal of God make you uncomfortable?  Does it challenge any of your values?

The Magnificat is one of the texts that remind me of an observation I read on the back of a church bulletin years ago:

The purpose of the Gospel is to comfort the afflicted and to afflict the comfortable.

That description applies to the Gospel of Luke.

Then turn with me, O reader, to Hebrews 10:5-10, usually a text for Good Friday.  One may recall that the Passion Chorale is present in the Christmas Oratorio by Johann Sebastian Bach.  Reading Hebrews 10:5-10 on this Sunday and hearing Hans Leo Hassler‘s Passion Chorale in the Season of Christmas reminds us of why the Incarnation occurred.

That becomes very uncomfortable quite quickly.  If we find it uncomfortable, we need to consider how Jesus felt on the cross.

KENNETH RANDOLPH TAYLOR

MARCH 11, 2020 COMMON ERA

THE FEAST OF JOHN SWERTNER, DUTCH-GERMAN MORAVIAN MINISTER, HYMN WRITER, HYMN TRANSLATOR, AND HYMNAL EDITOR; AND HIS COLLABORATOR, JOHN MUELLER, GERMAN-ENGLISH MORAVIAN MINISTER, HYMN WRITER, AND HYMNAL EDITOR

THE FEAST OF SAINT AENGUS THE CULDEE, HERMIT AND MONK; AND SAINT MAELRUAN, ABBOT

THE FEAST OF SAINT EULOGIUS OF SPAIN, ROMAN CATHOLIC BISHOP OF TOLEDO, CORDOBA; AND SAINT LEOCRITA; ROMAN CATHOLIC MARTYRS, 859

THE FEAST OF FRANCIS WAYLAND, U.S. BAPTIST MINISTER, EDUCATOR, AND SOCIAL REFORMER

THE FEAST OF SAINT PAL PRENNUSHI, ALBANIAN ROMAN CATHOLIC PRIEST AND MARTYR, 1948

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https://blogatheologica.wordpress.com/2020/03/11/feeling-uncomfortable/

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Devotion for the Third Sunday of Advent, Year C (Humes)   3 comments

Above:  Icon of the Holy Trinity, by Andrei Rublev

Image in the Public Domain

A Glorious Mystery

DECEMBER 13, 2020

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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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Zephaniah 3:14-20

Luke 1:67-80

Philippians 4:4-7

Luke 1:57-66

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St. John the Baptist was the forerunner of Jesus of Nazareth, the Messiah.  Perhaps one would expect the pericope from the Hebrew Bible to be a messianic prophecy, given the cluster of readings for this Sunday in Advent.  One would be mistaken.  Zephaniah wrote of a time when God would rule directly on the planet; the prophet did not write of the Messiah.  Bishop N. T. Wright picked up on God ruling directly on the planet, as in Zephaniah 3.  Wright wrote in Jesus and the Victory of God (1996) that God (YHWH), not Jesus, is the king in Biblical eschatological prophecy, even in the New Testament.

I write and think of the Trinity with all due theological caution; I prefer not to commit any of the plethora of Trinitarian heresies.  My reading of the history of Christian theology informs me that well-meaning attempts to explain the Trinity have frequently led to or bolstered heresies.  I also know that I have been guilty of entertaining notions bordering on Sabellianism, although I did not know that term when I did so.  Yes, I affirm that Jesus of Nazareth (the human being whom Roman officials executed on false allegations in 29 or 30 C.E.) was the incarnated form of the Second Person of the Trinity.  In my mind, “Jesus” runs together with “Second Person of the Trinity” after the beginning of the Incarnation.  Likewise, I refrain from calling the pre-Incarnation Second Person of the Trinity “Jesus” or “Christ,” due to my chronological manner of thinking.  And, when I write “God,” the meaning varies, according to context.  Sometimes I mean the Trinity.  On other occasions, I narrow to the focus to one of the three Persons (literally, “masks,” in Greek) of the Trinity, especially YHWH.  (That is mask, as in a mask a Greek actor used.)  Etymology is one issue.  How accurate Greek word choices are is another matter.  Sometimes language fails us; even our our descriptions cannot always do justice to reality.  I do not attempt to explain the Trinity, a glorious mystery.

How can I explain the Trinity when even orthodox Trinitarian theology makes no sense?  The Father, the Son, and the Holy Spirit are co-eternal, right?  Okay.  Then how can the Holy Spirit proceed from the Father or from the Father and the Son?  And does one accept or reject the filioque clause?  Orthodox Trinitarian theology, established by a series of Ecumenical Councils, is as close to the Trinitarian reality as one can get in this life.  Nevertheless, The confusion that results from following orthodox Trinitarian theology proves that one should accept the glorious mystery, refrain from overthinking it, and revel in that mystery.  The beautiful reading from Philippians provides some advice for this revelry:

  1. “Let your tolerance be evident to everyone.”
  2. Do not worry; trust in God.
  3. “Fill your minds with everything that is true, everything that is noble, everything that is good and pure, everything that we love and honor, and everything that can be thought virtuous or worthy of praise.”

The context for this counsel is Christian community, of course.

The translation is The Jerusalem Bible (1966).

May we, in the words of the Larger Westminster Catechism,

glorify God, and fully…enjoy Him forever.

The details of Trinitarian theology, Trinitarian reality, and Messianic prophecy will tend to themselves.

KENNETH RANDOLPH TAYLOR

MARCH 10, 2020 COMMON ERA

THE FEAST OF MARIE-JOSEPH LAGRANGE, ROMAN CATHOLIC PRIEST AND BIBLICAL SCHOLAR

THE FEAST OF SAINT AGRIPINNUS OF AUTUN, ROMAN CATHOLIC BISHOP; SAINT GERMANUS OF PARIS, ROMAN CATHOLIC BISHOP; AND SAINT DROCTOVEUS OF AUTUN, ROMAN CATHOLIC ABBOT

THE FEAST OF FOLLIOT SANDFORD PIERPOINT, ANGLICAN EDUCATOR, POET, AND HYMN WRITER

THE FEAST OF SAINT JOHN OGLIVIE, SCOTTISH ROMAN CATHOLIC PRIEST AND MARTYR, 1615

THE FEAST OF SAINT MACARIUS OF JERUSALEM, ROMAN CATHOLIC BISHOP

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https://blogatheologica.wordpress.com/2020/03/10/a-glorious-mystery-part-ii/

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