Archive for the ‘Genesis 28’ Tag

Devotion for the Third Sunday After the Epiphany, Year D (Humes)   1 comment

Above:  Saint Bartholomew, by Antonio Veneziano

Image in the Public Domain

Salvation and Damnation

JANUARY 23, 2022

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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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Amos 5:6-15 or Proverbs 1:20-33

Psalm 115:12-18

1 Timothy 2:1-15

John 1:43-51

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Without getting lost on a side trip through cultural context in 1 Timothy 2, I focus on the core, unifying theme this week:  We reap what we sow.

Now they must eat the fruit of their own way,

and with their own devices be glutted.

For the self-will of the simple kills them,

the smugness of fools destroys them.

But he who obeys me dwells in security,

in peace, without fear of harm.

–Proverbs 1:33, The New American Bible (1991)

The crucifixion of Jesus, the blood of the martyrs, and the suffering of the righteous contradicts the last two lines.  O, well.  The Book of Proverbs is excessively optimistic sometimes.  The Book of Ecclesiastes corrects that excessive optimism.

Righteousness is no guarantee against suffering in this life.  Nevertheless, we will reap what we sow.  Some of the reaping must wait until the afterlife, though.

The New Testament readings point to Jesus, as they should.  1 Timothy gets into some cultural details that do not reflect the reality of Athens, Georgia, in December 2020.  I denounce the male chauvinism evident in 1 Timothy 1:9-15.  That sexism is of its time and place.  I focus instead on God desiring that people find salvation.  They do not, of course.  Many of them are like the disobedient people in Amos 5 and Proverbs 1.

The divine mandate of economic justice present in Amos 5 remains relevant.  It is a mandate consistent with the teachings of Jesus and the ethos of Second Temple Judaism.  That divine mandate, built into the Law of Moses, is crucial in Covenantal Nomism.  According to Covenantal Nomism, salvation is via grace–birth into the covenant.  One drops out of the covenant by consistently and willfully neglecting the ethical demands of the covenant.

In other words, damnation is via works and salvation is via grace.

The reading from John 1 requires some attempt at an explanation.  The parts of John 1:35-43 that need to be clear are clear.  But, after consulting learned commentaries, I still have no idea what amazed St. Bartholomew/Nathanael the Apostle about Jesus seeing him under a fig tree.  I recall having read very educated guesses, though.  The crucial aspect of that story is the call to follow Jesus.  Also, John 1:43 links Jacob’s Ladder/Staircase/Ramp (Genesis 28:10-17) to the crucifixion (“lifting up”) of Jesus.  The Johannine theme of the exaltation of Christ being his crucifixion occurs in Chapter 1, too.  The crucifixion of Jesus was the gate of Heaven, according to John 1:43.

That gate is sufficiently narrow to exclude those who exclude themselves.  Those who carry with them the luggage of bribery cannot enter.  Those who haul along the bags of exploitation of the poor cannot pass.  No, those who exclude themselves have done injustice to God and Jesus while exploiting “the least of these.”  Those who have excluded themselves must eat the fruit of their own way.

C. S. Lewis wrote that the doors to Hell are locked from the inside.  

Think about that, O reader.

KENNETH RANDOLPH TAYLOR

DECEMBER 29, 2020 COMMON ERA

THE FIFTH DAY OF CHRISTMAS

THE FEAST OF THE HOLY INNOCENTS (TRANSFERRED)

THE FEAST OF JOHN BURNETT MORRIS, SR., EPISCOPAL PRIEST AND WITNESS FOR CIVIL RIGHTS

THE FEAST OF PHILIPP HEINRICH MOLTHER, GERMAN MORAVIAN MINISTER, BISHOP, COMPOSER, AND HYMN TRANSLATOR

THE FEAST OF SAINT THOMAS BECKET, ARCHBISHOP OF CANTERBURY, AND MARTYR, 1170

THE FEAST OF THOMAS COTTERRILL ENGLISH PRIEST, HYMN WRITER, AND LITURGIST

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https://blogatheologica.wordpress.com/2020/12/29/salvation-and-damnation-part-ii/

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Devotion for January 2 and 3, Year A (ELCA Daily Lectionary)   5 comments

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Above:  A Question Mark

Faith, Questions, and Confidence

JANUARY 2 and 3, 2020

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The Collect:

Almighty God, you have filled the earth with the light of your incarnate Word.

By your grace empower us to reflect your light in all that we do,

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:

Genesis 12:1-7 (January 2)

Genesis 28:10-22 (January 3)

Psalm 72 (both days)

Hebrews 11:1-12 (January 2)

Hebrews 11:13-22 (January 3)

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Now faith means that we have full confidence in the things we hope for, it means being certain of things we cannot see.  It was this that that won their reputation for the saints of old.

–Hebrews 11:1-2, J. B. Phillips, The New Testament in Modern English, Revised Edition (1972)

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Faith gives substance to our hopes and convinces us of realities we do not see.

It was by faith that the people of old won God’s approval.

–Hebrews 11:1-2, The Revised English Bible

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Faith is the reality of we hope for, the proof of what we don’t see.  The elders in the past were approved because they showed faith.

–Hebrews 11;1-2, Common English Bible

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Only faith can guarantee the blessings that we hope for, or prove the existence of realities that are unseen.  It is for their faith that our ancestors are acknowledged.

–Hebrews 11:1-2, The New Jerusalem Bible

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Now faith is the assurance of things hoped for, the conviction of things not seen.  Indeed, by faith our ancestors received approval.

–Hebrews 11:1-2, The New Revised Standard Version–Catholic Edition

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Blessed be the Lord, the God of Israel,

who alone does wonderful things.

And blessed by his glorious name for ever.

May all the earth be filled with his gory.

Amen.  Amen.

–Psalm 72:18-19, The Book of Common Prayer (2004)

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The Bible is replete with troublesome characters.  Yet, the texts tell us, God worked through many of them.  For example, Abraham and Sarah became the parents of nations in their old age–an inspiring story?  But what about the mistreatment of Hagar and Ishmael?  Furthermore, the story of near-sacrifice of Isaac disturbs me; I will make no excuses for it.  As Elie Wiesel pointed out in a Bible study I saw in the 1990s, the Bible does not record any conversation between father and son after that incident, which must have damaged their relationship in ways which the passage of time did not repair.

As for Jacob, he was a trickster whom others conned.

Yet God worked with and through them, transforming these people for their benefit and that of many others, even to the present day.  That is grace, is it not?

“Faith” has more than one meaning in the Bible.  It is purely intellectual in James and inherently active in Paul, hence the appearance (but no more than that) of a faith-works contradiction between the two.  And, in the Letter to the Hebrews, faith is that which, in the absence of evidence for or against, enables one to continue in justifiable confidence.  If we have empirical evidence one way or the another, we do need faith.  I have heard church members say that they (A) have faith and (B) have evidence for the same proposition.  They misunderstood whereof they spoke.  They sought certainty when they should have desired confidence.

As James D. G. Dunn wrote in a different context (the search for the historical Jesus):

The language of faith uses words like “confidence” rather than “certainty.”  Faith deals in trust, not in mathematical calculations, nor in a “science” which methodically doubts everything which can be doubted….Walking “by faith” is different from walking “by sight” (2 Cor. 5:7).  Faith is commitment, not just conviction.

Faith as trust is never invulnerable to questions.  Rather, faith lives in dialogue with questions.  Faith-without-doubt is a rare commodity, which few (if any) have experienced for any length of time.  On the contrary, doubt is the inoculation which keeps faith strong in the face of unbelief.  Whereas it is the “lust for certainty” which leads to fundamentalism’s absolutising of its own faith claims and dismissal of all others.  In fact, of course, little or nothing in real life is a matter of certainty, including the risks of eating beef, or of crossing a road, or of committing oneself in marriage….

Jesus Remembered (Grand Rapids, MI:  William B. Eerdmans Publishing Company, 2003), pages 104-105

I propose that we should never fear to question God faithfully.  Have we understood God correctly?  We can misunderstand, after all.  We have done so often.  And sometimes, as in the case of the Syro-Phoenician woman who encountered Jesus, rebutting a statement is the result which the speaker of the rebutted statement desires.  Sometimes passing the test of faithfulness entails arguing with, not being submissive, to God.  We need not stand in terror of God if we act out of healthy faith, the kind which creates space for many intelligent questions.  And then how will God work through us in the world?

KENNETH RANDOLPH TAYLOR

JULY 24, 2013 COMMON ERA

THE FEAST OF THOMAS A KEMPIS, SPIRITUAL WRITER

THE FEAST OF SAINTS JOHN BOSTE, GEORGE SWALLOWELL, AND JOHN INGRAM, ROMAN CATHOLIC MARTYRS

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