Archive for the ‘Psalm 117’ Tag
Above: The Marriage at Cana, by Paolo Veronese
Image in the Public Domain
Deeds and Creeds
JANUARY 30, 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 5:18-24 or Proverbs 3:5-18
Psalm 117
1 Timothy 3:1-13
John 2:1-12
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Rituals are part of religion. The Law of Moses specifies elements of ritualism, down to priestly vestments and certain details of sacred spaces. May we human beings shun Puritanical and Pietistic excesses as we focus on the point of Amos 5:18-24. That point is that sacred rituals are not talismans. They do not shield people from the consequences of a lack of righteousness–in this case, manifested in the exploitation of the vulnerable and in corruption.
Divine judgment and mercy exist in balance. We may praise God for having merciful love (as in Psalm 117), but divine justice is catastrophic for the habitually unrighteous (as in Amos 5). Therefore, blessed and happy are those who find wisdom (as in Proverbs 3).
1 Timothy 3, somewhat bound by cultural context, does contain a timeless element, too. Ecclesiastical leaders have a duty to lead by example. They must have fine character. Their deeds must not belie the sacred truth.
Hypocrisy offends, does it not? I recall a news story from years ago. A minister had preached against gambling. Then someone caught him gambling in a casino.
Deeds reveal creeds. Words may deceive, but deeds to not lie. In Jewish theology, God is like what God has done and is doing. The same principle applies to human beings.
In the Gospel of John, Christ’s first miracle was turning water into wine at Cana. This was no mere parlor trick. Yes, Jesus saved his host from embarrassment. Christ also pointed to his glory, that is, God’s presence in him. Jesus pointed to God.
Divine grace is extravagant. It saves us from sins and from ourselves. Sometimes it may save us from embarrassment. Do we accept that grace and point to God? Do we accept that grace and love our neighbors as we love ourselves? Or do we reject that grace?
Our deeds will reveal our creeds.
KENNETH RANDOLPH TAYLOR
DECEMBER 30, 2020 COMMON ERA
THE SIXTH DAY OF CHRISTMAS
THE FEAST OF ALLEN EASTMAN CROSS, U.S. CONGREGATIONALIST MINISTER AND HYMN WRITER
THE FEAST OF JOHN MAIN, ANGLO-CANADIAN ROMAN CATHOLIC PRIEST AND MONK
THE FEAST OF FRANCES JOSEPH-GAUDET, AFRICAN-AMERICAN EDUCATOR, PRISON REFORMER, AND SOCIAL WORKER
THE FEAST OF WILLIAM ADAMS BROWN, U.S. PRESBYTERIAN MINISTER, THEOLOGIAN, AND SOCIAL REFORMER
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https://blogatheologica.wordpress.com/2020/12/30/deeds-and-creeds-iv/
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Above: Rahab, by Frederick Richard Pickersgill
Image in the Public Domain
Deliverance and Liberation
JANUARY 28, 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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Joshua 2:1-9, 12-16
Psalm 117
Acts 9:23-31
Mark 8:22-26
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Praise the LORD, all you nations;
laud him, all you peoples.
For his loving-kindness toward us is great,
and the faithfulness of the LORD endures for ever.
Hallelujah!
–Psalm 117, The Book of Common Prayer (1979)
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David Ackerman, in Beyond the Lectionary (2013), explains the unifying theme of these lections as how the deliverance of spies (in Joshua 2) and St. Paul the Apostle (in Acts 9)
leads to the liberation of Gentile people
–page 29
Rahab and her family become part of the Hebrew community. She is a foreigner, yes, but, as Psalm 117:1 says,
Praise the LORD, all you nations.
St. Paul the Apostle, recently converted, survives to preach to Gentiles. Both he and Rahab escape over city walls. (That shared element is a nice touch.)
With regard to the reading from Mark 8, the formerly blind man sees clearly–literally. Rahab sees clearly–metaphorically–also. So does St. Paul, after his long-term spiritual blindness and short-term physical blindness. Sometimes clear vision of the spiritual variety places one at great risk, as in the case of St. Paul.
The themes of light and of the inclusion of Gentiles fit well into the Season After the Epiphany. For we who are Gentiles this might not seem scandalous. Yet we read in the Bible that such radical inclusion was quite controversial. This fact should prompt us to ponder prayerfully whom we exclude wrongly.
KENNETH RANDOLPH TAYLOR
MAY 3, 2017 COMMON ERA
THE FEAST OF SAINT MARIE-LEONIE PARADIS, FOUNDER OF THE LITTLE SISTERS OF THE HOLY FAMILY
THE FEAST OF WILLIAM WHITING, HYMN WRITER
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https://blogatheologica.wordpress.com/2017/05/03/deliverance-and-liberation/
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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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Above: Historic American Sheet Music, “I’m goin’ to fight my way right back to Carolina”
Music B-633, Duke University Rare Book, Manuscript, and Special Collections Library
Image Source = Duke University via the Library of Congress
Discomfort and Holiness
FEBRUARY 3, 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 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:
Zechariah 14:1-21
Psalm 103 (Morning)
Psalms 117 and 139 (Evening)
Titus 2:7-3:15
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A Related Post:
A Franciscan Blessing:
http://gatheredprayers.wordpress.com/2010/07/17/a-franciscan-blessing/
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My discomfort with Zechariah and Titus continues. (See link.) As for the former, God’s reign of holiness arrives only after rapes, battles, and plagues. And, in Titus, instructions for slaves to obey their masters coexist with a beautiful summary of God’s saving love. When one thinks that Christ might return soon, reforming one’s society and emancipating slaves seems unimportant, I suppose. But that was nearly 2,000 years ago. History has rendered its verdict, has it not?
To be holy is to be “called out.” In the name of being holy many people have committed and/or condoned violence. In the name of being holy many people have looked down upon their neighbors. In the name of being holy many people have obsessed over minor details–such as ritually pure pots, long skirts, and short hair–while ignoring social injustice, such as racism and economic exploitation.
The kindness and love of God our Saviour for humanity (Titus 3:4, The New Jerusalem Bible)
requires us to move, by grace, toward thinking of our fellow human beings in those terms. Thus the length of a skirt or one’s hair ought to matter less than whether the courts are corrupt or economic exploitation is a current problem. I think of Philip Yancey’s comments about the Bible college he attended in the 1960s. Civil rights were not on the agenda, but his hair had to be short and women’s skirts had to be long. And, judging from pictures of Jesus, the Lord’s haircut would have kept him out of the college.
Holiness ought to be a high standard, not a petty one.
KENNETH RANDOLPH TAYLOR
APRIL 12, 2012 COMMON ERA
THE FEAST OF ALFRED LEE, PRESIDING BISHOP OF THE EPISCOPAL CHURCH
THE FEAST OF ALAN PATON, NOVELIST AND WITNESS FOR CIVIL RIGHTS IN SOUTH AFRICA
THE FEAST OF SAINT JULIUS I, BISHOP OF ROME
THE FEAST OF WILLIAM OF OCKHAM, PHILOSOPHER
THE FEAST OF WILLIAM SLOANE COFFIN, SOCIAL ACTIVIST
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http://blogatheologica.wordpress.com/2012/10/06/discomfort-and-holiness/
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ADVENT, CHRISTMAS, AND EPIPHANY DEVOTIONS 
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