Archive for the ‘2021’ Category

Devotion for Thanksgiving Day (U.S.A.), Year C (Humes)   1 comment

Above:  The Healing of the Ten Lepers, by James Tissot

Image in the Public Domain

Gratitude

NOVEMBER 25, 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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Deuteronomy 8:1-20

Psalm 65

2 Corinthians 9:6-15

Luke 17:11-19

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The heading of notes on Deuteronomy 8:1-20 in The Jewish Study Bible is

The temptation to pride and self-sufficiency in the land.

Indeed, pride and self-sufficiency are obstacles to thanking God.

We can never thank God enough.  That is reality.  So be it.  They can look for reasons to thank God.  They can be as mundane as lovely cloud formations and as extraordinary as a blessed and rare event.  They can include, as in Luke 17:11-19, the opportunity to shake off stigma and rejoin one’s family and community.  That seems extraordinary to me.

Were the other nine healed lepers not grateful?  No.  I propose that they may have been in a hurry to get back home as soon as possible.  Saying “thank you” to Jesus would have been proper, though.

I draft this post in days of uncertainty.  I am behaving responsibly and obeying orders to shelter in place during the Coronavirus/COVID-19 pandemic.  Reasons for gratitude can be difficult to find, from a certain perspective.  On the other hand, the light of God shines most brightly in the darkness.  I have no challenge identifying reasons for gratitude.

I do not know what the circumstances of Thanksgiving Day will be 2020 (the year I draft this post), much less 2021 (the first year this post will be on the schedule) or any other year.  I have no idea what will happen five seconds from now.  I do know, however, that reasons for gratitude will exist, and that nobody should be too proud and labor under delusions of self-sufficiency to thank God for what God has done.

KENNETH RANDOLPH TAYLOR

MAY 2, 2020 COMMON ERA

THE FEAST OF SAINT ALEXANDER OF ALEXANDRIA, PATRIARCH; AND SAINT ATHANASIUS OF ALEXANDRIA, PATRIARCH AND “FATHER OF ORTHODOXY”

THE FEAST OF CHARLES SILVESTER HORNE, ENGLISH CONGREGATIONALIST MINISTER AND HYMN WRITER

THE FEAST OF CHARLES FRIEDRICH HASSE, GERMAN-BRITISH MORAVIAN COMPOSER AND EDUCATOR

THE FEAST OF JULIA BULKLEY CADY CORY, U.S. PRESBYTERIAN HYMN WRITER

THE FEAST OF SAINT SIGISMUND OF BURGUNDY, KING; SAINT CLOTILDA, FRANKISH QUEEN; AND SAINT CLODOALD, FRANKISH PRINCE AND ABBOT

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https://blogatheologica.wordpress.com/2020/05/02/gratitude-part-v/

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Devotion for Proper 29, Year C (Humes)   1 comment

Above:  The Tribute Money, by Titian

Image in the Public Domain

Images of Gods

NOVEMBER 21, 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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Jeremiah 23:1-6

Psalm 100

Colossians 1:11-20

Luke 20:20-26

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The application of imagery reserved for YHWH in the Hebrew Bible to Jesus in the New Testament makes sense, given Trinitarian theology.  Psalm 100 lauds God (YHWH), the Good Shepherd.  YJWH is the Good Shepherd in Jeremiah 23:1-6.  Jesus is the self-identified Good Shepherd in John 10, not one of today’s assigned readings.  Jesus, like YHWH in various Psalms, has primacy in creation, according to Colossians 1:15.

I will turn to the Gospel reading next.

This reading, set early in Holy Week, is one in which Jesus evades a trap:

Is it permissible for us to pay taxes to Caesar, or not?

–Luke 20:23b, The Jerusalem Bible (1966)

“Yes” and “no” were dangerous answers.  If Jesus had replied, “no,” he would have made himself a target for Romans, who were swarming in Jerusalem that week.  On the other hand, if Jesus had responded, “yes,” he would have offended those who interpreted the Law of Moses to read that paying such taxes was illegal.

Jesus evaded the trap and ensnared those trying to ensnare him.  Why did the spies carry Roman denarii into the Temple complex?  A denarius, an idol, technically.  That year, the image on the coin was that of Emperor Tiberius.  The English translation of the Latin inscription was,

Tiberius Caesar, son of the divine Augustus, Augustus.

Jesus asked a seemingly obvious question with a straight-forward answer.

Show me a denarius.  Whose head and name are on it?

–Luke 20:25, The Jerusalem Bible (1966)

The answer was obvious.  Our Lord and Savior’s answer was one for the ages:

Well then, give back to Caesar what belongs to Caesar–and to God what belongs to God.

–Luke 20:25, The Jerusalem Bible (1966)

The coin bore the image of Tiberius Caesar.  He was welcome to have it back.

Each of us bears the image of God.  Each of us belongs to God.  Each of us has a mandate to be faithful to God in all matters.  All areas of human life fall under divine authority.  Human, temporal authority is limited, though.

One of the features of segments of Christianity in the United States of America that disturbs me is the near-worship (sometimes worship) of the nation-state.  I refer not exclusively to any given administration and/or nation-state.  Administrations come and go.  Nation-states rise and fall.  The principle of which I write remains constant.  In my North American context, the Americanization of the Gospel in the service of a political program and/or potentate dilutes and distorts the Gospel.  The purposes of the Gospel include confronting authority, not following it blindly.  True Judeo-Christian religion has a sharp prophetic edge that informs potentates how far they fall short of God’s ideals and that no nation-state is the Kingdom of God.

We have only one king anyway.  That monarch is YHWH, as N. T. Wright correctly insists in Jesus and the Victory of God (1996).  Jesus defies human definitions of monarchy.  This is a prominent theme in the Gospel of John.  Yet the theme of Christ the King Sunday is timeless.  Despite appearances to the contrary, God remains sovereign.

KENNETH RANDOLPH TAYLOR

MAY 2, 2020 COMMON ERA

THE FEAST OF SAINT ALEXANDER OF ALEXANDRIA, PATRIARCH; AND SAINT ATHANASIUS OF ALEXANDRIA, PATRIARCH AND “FATHER OF ORTHODOXY”

THE FEAST OF CHARLES SILVESTER HORNE, ENGLISH CONGREGATIONALIST MINISTER AND HYMN WRITER

THE FEAST OF CHARLES FRIEDRICH HASSE, GERMAN-BRITISH MORAVIAN COMPOSER AND EDUCATOR

THE FEAST OF JULIA BULKLEY CADY CORY, U.S. PRESBYTERIAN HYMN WRITER

THE FEAST OF SAINT SIGISMUND OF BURGUNDY, KING; SAINT CLOTILDA, FRANKISH QUEEN; AND SAINT CLODOALD, FRANKISH PRINCE AND ABBOT

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https://blogatheologica.wordpress.com/2020/05/02/images-of-gods/

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Devotion for Proper 28, Year C (Humes)   1 comment

Above:  Archelaus

Image in the Public Domain

Two Kingdoms II

NOVEMBER 14, 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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1 Samuel 31:1-9 or Lamentations 3:1-9, 14-33

Psalm 114

Romans 15:14-33

Luke 19:11-27

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As I have written many times, the judgment and mercy of God exist in a balance of justice/righteousness.  (As I have also written ad infinitum, justice and righteousness are the same word in the Bible.  I keep repeating myself.)  Mercy for the persecuted and oppressed may be judgment on the persecutors and oppressors.  Actions and inaction have consequences.  Not serving God has negative consequences.  Serving God may have some negative consequences in this life, but God rewards the faithful in the afterlife.

Now I will focus on the Gospel lesson.  The Parable of the Pounds may seem like a parallel version of the Parable of the Talents (Matthew 25:14-30), but it is not.  The Parable of the Talents is about personal spiritual responsibility.  The New Interpreter’s Bible, Volume IX (1995), labels Luke 19:11-27 as the “Parable of the Greedy and Vengeful King.”

Follow the proverbial bouncing balls with me, O reader.

Herod the Great (reigned 47-4 B.C.E.), a Roman client king, had died, leaving sons:

  1. Archelaus;
  2. Herod Antipas, full brother of Archelaus; and
  3. Philip (the Tetrarch), half-brother of Archelaus and Herod Antipas.

Archelaus wanted to succeed his father as a client king.  Before he departed for Rome, Archelaus had about 3000 people killed.  A delegation of 50 Jews also went to Rome, to argue against Archelaus’s petition to Emperor Augustus.  The emperor made Archelaus the Ethnarch of Idumea, Judea, and Samaria instead.  Archelaus was too brutal, even by Roman imperial standards.  Augustus deposed him in 6 C.E. and exiled the would-be-king to Gaul.

Herod Antipas served as the Tetrarch of Galilee and Perea from 4 B.C.E. to 39 C.E.  He ordered the execution of St. John the Baptist, who had objected to the incestuous marriage to Herodias.  (She was the former wife of Philip the Tetrarch, as well as as Herod Antipas’s half-niece.  Salome was, therefore, Herod Antipas’s step-daughter and great-half-niece.)

Philip was the Tetrarch of Northern Transjordan from 4 B.C.E. to 34 C.E.  His territory became Herod Agrippa I’s realm in 37 C.E.  (Herod Agrippa I was Philip’s half-nephew and Herodias’s brother.)  Herod Agrippa I held the title of king from 37 to 44 C.E.

The transfer of that territory to Herod Agrippa I made Herodias jealous.  So did the act by which Emperor Tiberius had granted Lysanius, the Tetrarch of Abilene, the title of king in 34 C.E.  (Lysanius was not a member of the Herodian Dynasty.)  Herodias and Herod Antipas traveled to Rome in 39 C.E. to request that Caligula grant Herod Antipas the title of king, too.  Herod Agrippa I sent emissaries to oppose that petition.  Caligula deposed Herod Antipas and exiled the couple to Gaul.  The emperor also added the territory of Herod Antipas to that of Herod Agrippa I.  Then, in 41 C.E., Emperor Claudius (I) added Judea and Samaria to the realm of Herod Agrippa I.  Herod Agrippa died in 44 C.E.

Jesus and his audience knew the story of Archelaus the model for the would-be-king in the Parable of the Pounds/Greedy and Vengeful King.  Likewise, the original audience for the Gospel of Luke (written circa 85 C.E.) knew the story of Herod Antipas’s ill-fated quest for the title of king.  They brought that story to this parable, too.

Not every parable of Jesus features a stand-in for God.  The newly-appointed king in the parable was not a role model.  The parable presents us with a study in contrasts between two kingdoms–the kingdom of this world and the Kingdom of God.  The kingdom of this world depends on violence, exploitation, injustice, and artificial scarcity.  The Kingdom of God is the polar opposite of the kingdom of this world.

R. Alan Culpepper, writing about this parable in The New Interpreter’s Bible, Volume IX (1995), 364, proposes that

The enemies of the kingdom of God will be punished no less severely than if they had opposed one of the Herods, but in God’s kingdom the greedy will be drive out of the Temple and the generous will be rewarded.

After all, we reap what we sow.

KENNETH RANDOLPH TAYLOR

MAY 2, 2020 COMMON ERA

THE FEAST OF SAINT ALEXANDER OF ALEXANDRIA, PATRIARCH; AND SAINT ATHANASIUS OF ALEXANDRIA, PATRIARCH AND “FATHER OF ORTHODOXY”

THE FEAST OF CHARLES SILVESTER HORNE, ENGLISH CONGREGATIONALIST MINISTER AND HYMN WRITER

THE FEAST OF CHARLES FRIEDRICH HASSE, GERMAN-BRITISH MORAVIAN COMPOSER AND EDUCATOR

THE FEAST OF JULIA BULKLEY CADY CORY, U.S. PRESBYTERIAN HYMN WRITER

THE FEAST OF SAINT SIGISMUND OF BURGUNDY, KING; SAINT CLOTILDA, FRANKISH QUEEN; AND SAINT CLODOALD, FRANKISH PRINCE AND ABBOT

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https://blogatheologica.wordpress.com/2020/05/02/two-kingdoms-ii/

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Devotion for Proper 27, Year C (Humes)   1 comment

Above:  Saul and the Witch of Endor, by Benjamin West

Image in the Public Domain

Building Up Each Other in Christ

NOVEMBER 7, 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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1 Samuel 28:1-20 or Lamentations 2:1-13

Psalm 113

Romans 14:1-13, 17

Luke 18:9-14

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You must not let what you think good be brought into disrepute; for the kingdom of God is not eating and drinking, but justice, peace, and joy, inspired by the Holy Spirit….Let us, then, pursue the things that make for peace and build up the common life.

–Romans 14:16-17, 19, The Revised English Bible (1989)

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The context of Romans 14 is a communal one.  Food is a major topic.  Rather, what and how people think food–which food is acceptable to eat, for example–is a major topic.  Within that context, we read counsel to refrain from judging one another in faith community.  The cultural context of Romans 14 may not apply to one’s life, but the timeless principle does.

God commands us to care for and build up each other, especially the vulnerable, the poor, and the distressed.  If one keeps reading in 1 Samuel 28, one may notice that the necromancer/witch is concerned about King Saul, depressed.  The Law of Moses forbids exploiting people and teaches mutuality.  The theology of the Babylonian Exile is that consistent disregard for the Law of Moses led to the exile.  Psalm 113 tells us that God raises the poor from the dust and needs from the dunghill then seats him with princes.

When we turn to the Gospel lesson, we may ask ourselves which character we resemble more.  So we think more highly of ourselves than we should?  Are we so busy judging others that we do not see our true character?  Or do we know exactly what our character is and beg for divine mercy?  Conventional piety can function as a set of blinders.  Appearances can deceive.  Self-defense mechanisms that guard our egos can be difficult to break down.

God’s standards and categories are not identical to ours, despite some minor overlapping.  Many who think of themselves as insiders are really outsiders, and visa versa.  That should inspire us to be humble before God and to avoid looking down our noses at others.

KENNETH RANDOLPH TAYLOR

MAY 1, 2020 COMMON ERA

THE FEAST OF SAINTS PHILIP AND JAMES, APOSTLES AND MARTYRS

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https://blogatheologica.wordpress.com/2020/05/01/building-up-each-other-in-christ-part-vi/

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Devotion for All Saints’ Day, Year C (Humes)   1 comment

Above:  Communion of Saints

Image in the Public Domain

The Communion of Saints

NOVEMBER 1, 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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Daniel 7:1-3, 15-18

Psalm 149

Ephesians 1:11-23

Luke 6:20-31

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O blest Communion!  Fellowship divine!

We feebly struggle; they in glory shine;

Yet all are one in Thee, for all are Thine.

Hallelujah!

–William Walsham How (1823-1897), 1854

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A saint, in terms of the New Testament, is a Christian.  The concept of Biblical sainthood is that being holy, as YHWH is holy (Leviticus 19:2).  Saints (in Daniel 7:18) will receive the Kingdom of God (yes, in the apocalyptic sense of the kingdom).

The backdrop of three of the four readings (except 149) is apocalypse, or rather, the expectation of the apocalypse–the Day of the Lord (in Hebrew Biblical terms) and the eventual (yet delayed) return of Christ in the New Testament lessons.  One function of apocalyptic language is to contrast the world order with God’s order, the Kingdom of God.  Luke 6:20-31 hits us over the head with this contrast.

  1. The poor are blessed and will inherit the Kingdom of God.  The rich, in contrast, are receiving their consolation.  (I belong to monthly book group focused on the historical Jesus and the early church.  According to what I have read, the correct translation is that the rich are receiving their consolation, not that they have received it.)
  2. The hungry are blessed and will be full.  Those who are full will be hungry.
  3. Those who weep are blessed and will laugh.  Those who laugh will mourn and weep.
  4. Those who endure hatred and exclusion on account of the Son of Man (a call back to Daniel) are blessed and should rejoice.  Those who enjoy respect share accolades with false prophets.
  5. The Bible never says to hate enemies, despite the impressions one may get from certain angry texts, especially in the Book of Psalms.  Nevertheless, love of enemies is a difficult commandment.  It is possible only via grace.
  6. The Golden Rule is a timeless principle present in most of the world’s religions.  Working around the Golden Rule is as ubiquitous as the commandment, unfortunately.

Christian saints are those who, trusting in Christ crucified, resurrected, and sovereign, follow him.  They bear the seal of the Holy Spirit and fight spiritual battles daily.  And when Christian saints rest from their labors, Jesus, the Good Shepherd, gathers them up.

Think about saints you have known, O reader.  They probably infuriated you at times.  They were human and imperfect, after all.  (So are you, of course.)  They struggled with forces and problems you may not have been able to grasp.  And they struggled faithfully.  These saints did the best they could with what they had, as best they knew to do.  And they brought joy to your life and helped you spiritually.  You probably miss them.  I miss mine, too.

KENNETH RANDOLPH TAYLOR

APRIL 30, 2020 COMMON ERA

THE FEAST OF JAMES MONTGOMERY, ANGLICAN AND MORAVIAN HYMN WRITER

THE FEAST OF DIET EMAN; HER FIANCÉ, HEIN SIETSMA, MARTYR, 1945; AND HIS BROTHER, HENDRIK “HENK” SIETSMA; RIGHTEOUS AMONG THE NATIONS

THE FEAST OF JAMES RUSSELL MACDUFF AND GEORGE MATHESON, SCOTTISH PRESBYTERIAN MINISTERS AND AUTHORS

THE FEAST OF SARAH JOSEPHA BUELL HALE, POET, AUTHOR, EDITOR, AND PROPHETIC WITNESS

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https://blogatheologica.wordpress.com/2020/04/30/the-communion-of-saints-part-iv/

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Devotion for Proper 26, Year C (Humes)   1 comment

Above:  Avenge Me of Mine Adversary

Image in the Public Domain

Resisting Evil Without Joining Its Ranks

OCTOBER 31, 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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1 Samuel 26:2-23 or Lamentations 1:1-12

Psalm 112

Romans 12:9-21

Luke 18:1-8

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Never pay back evil for evil….Do not let evil conquer you, but use good to conquer evil.

–Romans 12:17a, 21, The Revised English Bible (1989)

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All of the lesson from Romans 12 explains itself and constitutes timeless advice about how to live in community.  I encourage frequent reading of it, followed by corresponding actions.  Details will differ according to circumstances, such as who, where, and when one is, of course.  The principles remain constant, however.

“Anger” comes from the Old Norse word for “grief.”  Anger flows from grief, literally.  Others may commit evil or some lesser variety of sin, causing us to suffer.  We may be properly sad and angry about that.  Human beings bear the image of God, not the image of doormats, after all.  Resisting evil is a moral imperative.  So is resisting evil in proper ways.  One cannot conquer evil if one joins the ranks of evildoers.

I have struggled with this spiritual issue in contexts much less severe than the fall of the Kingdom of Judah and the time of the Babylonian Exile.  I have known the frustration that results from powerlessness as my life, as I have known it, has ended.  I have learned to read the angry portions of the Book of Psalms and identity with them.  I have also learned of the toxicity of such feelings.  I have learned the wisdom of obeying God and letting go of grudges, even when forgiveness has been more than I could muster.

After all, all people will reap what they sow.  Why not leave vengeance to God?  Why not strive to become the best version of oneself one can be in God?  Why not seek the support of one’s faith community to do so?  Why not support others in one’s faith community in their spiritual growth?

KENNETH RANDOLPH TAYLOR

APRIL 30, 2020 COMMON ERA

THE FEAST OF JAMES MONTGOMERY, ANGLICAN AND MORAVIAN HYMN WRITER

THE FEAST OF DIET EMAN; HER FIANCÉ, HEIN SIETSMA, MARTYR, 1945; AND HIS BROTHER, HENDRIK “HENK” SIETSMA; RIGHTEOUS AMONG THE NATIONS

THE FEAST OF JAMES RUSSELL MACDUFF AND GEORGE MATHESON, SCOTTISH PRESBYTERIAN MINISTERS AND AUTHORS

THE FEAST OF SARAH JOSEPHA BUELL HALE, POET, AUTHOR, EDITOR, AND PROPHETIC WITNESS

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https://blogatheologica.wordpress.com/2020/04/30/resisting-evil-without-joining-its-ranks-part-v/

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Devotion for Proper 25, Year C (Humes)   1 comment

Above:  Saul and David, by Rembrandt van Rijn

Image in the Public Domain

Regarding King Saul

OCTOBER 24, 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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1 Samuel 17:57-18:16 or Jeremiah 32:36-41

Psalm 111

Romans 12:1-8

Luke 17:1-19

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The Books of Samuel, in the final form (probably edited by Ezra; this is an ancient theory with contemporary academic champions), consist of various sources.  If one knows this, one can notice many of the seams.  Inconsistencies become obvious.  For example, one may notice that King Saul knew that David was a son of Jesse in 1 Samuel 16:20 and that David played the lyre for the monarch in 16:23.  One may also notice that Saul did not recognize David in 17:33 or whose son he was in 17:56.  One may notice, furthermore, that David had to identify himself to Saul in 17:58.

I know too much to affirm spiritual inerrancy or infallibility.

I also know that King Saul was similar to many potentates in many lands and at many times.  I read in the composite text that Saul was a terrible public servant.  (So were almost all of his successors in Israel and Judah.)  Truth and justice should prosper under a good ruler.  A good ruler should try, at least.  A good ruler knows that he or she is a servant holding a temporary job.  A good ruler seeks to make responsible decisions and does not mistake events as being about himself or herself.  A good ruler thinks about the long-term common good.  Consequences of short-sighted leaders are frequently disastrous, as in Jeremiah 32:36-41.

What passes for a psychiatric or psychological diagnosis of King Saul comes from 1 Samuel 16:23–an evil spirit.  Cultural anthropology tells us that they, in modern times, can mean anything from severe stress to a mental illness.  Either way, the description of Saul is that of a man unfit to rule.  After all, those who govern are still servants.  God is really the king.

Despite all the bad press about King Saul, I feel somewhat sympathetic for him.  I read about him and remember that he never sought the job (1 Samuel 12).  I recall that Saul seems not so bad, compared to Solomon.  I think of Saul, doing his best yet failing.  I know the feeling of working hard yet failing.  I ask myself how Saul may have succeeded in life.  He seems to have needed counseling, at least.

Tragedy, in the Greek sense, has a particular definition.  A good person tries to make good decisions (most of the time, anyway) and fails spectacularly, dooming himself or herself.  The accounts of King Saul do not fit that definition exactly, but Greek tragedy does help me understand the first Israelite monarch.  I read stories while making a combination of good and bad decisions and often trying to decide wisely.  I read of a man with defective judgment.  I read of a man whose demise was not inevitable when he became the first King of Israel.

I, like David, mourn for Saul (2 Samuel 1).

KENNETH RANDOLPH TAYLOR

APRIL 29, 2020 COMMON ERA

THE FEAST OF SAINT CATHERINE OF SIENA, ROMAN CATHOLIC MYSTIC AND RELIGIOUS

THE FEAST OF SAINTS BOSA OF YORK, JOHN OF BEVERLEY, WILFRID THE YOUNGER, AND ACCA OF HEXHAM, ROMAN CATHOLIC BISHOPS

THE FEAST OF JAMES EDWARD WALSH, ROMAN CATHOLIC MISSIONARY BISHOP AND POLITICAL PRISONER IN CHINA

THE FEAST OF SIMON B. PARKER, UNITED METHODIST BIBLICAL SCHOLAR

THE FEAST OF TIMOTHY REES, WELSH ANGLICAN HYMN WRITER AND BISHOP OF LLANDAFF

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https://blogatheologica.wordpress.com/2020/04/29/regarding-king-saul/

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