Archive for the ‘November 10’ Category

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

Above:  Zerubbabel

Image in the Public Domain

A Faithful Response

NOVEMBER 10, 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 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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Haggai 2:2-9 or Isaiah 62:6-12

Psalm 37:1-11

1 Corinthians 15:51-58

Matthew 25:1-13

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God is powerful, just, merciful, and trustworthy.  We know this because the mighty acts of God indicate those qualities.  These acts of God include ending the Babylonian Exile and resurrecting Jesus.

Such grace demands a faithful response.  God is with us; are we with God?  While you, O reader, ponder that, think about this, also:  “you” in Matthew 25:13 and 1 Corinthians 15:58 is plural.  If we are to interpret these passages correctly, we must assign the proper weight to collective responsibility.

As we labor faithfully in God’s service, may we never lose hope; our work is not in vain, regardless of appearances sometimes.  One might think, for example, of the prophet Jeremiah, who had just one follower–Baruch the scribe.  Yet the Book of Jeremiah continues to speak to many people.

KENNETH RANDOLPH TAYLOR

SEPTEMBER 18, 2018 COMMON ERA

THE FEAST OF DAG HAMMARSKJÖLD, SECRETARY-GENERAL OF THE UNITED NATIONS

THE FEAST OF EDWARD BOUVERIE PUSEY, ANGLICAN PRIEST

THE FEAST OF HENRY LASCALLES JENNER, ANGLICAN BISHOP OF DUNEDIN, NEW ZEALAND

THE FEAST OF JOHN CAMPBELL SHAIRP, SCOTTISH POET AND EDUCATOR

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https://blogatheologica.wordpress.com/2018/09/18/a-faithful-response-part-xi/

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Devotion for Thursday and Friday Before Proper 28, Year C (ELCA Daily Lectionary)   1 comment

Saul Consulting the Spirit of Samuel

Above:   Saul Consults the Spirit of Samuel

Image in the Public Domain

God Concepts and Violence

NOVEMBER 10 and 11, 2022

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The Collect:

O God, the protector of all who trust in you,

without you nothing is strong, nothing is holy.

Embrace us with your mercy, that with you as our ruler and guide,

we may live through what is temporary without losing what is eternal,

through Jesus Christ, our Savior and Lord.  Amen.

Evangelical Lutheran Worship (2006), page 53

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The Assigned Readings:

1 Samuel 28:3-19 (Thursday)

2 Samuel 21:1-14 (Friday)

Psalm 98 (Both Days)

Romans 1:18-25 (Thursday)

2 Thessalonians 1:3-12 (Friday)

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In righteousness shall he judge the world

and the peoples with equity.

–Psalm 98:10, The Book of Common Prayer (1979)

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Judgment and mercy exist in balance (as a whole) in the Bible, but God seems bloodthirsty in 1 Samuel 15 and 28 and in 2 Samuel 21.

The divine rejection of Saul, first King of Israel, was due either to an improper sacrifice (1 Samuel 13:8-14) or his failure to kill all Amelikites (1 Samuel 15:2f), depending upon the source one prefers when reading 1-2 Samuel (originally one composite book copied and pasted from various documents and spread across two scrolls).  1 Samuel 28 favors the second story.  In 2 Samuel 21, as we read, David, as monarch, ended a three-year-long drought by appeasing God.  All the king had to do was hand seven members of the House of Saul over to Gibeonites, who “dismembered them before the LORD” on a mountain.

The readings from the New Testament are not peace and love either, but at least they are not bloody.  Their emphasis is on punishment in the afterlife.  In the full context of scripture the sense is that there will be justice–not revenge–in the afterlife.  Justice, for many, also includes mercy.  Furthermore, may we not ignore or forget the image of the Holy Spirit as our defense attorney in John 14:16.

I know an Episcopal priest who, when he encounters someone who professes not to believe in God, asks that person to describe the God in whom he or she does not believe.  Invariably the atheist describes a deity in whom the priest does not believe either.  I do not believe in the God of 1 Samuel 15 and 28 and 2 Samuel 21 in so far as I do not understand God in that way and trust in such a violent deity.  No, I believe–trust–in God as revealed in Jesus of Nazareth, who would not have ordered any genocide or handed anyone over for death and dismemberment.

KENNETH RANDOLPH TAYLOR

JUNE 6, 2016 COMMON ERA

THE FEAST OF FRANKLIN CLARK FRY, PRESIDENT OF THE UNITED LUTHERAN CHURCH IN AMERICA AND THE LUTHERAN CHURCH IN AMERICA

THE FEAST OF SAINT CLAUDE OF BESANCON, ROMAN CATHOLIC PRIEST, MONK, ABBOT, AND BISHOP

THE FEAST OF HENRY JAMES BUCKOLL, AUTHOR AND TRANSLATOR OF HYMNS

THE FEAST OF WILLIAM KETHE, PRESBYTERIAN HYMN WRITER

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https://blogatheologica.wordpress.com/2016/06/06/god-concepts-and-violence/

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Devotion for Monday, Tuesday, and Wednesday After Proper 27, Year B (ELCA Daily Lectionary)   1 comment

Boaz--Rembrandt van Rijn

Above:  Boaz, by Rembrandt van Rijn

Image in the Public Domain

Responsibilities, Insiders, and Outsiders

NOVEMBER 8-10, 2021

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The Collect:

O God, you show forth your almighty power

chiefly by reaching out to us in mercy.

Grant to us the fullness of your grace,

strengthen our trust in your promises,

and bring all the world to share in the treasures that come

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

Evangelical Lutheran Worship (2006), page 52

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The Assigned Readings:

Ruth 1:1-22 (Monday)

Ruth 3:14-4:6 (Tuesday)

Ruth 4:7-22 (Wednesday)

Psalm 94 (All Days)

1 Timothy 5:1-8 (Monday)

1 Timothy 5:9-16 (Tuesday)

Luke 4:16-30 (Wednesday)

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The Lord will not cast off his people:

nor will he forsake his own.

For justice shall return to the righteous man:

and with him to all the true of heart.

–Psalm 94:14-15, The Alternative Service Book 1980

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The composite pericope from 1 Timothy comes from a particular place and time, so some of the details do not translate well into contemporary Western settings.  May we, therefore, refrain from falling into legalism.  Nevertheless, I detect much of value in that reading, which acknowledges the existence of both collective and individual responsibilities and sorts out the boundary separating them in a particular cultural context.  One principle from that text is that relatives should, as they are able, take care of each other.  Another principle present in the reading is mutuality–responsibility to and for each other.

The lack of a support system, or at least an adequate one, is a major cause of poverty and related ills.  The support system might be any number of things, including:

  1. the social safety net (the maintenance and strengthening of which I consider to be a moral imperative),
  2. friends,
  3. relatives,
  4. neighbors,
  5. the larger community,
  6. a faith community,
  7. non-governmental organizations, or
  8. a combination of some of the above.

In the Book of Ruth Naomi and Ruth availed themselves of effective support systems.  They moved to Bethlehem, where Ruth was a foreigner but Naomi had relatives.  The women also gleaned in fields.  There Ruth met Boaz, a landowner and a kinsman of Naomi.  He obeyed the commandment from Deuteronomy 24:19 and left grain for the poor.  The story had a happy ending, for Ruth and Boaz married and had a son.  Naomi, once bitter, was thrilled.

One hypothesis regarding the Book of Ruth is that the text dates to the postexilic period.  If this is accurate, the story of the marriage of Ruth and Boaz functions as a criticism of opposition to intermarriage between Hebrews and foreigners and serves as a call for the integration of faithful foreigners into Jewish communities.  The Jewish support system, this perspective says, should extend to Gentiles.

Sometimes the call to exercise individual responsibility and to fulfill one’s role in collective responsibility becomes challenging, if not annoying.  One difficulty might be determining the line between the two sets of responsibilities.  Getting that detail correct is crucial, for we are responsible to and for each other.  The Pauline ethic (as in 2 Corinthians 8:7-15) which holds that those who have much should not have too much and that those who have little should not have too little is a fine goal toward which to strive, but who determines how much is too much and how little is too little?  And what is the best way to arrive at and maintain that balance?  These seem like communal decisions, given the communal ethos of the Bible.

If all that were not enough, we might have responsibilities to and for more people than we prefer or know we do.  John Donne wrote,

No man is an island,

Entire of itself,

Every man is a piece of the continent,

A part of the main.

If a clod be washed away by the sea,

Europe is the less.

As well as if a promontory were.

As well as if a manor of thy friend’s

Or of thine own were:

Any man’s death diminishes me,

Because I am involved in mankind,

And therefore never send to know for whom the bell tolls;

It tolls for thee.

Do we dare to live according to the standard that anyone’s death diminishes us?  Do we dare to recognize foreigners and other “outsiders” as people whom God loves and whom we ought to love as we love ourselves?  Do we dare to think of “outsiders” as people to whom and for whom we are responsible?  If we do, how will we change the world for the better?

KENNETH RANDOLPH TAYLOR

JULY 6, 2015 COMMON ERA

THE FEAST OF SAINT VINCENTIA GEROSA AND BARTHOLOMEA CAPITANIO, COFOUNDERS OF THE SISTERS OF CHARITY OF LOVERE

THE FEAST OF ISAIAH, BIBLICAL PROPHET

THE FEAST OF JAN HUS, PROTO-PROTESTANT MARTYR

THE FEAST OF OLUF HANSON SMEBY, U.S. LUTHERAN MINISTER AND HYMN WRITER

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https://blogatheologica.wordpress.com/2015/07/06/responsibilities-insiders-and-outsiders/

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Devotion for Monday, Tuesday, and Wednesday After Proper 27, Year A (ELCA Daily Lectionary)   1 comment

Candle

Above:  A Candle

Image Source = Martin Geisler

A Light to the Nations

NOVEMBER 9-11, 2020

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The Collect:

O God of justice and love,

you illumine our way through life with the words of your Son.

Give us the light we need, and awaken us to the needs of others,

through Jesus Christ, our Savior and Lord.  Amen.

Evangelical Lutheran Worship (2006), page 52

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The Assigned Readings:

Amos 8:7-14 (Monday)

Joel 1:1-14 (Tuesday)

Joel 3:9-21 (Wednesday)

Psalm 63 (All Days)

1 Corinthians 14:20-25 (Monday)

1 Thessalonians 3:6-13 (Tuesday)

Matthew 24:29-35 (Wednesday)

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The hit parade of judgment comes in these days’ readings.  Among the themes therein is the final judgment, which a glorious future for God’s people will follow.  First, however, one must survive the judgment, if one can.

A theme from the New Testament informs the Old Testament lessons nicely.  Faith–by which I mean active faith, in the Pauline sense of the word, not in sense of purely intellectual faith one reads about in the Letter of James–is not just for one’s benefit and that of one’s faith community.  No, faith is for the good of those whom one draws to God and otherwise encourages spiritually.  The people of God have the assignment to function as a light to the nations.  That was the mission in which many Hebrews failed in the days of the Old Testament.  They became so similar to other nations that they could not serve as a light to those nations.  The same holds true for much of Christianity, whether liberal, moderate, or conservative, for organized religion has a knack for affirming certain prejudices while confronting others.  Some denominations, especially in then U.S. South, formed in defense of race-based slavery.  Others, especially in the U.S. North, formed in opposition to that Peculiar Institution of the South.  Many nineteenth-century and twentieth-century U.S. Protestants recycled pro-slavery arguments to defend Jim Crow laws, and one can still identify bastions of unrepentant racism in churches.  Also, mysogyny and homophobia remain entrenched in much of organized Christianity.

To separate divine commandments from learned attitudes and behaviors can prove difficult.  It is, however, essential if one is to follow God faithfully and to function as a light to others.  May those others join us in praying, in the words of Psalm 63:8:

My soul clings to you;

your right hand holds me fast.

The Book of Common Prayer (1979)

KENNETH RANDOLPH TAYLOR

SEPTEMBER 7, 2014 COMMON ERA

PROPER 18:  THE THIRTEENTH SUNDAY AFTER PENTECOST, YEAR A

THE FEAST OF THE SAINTS AND MARTYRS OF THE PACIFIC

THE FEAST OF ELIE NAUD, HUGUENOT WITNESS TO THE FAITH

THE FEAST OF JANE LAURIE BORTHWICK, TRANSLATOR OF HYMNS

THE FEAST OF JOHN GREENLEAF WHITTIER, POET

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http://blogatheologica.wordpress.com/2014/09/10/a-light-to-the-nations/

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Devotion for November 10 (LCMS Daily Lectionary)   8 comments

Parable_of_talents

Above:  The Parable of the Talents

Image in the Public Domain

Jeremiah and Matthew, Part VIII:  Vindication by God

NOVEMBER 10, 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 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:

Jeremiah 23:1-20

Psalm 19 (Morning)

Psalms 81 and 113 (Evening)

Matthew 25:14-30

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See, a time is coming–declares the LORD–when I will raise up a true branch of David’s line.  He shall reign as king and prosper and he shall do what is just and right in the land.  In his days Judah shall be delivered and Israel shall dwell secure.  And this is the name by which he shall be called:

The LORD is our Vindicator.

–Jeremiah 23:5-6, TANAKH:  The Holy Scriptures

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Zedekiah (2 Kings 24:18-25:7) had been the last King of Judah.  He had rebelled against his Chaldean overlords and paid the stiff, brutal price for doing so.  Thus it is appropriate that, in the prophecy of Jeremiah, the name of the good, future leader from the Davidic line is, in Hebrew, a play on the name “Zedekiah,” only reversed.  That name in English is:

  • “Yahweh-is-our-Saving-Justice” (The New Jerusalem Bible);
  • “The LORD is our Vindicator” (TANAKH:  The Holy Scriptures); and
  • “The LORD is our Righteousness” (The Revised English Bible).

That name, transliterated from Hebrew, is YHVH Tzidkenu, according to page 972 of The Jewish Study Bible (2004).  The Hebrew word means both “righteousness” and “deliverance,” as in vindication or salvation.

I find the intersection of lectionaries fascinating, for, as I write through them, one cross-fertilizes he other in my brain.  Vindication as redemption came up in material I covered in the previous post, one based on the Revised Common Lectionary.  As I reported there, one definition of “vindicate” is:

To justify or prove the worth of, especially in the light of later developments.

The American Heritage Dictionary of the English Language, 3d. Ed. (1996)

Given the repeated pronouncements of impending doom in the Book of Jeremiah through Chapter 22, one might wonder what the new development is.  Perhaps the development just seems new from a human perspective.  Yes, judgment and doom will ensue, but mercy will follow.

The Incarnation of the Second Person of the Trinity as Jesus of Nazareth constituted one form of mercy.  Yet with it came an element of judgment also.  Both exist in the Parable of the Talents.  A talent was a large sum of money–as much as a day laborer would earn in fifteen years.  The rich man gave the three servants no instructions to invest, so the servant with only one talent did not violate any formal rule when he stored it in the ground.  Yet he missed the point, which was to do something which increased value.

This parable exists in the shadow of the Second Coming of Jesus, at least in subsequent interpretation.  (I know of at least one relatively orthodox New Testament scholar who insists that YHWH, not Jesus, returns in the parable.)  The point remains unaffected, however:  What have we done for God?  We are supposed to hear then do; that is the call of discipleship.  If we do that, God will vindicate us–redeem us–deliver us–save us–be our righteousness.  If we do not, judgment will follow.  But, after that, there is mercy for many, especially descendants.  The promise of Jeremiah 23:5-6 is that there will be vindication–redemption–deliverance–salvation.

Why not act for God now?

KENNETH RANDOLPH TAYLOR

JUNE 3, 2013 COMMON ERA

THE FEAST OF SAINT MORAND OF CLUNY, ROMAN CATHOLIC MONK AND MISSIONARY

THE FEAST OF SAINTS LIPHARDUS OF ORLEANS AND URBICIUS OF MEUNG, ROMAN CATHOLIC ABBOTS

THE FEAST OF THE MARTYRS OF UGANDA

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http://blogatheologica.wordpress.com/2013/06/06/jeremiah-and-matthew-part-viii-vindication-by-god/

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Week of Proper 27: Thursday, Year 2   7 comments

Above:  Onesimus

Paying It Forward

NOVEMBER 10, 2022

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Holy Women, Holy Men:  Celebrating the Saints (2010), of The Episcopal Church, contains an adapted two-years weekday lectionary for the Epiphany and Ordinary Time seasons from the Anglican Church of Canada.  I invite you to follow it with me.

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Philemon 1-25 (Revised English Bible):

From Paul, a prisoner of Christ Jesus, and our colleague Timothy, to Philemon our dear friend and fellow-worker, together with Apphia our sister, and Achippus our comrade-in-arms, and the church that meets at your house.

Grace to you and peace from God our Father and the Lord Jesus Christ.

I thank my God always when I mention you in my prayers, for I hear of your love and faith towards the Lord Jesus and for all God’s people.  My prayer is that the faith you hold in common with us may deepen your understanding of all the blessings which belong to us as we are brought closer to Christ.  Your love has brought me much joy and encouragement; through you God’s people have been much refreshed.

Accordingly, although in Christ I might feel free to dictate  where your duty lies, yet, because of that same love, I would rather appeal to you.  Ambassador as I am of Christ Jesus, and now his prisoner, I, Paul, appeal to you about my child, whose father I have become in this prison.  I mean Onesimus, once so useless to you, but now useful indeed, both to you and to me.  In sending him back to you I am sending my heart.  I should have liked to keep him with me, to look after me on your behalf, here in prison for the gospel, but I did not want to do anything without your consent, so that your kindness might be a matter not of compulsion, but of your own free will.  Perhaps this is why you lost him for a time to receive him back for good–no longer as a slave, but as more than a slave:  as a dear brother, very dear to me, and still dearer to you, both as a man and as a Christian.

If, then, you think of me as your partner in the faith, welcome him as you would welcome me.  If he did you any wrong and owes you anything, put it down to my account.  Here is my signature:  Paul.  I will repay you–not to mention that you owe me your very self.  Yes, brother, I am asking this favour of you as a fellow-Christian; set my mind at rest.

I write to you confident that you will meet my wishes; I know that you will in fact do more than I ask.  And one last thing:  have a room ready for me, for I hope through the prayers of you all to be restored to you.

Epaphras, a captive of Christ Jesus like myself, sends you greetings.  So do my fellow-workers Mark, Aristarchus, Demas, and Luke.

The grace of the Lord Jesus Christ be with your spirit!

Psalm 146 (1979 Book of Common Prayer):

Hallelujah!

Praise the LORD, O my soul!

I will praise the LORD as long as I live;

I will sing praises to my God while I have my being.

2 Put not your trust in rulers, nor in any child of earth,

for there is not help in them.

When they breathe their last, they return to earth,

and in that day their thoughts perish.

Happy are they who have the God of Jacob for their help!

whose hope is in the LORD their God;

Who made heaven and earth, the seas, and all that is in them;

who keeps his promise for ever.

Who gives justice to those who are oppressed,

and food to those who hunger.

The LORD sets the prisoner free;

the LORD opens the eyes of the blind;

the LORD lifts up those who are bowed down.

8 The LORD loves the righteous;

the LORD cares for the stranger;

he sustains the orphan and the widow,

but frustrates the way of the wicked!

The LORD shall reign for ever,

your God, O Zion, throughout all generations.

Hallelujah!

Luke 17:20-25 (Revised English Bible):

The Pharisees asked Jesus,

When will the kingdom of God come?

He answered,

You cannot tell by observation when the kingdom of God comes.  You cannot say, “Look, here it is,” or “There it is!”  For the kingdom of God is among you!

He said to the disciples,

The time will come when you will long to see one of the days of the Son of Man and will not see it.  They will say to you, “Look! There!” and “Look! Here!”  Do not go running off in pursuit.  For like a lightning-flash, that lights up the earth from end to end, will the Son of Man be in his day.  But first he must endure suffering and be rejected by this generation.

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The Collect:

O God, whose blessed Son came into the world that he might destroy the works of the devil and make us children of God and heirs of eternal life: Grant that, having this hope, we may purify ourselves as he is pure; that, when he comes again with power and great glory, we may be made like him in his eternal and glorious kingdom; where he lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

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Some Related Posts:

Week of Proper 27:  Thursday, Year 1:

https://ordinarytimedevotions.wordpress.com/2011/05/20/week-of-proper-27-thursday-year-1/

The Feast of Saint Onesimus, Bishop and Martyr (February 11):

http://neatnik2009.wordpress.com/2010/06/12/feast-of-st-onesimus-bishop-and-martyr-february-11/

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May we, in our consideration of the Letter to Philemon, turn off the proverbial tapes running inside our heads.  Rather, may we take our cues from the text itself; it is our primary source.  As a person trained in historical methods, reading one’s primary sources closely and accurately matters to me greatly.  And, as we engage in this close (and hopefully accurate) reading, may we recall that we are reading just one side of an ancient correspondence.  Paul did not mention certain details because Philemon already knew what they were.  I suspect that the Apostle did not imagine that people would read this letter in translation nearly two thousand years later.  If he had thought otherwise, he might have added more details.

So, what can we know, according to the text?  We can know the following:

  1. Paul wrote from prison, distant from where Philemon lived.
  2. Philemon, Paul’s friend, hosted a congregation in his home.
  3. Onesimus, who owed Philemon a debt, had spent an undefined period of time with Paul, to the Apostle’s delight.
  4. Paul sent Onesimus back to Philemon with this letter, in which he (Paul) offered to pay the debt and asked Philemon to take Onesimus back “as a brother.”

Widely accepted assumptions include that Onesimus was a slave–and a fugitive who had stolen from Philemon.  I thought that until earlier today, when I poured over commentaries, most of which reflected the received wisdom.  But what if the received wisdom is wrong?  Professor Allan Callahan, writing in The New Interpreter’s Study Bible (Nashville, TN:  Abingdon Press, 2003), argues that the text does not support the received wisdom.  He points to verse 16, which, in English translation, asks Philemon to received Onesimus

…no longer as a slave but more than a slave, a beloved brother….

Callahan points out the following:

Just as Paul says that the Galatians are no longer slaves but sons in the family of God (Gal. 4:7), so also Paul insists here that Onesimus be received as though he were no longer as a slave but a brother in Philemon’s family of faith; as has the force of “as if” or “as though.”

So Onesimus might not have been a slave.  If this is true, almost two thousand years of Christian interpretation of this epistle has been mostly wrong.  If so, so be it.  Tradition can be mistaken.

Tradition can also be correct.  We read in the hagiographies that both Philemon and Onesimus became bishops and martyrs.  The Ecumenical Patriarchate of Constantinople lists Onesimus as Bishop of Byzantium from 54 to 68 C.E., and therefore a predecessor of the current Ecumenical Patriarch.

This is a story about redemption and the good for many that flows from it.  Paul redeemed Onesimus, through whom many people found faith in Jesus.  Paul, in turn, was able to do this because of a direct action by God.  So, when God acts in our lives, may we embrace the responsibility, to help others directly, to pay it forward, and so to aid still others indirectly.

KRT

http://blogatheologica.wordpress.com/2012/05/10/paying-it-forward/

Before a Bible Study   Leave a comment

Above:  An Old Family Bible

Image Source = David Ball

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God of glory,

as we prepare to study the Bible,

may we approach the texts with our minds open,

our intellects engaged,

and our spirits receptive to your leading,

so that we will understand them correctly

and derive from them the appropriate lessons.

Then may we act on those lessons.

For the glory of our Lord Jesus Christ,

Amen.

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KENNETH RANDOLPH TAYLOR

OCTOBER 7, 2011 COMMON ERA

THE FEAST OF HENRY MELCHIOR MUHLENBERG, SHEPHERD OF LUTHERANISM IN THE AMERICAN COLONIES

THE FEAST OF FRED KAAN, HYMNWRITER

THE FEAST OF JOHN WOOLMAN, ABOLITIONIST

Posted October 7, 2011 by neatnik2009 in August 1, August 10, August 11, August 12, August 13, August 14, August 15, August 16, August 17, August 18, August 19, August 2, August 20, August 21, August 22, August 23, August 24, August 25, August 26, August 27, August 28, August 29, August 3, August 30, August 31, August 4, August 5, August 6: Transfiguration, August 7, August 8, August 9, Christ the King Sunday, December 1, December 2, July 1, July 10, July 11, July 12, July 13, July 14, July 15, July 16, July 17, July 18, July 19, July 2, July 20, July 21, July 22, July 23, July 24, July 25, July 26, July 27, July 28, July 29, July 3, July 30, July 31, July 4, July 5, July 6, July 7, July 8, July 9, June 1, June 10, June 11, June 12, June 13, June 14, June 15, June 16, June 17, June 18, June 19, June 2, June 20, June 21, June 22, June 23, June 24, June 25, June 26, June 27, June 28, June 29, June 3, June 30, June 4, June 5, June 6, June 7, June 8, June 9, Labor Day, May 18, May 19, May 20, May 21, May 22, May 23, May 24, May 25, May 26, May 27, May 28, May 29, May 30, May 31: Visitation, November 10, November 11, November 12, November 13, November 14, November 15, November 16, November 17, November 18, November 19, November 1: All Saints, November 20, November 21, November 22, November 23, November 24, November 25, November 26, November 27, November 28, November 29, November 2: All Souls, November 3, November 30, November 4, November 5, November 6, November 7, November 8, November 9, October 1, October 10, October 11, October 12, October 13, October 14, October 15, October 16, October 17, October 18, October 19, October 2, October 20, October 21, October 22, October 23, October 24, October 25, October 26, October 27, October 28, October 29, October 3, October 30, October 31: All Hallows' Eve/Reformation, October 4, October 5, October 6, October 7, October 8, October 9, September 1, September 10, September 11, September 12, September 13, September 14: Holy Cross, September 15, September 16, September 17, September 18, September 19, September 2, September 20, September 21, September 22, September 23, September 24, September 25, September 26, September 27, September 28, September 29, September 3, September 30, September 4, September 5, September 6, September 7, September 8, September 9, Thanksgiving Day, Trinity Sunday

Prayers of the People for the Season After Pentecost   Leave a comment

Above:  The Missal (1902), by John William Waterhouse (1849-1917)

Image in the Public Domain

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Here I share with everyone a proposed form of the Prayers of the People, for congregational use, for the Season After Pentecost.  Anyone may modify this form to fit local needs and update it as people leave or enter office.

KENNETH RANDOLPH TAYLOR

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The congregational response to “We pray to you, O God” is “Hear our prayer.”

As God’s people, sanctified by the Holy Spirit, we ask that our lives may become prayer pleasing to you, and that all people and institutions which profess to follow our Lord, may express God’s love and grace to others.

We pray to you, O God,

Hear our prayer.

That

  • Barack, our President;
  • Nathan, our Governor;
  • Nancy, our Mayor;
  • And all other government officials and all influential persons

may exercise their power and authority wisely and for the common good, so that all people everywhere may be treated with dignity and respect, dwell in safety, and have everything they need,

we pray to you, O God,

Hear our prayer.

That we may love you with our whole heart and life and strength, and love our neighbors as ourselves,

we pray to you, O God,

Hear our prayer.

That we may be good stewards of Mother Earth,

we pray to you, O God,

Hear our prayer.

We intercede for

  • (first names here);
  • And our men and women in the armed forces, especially (names here);
  • And all people struggling with vocational and career issues.

I invite your prayers, silent or aloud.

(Pause)

We pray to you, O God,

Hear our prayer.

We thank you for

  • (names here), who celebrate their birthdays this week;
  • And (names here), who celebrate their wedding anniversaries this week.

I invite your thanksgivings, silent or aloud.

(Pause)

We pray to you, O God,

Hear our prayer.

That all who have passed from this life to the next will know the boundless joy and peace of eternal rest,

we pray to you, O God,

Hear our prayer.

The celebrant concludes with a collect.

Posted June 1, 2011 by neatnik2009 in August 1, August 10, August 11, August 12, August 13, August 14, August 15, August 16, August 17, August 18, August 19, August 2, August 20, August 21, August 22, August 23, August 24, August 25, August 26, August 27, August 28, August 29, August 3, August 30, August 31, August 4, August 5, August 6: Transfiguration, August 7, August 8, August 9, Christ the King Sunday, December 1, December 2, July 1, July 10, July 11, July 12, July 13, July 14, July 15, July 16, July 17, July 18, July 19, July 2, July 20, July 21, July 22, July 23, July 24, July 25, July 26, July 27, July 28, July 29, July 3, July 30, July 31, July 4, July 5, July 6, July 7, July 8, July 9, June 1, June 10, June 11, June 12, June 13, June 14, June 15, June 16, June 17, June 18, June 19, June 2, June 20, June 21, June 22, June 23, June 24, June 25, June 26, June 27, June 28, June 29, June 3, June 30, June 4, June 5, June 6, June 7, June 8, June 9, Labor Day, May 18, May 19, May 20, May 21, May 22, May 23, May 24, May 25, May 26, May 27, May 28, May 29, May 30, May 31: Visitation, November 10, November 11, November 12, November 13, November 14, November 15, November 16, November 17, November 18, November 19, November 1: All Saints, November 20, November 21, November 22, November 23, November 24, November 25, November 26, November 27, November 28, November 29, November 2: All Souls, November 3, November 30, November 4, November 5, November 6, November 7, November 8, November 9, October 1, October 10, October 11, October 12, October 13, October 14, October 15, October 16, October 17, October 18, October 19, October 2, October 20, October 21, October 22, October 23, October 24, October 25, October 26, October 27, October 28, October 29, October 3, October 30, October 31: All Hallows' Eve/Reformation, October 4, October 5, October 6, October 7, October 8, October 9, September 1, September 10, September 11, September 12, September 13, September 14: Holy Cross, September 15, September 16, September 17, September 18, September 19, September 2, September 20, September 21, September 22, September 23, September 24, September 25, September 26, September 27, September 28, September 29, September 3, September 30, September 4, September 5, September 6, September 7, September 8, September 9, Thanksgiving Day, Trinity Sunday

Week of Proper 27: Wednesday, Year 1   7 comments

Image Source = Infrogmation of New Orleans

Gratitude and Ingratitude

NOVEMBER 10, 2021

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Holy Women, Holy Men:  Celebrating the Saints (2010), of The Episcopal Church, contains an adapted two-years weekday lectionary for the Epiphany and Ordinary Time seasons from the Anglican Church of Canada.  I invite you to follow it with me.

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Wisdom of Solomon 6:1-11 (Revised English Bible):

Hear then, you kings, take this to heart; lords of the wide world, learn this lesson; give ear, you rulers of the multitude, who take pride in myriads of your people.  Your authority was bestowed on you by the Lord, your power comes from the Most High.  He will probe your actions and scrutinize your intentions.  Though you are servants appointed by the King, you have not been upright judges; you have not maintained the law or guided your steps by the will of God.  Swiftly and terribly he will descend on you, for judgement falls relentlessly on those in high places.  The lowest may find pity and forgiveness, but those in power will be called powerfully to account; for he who is Master of all is obsequious to none, and shows no deference to greatness.  Small and great alike are of his making, and all are under his providence equally; but it is for those who wield authority that he reserves the sternest inquisition.  To you, then, who have absolute power I speak, in hope that you may learn wisdom and not go astray; those who in holiness have kept a holy course will be accounted holy, and those who have learnt that lesson will be able to make their defence.  Therefore be eager to hear me; long for my teaching, and you will learn.

Psalm 2 (1979 Book of Common Prayer):

1  Why are the nations in an uproar?

Why do the peoples mutter empty threats?

2  Why do the kings of the earth rise up in revolt,

and the princes plot together,

against the LORD and against his Anointed?

3  “Let us break their yoke,” they say;

“let us cast off their bonds from us.”

4  He whose throne is in heaven is laughing;

the LORD has them in derision.

5  Then he speaks to them in his wrath,

and his rage fills them with terror.

6  “I myself have set my king

upon my holy hill of Zion.”

7  Let me announce the decree of the LORD:

he said to me, “You are my Son;

this day I have begotten you.

8  Ask of me, and I will give you the nations for your inheritance

and the ends of the earth for your possession.

9  You shall crush them with an iron rod

and shatter them like a piece of pottery.

10  And now, you kings, be wise;

be warned, you rulers of the earth.

11  Submit to the LORD with fear,

and with trembling bow before him;

12  Lest he be angry and you perish;

for his wrath is quickly kindled.

13  Happy are they all

who take refuge in him!

Luke 17:11-19 (Revised English Bible):

In the course of Jesus’ journey to Jerusalem he was travelling through the borderlands of Samaria and Galilee.  As he was entering a village he was met by ten men with leprosy.  They stood some way off, and called out to him,

Jesus, Master, take pity on us.

When he saw them he said,

Go and show yourselves to the priests;

and while they were on the way, they were made clean.  One of them, finding himself cured, turned back with shouts of praise to God.  He threw himself down at Jesus’ feet and thanked him.  And he was a Samaritan.  At this Jesus said:

Were not all then made clean?  The other nine, where are they?  Was  no one found returning to give praise to God except this foreigner?

And he said to the man,

Stand up and go on your way; your faith has cured you.

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The Collect:

O God, whose blessed Son came into the world that he might destroy the works of the devil and make us children of God and heirs of eternal life: Grant that, having this hope, we may purify ourselves as he is pure; that, when he comes again with power and great glory, we may be made like him in his eternal and glorious kingdom; where he lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

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Leprosy, in the Bible, is a very broad term referring to a variety of skin diseases and to Hanson’s Disease.  I mention this for the sake of accuracy, with one caveat:  that is not germane to my main point.  Biblical leprosy, whatever we might call it today in medical terms, made one an outcast.  So, aside from the medical condition, there were serious emotional, spiritual, and psychological to consider.  It is difficult to be an outcast, given that we humans are inherently social beings.  To be cut off from one’s relatives, friends, and acquaintances because of a condition over which one has no control is a reality many people have had to face over time.

So Jesus, when he cured the ten lepers, did far more than heal them physically; he restored them to society.  This was a tremendous gift, so why did only one–and a Samaritan at that–return to render verbal thanks?  I propose that the other nine were so overjoyed that they were in a hurry to return to their homes, relatives, and friends.

The text does not state explicitly that the other nine lepers were Jews, but it does make a point of the one who said “thank you” being a Samaritan.  There had long been bad blood between Samaritans and Jews.  Samaritans were of mixed Hebrew-Assyrian ancestry, dating back centuries, when the Assyrian Empire conquered the northern kingdom, Israel.  The Samaritans used (and still use) a truncated Bible, the Torah, in fact.  And they prayed (and still do) on Mount Gerizim, not the Temple Mount in Jerusalem.  Samaritans had opposed actively the construction of the Second Temple after the Persian Empire permitted exiled Jews to return to their ancestral homeland.

The original audience for the Gospel of Luke consisted of Gentiles, so it is no accident that an account favorable to a Samaritan is so prominent in that book.   The message is plain:  Whether one is a Jew, a Samaritan, or a member of a different group is irrelevant; what matters is how we respond to Jesus.  And we can start by saying “thank you.”  Then actions must follow.  They will vary according to who, when, and where we are, as well as the talents and skills we bring to our circumstances, which are not entirely under our control.  But God will have assignments for us; may we obey them.

Speaking of assignments…

There used to be a prominent political theory according to which kings ruled as demigods.  “I am related to the god or goddess (insert name here),” they said; “obey me.”  Think of the Pharaohs of Egypt, many of the Roman Emperors, the Merovingian Dynasty in France, for example.  The Merovingians had an especially audacious claim; they said they were descended from Jesus.  Then there was the Divine Right of Kings, by which monarchs asserted that God had given them power, with the same consequence:  “Obey me, or sin.  Do not try to overthrow the system.”  As an American, I am a happy heir to the Enlightenment understanding of political authority which John Locke explained after the Glorious Revolution of 1688:  The right to govern flows from the consent of the governed.

The author of the Wisdom of Solomon lived and died a very long time before the Enlightenment, so I do not expect to find a democratic treatise in his work.  Yet his basic point is timeless:  With great power comes great responsibility.  Wielding authority carries the duty to govern wisely, for the common good, and to work for social justice.  The kings of which the author of the Wisdom of Solomon writes have failed on all these counts.  The grateful action God requires of them is to govern well, and they have not done so.  God will therefore call them to account.

The author of the Wisdom of Solomon reminds us:

Small and great alike are of his [God’s] making, and all are under his providence equally.

Again and again in the Bible God becomes quite angry about mistreatment of the poor, the marginal, and other vulnerable people.  One way of responding to God out of gratitude is obeying the divine command to treat others as one would them to treat one’s self.  Or, as Jesus said, “If you love me, keep my commandments.”

I maintain my devotional blogs for several reasons.  Among them is this:  to contribute something, no matter how relatively small, positive and uplifting to the Internet.  God has blessed me in many ways, including my education, my intellect, and my spiritual inclinations.  They merge inside my brain and demand an outlet.  Yes, I tell God “thank you” often in private.  And, again and again, I return to my self-imposed devotional writing schedule.  I grow from the exercise and hope and pray that you, O reader, derive positive benefit, too.

Here is your takeaway:  What will gratitude require of you?  May you perceive God’s answer to that question and follow the instructions.

Pax vobiscum.

KRT

http://blogatheologica.wordpress.com/2012/05/10/gratitude-and-ingratitude/

A Prayer Not To Live in the Past   Leave a comment

Above:  Everything is In the Past, by Vassily Maximov

Image in the Public Domain

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Sovereign Lord of life,

may we not imprison ourselves in the past,

dwelling on disappointments and plotting revenge

or resting on our laurels.

Instead, may we learn the appropriate lessons from the past,

live in the present faithfully, and

look to the future faithfully.

May we be and remain open to

all the possibilities you present for us to fulfill our vocations.

And, in so doing, may we become the persons we need to become

–for your glory and the sake others.

In the name of God, the Holy and Undivided Trinity.  Amen.

KENNETH RANDOLPH TAYLOR

MARCH 11, 2010

THE FEAST OF ALEXANDER FLEMING

Published originally at GATHERED PRAYERS COLLECTED BY KENNETH RANDOLPH TAYLOR on July 17, 2010

Posted December 18, 2010 by neatnik2009 in August 1, August 10, August 11, August 12, August 13, August 14, August 15, August 16, August 17, August 18, August 19, August 2, August 20, August 21, August 22, August 23, August 24, August 25, August 26, August 27, August 28, August 29, August 3, August 30, August 31, August 4, August 5, August 6: Transfiguration, August 7, August 8, August 9, Christ the King Sunday, December 1, December 2, July 1, July 10, July 11, July 12, July 13, July 14, July 15, July 16, July 17, July 18, July 19, July 2, July 20, July 21, July 22, July 23, July 24, July 25, July 26, July 27, July 28, July 29, July 3, July 30, July 31, July 4, July 5, July 6, July 7, July 8, July 9, June 1, June 10, June 11, June 12, June 13, June 14, June 15, June 16, June 17, June 18, June 19, June 2, June 20, June 21, June 22, June 23, June 24, June 25, June 26, June 27, June 28, June 29, June 3, June 30, June 4, June 5, June 6, June 7, June 8, June 9, Labor Day, May 18, May 19, May 20, May 21, May 22, May 23, May 24, May 25, May 26, May 27, May 28, May 29, May 30, May 31: Visitation, November 10, November 11, November 12, November 13, November 14, November 15, November 16, November 17, November 18, November 19, November 1: All Saints, November 20, November 21, November 22, November 23, November 24, November 25, November 26, November 27, November 28, November 29, November 2: All Souls, November 3, November 30, November 4, November 5, November 6, November 7, November 8, November 9, October 1, October 10, October 11, October 12, October 13, October 14, October 15, October 16, October 17, October 18, October 19, October 2, October 20, October 21, October 22, October 23, October 24, October 25, October 26, October 27, October 28, October 29, October 3, October 30, October 31: All Hallows' Eve/Reformation, October 4, October 5, October 6, October 7, October 8, October 9, September 1, September 10, September 11, September 12, September 13, September 14: Holy Cross, September 15, September 16, September 17, September 18, September 19, September 2, September 20, September 21, September 22, September 23, September 24, September 25, September 26, September 27, September 28, September 29, September 3, September 30, September 4, September 5, September 6, September 7, September 8, September 9, Thanksgiving Day, Trinity Sunday