Archive for the ‘Ephesians 5’ Tag
Above: Marriage Cross
Image in the Public Domain
Being Subject to One Another
AUGUST 25, 2024
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According to the Inter-Lutheran Commission on Worship (ILCW) Lectionary (1973), as contained in the Lutheran Book of Worship (1978) and Lutheran Worship (1982)
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Joshua 24:1-2, 14-18
Psalm 34:15-22
Ephesians 5:21-31
John 6:60-69
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God of all creation,
you reach out to call people of all nations to your kingdom.
As you gather disciples from near and far,
count us also among those
who boldly confess your Son Jesus Christ as Lord. Amen.
—Lutheran Book of Worship (1978), 27
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O almighty God, whom to know is everlasting life,
grant us without doubt to know your Son Jesus Christ
to be the Way, the Truth, and the Life
that, following his steps,
we may steadfastly walk in the say that leads to eternal life;
through Jesus Christ, our Lord,
who lives and reigns with you and the Holy Spirit,
one God, now and forever. Amen.
—Lutheran Worship (1982), 77
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Cultural context is crucial. Consider that assertion, O reader, as we ponder Ephesians 5:21-31.
- Patriarchy was ubiquitous. The text did not question it. We may justly question patriarchy, though.
- A household was like a small fortress with bolted outer gates and inner doors. These security measures were necessary because the society lacked domestic police forces.
- Wives were frequently much younger than their husbands.
- So, the theme of reciprocal service and protection within marriage was relatively progressive. The husband had the duty to sacrifice himself to protect his wife, if necessary.
David Bentley Hart translates 5:21 to read:
Being stationed under one another in reverence for the Anointed, ….
The Revised New Jerusalem Bible offers a variation on the standard English-language translation:
Be subject to one another out of reverence for Christ.
J. B. Phillips‘s final translation (1972) of the New Testament provides a different and thought-provoking version of this verse:
And “fit in with” each other, because of your common reverence for Christ.
Clarence Jordan‘s version of this epistle, the Letter to the Christians in Birmingham, renders this verse as follows:
Put yourselves under one another with Christ-like respect.
I, without justifying ancient social norms I find objectionable, do try to understand them in context. I also recognize that a text says what it says, not what (a) I wish it ways, and (b) what it may superficially seem to say. So, within the context of ancient Roman society, we have a text about reciprocal service and protection within marriage. The text makes clear that there is no room for exploitation in marriage. The model for the husband is Jesus, who laid down his life.
Speaking of Jesus, he lost some followers in John 6:66. Yet may we say with St. Simon Peter:
Lord, to whom shall we go? You have the words of eternal life, and we know that you are the Holy One of God.
—The Revised New Jerusalem Bible
The theme of the importance of following God exists in Joshua 24, a book edited together from various sources after the Babylonian Exile. The Book of Joshua benefits from centuries of hindsight. Other portions of the Hebrew Bible tell us which choice–polytheism–adherents of the Hebrew folk religion made for centuries. Yet the authorial voice in the sources of the Hebrew Bible is that of the priestly religion. This is appropriate.
Serve God and God alone, that authorial voice repeats. Avoid idolatry and practical atheism, it tells us again and again. This is a message for the community first and the individual second. Western rugged individualism is alien to the Bible.
If we apply the advice to be subject to one another/fit in with each other/be stationed under one another/put ourselves under one another out of reverence for Christ–or God, if you, O reader, prefer–to our communities, congregations, and mature (as opposed to casual or immature) relationships, we will have stronger communities, congregations, and mature relationships. To value other people because of who they are–not what they can do for us–is to orientate relationships in a mutually healthy direction. Everyone benefits, regardless of the cultural context, with its societal norms. This approach, if it becomes normative, will transform those societal norms for the common good.
KENNETH RANDOLPH TAYLOR
APRIL 14, 2023 COMMON ERA
THE SIXTH DAY OF EASTER
THE FEAST OF EDWARD THOMAS DEMBY AND HENRY BEARD DELANY, EPISCOPAL SUFFRAGAN BISHIPS FOR COLORED WORK
THE FEAST OF SAINTS ANTHONY, JOHN, AND EUSTATHIUS OF VILNIUS, MARTYRS IN LITHUANIA, 1347
THE FEAST OF GEORGE FREDERICK HANDEL, COMPOSER
THE FEAST OF SAINT LUCIEN BOTOVASOA, MALAGASY ROMAN CATHOLIC MARTYR, 1947
THE FEAST OF SAINT WANDREGISILUS OF NORMANDY, ROMAN CATHOLIC ABBOT; AND SAINT LAMBERT OF LYONS, ROMAN CATHOLIC ABBOT AND BISHOP
THE FEAST OF SAINT ZENAIDA OF TARSUS AND HER SISTER, SAINT PHILONELLA OF TARSUS; AND SAINT HERMIONE OF EPHESUS; UNMERCENARY PHYSICIANS
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Link to the corresponding post at BLOGA THEOLOGICA
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Above: Calvary Episcopal Church, Americus, Georgia, December 24, 2017
Photographer = Kenneth Randolph Taylor
Three Banquets, Part II
AUGUST 18, 2024
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According to the Inter-Lutheran Commission on Worship (ILCW) Lectionary (1973), as contained in the Lutheran Book of Worship (1978) and Lutheran Worship (1982)
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Proverbs 9:1-6
Psalm 34:9-14
Ephesians 5:15-20
John 6:51-58
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Almighty and ever-loving God,
you have given great and precious promises to those who believe.
Grant us the perfect faith, which overcomes all doubts,
through your Son, Jesus Christ our Lord. Amen.
—Lutheran Book of Worship (1978), 26
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Merciful Father,
since you have given your only Son as the sacrifice for our sin,
also give us grace to receive with thanksgiving
the fruits of this redeeming work
and daily follow in his way;
through your Son, Jesus Christ,
who lives and reigns with you and the Holy Spirit,
one God, now and forever. Amen.
—Lutheran Worship (1982), 75-76
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The four assigned readings, taken together, proclaim a straight-forward message: Listen to God. Receive divine wisdom. Love righteousness, not evil ways. All that is easier to summarize than to do.
Defining some terms may help to elucidate this matter.
- Righteousness is right relationship with God, self, others, and all of creation. Biblically, righteousness and justice are interchangeable.
- Wickedness is the rejection of divine generosity. Therefore, the wicked cannot be generous. They also deny that they depend upon God for everything, so they imagine that they must take care of themselves. This attitude opens the door to amoral, harmful, and exploitative actions toward others. The wicked perform evil deeds–bad, malicious, and perverse actions. Yet they take care of themselves. Or do they, ultimately?
The beginning of wisdom and morality, therefore, is the acknowledgment of (a) complete dependence on God, and (b) mutuality. We all depend upon God and each other. We are all responsible to and for each other, also. What one person does affects others. And nobody has the moral right to exploit anyone.
Food is a theme in Proverbs 9 and John 6. Proverbs 9 tells of two banquets. Lady Wisdom invites people to her banquet in verses 1-12. Then Lady Folly’s banquet fills verses 13-18. Lady Wisdom invites people to eat her food and drink her wine. The first chapter of the Gospel of John links Jesus (the Logos, or Word, of God) to Lady Wisdom. (However, Sarah Ruden’s lively translation translates Logos in John 1 as “true account.”) Jesus, in John 6, speaks at length about the bread of life and the flesh and the blood of the Son of Man. This language is unmistakably Eucharistic. I, having Anglo-Catholic tendencies, affirm Transubstantiation.
Another link between Proverbs 9 and John 6 stands out in my mind. Those who attend Lady Folly’s banquet at in Sheol (Proverbs 9:19). Yet:
Whoever eats my flesh and drinks my blood has eternal life, and I will raise him on the last day.
–John 6:54, The New American Bible–Revised Edition
I immediately recall the refrain to Suzanne Toolan’s hymn, “I Am the Bread of Life,” based on John 6:
And I will raise you up,
And I will raise you up,
and I will raise you up on the last day.
–Quoted in Evangelical Lutheran Worship (2006)
The crucifixion of Jesus carries more than one meaning simultaneously. One of these meanings is the reminder that Jesus died unjustly. The Gospel of Luke drives this point home; a veritable parade of people attests to the innocence of Jesus in the Lucan Passion narrative. How often do we perpetuate injustice, perhaps in the name of God and Christ? As often as we do so, we act as the wicked do; we join the ranks of the evil and the guests at Lady Folly’s banquet.
KENNETH RANDOLPH TAYLOR
APRIL 13, 2023 COMMON ERA
THE FIFTH DAY OF EASTER
THE FEAST OF JOSEPH BARBER LIGHTFOOT, BISHOP OF DURHAM
THE FEAST OF HENRI PERRIN, FRENCH ROMAN CATHOLIC WORKER PRIEST
THE FEAST OF JOHN GLOUCESTER, FIRST AFRICAN-AMERICAN PRESBYTERIAN MINISTER
THE FEAST OF LUCY CRAFT LANEY, AFRICAN-AMERICAN PRESBYTERIAN EDUCATOR AND CIVIL RIGHTS ACTIVIST
THE FEAST OF SAINT MARTIN I, BISHOP OF ROME, AND MARTYR, 655; AND SAINT MAXIMUS THE CONFESSOR, EASTERN ORTHODOX MONK, ABBOT, AND MARTYR, 662
THE FEAST OF SAINT ROLANDO RIVI, ROMAN CATHOLIC SEMINARIAN AND MARTYR, 1945
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Link to the corresponding post at BLOGA THEOLOGICA
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Above: Elijah in the Wilderness, by Washington Allston
Image in the Public Domain
Eternal Life and Communal Life
AUGUST 11, 2024
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According to the Inter-Lutheran Commission on Worship (ILCW) Lectionary (1973), as contained in the Lutheran Book of Worship (1978) and Lutheran Worship (1982)
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1 Kings 19:4-8
Psalm 34:1-8
Ephesians 4:30-5:2
John 6:41-51
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Almighty and everlasting God,
you are always more ready to hear than we are to pray,
and to give us more than we either desire or deserve.
Pour upon us the abundance of your mercy,
forgiving us those things of which our conscience is afraid,
and giving us those good things for which we are not worthy to ask,
except through the merit of your Son,
Jesus Christ our Lord. Amen.
—Lutheran Book of Worship (1978), 26
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Almighty and everlasting God,
always more ready to hear than we to pray
and always ready to give more than we either desire or deserve,
pour down upon us the abundance of your mercy,
forgiving us the good things we are not worthy to ask
but through the merits and mediation
of Jesus Christ, your Son, our Lord,
who lives and reigns with you and the Holy Spirit,
one God, now and forever. Amen.
—Lutheran Worship (1982), 74
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Just as the Kingdom of God is simultaneously present and future in the Synoptic Gospels, eternal life is present for those who follow Jesus. “Eternal” carries a range of meanings in the Bible, depending upon the author one reads. In the Johannine tradition, it means “of God,” and eternal life is knowing God via Jesus. This definition differs from the Pauline tradition of eternal life–a blessed afterlife. Yet consider, O reader, that the present tense of eternal life in the Gospel of John is consistent with the Realized Eschatology of the Johannine Gospel.
Amen, Amen, I say to you,
one who believes has eternal life.
I am the bread of life.
–John 6:47-48, The Revised New Jerusalem Bible
Ephesians 5:1 tells us–collectively, in context–to “become imitators of God.” The textual context, flowing from chapter 4, is mutuality under the guidance of the Holy Spirit. Forgiveness is a key feature of this model of communal life (4:32). This is bold living. In the historical context of the Epistle to the Ephesians, this is bold living amid a hostile culture. So, amid hostility and persecution, the faith community could pray, in the words of Psalm 34:3:
In the LORD do I glory.
Let the lowly hear and rejoice.
–Robert Alter
Boldness had defined Elijah’s actions as recently as 1 Kings 18. Yet, not surprisingly, Elijah’s massacre of the prophets of Baal Peor had displeased Queen Jezebel of Israel. So, Elijah had abandoned all boldness, started hiding out in the wilderness, and commenced a pity party. The prophet forgot about the one hundred prophets of YHWH safely hidden and supplied with food and drink in two caves (1 Kings 18:4). If Queen Jezebel had succeeded in having Elijah killed, one hundred prophets of YHWH would have carried on his work.
Fear and ego may blind us to a key fact: Although each of us has work from God, that work will continue via other people (agents of God) if we move away, chicken out, et cetera. God’s work does not depend solely on you, O reader, or on me. Nevertheless, you and I have an obligation to God to fulfill faithfully the work God has assigned us.
I lived in Athens, Georgia, for sixteen years and two months. While there, I became so active in St. Gregory the Great Episcopal Church that I became part of the woodwork, so to speak. Immediately before I left, I had been teaching a lectionary discussion class, serving as the parish librarian, and scheduling the lectors and the money counters for a few years. The COVID-19 pandemic had abruptly terminated the sixth year of my parish movie series in March 2020. The film series had not resumed when I left Athens in October 2021. Before I left, more than one person asked me how the work I did in the parish would continue. I reassured them that the work would continue. After I left, four people replaced me within short order. Then a fifth person started a new movie series.
God is central. Also, in faith community, each person is important, yet nobody is irreplaceable. God grants spiritual gifts as necessary. So, lest we forget this, we may need to get over ourselves. Eternal life is her; may we–as faith communities and as individuals–frolic in it and in so doing, become imitators of God, like beloved children. May we not grieve the Holy Spirit.
KENNETH RANDOLPH TAYLOR
APRIL 12, 2023 COMMON ERA
THE FOURTH DAY OF EASTER
THE FEAST OF HENRY SLOANE COFFIN, U.S. PRESBYTERIAN MINISTER, THEOLOGIAN, AND HYMN TRANSLATOR; AND HIS NEPHEW, WILLIAM SLOANE COFFIN, U.S. PRESBYTERIAN MINISTER AND SOCIAL ACTIVIST
THE FEAST OF CARL F. PRICE, U.S. METHODIST HYMNOLOGIST AND COMPOSER
THE FEAST OF SAINT DAVID URIBE-VELASCO, MEXICAN ROMAN CATHOLIC PRIEST AND MARTYR, 1927
THE FEAST OF SAINT JULIUS I, BISHOP OF ROME
THE FEAST OF SAINT TERESA OF JESUS OF THE ANDES, CHILEAN ROMAN CATHOLIC NUN
THE FEAST OF SAINT ZENO OF VERONA, BISHOP
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Link to the corresponding post at BLOGA THEOLOGICA
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Above: King Josiah
Image in the Public Domain
Parts of One Body III
JUNE 13, 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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2 Chronicles 34 or Joshua 23 (portions)
Psalm 82
Ephesians 5:21-33
Luke 6:27-42
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The faithfulness of God calls for faithfulness to God. We humans, living in communities, have a moral obligation to obey the lofty principles in the Law of Moses, as in Leviticus 18:
- We are responsible to each other.
- We are responsible for each other.
- We depend entirely on God.
- We depend on each other.
- We have no right to exploit each other.
To act on these principles is to behave in a way consistent with righteousness/justice (the same word in the Bible).
We have some difficult readings this week. “Do I have to love my enemies?” “But I enjoy judging people without (much, if any) evidence!” These are responses with which all of us can identify. Hopefully, we have progressed in our spiritual pilgrimages in Christ. Ephesians 5 and 6 contain some really chair-squirming material regarding husbands, wives, masters, and slaves. I do not excuse that which I consider inexcusable. I reject all forms of slavery at all times and in all places. I also affirm gender equality. Furthermore, I contextualize those passages within the epistle.
Be subject to one another out of reverence for Christ.
–Ephesians 5:21, The Revised English Bible (1989)
That verse exists within the context of Ephesians 4:25:
Then have done with falsehood and speak the truth to each other, for we belong to one another as parts of one body.
Regardless of one’s cultural context, if one treats others according to that context, one will do well. Likewise, a society with norms that encourage that principle has much to commend it.
KENNETH RANDOLPH TAYLOR
MARCH 21, 2020 COMMON ERA
THE FEAST OF JOHANN SEBASTIAN BACH, CARL PHILIPP EMANUEL BACH, AND JOHANN CHRISTIAN BACH, COMPOSERS
THE FEAST OF JOHN S. STAMM, BISHOP OF THE EVANGELICAL CHURCH THEN THE EVANGELICAL UNITED BRETHREN CHURCH
THE FEAST OF SAINT NICHOLAS OF FLÜE AND HIS GRANDSON, SAINT CONRAD SCHEUBER, SWISS HERMITS
THE FEAST OF SAINT SERAPION OF THMUIS, ROMAN CATHOLIC BISHOP
THE FEAST OF UMPHREY LEE, U.S. METHODIST MINISTER AND MINISTER OF SOUTHERN METHODIST UNIVERSITY
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Adapted from this post:
https://adventchristmasepiphany.wordpress.com/2020/03/21/devotion-for-the-eighth-sunday-after-the-epiphany-year-c-humes/
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https://blogatheologica.wordpress.com/2020/03/21/parts-of-one-body-iii/
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Above: King Manasseh
Image in the Public Domain
Parts of One Body II
JUNE 6, 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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2 Chronicles 33:1-13 or Joshua 20
Psalm 81
Ephesians 5:1-20
Luke 6:17-26
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Ephesians 4:25 (from the previous post in this series) provides essential context for all these readings, not just Ephesians 5:1-20.
Then have done with falsehood and speak the truth to each other, for we belong to one another as parts of one body.
–Ephesians 4:25, The Revised English Bible (1989)
All of us can change and need grace. Even the most wicked person can revere course. Those who commit crimes unwittingly (see Joshua 20) differ from those who do so purposefully. Mercy does not negate all consequences for actions, but mercy is present, fortunately. All of us ought to be at home in the light of God and to act accordingly, as Ephesians 5:1-20 details. Alas, not all of us are at home in that light, hence the woes following the Beatitudes in Luke 6.
I live in a topsy-turvy society glorifies the targets of Lukan woes and further afflicts–sometimes even criminalizes–the targets of Lukan Beatitudes. I live in a society in which the advice from Ephesians 5:1-20 is sorely needed. I read these verses and think,
So much for the most of the Internet and much of television, radio, and social media!
I do not pretend, however, that a golden age ever existed. No, I know better than that. We have degenerated in many ways, though, compared to previous times. We have also improved in other ways. All in all, we remain well below the high standard God has established.
How does one properly live into his or divine calling in a politically divided and dangerous time, when even objective reality is a topic for political dispute? Racist, nativisitic, and xenophobic and politically expedient conspiracy theories about Coronavirus/COVID-19 continue to thrive. Some members of the United States Congress continue to dismiss the threat this pandemic poses. How does one properly live into one’s divine calling in such a context? I do not know. Each person has a limit of how much poison one can consume before spiritual toxicity takes its toll? Is dropping out the best strategy? Perhaps not, but it does entail less unpleasantness and strife.
May we listen to and follow God’s call to us, both individually and collectively. May we function as agents of individual and collective healing, justice, and reconciliation. We do, after all, belong to one another as parts of one body.
KENNETH RANDOLPH TAYLOR
MARCH 20, 2020 COMMON ERA
THE FEAST OF SEBASTIAN CASTELLIO, PROPHET OF RELIGIOUS LIBERTY
THE FEAST OF CHRISTOPHER WORDSWORTH, HYMN WRITER AND ANGLICAN BISHOP OF LINCOLN
THE FEAST OF ELLEN GATES STARR, U.S. EPISCOPALIAN THEN ROMAN CATHOLIC SOCIAL ACTIVIST AND REFORMER
THE FEAST OF SAINT MARIA JOSEFA SANCHO DE GUERRA, FOUNDRESS OF THE CONGREGATION OF THE SERVANTS OF JESUS
THE FEAST OF SAMUEL RODIGAST, GERMAN LUTHERAN ACADEMIC AND HYMN WRITER
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Based on this post:
https://adventchristmasepiphany.wordpress.com/2020/03/20/devotion-for-the-seventh-sunday-after-the-epiphany-year-c-humes/
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https://blogatheologica.wordpress.com/2020/03/20/parts-of-one-body-ii/
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Above: Icon of Haggai
Image in the Public Domain
The Passion of Our Lord Jesus Christ, Part III
OCTOBER 1, 2023
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The Collect:
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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The Assigned Readings:
Haggai 1:1-15a
Psalm 136
John 13:21-38
Ephesians 5:21-33; 6:1-9 (10-20) 21-24
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The thanksgiving for divine mercy in Psalm 136 and the teaching about domestic love and respect (including some awkward sexism and the lack of a condemnation of slavery) contrast with the predicted betrayal of Jesus in John 13. The gratitude to God in Psalm 136 also stands in contrast to the criticized attitude in Haggai 1. Some people, having departed Babylon for their ancestral home and settled there, have built new houses yet oppose rebuilding the Temple. God insists that not only has the time to rebuild the Temple come, but it has arrived already. The matter is one of respect.
If we respect God as we ought, we will want to behave in certain ways, including the care of houses of worship and the treatment of our fellow human beings. We will even oppose slavery and stand against the execution of the innocent.
KENNETH RANDOLPH TAYLOR
DECEMBER 20, 2016 COMMON ERA
THE TWENTY-FOURTH DAY OF ADVENT
THE FEAST OF SAINT DOMINIC OF SILOS, ROMAN CATHOLIC ABBOT
THE FEAST OF ARCHIBALD CAMPBELL TAIT, ARCHBISHOP OF CANTERBURY
THE FEAST OF SAINT PETER CANISIUS, ROMAN CATHOLIC PRIEST
THE FEAST OF WILLIAM JOHN BLEW, ENGLISH PRIEST AND HYMN WRITER
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https://blogatheologica.wordpress.com/2016/12/20/the-passion-of-our-lord-jesus-christ-part-iii/
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Above: The Parable of the Sower
Image in the Public Domain
Being Good Soil
JUNE 18, 2023
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The Collect:
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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The Assigned Readings:
Isaiah 6:(8) 9-13 or Ezekiel 17:22-24 or Daniel 4:1-37
Psalm 7
Matthew 14:10-17 (18-33) 34-35 or Mark 4:1-25 or Luke 8:4-25; 13:18-21
Ephesians 4:17-24 (26-32; 5:1-2) 3-7 or 2 Peter 2:1-22
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Your mind must be renewed by a spiritual revolution so that you can put on the new self that has been created in God’s way, in the goodness and holiness of the truth.
–Ephesians 4:23-24, The Jerusalem Bible (1966)
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Much of the content of the assigned readings, with their options, functions as commentary on that summary statement. To borrow a line from Rabbi Hillel, we ought to go and learn it.
The commission of (First) Isaiah might seem odd. Does the text indicate that God is commanding Isaiah to preach to the population but not to help them avoid the wrath of God? Or, as many rabbis have argued for a long time, should one read imperative verbs as future tense verbs and the troublesome passage therefore as a prediction? I prefer the second interpretation. Does not God prefer repentance among sinners? The pairing of this reading with the Parable of the Sower and its interpretation seems to reinforce this point. I recall some bad sermons on this parable, which is not about the sower. The sower did a bad job, I remember hearing certain homilists say. To fixate on the sower and his methodology is to miss the point. The name of the story should be the Parable of the Four Soils, a title I have read in commentaries. One should ask oneself,
What kind of soil am I?
Am I the rocky soil of King Zedekiah (in Ezekiel 17:11-21) or the fertile soil of the betrayed man in Psalm 7? A mustard seed might give rise to a large plant that shelters many varieties of wildlife, and therefore be like the Davidic dynastic tree in Ezekiel 17:22-24 and Nebuchadnezzar II in Daniel 4, but even a mustard seed needs good soil in which to begin the process of sprouting into that plant.
One might be bad soil for any one of a number of reasons. One might not care. One might be oblivious. One might be hostile. One might be distracted and too busy. Nevertheless, one is bad soil at one’s own peril.
KENNETH RANDOLPH TAYLOR
DECEMBER 16, 2016 COMMON ERA
THE TWENTIETH DAY OF ADVENT
THE FEAST OF GUSTAF AULEN, SWEDISH LUTHERAN THEOLOGIAN
THE FEAST OF SAINT FILIP SIPHONG ONPHITHAKT, ROMAN CATHOLIC CATECHIST AND MARTYR IN THAILAND
THE FEAST OF MAUDE DOMINICA PETRE, ROMAN CATHOLIC MODERNIST THEOLOGIAN
THE FEAST OF RALPH ADAMS CRAM AND RICHARD UPJOHN, ARCHITECTS; AND JOHN LAFARGE, SR., PAINTER AND STAINED GLASS MAKER
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https://blogatheologica.wordpress.com/2016/12/16/being-good-soil-2/
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Above: Icon of Ezekiel
Image in the Public Domain
Limitless Goodness
NOVEMBER 18, 2019
NOVEMBER 19, 2019
NOVEMBER 20, 2019
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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:
Ezekiel 11:14-25 (Monday)
Ezekiel 39:21-40:4 (Tuesday)
Ezekiel 43:1-12 (Wednesday)
Psalm 141 (All Days)
Ephesians 4:25-5:2 (Monday)
1 Corinthians 10:23-11:1 (Tuesday)
Matthew 23:37-24:14 (Wednesday)
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But my eyes are turned to you, Lord GOD;
in you I take refuge;
do not strip me of my life.
–Psalm 141:8, The Book of Common Prayer (1979)
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The reading from Matthew is apocalyptic and Psalm 141 is also bleak. These texts come from difficult times. Oppressed people pray for God to destroy their enemies. The textual context in Matthew is the impending crucifixion of Jesus. From the perspective of the composition of the Gospel itself, however, there is wrestling with fading expectations of Christ’s imminent Second Coming. One also detects echoes of reality for Matthew’s audience, contending with persecution (or the threat thereof) and conflict with non-Christian Jews.
We read of mercy following judgment in Ezekiel 11, 39, 40, and 43. Punishment for societal sins will ensue, but so will restoration. In the end, God’s Presence returns to Jerusalem, which it departed in Chapters 10 and 11.
Those sins included not only idolatry but judicial corruption and economic injustice, which, of course, hurt the poor the most. Not seeking the common good violated the Law of Moses. Seeking the common good defined the assigned readings from Ephesians and 1 Corinthians.
“Everything is lawful,” but not everything is beneficial. “Everything is lawful,” but not everything builds up. No one should seek his own advantage, but that of his neighbor.
–1 Corinthians 10:23-24, The New American Bible (1991)
We also read, in the context of how we treat each other:
Do not grieve the Holy Spirit of God, for that Spirit is the seal with which you were marked for the day of final liberation.
–Ephesians 4:30, The Revised English Bible (1989)
Those are fine guiding principles. Some of the details in their vicinity in the texts might not apply to your circumstances, O reader, but such lists are not comprehensive and some examples are specific to cultures and settings. Timeless principles transcend circumstances and invite us to apply them when and where we are. May we live them in love of God and our fellow human beings, daring even to love our enemies and pray for those who persecute us (Matthew 5:43-48). That is a difficult standard to meet, but it is possible via grace.
There must be no limit to your goodness, as your heavenly Father’s goodness knows no bounds.
–Matthew 5:48, The Revised English Bible (1989)
Amen.
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/limitless-goodness/
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Above: A Salt Shaker
Image in the Public Domain
Gracious Speech Seasoned With Salt
AUGUST 1 and 2, 2022
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The Collect:
Benevolent God, you are the source, the guide, and the goal of our lives.
Teach us to love what is worth loving,
to reject what is offensive to you,
and to treasure what is precious in your sight,
through Jesus Christ, our Savior and Lord. Amen.
—Evangelical Lutheran Worship (2006), page 44
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The Assigned Readings:
Ecclesiastes 2:1-17 (Monday)
Ecclesiastes 3:16-4:8 (Tuesday)
Psalm 127 (Both Days)
Colossians 3:18-4:1 (Monday)
Colossians 4:2-6 (Tuesday)
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If Yahweh does not build a house
in vain do its builders toil.
If Yahweh does not guard a city
in vain does its guard keep watch.
–Psalm 127:1, The New Jerusalem Bible (1985)
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The key word from the readings from Ecclesiastes is “futility.” The quest for wealth is futile. Seeking happiness in wealth is futile. At least one can obtain some enjoyment from possessions, not that one can take them along for the journey after death.
Colossians 3:18-4:6 offers some uncomfortable material. First we encounter the verse about wives being subject to their husbands. The next verse mitigates it somewhat by speaking of a husband’s obligation to love his wife and never to be harsh with her. At least in Ephesians 5, when these topics arise, they do so in the context of
Be subject to one another out of reverence for Christ.
–5:21, Revised Standard Version–Second Edition (1971)
The next difficult topic is slavery, which the New Testament condemns nowhere. Slavery in the Roman Empire was different from race-based chattel slavery, of courrse, but I posit that all forms of slavery are wrong at all times and at all places. The expectation that Jesus would return soon and inaugurate social justice informed the absence of a condemnation of slavery, but (A) that was nearly 2000 years ago, (B) Jesus did not return, and (C) the mandate to love one’s neighbor as one loves oneself applies in all places an at all times. At least the text noted that there is no partiality with God.
The parting advice from Colossians 4 is timeless:
Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer every one.
4:6, Revised Standard Version–Second Edition (1971)
Graciousness flows from and imparts grace. Salt preserves and amplifies flavor. Contrary to the term “salty language,” gracious speech seasoned with salt builds up others. It edifies them; it does not insult them. And it is not futile.
May your speech, O reader, be gracious and seasoned with salt more often that it is already. May mine be likewise. May we glorify God, not ourselves. May we function as effective agents of grace.
KENNETH RANDOLPH TAYLOR
MARCH 18, 2016 COMMON ERA
THE FEAST OF SAINT LEONIDES OF ALEXANDRIA, ROMAN CATHOLIC MARTYR; ORIGEN, ROMAN CATHOLIC THEOLOGIAN; SAINT DEMETRIUS OF ALEXANDRIA, ROMAN CATHOLIC BISHOP; AND SAINT ALEXANDER OF JERUSALEM, ROMAN CATHOLIC BISHOP
THE FEAST OF SAINT ANSELM II OF LUCCA, ROMAN CATHOLIC BISHOP
THE FEAST OF SAINT CYRIL OF JERUSALEM, BISHOP, THEOLOGIAN, AND LITURGIST
THE FEAST OF SAINT PAUL OF CYPRUS, EASTERN ORTHODOX MARTYR
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https://blogatheologica.wordpress.com/2016/03/18/gracious-speech-seasoned-with-salt/
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Above: Dawn
Image in the Public Domain
Children of the Light
JUNE 28 and 29, 2022
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The Collect:
Sovereign God, ruler of all hearts,
you call us to obey you, and you favor us with true freedom.
Keep us faithful to the ways of your Son, that,
leaving behind all that hinders us,
we may steadfastly follow your paths,
through Jesus Christ, our Savior and Lord. Amen.
—Evangelical Lutheran Worship (2006), page 41
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The Assigned Readings:
Jeremiah 3:15-18 (Tuesday)
Jeremiah 23:16-22 (Wednesday)
Psalm 140 (Both Days)
Ephesians 5:6-20 (Tuesday)
Matthew 10:16-25 (Wednesday)
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Rescue me, Yahweh, from evil men,
protect me from violent men,
whose heart is bent on malice,
day after day they harbour strife;
their tongues as barbed as a serpent’s,
viper’s venom behind their lips.
–Psalm 140:1-3, The New Jerusalem Bible (1985)
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The reading from Jeremiah 3 comes from a section of scripture about repentance. God is calling a rebellious people to holiness. One day, the passage says,
They shall no longer follow the willfulness of their evil hearts.
–Jeremiah 3:17c, TANAKH: The Holy Scriptures (1985)
That prophecy had not come true by the end of the first century of the Common Era. It had not come true by the time of Jeremiah 23, which includes references to false prophets. That prophecy had not come to fruition by the time of Ephesians 5:6-20, during evil days. It had not become reality by the time of Matthew 10:16-25, which refers to the persecution of followers of Jesus.
That prophecy has yet to come true, for its fulfillment resides in the future. Until then the best advice to follow is that we find in the readings for these two days:
- Live as children of the light,
- Be filled with the Holy Spirit,
- Give thanks to God for everything and at all times,
- Trust in God during good times and good times, and
- Remember that no pupil ranks above his or her master.
God will save the world, but we can leave it better than we found it. We have a moral obligation to do so.
KENNETH RANDOLPH TAYLOR
MARCH 8, 2016 COMMON ERA
THE FEAST OF CHARLOTTE ELLIOTT, JULIA ANNE ELLIOTT, AND EMILY ELLIOTT, ANGLICAN HYMN WRITERS
THE FEAST OF SAINT HUMPHREY OF PRUM, ROMAN CATHOLIC BISHOP OF THEROUANNE
THE FEAST OF JOHN HAMPDEN GURNEY, ANGLICAN PRIEST AND HYMN WRITER
THE FEAST OF SAINT JOHN OF GOD, FOUNDER OF THE BROTHERS HOSPITALLERS OF SAINT JOHN OF GOD
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https://blogatheologica.wordpress.com/2016/03/08/children-of-the-light/
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ORDINARY TIME DEVOTIONS 
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