Archive for the ‘Genesis 11’ Tag

Devotion for Proper 18, Year D (Humes)   1 comment

Above:  The Tower of Babel, from Metropolis (1927)

A Screen Capture

Glorifying God

SEPTEMBER 4, 2022

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Blessed Lord, who caused all holy Scriptures to be written for our learning:

Grant us so to hear them, read, mark, learn, and inwardly digest them,

that we may embrace and ever hold fast the blessed hope of life,

which you have given us in our Savior Jesus Christ,  who lives and reigns

with you and the Holy Spirit, one God, for ever and ever.  Amen.

The Book of Common Prayer (1979), page 236

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Genesis 11:1-9 or Acts 28:16-31

Psalm 135:1-14

Revelation 6:1-17

John 9:1-41

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The gospel of Christ will always stand in judgment of the things that are happening in the political, economic, and social spheres of communities and nations.  And if this is so, then martyrdom is not as far away as we think.  The word “martyr” in Greek is the same word from which we get the word “witness.”

–Ernest Lee Stoffel, The Dragon Bound:  The Revelation Speaks to Our Time (1981), 49-50

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To be a witness to God can be risky.  The risk may or may not involve violence, injury or death.  However, even under the best of circumstances, to ignore or minimize that risk is foolish.  Risk may even come from conventionally religious people–from powerful ones, perhaps.

I detect an element of humor in John 9:1-41.  (Reading the Bible in such a way as to miss humor is far too common.)  By the time a reader arrives at the end of the story, one may imagine steam pouring out of the ears of some of the Pharisees, if this story were in the form of a Looney Tunes cartoon.  This would make for a wonderful scene in verse 27, with the healed man’s question, 

Do you want to become his disciples yourselves?

The New Jerusalem Bible (1985)

At the end of that story, the healed man found himself expelled from the synagogue.  His plight must have resonated with members of the Johannine Jewish Christian community, on the margins of their Jewish communal life.  Therefore, some Jews referred to other Jews as “the Jews.”

At the end of the Acts of the Apostles, St. Paul the Apostle lived under house arrest in Rome.  Ultimately, he did via beheading.

God may have struck down many enemies and oppressors of Israel, but many of the faithful have suffered and/or died for the faith, too.

The story of the Tower of Babel is a myth.  Anyone consulting it in search for a reliable source of linguistic origins is on a doomed mission.  That is not to say, however, that the story contains no truth.

This is a story about the folly of self-importance–collective self-importance, in this case.  Verse 5 reads:

The LORD came down to see the city and the tower that the people had built.

The New American Bible–Revised Edition (2011)

That verse conveys the insignificance of human achievements relative to God.

The desire to make a name for ourselves–collectively and individually–is a great value in many societies.  It is not, however, a value the Bible champions.  Psalm 135 reads, in part:

Hallelujah.

Praise the name of the LORD;

give praise, you servants of the LORD,

who stand in the house of the LORD,

in the courts of the house of our God.

Praise the LORD, for the LORD is good;

sing hymns to His name, for it is pleasant.

For the LORD has chosen Jacob for Himself,

Israel, as His treasured possession.

–Verses 1-4, TANAKH:  The Holy Scriptures (1985)

If we–collectively or individually–have a name that should last for generations, centuries, and millennia, God will give it to us.  That name may not persist in human memory, though.

Some of them left a name behind them, 

so that their praises are still sung.

While others have left no memory

and disappeared as though they had not existed.

They are now as though they had never been,

and so too, their children after them.

–Ecclesiasticus 44:8-9, The New Jerusalem Bible (1985)

So be it.

To seek to glorify God and to maintain divine standards of political, economic, and social justice can be dangerous.  At minimum, the risk is social marginalization and scorn.  Much of this contempt may come from conventionally devout people who should know better.  To serve God or to serve Caesar.  To glorify God or to glorify oneself?  To worship God or to worship country?  The decisions are ours to make?

KENNETH RANDOLPH TAYLOR

JANUARY 23, 2021 COMMON ERA

THE FEAST OF SAINT JOHN THE ALMSGIVER, PATRIARCH OF ALEXANDRIA

THE FEAST OF CHARLES KINGSLEY, ANGLICAN PRIEST, NOVELIST, AND HYMN WRITER

THE FEAST OF EDWARD GRUBB, ENGLISH QUAKER AUTHOR, SOCIAL REFORMER, AND HYMN WRITER

THE FEAST OF JAMES D. SMART, CANADIAN PRESBYTERIAN MINISTER AND BIBLICAL SCHOLAR

THE FEAST OF PHILLIPS BROOKS, EPISCOPAL BISHOP OF MASSACHUSETTS, AND HYMN WRITER

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https://blogatheologica.wordpress.com/2021/01/23/glorifying-god-vii/

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Devotion for Thursday, Friday, and Saturday Before Proper 14, Year C (ELCA Daily Lectionary)   1 comment

Abraham

Above:  Icon of Abraham

Image in the Public Domain

Waiting for God, Part I

AUGUST 4-6, 2022

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The Collect:

Almighty God, you sent your Holy Spirit to be the life and light of your church.

Open our hearts to the riches of your grace,

that we may be ready to receive you wherever you appear,

through Jesus Christ, our Savior and Lord.  Amen.

Evangelical Lutheran Worship (2006), page 44

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The Assigned Readings:

Job 21:1-16 (Thursday)

Ecclesiastes 6:1-6 (Friday)

Genesis 11:27-32 (Saturday)

Psalm 33:12-22 (All Days)

Romans 9:1-9 (Thursday)

Acts 7:1-8 (Friday)

Matthew 6:19-24 (Saturday)

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We are waiting for Yahweh;

he is our help and our shield,

for in him our heart rejoices,

in his holy name we trust.

Yahweh, let your faithful love rest on us,

as our hope has rested in you.

–Psalm 33:20-22, The New Jerusalem Bible (1985)

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Sometimes the wicked prosper and the righteous suffer.  This reality has frustrated many for ages and contradicted incarnations of Prosperity Theology (a heresy that does not die) since antiquity.  In the Book of Job the titular character’s alleged friends insisted that he must have done something to deserve his suffering.  The text, with all of its layers of authorship, explains in Chapters 1 and 2 why Job suffered; God allowed it.  Job was a pawn in a heavenly wager.

We who follow God wait for God, but, if we are realistic, we will not expect that doing so will lead to life on Easy Street.  Sometimes, in fact, it will lead to suffering for the sake of righteousness.  On other occasions suffering will just happen, seemingly for no reason.  Suffering is a part of life, I have become convinced.

Yet we need not suffer alone.  In Christ Jesus God suffered in human flesh, after all.  The divine promise is not that a proper relationship with God will be present during suffering.  This has been my experience.  We are members of God’s household via grace, not lineage, and the pilgrimage of faith begins with one step.  In God we find intangible and eternal (in the Johannine sense of that word, that is, “of God,” see 17:3) treasures, the variety that outlasts and is vastly superior to the most appealing temporal prizes.

Of course we should love God for selfless reasons; the rewards will come.  I recall a story about a woman who walked around carrying a torch and a bucket of water.  The torch, she said, was to burn up heaven and the water was to extinguish the flames of hell so that nobody would seek to follow God to enter heaven or to avoid hell.  Yet we humans seem to have mixed motivations much of the time, do we not?  Certain evangelists emphasize the possibility of damnation to frighten people into salvation.  Although I affirm the existence of both heaven and hell, I argue that terror is not a basis for a mature relationship with God, whom many Jews and Christians describe as loving and compassionate.

May we wait for Yahweh, who is our loving and compassionate help and shield, in whom our hearts rejoice.  May we wait for God in times of prosperity and of scarcity, of suffering and of ease, of pain and of pleasure.

KENNETH RANDOLPH TAYLOR

MARCH 23, 2016 COMMON ERA

WEDNESDAY IN HOLY WEEK

THE FEAST OF GEORGE RUNDLE PRYNNE, ANGLICAN PRIEST, POET, AND HYMN WRITER

THE FEAST OF SAINT GREGORY THE ILLUMINATOR, PATRIARCH OF ARMENIA

THE FEAST OF HEINRICH VON LAUFENBERG, GERMAN ROMAN CATHOLIC PRIEST AND HYMN WRITER

THE FEAST OF SAINT TURIBIUS OF MOGROVEJO, ROMAN CATHOLIC ARCHBISHOP OF LIMA

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https://blogatheologica.wordpress.com/2016/03/23/waiting-for-god-part-i/

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

Metropolis Tower of Babel

Above:  The Ruins of the Tower of Babel, from Metropolis (1927)

A Screen Capture via PowerDVD

Unity in God

MAY 24 and 25, 2021

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The Collect:

Mighty God, you breathe life into our bones,

and your Spirit brings truth to the world.

Send us this Spirit,

transform us by your truth,

and give us language to proclaim your gospel,

through Jesus Christ, our Savior and Lord.

who lives and reigns with you and the Holy Spirit,

one God, now and forever.  Amen.

Evangelical Lutheran Worship (2006), page 36

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The Assigned Readings:

Joel 2:18-29 (Protestant versification)/Joel 2:18-3:2 (Jewish, Roman Catholic, and Eastern Orthodox versification) (Monday)

Genesis 11:1-9 (Tuesday)

Psalm 104:24-34, 35b (Both Days)

1 Corinthians 12:4-11 (Monday)

1 Corinthians 12:12-27 (Tuesday)

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May the glory of the LORD endure for ever;

may the LORD rejoice in all his works.

–Psalm 104:32, The Book of Common Prayer (1979)

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The story of the Tower of Babel is a myth, a fictitious tale which contains much truth.  In the brief narrative all humans speak one language and live in one city, which they consider to be impressive.  Hubris is ubiquitous, but God is so far above (literally and figuratively) that God must descend to see the city.  The divine will is that people spread out across the planet and not seek to glorify themselves.  God, therefore, causes languages to arise and people to disperse.  Their vainglorious goal becomes a dashed hope.

One of the principles of the Law of Moses is that people depend upon God for everything and upon each other.  Teachings regarding human dependence on God and about interdependence contradict cherished American cultural ideas about self-made people and leave no room for human boasting.  As St. Paul the Apostle wrote, the only proper boast is in God.

Placing the pericope from Genesis 11 on the day after Pentecost Sunday makes sense, for the narrative regarding that day in the Acts of the Apostles, with all of its poetic language (the sort of language best suited to convey the truth of day’s events), speaks of the reversal of the curse at the end of the Tower of Babel story.  People remained scattered across the face of the planet, but they can understand the message of God in their languages.  The multitude of languages persists, but confusion (at least on that day in Jerusalem) ends.  And all this happens for the glory of God, not people.

The author of the Book of Joel, writing in the Persian period of Hebrew history, predicted a time when God would cease to send punishments and would extend extravagant mercy on the people of Judah again.  Shame among the nations of the Earth would end and the divine spirit would fall upon all flesh.  It is a promise not yet fully realized, but hopes for it are valid.  Such unity in God remains for the future; Pentecost is just the beginning.

KENNETH RANDOLPH TAYLOR

MARCH 13, 2015 COMMON ERA

THE FEAST OF SAINTS PLATO OF SYMBOLEON AND THEODORE STUDITES, EASTERN ORTHODOX ABBOTS; AND SAINT NICEPHORUS OF CONSTANTINOPLE, PATRIARCH

THE FEAST OF SAINT HELDRAD, ROMAN CATHOLIC ABBOT

THE FEAST OF SAINTS RODERIC OF CABRA AND SOLOMON OF CORDOBA, ROMAN CATHOLIC MARTYRS

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https://blogatheologica.wordpress.com/2015/03/17/unity-in-god/

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Week of Proper 1: Friday, Year 1   6 comments

Above:  Plan for Versailles Palace and Its Grounds, 1746

Monuments to Human Egos

NOT OBSERVED THIS YEAR

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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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Genesis 11:1-9 (Revised English Bible):

There was a time when all the world spoke a single language and used the same words.  As people journeyed in the east, they came upon a plain in the land of Shinar and settled there.  They said to one another,

Come, let us make bricks and bake them hard;

they used bricks for stone and bitumen for mortar.  Then they said,

Let us build ourselves a city and a tower with its top in the heavens and make a name for ourselves, or we shall be dispersed over the face of the earth.

The LORD came down to see the city and tower which they had built, and he said,

Here they are, one people with a single language, and now they have started to do this; from now on nothing they have a mind to do will be beyond their reach.  Come, let us go down there and confuse their language, so that they will not understand what they say to one another.

So the LORD dispersed them from there all over the earth, and they left off building the city.  That is why it is called Babel, because there the LORD made a babble  of the language of the whole world.   It was from that place the LORD scattered people over the face of the earth.

Psalm 33:6-18 (1979 Book of Common Prayer):

6 By the word of the LORD were the heavens made,

by the breath of his mouth all the heavenly hosts,

7 He gathers up the waters of the ocean as in a water-skin,

and stores up the depths of the sea.

8 Let all the earth fear the LORD;

let all who dwell in the world stand in awe of him.

9 For he spoke, and it came to pass;

he commanded, and it stood fast.

10 The LORD brings the will of the nations to naught;

he thwarts the designs of the peoples.

11 But the LORD’s will stands fast for ever,

and the designs of his heart from age to age.

12 Happy is the nation whose God is the LORD!

happy the people he has chosen to be his own!

13 The LORD looks down from heaven,

and beholds all the people in the world.

14 From where he sits enthroned he turns his gaze

on all who dwell on the earth.

15 He fashions all the hearts of them

and understands all their works.

16 There is no king that can be saved by a mighty army;

a strong man is not delivered by his great strength.

17 The horse is a vain hope for deliverance;

for all its strength it cannot save.

18 Behold, the eye of the LORD is upon those who fear him,

on those who wait upon his love,

19 To pluck their lives from death,

and to feed them in time of famine.

20 Our soul waits for the LORD;

he is our help and our shield.

21 Indeed, our heart rejoices in him,

for in his holy Name we put our trust.

22 Let your loving-kindness, O LORD, be upon us,

as we have put our trust in you.

Mark 8:34-9:1 (Revised English Bible):

Then he called the people to him, as well as his disciples, and said to them,

Anyone who wants to be a follower of mine must renounce self; he must take up his cross and follow me.  Whoever wants to save his life will lose it, but whoever loses his life for my sake and for the gospel’s will save it.  What does anyone gain by winning the whole world at the cost of his life?  What can he give to buy his life back?  If anyone is ashamed of me and my words in this wicked and godless age, the Son of Man will be ashamed of him, when he comes in the glory of his Father with the holy angels.

He said to them,

Truly I tell you:  there are some of those standing here who will not taste death before they have seen the kingdom of God come with power.

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The Collect:

Remember, O Lord, what you have wrought in us and not what we deserve; and, as you have called us to your service, make us worthy of our calling; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever.  Amen.

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Versailles Palace, outside Paris, France, is a tourist attraction and an art museum today.  Yet it began as a hunting lodge for King Louis XIII (reigned 1610-1643).  It was certainly a very nice hunting lodge, but it was not a palace.  Louis XIV, the “Sun King” (reigned 1643-1715) began the process of expanding the hunting lodge into a palace, and made it the seat of his court and the architectural symbol of his absolutist rule.  Versailles Palace was a monument to the royal ego.

We students of history know what happened to that royal line, do we not? Hint:  The French Revolution.  Afterward, three kings governed France, and two of those died in exile.  The last king had to evacuate his throne in 1848.

Monuments to human egos outlast the people who build them.

Let us turn now from history to mythology, whereby the Book of Genesis provides a fictional account of the origin of languages.  (Study linguistics for the actual account.)  The people in the city in this myth seek to disobey the divine command to spread out across the planet.  So they establish a building program, one goal of which is to establish their name.  This is about ego.  So God gives them no choice but to obey his command.  The actual meaning of the name “Babylon” is “Gate of God,” which the city in the myth does not become.

Jesus points away from ego and disobedience.  He says to renounce self, take up a cross, and follow him.  Therein lies spiritual life, which no mere mortal can take away from us.  This is life as the worshipers of ego do not recognize it, and it is superior to their concept.  Our glory is in God, not ourselves.

You might have noticed, O reader, Mark 9:1, in which Jesus says:

Truly I tell you:  there are some of those standing here who will not taste death before they have seen the kingdom of God come with power.

This text begs one overriding question:  What is the Kingdom of God in this saying?  Let us use textual context.  Consider Mark 1:14-15 (Revised English Bible):

After John had been arrested, Jesus came into Galilee proclaiming the gospel of God:  “The time has arrived; the kingdom of God is upon you. Repent, and believe the Gospel.”

The ministry of Jesus inaugurated the Kingdom of God.

Mark 9:2 begins an account of the Transfiguration of Jesus.  Let us distinguish between the Kingdom of God coming in power and people seeing the Kingdom of God coming in power.  At this point (9:1)  in Mark, the Kingdom of God has come in power, that is, the power working through Jesus.  People will realize this very shortly, Jesus is saying.  The Transfiguration reveals this fact to Apostles, and the crucifixion and resurrection of Jesus render the Messianic Secret no longer a secret.  Furthermore, the surviving eleven Apostles, as history tells us, spread the Good News of Jesus far abroad.

The definition of the Kingdom of God is ambiguous here, but it pertains to the authority of Jesus.  Evil continues to exist, of course, but (to get jump ahead in the story) the resurrection of Jesus demonstrates the superior power of God in Jesus.  This is one theological understanding of the Atonement present in the writings of Church Fathers.

I posit that since Jesus inaugurated the Kingdom of God almost two thousand years ago, it is still here on the earth.  Appearances might seem to indicate otherwise, but consider this:  The presence of Jesus on earth did not mark the end of the Roman domination of Judea and terminate injustice.  Recall that part of the message of the Gospel of Mark is to argue against the idea of conqueror Messiah.  (See the devotional for the Week of 6 Epiphany:  Thursday, Year 1.)  So why, if we are paying attention, should we expect the continued presence of the Kingdom of God among the faithful to accomplish anything similar in our time and place?

But let us follow Jesus, sacrificing that which God commands us to sacrifice, obediently.  There is justice with God, and the schedule for that is beyond human comprehension.  So be it.  May we seek to become what we can in God, and not to strike out in foolish directions.  God will handle the rest.

KRT

Published originally as Week of 6 Epiphany:  Friday, Year 1, at ADVENT, CHRISTMAS, AND EPIPHANY DEVOTIONS OF KENNETH RANDOLPH TAYLOR on October 27, 2010