Archive for the ‘Genesis 8’ Tag

Devotion for Thursday, Friday, and Saturday Before Proper 19, Year C (ELCA Daily Lectionary)   1 comment

Sky with Rainbow

Above:   Sky with Rainbow

Image in the Public Domain

Redemption and Related Responsibilities

SEPTEMBER 12, 2019

SEPTEMBER 13, 2019

SEPTEMBER 14, 2019

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The Collect:

O God, overflowing with mercy and compassion,

you lead back to yourself all those who go astray.

Preserve your people in your loving care,

that we may reject whatever is contrary to you

and may follow all things that sustain our life in

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

Evangelical Lutheran Worship (2006), page 47

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The Assigned Readings:

Genesis 6:1-6 (Thursday)

Genesis 7:6-10; 8:1-5 (Friday)

Genesis 8:20-9:7 (Saturday)

Psalm 51:1-10 (All Days)

1 Timothy 1:1-11 (Thursday)

2 Peter 2:1-10a (Friday)

John 10:11-21 (Saturday)

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Indeed, I have been wicked from my birth,

a sinner from my mother’s womb.

–Psalm 51:6, The Book of Common Prayer (1979)

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The comedian Lewis Black told a joke explaining why God seems more violent in the Hebrew Bible than in the New Testament.  Having a son calmed him down.  That is, of course, bad theology, for it falls under the heading of the Arian heresy.  Furthermore, the God of the Book of Revelation is not the deity of “Kum ba Yah,” a song I despise for several reasons.  The Smiter-in-Chief is in full form in the composite story of Noah, based on older stories.

Rewritten folklore and mythology in the Bible presents us with the opportunity to ponder profound theology.  We might think that we know a particular tale better than we actually do, so we ought to avoid switching on the automatic pilot.  Human immorality saddens God’s heart in Genesis 6:6, but Noah has found favor with God.  “Noah,” in Hebrew, is “favor” spelled backward.  A note in The Jewish Study Bible–Second Edition (2014) tells me that this

indicates that human perversion and divine grief will not be the last word.

–page 19

Furthermore, the Hebrew word for the ark occurs in just one other story in the Hebrew Bible.  It applies also to the basket containing young Moses in Exodus 2.  Again The Jewish Study Bible–Second Edition (2014) helps me dig deeper into the scriptures:

Noah foreshadows Moses even as Moses, removed from the water, foreshadows the people Israel, whom he leads to safety through the death-dealing sea that drowns their oppressors (Exod. chs 14-15).  The great biblical tale of redemption occurs first in a shorter, universal form, then in a longer, particularistic one.

–page 20

The author of Psalm 51 (traditionally King David, but knows for sure?) understood human sinfulness well.  So did the author of 1 Timothy, writing under the name of St. Paul the Apostle.  Laws, he noted,

are not framed for people who are good.

–1:9, The Jerusalem Bible (1966)

That statement applies to divine law, certainly.  Indeed, in context, it pertains to the Law of Moses.  That code, containing timeless principles and culturally specific examples thereof, sometimes becomes a confusing array of laws.  Many people mistake culturally specific examples for timeless principles, thereby falling into legalism.  The pillars of that code are:

  1. We mere mortals are totally dependent on God,
  2. We humans depend upon each other also,
  3. We humans are responsible for each other, and
  4. We humans are responsible to each other.

Turning to John 10, we read of Jesus, the Good Shepherd.  The sheep need the shepherd, who protects them and lays down his life for them.  The sheep also know the shepherd’s voice.  I, as a Christian, am one of the sheep.  I know my need for God and the ease with which I yield to many temptations.  The laws of God exist for people such as me.  Divine guidance and redemption play out in my life.

The individual part of religion is important, of course, but it is hardly everything.  The collective aspect is crucial also.  This truth is especially evident in Judaism, Eastern Orthodoxy, and Roman Catholicism.  Much of Protestantism, however, has gone overboard with regard to individualism.  Redemption is not just my story or your story.  No, it is our story as we relate to God and God relates to us.  Society exerts a powerful influence upon our notions of morality and reverence; it shapes us, just as we influence it.  May we be salt and light, shaping society according to the four pillars of the Law of Moses and according to the unconditional and free (yet not cheap) love of God.

KENNETH RANDOLPH TAYLOR

MAY 18, 2016 COMMON ERA

THE FEAST OF MALTBIE DAVENPORT BABCOCK, U.S. PRESBYTERIAN MINISTER AND HYMN WRITER

THE FEAST OF SAINT JOHN I, BISHOP OF ROME

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https://blogatheologica.wordpress.com/2016/05/18/redemption-and-related-responsibilities/

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Devotion for Monday, Tuesday, and Wednesday After Proper 14, Year A (ELCA Daily Lectionary)   1 comment

Job and God

Above:  God Speaking to Job; from a Byzantine Manuscript

Image in the Public Domain

Arguing Faithfully With God

AUGUST 14, 15, and 16, 2017

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The Collect:

O God our defender, storms rage around and within us and cause us to be afraid.

Rescue your people from despair, deliver your sons daughters from fear,

and preserve us in the faith of your Son,

Jesus Christ, our Savior and Lord.  Amen.

Evangelical Lutheran Worship (2006), page 44

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The Assigned Readings:

Genesis 7:11-8:5 (Monday)

Genesis 19:1-29 (Tuesday)

Job 36:24-33; 37:14-24 (Wednesday)

Psalm 18:1-19 (All Days)

2 Peter 2:4-10 (Monday)

Romans 9:14-29 (Tuesday)

Matthew 8:23-27 (Wednesday)

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Faithful and pure, blameless and perfect–

yet to the crooked you show yourself shrewd.

Your holy light shines on my darkness;

my steps are guided, my vigor renewed.

Your law will shape my heart and my mind,

letting me find richest blessing.

–Martin Leckebusch, Verse 3, “Refuge and Rock,” a paraphrase of Psalm 18 in Psalms for All Seasons:  A Complete Psalter for Worship (2012)

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Elihu, in the Book of Job, was a pious idiot.  He condemned Job for challenging God and was sure that the titular character of the text must have done something wrong, for surely a just deity would not permit the innocent to suffer.

The Almighty–we cannot find him;

he is great in power and justice,

and abundant righteousness he will not violate.

Therefore mortals fear him;

he does not regard any who are wise in their conceit.

–Job 37:23-24, The New Revised Standard Version (1989)

The Book of Job 1 and 2, had established, however, that God had permitted this suffering as a test of loyalty.  And, starting in Chapter 38, when God spoke to Job, one of the most impatient people in the Bible (despite the inaccurate cliché about the “patience of Job”), the divine reply contained no apology.

(Yes, I know of the layers of composition in the Book of Job, that Elihu’s section was not part of the original text and that the prose wraparounds came later, but I am, in this post, treating the book as a whole, as we have received the final version.)

The readings from Genesis contain parts of accounts of divine destruction of the wicked and sparing of some people in the process.  The men of Sodom were as anxious to rape women as they were to violate angels, so their issue was not homosexual orientation or practice but violence against almost anyone on two legs.  Their sin involved the opposite of hospitality in a place and at a time when the lack of hospitality could prove fatal for guests or world-be guests.  Lot was morally troublesome, for he offered his virgin daughters to the rape gang.  Those same daughters got him drunk and committed incest with him later in the chapter.  Abraham had at least negotiated with God in an attempt to save lives in Genesis 18:20-33, but Noah did nothing of the sort in his time, according to the stories we have received.

Sometimes the faithful response to God is to argue, or at least to ask, “Did I hear you right?”  The Bible contains references to God changing the divine mind and to God holding off judgment for a time.  I am keenly aware of the unavoidable anthropomorphism of the deity in the Bible, so I attempt to see through it, all the way to the reality behind it.  That divine reality is mysterious and ultimately unfathomable.  The titular character of the Book of Job was correct to assert his innocence, which the text had established already, but, in the process of doing so he committed the same error as did Elihu and the three main alleged friends; he presumed to think to know how God does or should work.

This occupies my mind as I read elsewhere (than in the mouth of Elihu or one of the three main alleged friends of Job) about the justice, judgment, and mercy of God.  I recall that the prophet Jeremiah argued with God bitterly and faithfully–often for vengeance on enemies.  I think also of the repeated cries for revenge and questions of “how long?” in the Book of Psalms and the placement of the same lament in the mouths of martyrs in Heaven in the Book of Revelation.  And I recall how often God has extended mercy to me in my ignorance, faithlessness, and panic-driven errors.  I conclude that I must continue to seek to embrace the mystery of God, rejecting temptations to accept false and deceptively easy answers as I choose the perhaps difficult alternative of a lack of an answer or a satisfactory reply instead.  God is God; I am not.  That much I know.  Nevertheless, some more answers from God might be good to have.  May the faithful argument continue.

KENNETH RANDOLPH TAYLOR

JULY 14, 2014 COMMON ERA

THE FEAST OF MATTHEW BRIDGES, HYMN WRITER

THE FEAST OF SAINT CAMILLUS DE LELLIS, ROMAN CATHOLIC PRIEST

THE FEAST OF SAMSON OCCUM, PRESBYTERIAN PASTOR

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http://blogatheologica.wordpress.com/2014/07/20/arguing-faithfully-with-god/

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Proper 4, Year A   32 comments

Above:  The Sermon on the Mount Window, Stanford Memorial Church, Stanford, California

Beginning Again

The Sunday Closest to June 1

NOT OBSERVED THIS YEAR

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FIRST READING AND PSALM:  OPTION #1

Genesis 6:9-22; 7:24; 8:14-19 (New Revised Standard Version):

These are the descendants of Noah.  Noah was a righteous man, blameless in his generation:  Noah walked with God.  And Noah had three sons, Shem, Ham, and Japheth.

Now the earth was corrupt in God’s sight, and the earth was filled with violence.  And God saw that the earth was corrupt; for all flesh had corrupted its ways upon the earth.  And God said to Noah,

I have determined to make an end of all flesh, for the earth is filled with violence because of them; now I am going to destroy them along with the earth.  Make yourself an ark of cypress wood; make rooms in the ark, and cover it inside and out with pitch.  This is how you are to make it:  the length of the ark three hundred cubits, its width fifty cubits, and its height thirty cubits.  Make a roof for the ark, and finish it to a cubit above; and put the door of the ark in its side; make it with lower, second, and third decks.  For my part, I am going to bring a flood of waters on the earth, to destroy from under heaven all flesh in which is the breath of life, everything that is on the earth shall die.  But I will establish my covenant with you; and you shall come into the ark, you, your sons, your wife, and your sons’ wives with you.  And of every living thing, of all flesh, you shall bring two of every kind into the ark, to keep them alive with you; they shall be male and female.  Of the birds according to their kinds, of every creeping things of the ground according to its kind, two of every kind shall come in to you, to keep them alive.  Also take with you every kind of food that is eaten, and store it up; and it shall serve as food for you and for them.

Noah did this; he did all that God commanded him.

And the waters swelled on the earth for one hundred fifty days.

In the second month, on the twenty-seventh day of the month, the earth was dry.  Then God said to Noah,

Go out of the ark, you and your wife, and your sons and your sons’ wives with you.  Bring out with you every living thing that is with you of all flesh–birds and animals and every creeping thing that creeps on the earth–so that they may abound on the earth, and be fruitful and multiply on the earth.

So Noah went out with his sons and his wife and his sons’ wives.  And every animal, every creeping thing, and every bird, everything that moves on the earth, went out of the ark by families.

Psalm 46 (1979 Book of Common Prayer):

1 God is our refuge and strength,

a very present help in trouble.

2 Therefore we will not fear, though the earth be moved,

and though the mountains be toppled into the depths of the sea;

3 Though its waters rage and foam,

and though the mountains tremble at its tumult.

4 The LORD of hosts is with us;

the God of Jacob is our stronghold.

5 There is a river whose streams make glad the city of God,

the holy habitation of the Most High.

6 God is in the midst of her;

she shall not be overthrown;

God shall help her at the break of day.

7 The nations make much ado, and the kingdoms are shaken;

God has spoken, and the earth shall melt away.

8 The LORD of hosts is with us;

the God of Jacob is our stronghold.

9 Come now and look upon the works of the LORD,

what awesome things he has done on earth.

10 It is he who makes war to cease in all the world;

he breaks the bow, and shatters the spear,

and burns the shields with fire.

11 “Be still, then, and know that I am God;

I will be exalted among the nations;

I will be exalted in the earth.”

12 The LORD of hosts is with us;

the God of Jacob is our stronghold.

FIRST READING AND PSALM:  OPTION #2

Deuteronomy 11:18-21, 26-28 (New Revised Standard Version):

You shall put these words of mine in your heart and soul, and you shall bind them as a sign on your hand, and fix them as an emblem on your forehead.  Teach them to your children, talking about them when you are at home and when you are away, when you lie down and when you rise.  Write them on the doorposts of your house and and on your gates, so that your days and the days the days of your children may be multiplied in the land that the LORD swore to your ancestors to give them, as long as the heavens are above the earth.

See, I am setting before you today a blessing and a curse:  the blessing, if you obey the commandments of the LORD your God that I am commanding you today; and the curse, if you do not obey the commandments of the LORD your God, but turn from the way that I am commanding you today, to follow other gods that you have not known.

Psalm 31:1-5, 19-24 (1979 Book of Common Prayer):

1 In you, O LORD, have I taken refuge;

let me never be put to shame;

deliver me in your righteousness.

2 Incline your ear to me;

make haste to deliver me.

3 Be my strong rock, a castle to keep me safe,

for you are my crag and my stronghold;

for the sake of your Name, lead me and guide me.

4 Take me out of the net that they have secretly set for me,

for you are my tower of strength.

5 Into your hands I commend my spirit,

for you have redeemed me,

O LORD, O God of truth.

19 How great is your goodness, O LORD!

which you have laid up for those who fear you;

which you have done in the sight of all

for those who put their trust in you.

20 You hide them in the covert of our presence from those who slander them;

you keep them in your shelter from the strife of tongues.

21 Blessed be the LORD!

for he has shown me the wonders of his love in a besieged city.

22 Yet I said in my alarm,

“I have never been cut off from the sight of your eyes.”

Nevertheless, you heard the sound of my entreaty

when I cried out to you.

23 Love the LORD, all you who worship him;

the LORD protects the faithful,

but repays to the full those who act haughtily.

24 Be strong and let your heart take courage,

all you who wait for the LORD.

SECOND READING

Romans 1:16-17; 3:22b-31 (New Revised Standard Version):

For I am not ashamed of the gospel; it is the power of God for salvation to everyone who has faith, to the Jew first and also to the Greek.  For in it the righteousness of God is revealed through faith for faith; as it is written,

The one who is righteous will live by faith.

For there is no distinction, since all have sinned and fall short of the glory of God; they are now justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a sacrifice of atonement by his blood, effective through faith.  He did this to show his righteousness, because in his divine forbearance he had passed over the sins previously committed; it was to prove at the present time that he himself is righteous and that he justifies  the one who has faith in Jesus.

Then what becomes of boasting?  It is excluded.  By what law?  By that of works?  No, but by the law of faith.  For we hold that a person is justified by faith apart from works prescribed by the law.  Or is God the God of Jews only?  Is he not the God of Gentiles also?  Yes, of Gentiles also, since God is one; and he will justify the circumcised on the ground of faith and the uncircumcised through the same faith.  Do we then overthrow the law by this faith?  By now means!  On the contrary, we uphold the law.

GOSPEL READING

Matthew 7:21-29 (New Revised Standard Version):

[Jesus said,]

Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father in heaven.  On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many deeds of power in your name?’  Then I will declare to them, ‘I never knew you; go away from me, you evildoers.’

Everyone who hears these words of mine and acts on them will be like a wise man who built his house on rock.  The rain fell, the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on rock.  And everyone who hears these words of mine and does not act on them will be like a foolish man who built his house on sand.  The fain fell, and the floods came, and the winds blew, and beat against that house, and it fell–and great was its fall!

Now when Jesus had finished saying these things, the crowds were astonished at his teaching, for he taught them as one having authority, and not as their scribes.

The Collect:

O God, your never-failing providence sets in order all things both in heaven and earth:  Put away from us, we entreat you, all hurtful things, and give us those things which are profitable for us; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.  Amen.

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Beginning with Proper 4, the Revised Common Lectionary provides options for the First Reading and the Psalm.  As I ponder these choices for Proper 4, Year A, I detect some common ground.  It consists of the following elements:

  1. God prepares chosen people for a new beginning, whether in the case of Noah’s Ark or of the Israelites on the verge of entering Canaan.
  2. God is a refuge, strength, and stronghold.

I propose that God grants new beginnings out of mercy while imposing certain obligations.  This is where the reading from Deuteronomy applies:  obey God.  My thinking, with its emphasis on higher biblical criticism, tells me that the Deuteronomist was not Moses, and that this speech postdates Moses by centuries.  So this speech, put into the mouth of Moses, functioned as a criticism of the Kingdom of Judah late in its life.  My paraphrase of the Deuteronomist’s agenda:  “That is where we went wrong so long ago; we disobeyed God.  We have become at least as corrupt as was the generation in the time of Noah.  We have squandered an opportunity God has granted us.”

The readings from the New Testament remind us in prose and parable that the righteous live by faith.  We must build on the rock, Jesus says.  And Jesus himself is the rock.  The storms of life will come, but the house of faith built with a solid foundation will survive intact.  It is important to have a firm foundation, but also to possess sufficient flexibility, though.  The storms of life include strong winds, and, if one cannot sway with the winds, one will snap in two.  And what good is that?  Have you ever watched tall pine trees during a strong wind?  They remain standing because they are rooted firmly, but they remain whole because they sway with the wind.

Holiness is not abstract.  Much of it consists of how we treat each other.  Do we respect one another, or do we seek to exploit each other?  Do we love one another, or do we demonize each other?  In the name of God, do we extend helping hands to each other, or do we turn into cynical, Social Darwinian, every man, woman, and child-for-himself-and-herself types?  Is justice truly blind, or is it on the dole?  Do we nurture beauty, or do we nourish that which is coarse?  I could continue, but I trust that I have made my point clearly.

Thanks to grace, we get to start over periodically.  But this is not cheap grace, that which costs us nothing.  No, this grace demands something of us.  We must love God and each other if we are to make the most of each new beginning.  We must live by faith and practice good religion, that built on love, not hatred.

In grace we have a firm foundation.  Let us build on it, or continue to do so.

KRT

Week of Proper 1: Wednesday, Year 1   9 comments

Above:  Logo of the Mennonite Church U.S.A.

This is the Season of God’s Patience

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 8:6-13, 20-22 (Revised English Bible):

At the end of forty days Noah opened the hatch that he had made in the ark, and sent out a raven; it continued flying to and fro until the water on the earth had dried up.  Then Noah sent out a dove to see whether the water of the earth had subsided.  But the dove found no place where she could settle because all the earth was under water, and and so she came back to him in the ark.  Noah reached out and caught her, and brought her into the ark.  He waited seven days more and again sent the dove from the ark.  She came back to him towards evening with a freshly plucked olive leaf in her beak.  Noah knew that the water had subsided from the earth’s surface.  He waited yet another seven days, and, when he sent out the dove, she did not come back to him.  So it came about that month, on the first day of the first month of his six hundred and first year, the water had dried up on the earth, and when Noah removed the hatch and looked out, he saw that the ground was dry.

Noah built an altar to the LORD and, taking beasts and birds of every kind that were ritually clean, he offered them as whole-offerings on it.  When the LORD smelt the soothing odour, he said within himself,

Never again shall I put the earth under a curse because of mankind, however evil their inclination may be from their youth upwards, nor shall I ever again kill all living creatures, as I have just done.

‘As long as the earth lasts,

seedtime and harvest. cold and heat,

summer and winter, day and night,

they will never cease.’

Psalm 116:10-17 (1979 Book of Common Prayer):

10 How shall I repay the LORD

for all the good things he has done for me?

11 I will lift up the cup of salvation

and call upon the Name of the LORD.

12 I will fulfill my vows to the LORD

in the presence of all his people.

13 Precious in the sight of the LORD

is the death of his servants.

14 O LORD, I am your servant;

I am your servant and the child of your handmaid;

you have freed me from my bonds.

15 I will offer you the sacrifice of thanksgiving

and call upon the Name of the LORD.

16 I will fulfill my vows to the LORD

in the presence of all his people.

17 In the courts of the LORD’s house,

in the midst of you, O Jerusalem.

Hallelujah!

Mark 8:22-26 (Revised English Bible):

They arrived at Bethsaida.  There the people brought a blind man to Jesus and begged him to touch him.  He took the blind man by the hand and led him out of the village.  Then he spat on his eyes, laid his eyes upon him, and asked if he could see anything.  The man’s sight began to come back, and he said,

I see people–they look like trees, but they are walking about.

Jesus laid his hands on his eyes again; he looked hard, and now he was cured and could not see anything clearly.  Then Jesus sent him home, saying,

Do not even go into the village.

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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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The readings from Genesis and Mark might seem incongruous, but, after sifting through commentaries, I have found a common thread.  Follow it with me.

Let us begin in the Gospel of Mark.  Know that juxtaposition is very important here.  Jesus also put on a shamanic show involving spittle (with a deaf man that time) in Chapter 7.  And, in Chapter 8, Jesus has had to deal with chronically critical Pharisees and oblivious and overly literalistic Apostles.  So, on the heels of that incident, we read of our Lord and Savior putting on a shamanic show involving spittle while healing a blind man.  As I wrote while addressing the account of the healing of the deaf man, the Gospel of Mark contains stories of Jesus performing long-distance healings, so the song and dance with spittle was of no healing quality, but it was what people expected and believed would work.  So he met them where they were.  Jesus was gracious that way.

This healing occurs in two stages, with the gift of clear vision not arriving immediately.  The Gospel of Mark may be pithy, but it is not simplistic.  This is a story on two levels:  literal vision and spiritual vision.  The man, presumably blind from birth, not due to poor sanitation and too many bird droppings (Life was harsh for many.), does begin to see clearly.  But what about the Apostles?  They are still clueless much of the time.  And what about the chronically critical religious authorities, the culturally recognized guardians of orthodoxy and holiness?  What excuse do they have?  Jesus’ healing of a blind man becomes an indictment of Apostles and Pharisees.

The treatment of the Gospel in Mark in Volume VIII of The New Interpreter’s Bible divides this book into two main section:  Jesus Heals and Teaches with Power (1:1-8:26) and The Son of Man Must Suffer (8:27-16:30).  Indeed, beginning in 8:27, the foreshadowing of the cross deepens, and the Apostles do not understand that, either.  But I begin to get ahead of myself, so I switch to Genesis.

There is an oft-repeated stereotype of the presentation of God in the Hebrew Bible.  God, I have heard too many times, is harsh and judgmental in the Old Testament.  This is a gross oversimplification, one people would not repeat so casually if they would read the Jewish Bible carefully.  If God is harsh in the Old Testament yet merciful in the New Testament, how do we explain the end of the Noah’s Ark story in Genesis or the dark and apocalyptic sayings of Jesus in the canonical Gospels?  Flee for the hills, he says.  Woe unto pregnant women on the day of wrath, he says.  Are those merciful words?  Oversimplifications cannot account for the complexity of the Bible, and both judgment and mercy are present in the Old and New Testaments, often very close to each other.

In the Noah’s Ark story God destroys most of the human race because of its rampant sinfulness.  This, of course, is judgment.  Afterward, God recognizes the continued sinfulness of the human race but vows never to try to destroy us again.  This is mercy.  God will be present with us in many ways, notably the predictable rhythms of nature.  As Chauncey Gardner says in Being There (1979):

In the garden, growth has it seasons. First comes spring and summer, but then we have Fall and Winter. And then we get spring and summer again.

And, as the Anabaptists (hence the Mennonite logo at the top of this post) say, this is the season of God’s patience.  Do we understand this?  Are we trying (more often than not) to respond favorably to God and to please God, or are just trying God’s patience?

There is hope for us yet.  The eleven surviving Apostles transformed from dunderheads into great leaders of early Christianity.  Our faith flows from theirs.  So, when we work with God, we can become great vehicles of grace.  May we do so.

KRT

Published originally as Week of 6 Epiphany:  Wednesday, Year 1, at ADVENT, CHRISTMAS, AND EPIPHANY DEVOTIONS BY KENNETH RANDOLPH TAYLOR on October 25, 2010

Posted November 12, 2010 by neatnik2009 in Canadian Anglican Lectionary Year 1, May

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