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.”

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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–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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Above:   Icon of the Apocalypse of John

Image in the Public Domain

God is the Ruler Yet

NOVEMBER 21-23, 2022

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The Collect:

O God, our true life, to serve you is freedom, and to know you is unending joy.

We worship you, we glorify you, we give thanks to you for your great glory.

Abide with us, reign in us, and make this world into a fit habitation for your divine majesty,

through Jesus Christ, our Savior and Lord, who reigns with you

and the Holy Spirit, one God, now and forever.  Amen.

—Evangelical Lutheran Worship (2006), page 53

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The Assigned Readings:

Jeremiah 46:18-28 (Monday)

Isaiah 33:17-22 (Tuesday)

Isaiah 60:8-16 (Wednesday)

Psalm 24 (All Days)

Revelation 21:5-27 (Monday)

Revelation 22:8-21 (Tuesday)

Luke 1:1-4 (Wednesday)

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Lift up your heads, O gates;

lift them high, O everlasting doors;

and the King of glory shall come in.

“Who is this King of glory?”

“The LORD, strong and mighty,

the LORD, mighty in battle.”

Lift up your heads, O gates;

lift them high, O everlasting doors;

and the King of glory shall come in.

“Who is this King of glory?”

“The Lord of hosts,

he is the King of glory.”

–Psalm 24:7-10, The Book of Common Prayer (1979)

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Here are some thoughts for the time between Proper 29 (Christ the King Sunday) and the First Sunday of Advent.

God wins in the end.  Conquerors fall to other conquerors, who fall to other conquerors.  The faithful who persevere will receive their reward.  Some of them will live long enough to witness the triumph of God in the flesh.  The story of Jesus of Nazareth, attested to by eyewitnesses, contains suffering, death, and resurrection.  The victory of God in that case is one of love and power, not the smiting of enemies, for whom Christ interceded (Luke 23:34).

The Book of Revelation tells of divine creative destruction from Chapters 4 to 20.  Then, in Revelation 21 and 22, God inaugurates the new order.  There is smiting of enemies here, for the deliverance of the oppressed is frequently bad news for unrepentant oppressors.  The new, divine world order, however, contains no oppression.

That divine order has not become reality yet, of course.  Nevertheless, as the Reverend Maltbie Davenport Babcock (1858-1901) wrote:

This is my Father’s world,

O let my ne’er forget

That though the wrong

Seems oft so strong,

God is the ruler yet.

This is my Father’s world:

The battle is not done;

Jesus who died

Shall be satisfied,

And earth and heaven be one.

KENNETH RANDOLPH TAYLOR

JUNE 7, 2016 COMMON ERA

THE FEAST OF FREDERICK LUCIAN HOSMER, U.S. UNITARIAN HYMN WRITER

THE FEAST OF SAINT ANTHONY MARY GIANELLI, FOUNDER OF THE MISSIONARIES OF SAINT ALPHONSUS LIGUORI AND THE SISTERS OF MARY DELL’ORTO

THE FEAST OF CHARLES AUGUSTUS BRIGGS, U.S. PRESBYTERIAN PASTOR THEN EPISCOPAL PRIEST

THE FEAST OF SAINT ROBERT OF NEWMINSTER, ROMAN CATHOLIC ABBOT AND PRIEST

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https://blogatheologica.wordpress.com/2016/06/07/god-is-the-ruler-yet/

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Above:   The Temple at Jerusalem

Image in the Public Domain

Optimism and Pessimism

NOVEMBER 12, 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:

Ezekiel 10:1-19

Psalm 98

Luke 17:20-37

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Sing to the LORD a new song,

for he has done marvelous things.

–Psalm 98:1, The Book of Common Prayer (1979)

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Psalm 98 is the most optimistic reading for this day.  In Ezekiel 10 (carried over into Chapter 11) the Presence of Yahweh departs from Jerusalem, leaving it open to invasion and destruction by foreigners.  The divine Presence remains absent until Ezekiel 43.  In Luke 17:21 the Kingdom of God is present yet persecution and generally dark, eschatological times are en route.  On the other hand, in Luke 18, Jesus encourages his followers to continue praying and never to lose heart.  There is a way through the difficult times while living or dead, and always faithful to God.

The tone of these readings, taken together, fits the time of the church year well.  In the Revised Common Lectionary and several other lectionaries the selected portions of scripture become increasingly apocalyptic during the last few weeks before Advent and into that season.  Some Confessional Lutheran bodies even go so far as to label the last four Sundays of the Season after Pentecost the End Time Season.

May we remember that out of the creative destruction in Revelation 4-20 comes a new creation in Chapters 21 and 22.  Hope in God is real and well-founded, for God will win in the end.

That is a reason for optimism.

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/optimism-and-pessimism/

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Above:   The Agony in the Garden, by El Greco

Image in the Public Domain

Trust in God

OCTOBER 17-19, 2021

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The Collect:

O Lord God, tireless guardian of your people,

you are always ready to hear our cries.

Teach us to rely day and night on your care.

Inspire us to seek your enduring justice for all the suffering world,

through Jesus Christ, our Savior and Lord.  Amen.

—Evangelical Lutheran Worship (2006), page 50

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The Assigned Readings:

1 Samuel 25:2-22 (Monday)

1 Samuel 25:23-35 (Tuesday)

1 Samuel 25:36-42 (Wednesday)

Psalm 57 (All Days)

1 Corinthians 6:1-11 (Monday)

James 5:7-12 (Tuesday)

Luke 22:39-46 (Wednesday)

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Be merciful to me, O God, be merciful,

for I have taken refuge in you;

in the shadow of your wings will I take refuge

until this time of trouble has gone by.

–Psalm 57:1, The Book of Common Prayer (1979)

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Yet sometimes suffering does happen.  Jesus goes on to die after Luke 22:39-46.  Furthermore, James 5:11 refers to Job.  In addition, much suffering of the innocent results from the actions of others.

Several of the assigned readings for these days speak of deferred yet certain divine justice.  The length of the delay might be relatively brief (as in 1 Samuel 25) or part of an eschatological plan.  Regardless of the duration of the wait, having patience can be quite difficult.  In Revelation 6:10-11 the impatience extends into the afterlife.  How much more difficult will patience be for us on this side of Heaven?

We must try to trust in God.  That is the meaning of belief in the Bible:  to trust.  We can strive for that goal on our own power, but can succeed only by grace.

KENNETH RANDOLPH TAYLOR

MAY 31, 2016 COMMON ERA

THE FEAST OF THE VISITATION OF MARY TO ELIZABETH

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https://blogatheologica.wordpress.com/2016/05/31/trust-in-god-2/

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Above:   Creek in Desert

Image in the Public Domain

A Faithful Response

SEPTEMBER 2 and 3, 2022

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The Collect:

Direct us, O Lord God, in all our doings by your continual help,

that all our works, begun, continued, and ended in you,

may glorify your holy name; and finally, by your mercy,

bring us to everlasting life, through Jesus Christ, our Savior and Lord.  Amen.

—Evangelical Lutheran Worship (2006), page 47

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The Assigned Readings:

Deuteronomy 7:12-26 (Friday)

Deuteronomy 29:2-20 (Saturday)

Psalm 1 (Both Days)

Colossians 4:7-17 (Friday)

Matthew 10:34-42 (Saturday)

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Happy are they who have not walked in the counsel of the wicked,

nor lingered in the seat of sinners,

nor sat in the seats of the scornful.

–Psalm 1:1, The Book of Common Prayer (1979)

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As I indicated in the previous post, Psalm 1 is overly optimistic.  It is also in the company of many passages of the Hebrew Bible, such as our reading from Deuteronomy 7.  “Obey God and prosper,” they say.  Deuteronomy 29 is correct to remind people of God’s mighty acts.  Such grace requires a faithful response, does it not?  And, in the long view, the good prosper and the wicked perish in the end.  In the meantime, however, we still read of the righteous Job suffering (Job 1 and 2), the persecution of the righteous (Matthew 10:16ff), and the query of the martyrs in heaven, who want to know how long until God avenges them (Revelation 6:10).

If St. Paul the Apostle wrote or dictated the Letter to the Colossians, he produced the document in prison.  Regardless of the reality of the question of authorship, the advice for Archippus applies to all of us:

See that you carry out the duty entrusted to you in the Lord’s service.

–Colossians 4:17b, The Revised English Bible (1989)

Grace does, after all, require a faithful response.

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/a-faithful-response/

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