Archive for the ‘Tiberius’ Tag

Devotion for Proper 29, Year C (Humes)   1 comment

Above:  The Tribute Money, by Titian

Image in the Public Domain

Images of Gods

NOVEMBER 21, 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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Jeremiah 23:1-6

Psalm 100

Colossians 1:11-20

Luke 20:20-26

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The application of imagery reserved for YHWH in the Hebrew Bible to Jesus in the New Testament makes sense, given Trinitarian theology.  Psalm 100 lauds God (YHWH), the Good Shepherd.  YJWH is the Good Shepherd in Jeremiah 23:1-6.  Jesus is the self-identified Good Shepherd in John 10, not one of today’s assigned readings.  Jesus, like YHWH in various Psalms, has primacy in creation, according to Colossians 1:15.

I will turn to the Gospel reading next.

This reading, set early in Holy Week, is one in which Jesus evades a trap:

Is it permissible for us to pay taxes to Caesar, or not?

–Luke 20:23b, The Jerusalem Bible (1966)

“Yes” and “no” were dangerous answers.  If Jesus had replied, “no,” he would have made himself a target for Romans, who were swarming in Jerusalem that week.  On the other hand, if Jesus had responded, “yes,” he would have offended those who interpreted the Law of Moses to read that paying such taxes was illegal.

Jesus evaded the trap and ensnared those trying to ensnare him.  Why did the spies carry Roman denarii into the Temple complex?  A denarius, an idol, technically.  That year, the image on the coin was that of Emperor Tiberius.  The English translation of the Latin inscription was,

Tiberius Caesar, son of the divine Augustus, Augustus.

Jesus asked a seemingly obvious question with a straight-forward answer.

Show me a denarius.  Whose head and name are on it?

–Luke 20:25, The Jerusalem Bible (1966)

The answer was obvious.  Our Lord and Savior’s answer was one for the ages:

Well then, give back to Caesar what belongs to Caesar–and to God what belongs to God.

–Luke 20:25, The Jerusalem Bible (1966)

The coin bore the image of Tiberius Caesar.  He was welcome to have it back.

Each of us bears the image of God.  Each of us belongs to God.  Each of us has a mandate to be faithful to God in all matters.  All areas of human life fall under divine authority.  Human, temporal authority is limited, though.

One of the features of segments of Christianity in the United States of America that disturbs me is the near-worship (sometimes worship) of the nation-state.  I refer not exclusively to any given administration and/or nation-state.  Administrations come and go.  Nation-states rise and fall.  The principle of which I write remains constant.  In my North American context, the Americanization of the Gospel in the service of a political program and/or potentate dilutes and distorts the Gospel.  The purposes of the Gospel include confronting authority, not following it blindly.  True Judeo-Christian religion has a sharp prophetic edge that informs potentates how far they fall short of God’s ideals and that no nation-state is the Kingdom of God.

We have only one king anyway.  That monarch is YHWH, as N. T. Wright correctly insists in Jesus and the Victory of God (1996).  Jesus defies human definitions of monarchy.  This is a prominent theme in the Gospel of John.  Yet the theme of Christ the King Sunday is timeless.  Despite appearances to the contrary, God remains sovereign.

KENNETH RANDOLPH TAYLOR

MAY 2, 2020 COMMON ERA

THE FEAST OF SAINT ALEXANDER OF ALEXANDRIA, PATRIARCH; AND SAINT ATHANASIUS OF ALEXANDRIA, PATRIARCH AND “FATHER OF ORTHODOXY”

THE FEAST OF CHARLES SILVESTER HORNE, ENGLISH CONGREGATIONALIST MINISTER AND HYMN WRITER

THE FEAST OF CHARLES FRIEDRICH HASSE, GERMAN-BRITISH MORAVIAN COMPOSER AND EDUCATOR

THE FEAST OF JULIA BULKLEY CADY CORY, U.S. PRESBYTERIAN HYMN WRITER

THE FEAST OF SAINT SIGISMUND OF BURGUNDY, KING; SAINT CLOTILDA, FRANKISH QUEEN; AND SAINT CLODOALD, FRANKISH PRINCE AND ABBOT

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https://blogatheologica.wordpress.com/2020/05/02/images-of-gods/

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Devotion for Proper 28, Year C (Humes)   1 comment

Above:  Archelaus

Image in the Public Domain

Two Kingdoms II

NOVEMBER 14, 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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1 Samuel 31:1-9 or Lamentations 3:1-9, 14-33

Psalm 114

Romans 15:14-33

Luke 19:11-27

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As I have written many times, the judgment and mercy of God exist in a balance of justice/righteousness.  (As I have also written ad infinitum, justice and righteousness are the same word in the Bible.  I keep repeating myself.)  Mercy for the persecuted and oppressed may be judgment on the persecutors and oppressors.  Actions and inaction have consequences.  Not serving God has negative consequences.  Serving God may have some negative consequences in this life, but God rewards the faithful in the afterlife.

Now I will focus on the Gospel lesson.  The Parable of the Pounds may seem like a parallel version of the Parable of the Talents (Matthew 25:14-30), but it is not.  The Parable of the Talents is about personal spiritual responsibility.  The New Interpreter’s Bible, Volume IX (1995), labels Luke 19:11-27 as the “Parable of the Greedy and Vengeful King.”

Follow the proverbial bouncing balls with me, O reader.

Herod the Great (reigned 47-4 B.C.E.), a Roman client king, had died, leaving sons:

  1. Archelaus;
  2. Herod Antipas, full brother of Archelaus; and
  3. Philip (the Tetrarch), half-brother of Archelaus and Herod Antipas.

Archelaus wanted to succeed his father as a client king.  Before he departed for Rome, Archelaus had about 3000 people killed.  A delegation of 50 Jews also went to Rome, to argue against Archelaus’s petition to Emperor Augustus.  The emperor made Archelaus the Ethnarch of Idumea, Judea, and Samaria instead.  Archelaus was too brutal, even by Roman imperial standards.  Augustus deposed him in 6 C.E. and exiled the would-be-king to Gaul.

Herod Antipas served as the Tetrarch of Galilee and Perea from 4 B.C.E. to 39 C.E.  He ordered the execution of St. John the Baptist, who had objected to the incestuous marriage to Herodias.  (She was the former wife of Philip the Tetrarch, as well as as Herod Antipas’s half-niece.  Salome was, therefore, Herod Antipas’s step-daughter and great-half-niece.)

Philip was the Tetrarch of Northern Transjordan from 4 B.C.E. to 34 C.E.  His territory became Herod Agrippa I’s realm in 37 C.E.  (Herod Agrippa I was Philip’s half-nephew and Herodias’s brother.)  Herod Agrippa I held the title of king from 37 to 44 C.E.

The transfer of that territory to Herod Agrippa I made Herodias jealous.  So did the act by which Emperor Tiberius had granted Lysanius, the Tetrarch of Abilene, the title of king in 34 C.E.  (Lysanius was not a member of the Herodian Dynasty.)  Herodias and Herod Antipas traveled to Rome in 39 C.E. to request that Caligula grant Herod Antipas the title of king, too.  Herod Agrippa I sent emissaries to oppose that petition.  Caligula deposed Herod Antipas and exiled the couple to Gaul.  The emperor also added the territory of Herod Antipas to that of Herod Agrippa I.  Then, in 41 C.E., Emperor Claudius (I) added Judea and Samaria to the realm of Herod Agrippa I.  Herod Agrippa died in 44 C.E.

Jesus and his audience knew the story of Archelaus, the model for the would-be-king in the Parable of the Pounds/Greedy and Vengeful King.  Likewise, the original audience for the Gospel of Luke (written circa 85 C.E.) knew the story of Herod Antipas’s ill-fated quest for the title of king.  They brought that story to this parable, too.

Not every parable of Jesus features a stand-in for God.  The newly-appointed king in the parable was not a role model.  The parable presents us with a study in contrasts between two kingdoms–the kingdom of this world and the Kingdom of God.  The kingdom of this world depends on violence, exploitation, injustice, and artificial scarcity.  The Kingdom of God is the polar opposite of the kingdom of this world.

R. Alan Culpepper, writing about this parable in The New Interpreter’s Bible, Volume IX (1995), 364, proposes that

The enemies of the kingdom of God will be punished no less severely than if they had opposed one of the Herods, but in God’s kingdom the greedy will be driven out of the Temple and the generous will be rewarded.

After all, we reap what we sow.

KENNETH RANDOLPH TAYLOR

MAY 2, 2020 COMMON ERA

THE FEAST OF SAINT ALEXANDER OF ALEXANDRIA, PATRIARCH; AND SAINT ATHANASIUS OF ALEXANDRIA, PATRIARCH AND “FATHER OF ORTHODOXY”

THE FEAST OF CHARLES SILVESTER HORNE, ENGLISH CONGREGATIONALIST MINISTER AND HYMN WRITER

THE FEAST OF CHARLES FRIEDRICH HASSE, GERMAN-BRITISH MORAVIAN COMPOSER AND EDUCATOR

THE FEAST OF JULIA BULKLEY CADY CORY, U.S. PRESBYTERIAN HYMN WRITER

THE FEAST OF SAINT SIGISMUND OF BURGUNDY, KING; SAINT CLOTILDA, FRANKISH QUEEN; AND SAINT CLODOALD, FRANKISH PRINCE AND ABBOT

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https://blogatheologica.wordpress.com/2020/05/02/two-kingdoms-ii/

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Devotion for Saturday Before Proper 24, Year A (ELCA Daily Lectionary)   1 comment

Beheading of St. John the Baptist Caravaggio

Above:  The Beheading of St. John the Baptist, by Caravaggio

Image in the Public Domain

Oppression

OCTOBER 17, 2020

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The Collect:

Sovereign God, raise your throne in our hearts.

Created by you, let us live in your image;

created for you, let us act for your glory;

redeemed by you, let us give you what is yours,

through Jesus Christ, our Savior and Lord.  Amen.

Evangelical Lutheran Worship (2006), page 50

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The Assigned Readings:

Isaiah 14:3-11

Psalm 96:1-9 [10-13]

Matthew 14:1-12

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He [the LORD] will judge the world with righteousness

and the people with his truth.

–Psalm 96:13, The Book of Common Prayer (1979)

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Herod Antipas (reigned 4 B.C.E.-39 C.E.) was a bad character and a client ruler (a tetrarch, not a king, by the way) within the Roman Empire.  He had married Herodias, his niece and daughter-in-law, an act for which St. John the Baptist had criticized him.  This incestuous union violated Leviticus 18:16 and 20:21 and did not come under the levirate marriage exemption in Deuteronomy 25:5.  John, for his trouble, lost his freedom and his life.  Salome (whose name we know from archaeology, not the Bible), at the behest of her mother, Herodias, requested the head of the holy man on a platter.

The text from Isaiah 14 is an anticipated taunt of the Chaldean/Neo-Babylonian Empire.

How the oppressor has ceased!

How his insolence has ceased!

–Isaiah 14:3b, The New Revised Standard Version (1989)

That oppression and insolence did cease in the case of Herod Antipas.  He had deserted the daughter of King Aretas IV of the Nabateans to wed Herodias.  In 36 C.E. Aretas took his revenge by defeating Herod Antipas.  The tetrarch sought Roman imperial assistance yet gained none, for the throne had passed from Tiberius to Caligula.  Herod Antipas, encouraged by Herodias, requested that Caligula award him the title of “King” as the Emperor had done to the tetrarch’s nephew (and brother of Herodias), Herod Agrippa I (reigned 37-44 C.E.).  Yet Herod Agrippa I brought charges against Herod Antipas, who, having traveled to Rome to seek the new title in person, found himself exiled to Gaul instead.  The territories of Herod Antipas came under the authority of Herod Agrippa I who was, unfortunately, one of the persecutors of earliest Christianity (Acts 12:1-5).

Oppression has never disappeared from the face of the Earth.  Certain oppressive regimes have ended, of course, but others have continued the shameful tradition.  You, O reader, can probably name some oppressive regimes in the news.  Sometimes they fight each other, so what is one supposed to do then?  I remember that, during my time as a graduate student at Georgia Southern University, Statesboro, Georgia, I took a course about World War II.  The professor asked us one day that, if we had to choose between following Joseph Stalin or Adolf Hitler (a decision many in Eastern Europe had to make in the early 1940s), whom would we select?  I said, “Just shoot me now.”  That, I imagine is how many people in Syria must feel in 2014.

Only God can end all oppression.  Until God does so, may we stand with the oppressed and celebrate defeats of oppressors.  Some good news is better than none, after all.

KENNETH RANDOLPH TAYLOR

AUGUST 31, 2014 COMMON ERA

PROPER 17:  THE TWELFTH SUNDAY AFTER PENTECOST, YEAR A

THE FEAST OF SAINT AIDAN OF LINDISFARNE, ROMAN CATHOLIC BISHOP

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http://blogatheologica.wordpress.com/2014/09/05/oppression/

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