4 Paul Jones, 1941  was the Episcopal Bishop of Utah (1916–1918), a socialist, and a prominentpacifist. He was forced to resign his see in April 1918 because of his outspoken opposition to World War I.
5 Gregorio Aglipay, Priest and Founder of the Philippine Independent Church, 1940
7 Elie Naud, Huguenot Witness to the Faith, 1722 in Moëze, Saintonge, was a French Huguenot who was imprisoned in theBastille, went to New York where he was a prosperous merchant, and on visiting France in the 1690s was sentenced to a life sentence as a galley slave.[1] After being freed, he became an Anglican catechist to "Negroes and Indians".
8 Nativity of Mary, Søren Kierkegaard, Teacher and Philosopher, 1855. N. F. S. Grundtvig, Bishop and Hymnwriter, 1872
9 Constance, Nun, and her Companions, 1878
10 Alexander Crummell, 1898
11 Harry Thacker Burleigh, Composer, 1949



OLD TESTAMENT: Jeremiah 18: 1 - 11 (RCL)

Jere 18:1 (NRSV) The word that came to Jeremi'ah from the LORD: 2 "Come, go down to the potter's house, and there I will let you hear my words." 3 So I went down to the potter's house, and there he was working at his wheel. 4 The vessel he was making of clay was spoiled in the potter's hand, and he reworked it into another vessel, as seemed good to him.
5 Then the word of the LORD came to me: 6 Can I not do with you, O house of Israel, just as this potter has done? says the LORD. Just like the clay in the potter's hand, so are you in my hand, O house of Israel. 7 At one moment I may declare concerning a nation or a kingdom, that I will pluck up and break down and destroy it, 8 but if that nation, concerning which I have spoken, turns from its evil, I will change my mind about the disaster that I intended to bring on it. 9 And at another moment I may declare concerning a nation or a kingdom that I will build and plant it, 10 but if it does evil in my sight, not listening to my voice, then I will change my mind about the good that I had intended to do to it. 11 Now, therefore, say to the people of Judah and the inhabitants of Jerusalem: Thus says the LORD: Look, I am a potter shaping evil against you and devising a plan against you. Turn now, all of you from your evil way, and amend your ways and your doings.


Deuteronomy 30: 15 -20 (alt. for RCL)

Deut 30:15 (NRSV) See, I have set before you today life and prosperity, death and adversity. 16 If you obey the commandments of the LORD your God that I am commanding you today, by loving the LORD your God, walking in his ways, and observing his commandments, decrees, and ordinances, then you shall live and become numerous, and the LORD your God will bless you in the land that you are entering to possess. 17 But if your heart turns away and you do not hear, but are led astray to bow down to other gods and serve them, 18 I declare to you today that you shall perish; you shall not live long in the land that you are crossing the Jordan to enter and possess. 19 I call heaven and earth to witness against you today that I have set before you life and death, blessings and curses. Choose life so that you and your descendants may live, 20 loving the LORD your God, obeying him, and holding fast to him; for that means life to you and length of days, so that you may live in the land that the LORD swore to give to your ancestors, to Abraham, to Isaac, and to Jacob.


Wisdom 9: 13 - 18b  (Roman Catholic)

Wis 9:13 (NRSV) For who can learn the counsel of God?
Or who can discern what the Lord wills?
14 For the reasoning of mortals is worthless,
and our designs are likely to fail;
15 for a perishable body weighs down the soul,
and this earthy tent burdens the thoughtful mind.
16 We can hardly guess at what is on earth,
and what is at hand we find with labor;
but who has traced out what is in the heavens?
17 Who has learned your counsel,
unless you have given wisdom
and sent your holy spirit from on high?
18 And thus the paths of those on earth were set right,
and people were taught what pleases you,


PSALM 139: 1 - 6, 13 - 18 (RCL)

Psal 139:1 (NRSV) O LORD, you have searched me and known me.
2 You know when I sit down and when I rise up;
you discern my thoughts from far away.
3 You search out my path and my lying down,
and are acquainted with all my ways.
4 Even before a word is on my tongue,
O LORD, you know it completely.
5 You hem me in, behind and before,
and lay your hand upon me.
6 Such knowledge is too wonderful for me;
it is so high that I cannot attain it.

13 For it was you who formed my inward parts;
you knit me together in my mother's womb.
14 I praise you, for I am fearfully and wonderfully made.
Wonderful are your works;
that I know very well.
15 My frame was not hidden from you,
when I was being made in secret,
intricately woven in the depths of the earth.
16 Your eyes beheld my unformed substance.
In your book were written
all the days that were formed for me,
when none of them as yet existed.
17 How weighty to me are your thoughts, O God!
How vast is the sum of them!
18 I try to count them--they are more than the sand;
I come to the end --I am still with you.

Note: Verse numbering in your Psalter may differ from the above.


139   Domine, probasti       (ECUSA BCP)

1   LORD, you have searched me out and known me; *
  you know my sitting down and my rising up;
  you discern my thoughts from afar.

2   You trace my journeys and my resting-places *
  and are acquainted with all my ways.

3   Indeed, there is not a word on my lips, *
  but you, O LORD, know it altogether.

4   You press upon me behind and before *
  and lay your hand upon me.

5   Such knowledge is too wonderful for me; *
  it is so high that I cannot attain to it.


12   For you yourself created my inmost parts; *
  you knit me together in my mother's womb.

13   I will thank you because I am marvelously made; *
  your works are wonderful, and I know it well.

14   My body was not hidden from you, *
  while I was being made in secret
  and woven in the depths of the earth.

15   Your eyes beheld my limbs, yet unfinished in the womb;
all of them were written in your book; *
  they were fashioned day by day,
  when as yet there was none of them.

16   How deep I find your thoughts, O God! *
  how great is the sum of them!

17   If I were to count them, they would be more in number
than the sand; *
  to count them all, my life span would need to
be like yours.


Psalm 1 (alt. for RCL)

Psal 1:1 (NRSV) Happy are those
who do not follow the advice of the wicked,
or take the path that sinners tread,
or sit in the seat of scoffers;
2 but their delight is in the law of the LORD,
and on his law they meditate day and night.
3 They are like trees
planted by streams of water,
which yield their fruit in its season,
and their leaves do not wither.
In all that they do, they prosper.
4 The wicked are not so,
but are like chaff that the wind drives away.
5 Therefore the wicked will not stand in the judgment,
nor sinners in the congregation of the righteous;
6 for the LORD watches over the way of the righteous,
but the way of the wicked will perish.


1    Beatus vir qui non abiit   (ECUSA BCP)

1 Happy are they who have not walked in the counsel of
the wicked, *
  nor lingered in the way of sinners,
  nor sat in the seats of the scornful!

2   Their delight is in the law of the Lord, *
  and they meditate on his law day and night.

3   They are like trees planted by streams of water,
bearing fruit in due season, with leaves that do not wither; *
  everything they do shall prosper.

4   It is not so with the wicked; *
  they are like chaff which the wind blows away.

5   Therefore the wicked shall not stand upright when
judgment comes, *
  nor the sinner in the council of the righteous.

6   For the Lord knows the way of the righteous, *
  but the way of the wicked is doomed.


Psalm 90: 3 - 6, 12 - 14, 17, resp. v. 1 (Roman Catholic)

Psal 90:1 (NRSV) Lord, you have been our dwelling place
in all generations.
3 You turn us back to dust,
and say, "Turn back, you mortals."
4 For a thousand years in your sight
are like yesterday when it is past,
or like a watch in the night.
5 You sweep them away; they are like a dream,
like grass that is renewed in the morning;
6 in the morning it flourishes and is renewed;
in the evening it fades and withers.

12 So teach us to count our days
that we may gain a wise heart.
13 Turn, O LORD! How long?
Have compassion on your servants!
14 Satisfy us in the morning with your steadfast love,
so that we may rejoice and be glad all our days.

17 Let the favor of the Lord our God be upon us,
and prosper for us the work of our hands--
O prosper the work of our hands!


NEW TESTAMENT: Philemon 1 - 21  (RCL)
                                   Philemon 9 - 10, 12 - 17  (Roman Catholic)

Phle 1:1 (NRSV) Paul, a prisoner of Christ Jesus, and Timothy our brother,
To Phile'mon our dear friend and co-worker, 2 to Ap'phia our sister, to Archip'pus our fellow soldier, and to the church in your house:
3 Grace to you and peace from God our Father and the Lord Jesus Christ.
4 When I remember you in my prayers, I always thank my God 5 because I hear of your love for all the saints and your faith toward the Lord Jesus. 6 I pray that the sharing of your faith may become effective when you perceive all the good that we may do for Christ. 7 I have indeed received much joy and encouragement from your love, because the hearts of the saints have been refreshed through you, my brother.
8 For this reason, though I am bold enough in Christ to command you to do your duty, 9 yet I would rather appeal to you on the basis of love--and I, Paul, do this as an old man, and now also as a prisoner of Christ Jesus. 10 I am appealing to you for my child, Ones'imus, whose father I have become during my imprisonment. 11 Formerly he was useless to you, but now he is indeed useful both to you and to me. 12 I am sending him, that is, my own heart, back to you. 13 I wanted to keep him with me, so that he might be of service to me in your place during my imprisonment for the gospel; 14 but I preferred to do nothing without your consent, in order that your good deed might be voluntary and not something forced. 15 Perhaps this is the reason he was separated from you for a while, so that you might have him back forever, 16 no longer as a slave but more than a slave, a beloved brother--especially to me but how much more to you, both in the flesh and in the Lord.
17 So if you consider me your partner, welcome him as you would welcome me. 18 If he has wronged you in any way, or owes you anything, charge that to my account. 19 I, Paul, am writing this with my own hand: I will repay it. I say nothing about your owing me even your own self. 20 Yes, brother, let me have this benefit from you in the Lord! Refresh my heart in Christ. 21 Confident of your obedience, I am writing to you, knowing that you will do even more than I say.


h/t Montreal Anglican

This appears to be a personal letter to Philemon, a slave owner, but it is also addressed to “the church in your house” (v. 2). In the first century, the Christian community gathered at a member’s house. It is likely that the letter was read during worship. Paul writes not using his authority as an apostle (as he does in other letters) but as a “prisoner” (v. 1). (Perhaps “Apphia”, v. 2, was Philemon’s wife and “Archippus” his son.) It opens as letters usually did: from Paul, to various addressees, followed by best wishes (v. 3). Paul wishes “grace” (the Greek greeting) and “peace” (the Jewish) as well – from God. Thanksgiving (vv. 4-7) was also customary. The “saints” (v. 5) are those set apart for God’s work in the world, i.e. all Christians. Perhaps in v. 6 he says: may greater understanding of all that comes through being incorporated in Christ strengthen your sharing of faith. Philemon (“you”, v. 7) has been instrumental in nurturing Paul and other Christians.

“Onesimus” (v. 10), a slave, has run away from Philemon’s house. While visiting Paul, he has been converted to Christianity: he is Paul’s “child”. A penalty for leaving a master was death, so Paul is in a delicate position, pleading for the man’s life. Paul did not try to free Greco-Roman society of slavery, because he had higher priorities; rather he pleads for one slave. Rather than “command” (v. 8), he appeals “on the basis of love” (v. 9), the very foundation of the faith. The slave’s fate is in his master’s hands; Philemon can choose to preserve his life. May his “good deed” (v. 14) be “voluntary”, of his own free will. Onesimus is a Greek word for useful or beneficial. He has been changed from “useless” (v. 11) to “useful” – both to Philemon and to Paul; in v. 20, Paul speaks of “benefit”. Paul sends him back to his master (v. 13), bearing this letter, although he would have preferred to “keep him with me”. May Philemon take him “back forever” (v. 15) as a slave and as a “beloved brother” (v. 16) in Christ. May Philemon treat Onesimus as he would Paul (v. 17). Paul offers to take on himself any and all punishment that may be in store for the slave (v. 18). May he be treated as a fellow Christian. V. 19b may indicate that Philemon came to Christ through Paul. Paul is “confident” (v. 21) of Philemon’s “obedience” to Christ.

Comments: Paul writes not using his authority as an apostle (as he does in other letters): In Romans 1:1, he begins: “Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God”. See also 1 Corinthians 1:1; 2 Corinthians 1:1; Galatians 1:1. [NJBC]
Verse 1: “prisoner”: The location of Paul’s imprisonment is not mentioned. In Philippians 1:13, Paul says that “my imprisonment is for Christ”. [ CAB] See also Ephesians 3:1; 4:1.
Verse 1: “Timothy”: Acts 16:1 tells us: “Paul went on also to Derbe and to Lystra, where there was a disciple named Timothy, the son of a Jewish woman who was a believer; but his father was a Greek”, and Romans 16:21: “Timothy, my co-worker, greets you ...”. He is co-sender of 2 Corinthians, Philippians, Colossians and 1 and 2 Thessalonians. He was Paul’s emissary from Ephesus to Corinth regarding the collection (see 1 Corinthians 16:1-10) and from the place of Paul’s imprisonment to Philippi (see Philippians 2:19). [ CAB]
Verse 2: “our sister”: i.e. in faith. [ NOAB] A footnote in the NRSV says that the Greek literally means the sister .
Verse 2: “Archippus”: He is also mentioned in the close of the letter to Colossae: Colossians 4:17 says: “And say to Archippus, ‘See that you complete the task that you have received in the Lord’”. [ NJBC]
Verse 2: “the church in your house”: For the Christian community to gather in Philemon’s house shows that he was a man of considerable means, as does his ownership of slaves. Other leaders of house churches mentioned in New Testament letters are: Chloe (1 Corinthians1:11), Aquila and Prisca (1 Corinthians 16:19; Romans 16:3), Stephanas (1 Corinthians 1:16; 16:15), Nympha (Colossians 4:15), Gaius (Romans 16:23) and most likely Phoebe (Romans 16:1-2). [ CAB]
Verse 3: “Grace ... and peace”: This formal-*liturgical greeting indicates the use to be made of this letter, namely as a communication to be read to the assembled church in Philemon’s home. [ CAB]
Verses 4-21: “You” is singular in these verses, so only Philemon is addressed. [ CAB]
Verse 4: Of Paul’s letters, only Galatians does not begin with thanksgiving. See, for example, Romans 1:8-15: “First, I thank my God through Jesus Christ for all of you, because your faith is proclaimed throughout the world ...”. [ CAB]
Verse 7: “saints”: Paul uses this term for all Christians, whether alive or dead. See also Romans 1:7 (“To all God's beloved in Rome, who are called to be saints”); Romans 15:26 (“the saints at Jerusalem”); Philippians 4:21 (“Greet every saint in Christ Jesus”); Ephesians2:19; Colossians 1:12; 1 Thessalonians 3:13 (“... may he so strengthen your hearts in holiness that you may be blameless before our God and Father at the coming of our Lord Jesus with all his saints.”). [ CAB]
Verse 9: “an old man”: Paul appeals to the significantly younger Philemon. [ NJBC]
Verse 10: “my child”: Paul calls those whom he has brought to Christ his children in Galatians 4:19 (“My little children, for whom I am again in the pain of childbirth until Christ is formed in you”) and 1 Corinthians 4:15 (“... in Christ Jesus I became your father through the gospel”). [CAB]
Verse 10: “whose father I have become”: This is an allusion to Onesimus’ conversion. [ NJBC]
Verse 10: Comments: A penalty for leaving a master was death: Roman law permitted a master to punish a slave in various ways. Within the bounds of the law, the actual punishment was up to the master.
Verse 13: “he might be of service to me in your place”: Perhaps as Philemon’s representative in Paul’s missionary activity, as Epaphroditus is the Philippian church’s emissary (see Philippians 2:25-30). [ CAB]
Verse 15: “was separated”: This is a tactful expression for ran away. [ NOAB]
Verse 16: “a beloved brother”: Onesimus is, like Philemon, an adopted child of God through baptism. In Galatians 4:5, Paul says that Christ’s coming was “so that we might receive adoption as children”. See also Romans 8:15-16. [ NJBC]
Verse 18: It is not clear as to whether Onesimus took any of Philemon’s possessions when he escaped from his service. [ NOAB]
Verse 19: “I ... am writing this with my own hand”: CAB suggests that Paul is saying: my signature is my promise to make reparation, if any is required. It is probable that Paul wrote the whole of this short letter himself. He dictated most of his letters to a scribe, and added comments in his own hand in 1 Corinthians 16:21-24 and Galatians 6:11-18 (“See what large letters I make when I am writing in my own hand! ...”).
Verse 21: “knowing that you will do even more than I say”: Perhaps a gentle hint that Philemon should grant Onesimus his freedom, but more likely a courteous anticipation of Philemon’s acceptance of Paul’s letter. [ NOAB] CAB suggests that the wording indicates the delicacy with which Paul is treating the subject of Philemon’s acceptance of Onesimus, and of his releasing the runaway slave for work in the Pauline mission. Paul knows that Philemon must answer to his fellow slave-owners for not inflicting the usual punishment on Onesimus.
Verse 22: While Philemon’s “guest”, Paul would be able to observe how Onesimus is being treated. [ NOAB]
Verse 23: “Epaphras”: He is also mentioned in Colossians 1:7-8 (“ ... Epaphras, our beloved fellow servant. He is a faithful minister of Christ on your behalf, and he has made known to us your love in the Spirit”) and Colossians 4:12 (“Epaphras, who is one of you, a servant of Christ Jesus, greets you. He is always wrestling in his prayers on your behalf ...”). [NOAB]
Verse 23: “you”: This word is singular in the Greek. [ CAB]
Verse 24: “Mark, Aristarchus, Demas, and Luke”: Colossians 4:10-14 mentions all four: “Aristarchus my fellow prisoner greets you, as does Mark the cousin of Barnabas, concerning whom you have received instructions – if he comes to you, welcome him. ... Luke, the beloved physician, and Demas greet you”. [ NOAB]
Verse 25: Philippians 4:23 is identical; Galatians 6:18 is similar. [ NJBC]



GOSPEL: Luke 14: 25-33 (all)

Luke 14:25 (NRSV) Now large crowds were traveling with him; and he turned and said to them, 26 "Whoever comes to me and does not hate father and mother, wife and children, brothers and sisters, yes, and even life itself, cannot be my disciple. 27 Whoever does not carry the cross and follow me cannot be my disciple. 28 For which of you, intending to build a tower, does not first sit down and estimate the cost, to see whether he has enough to complete it? 29 Otherwise, when he has laid a foundation and is not able to finish, all who see it will begin to ridicule him, 30 saying, "This fellow began to build and was not able to finish.' 31 Or what king, going out to wage war against another king, will not sit down first and consider whether he is able with ten thousand to oppose the one who comes against him with twenty thousand? 32 If he cannot, then, while the other is still far away, he sends a delegation and asks for the terms of peace. 33 So therefore, none of you can become my disciple if you do not give up all your possessions.

In vv. 13-24, Jesus has told the “crowds” that even outsiders, the poor and the disabled are called to God’s kingdom. Now he tells what is required to become a follower. The word “hate” (v. 26) is surprising, until we recall that exaggeration was a common linguistic trait in Hebrew, as Jesus does here: “hate” means love less, be less attached to. The disciple must find his prime security in Jesus, not in his or her family, nor in preserving one’s “life”. One must be prepared to suffer, as Jesus did on the “cross” (v. 27). In vv. 28-32, Jesus uses two examples to advise full realization of the cost of being a follower, before enlisting. You must be so dedicated to the cause that you are willing to forfeit all that you have. Then vv. 34-35: don’t allow your allegiance to Christ to deteriorate and so become ineffectual. If you do, God will throw you away as useless! If you are prepared for the challenge, grasp it!

The same ideas (and some of the same sayings) are also found in 9:23-27, 57-62.

Verses 26-27: In Matthew 10:37-38, Jesus says: “‘Whoever loves father or mother more than me is not worthy of me; and whoever loves son or daughter more than me is not worthy of me; and whoever does not take up the cross and follow me is not worthy of me.’”. These verses reflect Jesus’ meaning. See also John 12:25. [ NOAB] BlkLk says that these verses are from Q (the sayings source); Luke seems to have preserved the original form of a saying which Matthew has adapted to readers of a later period.

Verse 26: NJBC says that the total commitment Jesus demands of his disciples is stated starkly. Luke shows a tendency towards asceticism. BlkLk says that the words are startling, but that Luke’s arrangement of them allows them to take the meaning which alone makes sense: if a person is to follow Jesus to the end he must hate and despise his own greater desire and love for all natural objects of affection.

Verse 26: “hate”: Use of this word is supported by the Qumran literature, specifically in an interpretation of Deuteronomy 33:9 in 4QTestimonia. [ JBC]

Verse 27: “carry the cross”: The examples that follow all point to one moral: a disciple must be sure that he or she can see discipleship through to the end; in the words of v. 29, he or she must be “able to finish” it. In 9:23, Jesus states this principle more generally to tells his disciples: “‘If any want to become my followers, let them deny themselves and take up their cross daily and follow me’”. [ BlkLk]

Verses 31-32: NOAB wonders whether this example refers to a contemporary event.

Verse 33: See also 9:57-62; 12:33; 18:28-30. In Philippians 3:7-9, Paul writes “Yet whatever gains I had, these I have come to regard as loss because of Christ. More than that, I regard everything as loss because of the surpassing value of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things, and I regard them as rubbish, in order that I may gain Christ and be found in him ...” [ NOAB]

Verses 34-35: Jesus also uses the example of salt losing its taste in Matthew 5:13 (“You are the salt of the earth ...”) and Mark 9:49-50. [ NOAB] “Salt” does not really lose its taste, but in Judaism it can become ritually unclean and need to be thrown out. (It was used to season incense and offerings to God.) Jesus may also be thinking of the salt deposits around the Dead Sea: when heavily rained upon, they still look like salt but no longer are.