·
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
·
12 John Henry Hobart, Bishop of New York, 1830 was the
third Episcopal bishop of New York
(1816–1830). He vigorously promoted the extension of the Episcopal Church in
Central and Western New York.
·
13 John Chrysostom, Bishop of Constantinople, 407
Archbishop of Constantinople, was an important Early Church Father. He is known for his preaching and public speaking, his denunciation
of abuse of authority[7] by both
ecclesiastical and political leaders, the Divine
Liturgy of Saint John Chrysostom, and his ascetic sensibilities. The epithet Χρυσόστομος (Chrysostomos, anglicized as Chrysostom) means "golden-mouthed"
in Greek and denotes his celebrated eloquence
·
14 Holy Cross Day
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.
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.
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 Corinthians 1:11),
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”); Ephesians 2:19;
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]
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!
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.
© 1996-2019
Chris Haslam
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