St. David's Episcopal Church and School - Ashburn, VA
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  • WELCOME
    • About Us >
      • Testimonials
      • Contact
      • Clergy and Staff
      • Trustees
      • Vestry
    • Newcomer Information
    • Transition Information
  • News
    • Calendars
  • Worship
    • About Worship
    • Worship Schedule
    • Sermons
    • Messy Church
    • Funerals/Memorial Services
    • Weddings
  • Connect
    • REALM
    • Getting Involved
    • Children's Ministry
    • Daughters of the King
    • Men's Fellowship
    • Outreach
    • Pastoral Care
    • VBS
    • Youth MInistry
  • LEARN
    • Baptism
    • Beloved Community
    • Christian Education
    • Confirmation
    • Preschool
    • Small Groups
  • Give
    • Donations
    • Stewardship
    • Planned Giving

Satan, the Accuser, the Devil: Who is this Biblical Character?

4/8/2019

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Dante Alighieri provides a clear image of who Satan is in the first part of the poem, The Divine Comedy, in the Inferno.  The devil is depicted in the 9th circle of hell, frozen in ice up to the chest, and freezing the surrounding areas with bat-link wings that continuously flap.  In the midst of Job, we read about Satan or, if you have read the notes at the bottom, the accuser.[i] This heavenly being is authorized by God and given authority by God to inflict suffering and pain on poor Job.  Is this character in Job the same one referenced throughout the Old Testament? What about in the New Testament?  So much of our understanding of Satan comes from thoughts and ideas outside of the Bible.  Let’s take a brief look at Satan as we are reading about him/it in the Bible this year.
 
In Job, the Hebrew word, a noun, literally means “the accuser” or “the adversary.”  In Job, the Hebrew text always has the definite article “the” prior to the noun which indicates that it is not a proper noun.[ii]  While we often see Satan capitalized in Job, there is not indication that this should be the case.  The adversary here appears to be an angel or someone else within the heavenly realm and not necessarily against God.  This adversary acts within God’s limits except for one indication that illustrates he may have gone too far. Look in Job 2:3:[iii]
 
The Lord said to Satan, “Have you considered my servant Job? There is no one like him on the earth, a blameless and upright man who fears God and turns away from evil. He still persists in his integrity, although you incited me against him, to destroy him for no reason.”
 
“The adversary” is also referenced in other OT locations such as in Numbers 22 when the adversary is an angel of the Lord blocking the path of Balaam, but that is on God’s bequest because Balaam is not in line with God.  Look also in Zechariah 3:2:
 
And the Lord said to Satan, “The Lord rebuke you, O Satan! The Lord who has chosen Jerusalem rebuke you!
 
The “accuser” or “adversary” stands at the right side of Joshua here in the vision and the Lord once again steps in as this divine being has gone too far because Joshua is at this point forgiven.  The particular Old Testament reference to Satan, however, does not use the definite article and may indicate a specific person, but it is clear that there is more to the Satan of the New Testament than in this particular reference.[iv]
 
In the Gospels and in the Book of Acts, the original language is Greek and we see new names for Satan including the Devil, Beelzebul, the accuser, the ruler of the demons, and others.  One of the most famous accounts when we recall Satan in the New Testament is when Jesus is in the dessert and tempted by Satan while surrounded by wild beasts (Mark 1, Matthew 4, Luke 4).  It is not entirely clear in these accounts if this Satan is acting on his own accord or if he acts on behalf of God.[v] We also see Satan in the Gospels as the cause of those who have demonic possession, the one who snatches the seed from the soil, or when Jesus calls Peter “Satan!” 
 
The letters, especially those of Paul, recount similar personified images of “the adversary” found in the Old Testament, sometimes blocking the correct path (see 1 Thessalonians 2).  We also begin to find the account of Satan as the fallen angel.  Look at 2 Corinthians 11:14:
 
And no wonder! Even Satan disguises himself as an angel of light.
 
Or 2 Thessalonians 2:9-13
 
The coming of the lawless one is apparent in the working of Satan, who uses all power, signs, lying wonders, and every kind of wicked deception for those who are perishing, because they refused to love the truth and so be saved. For this reason God sends them a powerful delusion, leading them to believe what is false,  so that all who have not believed the truth but took pleasure in unrighteousness will be condemned.
 
Even here, we see some component of permissiveness on God’s account, but only in the individual’s absence or lack of acceptance of God’s love.  Satan here is also depicted as deceptive and not flat out representative of evil in looks, appearance, or action.  We do not have a red devil with a trident here but evil disguised as good in the absence of God’s love.  The letters continue to echo the Old Testament “adversary” that blocks the way of the righteous but we also see the personification of evil in some instances. 
 
Satan is certainly personified in the last book of the Bible, Revelation.  In it we see the Satan figure testing faith against false teachings of God.  This figure is, in the end of Revelation, bound by an angel of the Lord and cast into an abyss (Revelation 20).[vi]
 
What happened between the Old and New Testament with Satan?  Did Satan become more of a figure upon Jesus’ life, death, Resurrection, and Ascension?  One reason there is a larger difference between the Old Testament with a simple adversary and the New Testament, which begins to more than personify Satan but provides and actual evil force, is the influence of outside literature.  There are many non-biblical and extracanonical sources which may have influenced the image of Satan in the New Testament, including the one of Satan as a fallen angel.[vii]  Yes, outside literature enters into the narratives of our Biblical accounts. 
 
So who or what is Satan?  The Bible does not give us a clear-cut answer about this Adversary or Accuser, but provides us an idea of what inhibits us or blocks us from God’s love.  Evil and the source of that which is evil is the absence of God’s love and giving into temptation, sin, is “the seeking of our own will instead of the will of God, thus distorting our relationship with God, with other people, and with all creation.”[viii]  Anything that blocks our path with God and that draws us from the love of God is not of the work of God.  Is this the particular work of a singular devil?  We do not have that direct answer but there are forces of evil that work in our world that actively try to draw us from God and they are often deceptive as we see in the letters of the New Testament.  However we name what draws us from the love of God, we should be mindful of its power and appeal, for it tempts us daily.  We ask God “lead us not into temptation,” so that we may not even enter into a situation where a decision can lead us astray and block our path.  “Don’t let us encounter the tempter, the adversary, the accuser,” we ask God. 
 
I typically like to end these posts on a high note, but I want to end on some words from the first letter of Peter:
 
Discipline yourselves, keep alert. Like a roaring lion your adversary the devil prowls around, looking for someone to devour.  Resist him, steadfast in your faith, for you know that your brothers and sisters in all the world are undergoing the same kinds of suffering. - 1 Peter 5:8-9
 


[i] David J.A. Clines, “Job,” in The New Oxford Annotated Bible with Apocrypha: New Revised Standard Version: Michael Coogan, Marc Brettler, Carol Newsom, Pheme Perkins, Fully Revised 5th (Oxford: Oxford University Press, 2018).

[ii] “Satan,” in The New Interpreter’s Dictionary of the Bible (Nashville, TN: Abingdon Press, 2009), 112.

[iii] “Satan,” 112.

[iv] “Satan.”

[v] “Satan.”

[vi] “Satan.”

[vii] “Satan,” 113–14.

[viii] Episcopal Church et al., eds., The Book of Common Prayer: And Administration of the Sacraments and Other Rites and Cermonies of the Church; Together with the Psalter or Psalms of David (New York: Church Publishing, 2002), 848.
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Confirmation and the Bible

4/1/2019

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Confirmation is the rite in which we express a mature commitment to Christ, and receive strength from the Holy Spirit through prayer and the laying on of hands by a bishop.  Book of Common Prayer p. 860.

In the Episcopal Church, each diocese chooses an age by which a person is capable of making an adult affirmation of faith, taking on the promises made at baptism or even making those promises for the first time.  We typically consider someone who is about 13 to have sufficient agency to make such a decision.  Where did all of this come from?

Confirmation has been a practice in the Church since about the 5th century.  In the ancient church and today we recognize it as the moment when baptized persons receive the laying on of hands and anointing with oil of Chrism and it is part of our own baptismal liturgy.  We recognize the ability to make promises on behalf of those who cannot (infants and children) and support those who are able (adults).  The basis for our Confirmation service is our baptismal service which dates from a early third century document  by Hippolytus, The Apostolic Tradition (while some archeological evidence is still in question).  Our Easter Vigil service is an example of a liturgy in our church designed to culminate in an adult's affirmation of faith through baptism and/or Confirmation. 

Is it in the Bible?  The New Testament does not overtly talk about Confirmation but it has Scriptural roots. 
  • We saw the Holy Spirit descend upon Jesus in the moment of his baptism by John in Mark 1.
  • Matthew 28:18-20 speaks of baptizing, "'Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 and teaching them to obey everything that I have commanded you. And remember, I am with you always, to the end of the age.'"
  • Peter and John laid their hands on the people of Samaria in Acts 8 giving them the Holy Spirit.  These are the disciples who had received the Holy Spirit from Jesus. 
  • Anointing was a practice given to Kings showing signs of God's anointed and is throughout the Old Testament, David's anointing by Samuel (I Samuel 16:12-13) is a good example. 
  • We see "how God anointed Jesus of Nazareth with the Holy Spirit and with power in Acts 10:38, laying a foundation for anointing and reception of Holy Spirit.
  • On the seal, Marion J. Hatchett in his Commentary on the American Prayer Book cites ("Gen.4:15; Ezek. 9:4-6; 2 Cor. 1:21-22; Eph. 1:13 and 4:30, and Rev. 7:3; 9:4; and 14:1") p 281.
We are not limited to these scriptural references here as the rite of confirmation and baptism is immersed (pun intended) with Scriptural understanding.  As you read, look for pieces of these rites of initiation.  At Confirmation, we acknowledge and all of us renew our Baptismal Covenant professing the Holy Scriptures to be the Word of God and contain all things necessary for salvation.  We embody that knowledge in such sacramental rites as Baptism, Eucharist, and Confirmation.  We make the words come to life in our liturgy which is one of the thousands of reasons I love our tradition.  How else might we embody those words in worship and in our lives?
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What's in a Name?

3/18/2019

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Madge Van Ness, one of our fellow read the Bible in a Year participants, is our blogger this week.

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I have been doing the Bible in a year challenge, and I’ve been thinking about Old Testament names. Hundreds of names I haven’t heard of — and none of the ones I have are in the current top 20 for girls.  For boys, there are more:  names tend to be of heroic characters, Noah, Elijah, Jacob, Daniel, Joseph, Samuel, David. They tend to be short and no more than 2, at the most 3, syllables.
 
 I can see why people don’t name their child Balaam for instance, guy came to a bad end. Not to mention being made a fool of by a donkey. And some of the names are exceedingly difficult to say for this 21st century English speaking people, with strings of vowels and 5 syllables. And others are part of archaic slang expressions, like Great Jumping Jehosaphat! That might result in teasing. As a singer, I’d like to think I would have named a second boy Jubal, since he supposedly invented musical instruments; besides, it’s short, easy to pronounce and spell and one of my favorite literary characters is named that.
 
Hebrew personal names (as well as place names), at least as the footnotes in my study Bible indicate, have meaning. I’ve gathered the impression that the ones which end in -el are saying things like Sword of God, or Peace of God.  Those who end in -ah might also be indicating something about God’s relationship to the child. We know that Jacob was renamed Israel, wrestles with God, Abram to Abraham, Sarai to Sarah, and Saul (NT) to Paul. Esau, Jacob’s brother, was hairy at birth and that’s what his name means.
 
Do any of us know what our name means?  Desire to Protect, Daisy, Flower, Beloved, Father rejoices - are hidden under the name William, Margaret, Fleur, Amanda & Mary, Abigail.
 
Many magic tales are based on someone finding a “true name”. The protagonist needs the demon's or villain's true name in order to control them. Or their own true name  to fully access their power. (Or they need to conceal it, see previous sentence. ) It’s seems, now that I think about it, that we assume our baptismal name is the name God knows us by, our “True Name." I’m told our Roman siblings get or choose an additional name at confirmation - and in some orders of monastics, they are given a “name in religion” upon entering. I feel sorry for people in Witness Protection, because they give up their real names: but what if changing their name makes it easier to change their way of life?
 
And what about all the kids who feel that there are expectations, positive or negative, that go with their name? Thomases are skeptical but Tommy-s are youthfull, Marthas are strait=laced but Marty-s are adventurous. Allens are peaceful but Als are cocksure. We twist our birth names to better suit our image of ourselves. As parents, we give names that we hope will honor our family, or suggest some quality that we hope the child will live up to.
 
I wish there was a dictionary of Biblical names accessible so if we want a child to have a certain trait in relationship to God, we could look it up. In the meantime, maybe we could look into our own birth names, not just the literal meaning but the implications. Margaret means “Daisy”, but what is a Daisy? A flower of the field, toiling not nor spinning, but trusting in God to provide. William is close to Protector - but what does a protector do? Who or what do they protect?  And why did Father rejoice at the birth of Abigail?
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How to Read the Bible

3/11/2019

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Reading the Bible can be intimidating for some and overwhelming.  How do I even begin to read a book written over thousands of years?  I do know the first step, which is opening the book.  You have just begun your Holy conversation.  In reading, however, there are some specific ways of approaching the text which may help and I'd like to talk about a few of those strategies and lenses.

Let's break down our reading into some key elements to which we might pay particular attention.  If you have a good study Bible, Google, and an inquisitive mind, then you are well on your way to having all the tools you need.  We will focus on three primary areas of 1) What did it mean when it was written; 2) What does it mean today; and 3) What does it mean for you.  This is not exhaustive and one can certainly dig deeper in specific areas such as variants words found in different archaeological finds for a given text.  Focusing on these three areas provides an entryway into the text for study and reflection.

First, let us take a look at the History and this is where Google may be your friend.  You may want to get an idea of what the original authors and readers thought about certain parts of a chapter or passage.  Think about the parable of the Good Samaritan for example.  You may read in the notes in your Bible a little about them.  A quick internet search also gives you more than enough information to see that a Samaritan would have been expected to be the last person to help.  You may also see that Jesus was talking about those who were supposed to help in the Temple system and they just kept walking.  There are some wonderful rabbit holes to follow when looking at the history.  Do not get too bogged down (unless you want to!).  You may even contemplate for a minute what this passage may have meant 2,000 years ago in the Middle East. 

Second, what does it mean today?  What might the chapter or passage(s) you read mean for us today and how might they be applied?  Look at the news and think about what is going on in the world around us and in the distant world.  How might the Scripture speak to the world now?  One recent disaster in the news is a horrific tornado in Alabama which claimed the lives of many people.  People are hurt and in need, like the man in the Parable of the Good Samaritan.  Who do we expect to help the people in need?  Who is actually helping?  How might Jesus speak to this disaster?  I am not implying it is the same scenario nor that people who should help are not, but providing an example with which one might think about such a text in its application today.

And last, but not least, we come to the application of Scripture to you, the individual reading the Bible.  You do not need a Seminary education or Ph.D. in order to interpret the Bible.  Think about what the passage is saying to you?  Does it speak to any life circumstances now?  How have you heard it interpreted and what do you actually think it means?  Give the Holy Spirit room to talk to you. 

These three questions are not the only ones you can use while reading the Bible, but perhaps they will help think about Scripture in a new light.  Better yet, they just might lead to other questions and areas of study. It is beneficial if one also has someone else with whom they may talk and study.  In addition or perhaps as a separate practice, write down some of your thoughts.  Or, you may even write in your Bible (yes, that's allowed). 

In this season of Lent, these questions are necessary, but perhaps look at that first step.  Open the book.  Open the book and you have already begun accepting that invitation given on Ash Wednesday into a Holy Lent. 
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What's with the Book of Psalms?

3/4/2019

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Each night we have read a Psalm or a portion of a Psalm since we began this challenge.  Are they accessible to you?  Do you gloss over them?  Do you digest them as a complex, layered meal of emotion and meaning?  What is the longest book in our Bible, the Psalms, about?  It is read in church every Sunday...why? 

The Book of Psalms is a collection of poetry and songs over a period of hundreds of years.  The title of the book itself translates similarly from the original Hebrew and Greek into "singing," or "stringed instrument accompanying," or something similar.  This is a book intended to be sung, perhaps an early hymnal!   This is why there is so often music set to them during our church services. 

There are five distinct sections of Psalms and within those sections, subsections of categories.  It is an organized and eclectic gathering of ancient prayers and sayings intended for individual and corporate use.  You may be able to tell that some of them may be personal prayers and some you can see being sung in a worship setting.  In the Episcopal Church, we incorporate them into our Sunday services and, when practiced, daily prayer services.  They have been an important part of worship for thousands of years from the Jewish tradition into the Christian.  Jesus knew them, studied them, worshiped with them, and cried out in agony one of the Psalms on the cross. 

Our Lectionary and we often shy away from some of the language of the Psalms.  "That is too violent!"  Or "why is that in here?!"  So often, the Psalms may say and offer in prayer what we feel bashful to say in public or out loud.  Think about the times you may have cried out to God.  Were your words always perfect for liturgical practice?  They cry out in authentic words of humans in pain, humans in thanksgiving, and humans in every emotion.  They so often say what we may not be willing to say. 

I have found these words comforting and gave breath to my emotion and prayer needs that I could otherwise not have voiced.  They transcend time when I recognize that Jesus said these same words in his own language and sang them.  We have read the majority of the Psalms by this point.  How might you go and read one when you feel in need or grateful?  "My God, my God, why have you forsaken me," are the words of Psalm 22 said by Jesus on the Cross.  How might you use them to cry out to God this Lent? 
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Lent is Here

2/25/2019

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You found time to read through this email.  If you have done that, you are likely reading the Bible Challenge as well with a piece of Scripture each day.  During Lent, we often try to give up something that is unhealthy for us, that will benefit our overall well-being.  Giving up chocolate may help our sugar addiction.  Adding exercise may help get us back into shape.  Maybe we give up other components of food or add other pieces to our lives that help us.  Maybe you pray at a particular time or in a particular way.  This year, you have already dedicated yourself to reading the Bible.  Maybe, if you have fallen short or are not consistent, it is time to pick up this challenge, even if it is only for Lent. 

On Ash Wednesday, we read from the Book of Common Prayer the following Invitation:

Dear People of God: The first Christians observed with great
devotion the days of our Lord's passion and resurrection, and
it became the custom of the Church to prepare for them by a
season of penitence and fasting. This season of Lent provided
a time in which converts to the faith were prepared for Holy
Baptism. It was also a time when those who, because of
notorious sins, had been separated from the body of the faithful
were reconciled by penitence and forgiveness, and restored to
the fellowship of the Church. Thereby, the whole congregation
was put in mind of the message of pardon and absolution set
forth in the Gospel of our Savior, and of the need which all
Christians continually have to renew their repentance and faith.

I invite you, therefore, in the name of the Church, to the
observance of a holy Lent, by self-examination and repentance;
by prayer, fasting, and self-denial; and by reading and
meditating on God's holy Word.
And, to make a right beginning
of repentance, and as a mark of our mortal nature, let us now
kneel before the Lord, our maker and redeemer. - pg. 264-265


As you see in bold, the reading and meditating on Scripture is a key component to the invitation.  If you are to focus on one single component of this year's Lenten discipline, you are invited in this process to read a little bit each day.  We also ask you to have just one other person join this Lenten discipline with you and all of us.  I know, we are in the middle of a book, but that is ok.  Lent seems to come in the middle of our busy lives and we invite all into the middle of this journey. 

The question then is, how does the reading of Scripture daily impact your other Lenten disciplines or bring you closer to God?  Does it help you in self-examination?  If you have other practices such as giving up chocolate (an oldie but a goodie), does it inform that practice?  At the least, whenever we encounter Scripture, we are accepting the invitation for God's movement in our lives.  Let God move in your life this Lent. 


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Who is this Paul?

2/18/2019

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The portrayal of Paul in the Acts of the Apostles illustrated a man chosen by God.  This is a man who persecuted the church and put to death many of the first Christians and then transitioned to, perhaps, the greatest advocate.  He was literally blinded and given sight in the Lord.  We are not entirely sure of the accuracy of Paul's description in Acts as the author of Luke and Acts may have altered his description and travels.   We now read Romans, an authentic letter of Paul.  What are we getting into?

There are 14 letters often attributed to Paul in the New Testament, however, current consensus labels only 7 of them as actually written by Paul.  These seven letters are Romans, 1 Corinthians, 2 Corinthians, Galatians, Philippians, 1 Thessalonians, and Philemon.  In fact, the oldest New Testament document (1 Thessalonians) is written by Paul (yes, older than all of the Gospels).  I love Paul's theology, however, one must read each of his writings in context of the audience, culture, and person.  The book in which we read now, Romans, is perhaps his most theological and revealing and as N.T Wright has noted, is laid out in a chiastic structure.  The very center of the book provides his central theology with balanced arguments on either side.  He no doubt finds baptism in Christ a central characteristic.  But does all of this make sense for me to follow today?

Remember as you read these Scriptures, that they are letters written from Paul to a particular group of people.  He probably did not know that they would end up canonized for our reading 2,000 years later.  I encourage you to read the opening introduction to each letter in your study Bible and if you do not have one, let me know and we'll get information to you.  As letters, Paul may be writing to address particular concerns for a community that may not be a particular concern to us today.  As you approach some problematic texts in his letters, keep this in mind.  As you become more familiar with Paul, think about what he might say to our particular community based upon what he said to these.

Paul was the antithesis of a Christian in his early life, not of the chosen Israel, Roman citizen, and persecutor of the church.  As one of the strongest proponents with the most canonized Scripture, he is an example of God's love and mercy extended and speaking through people outside of native Israel.  Paul received God's grace, God's mercy, and became an example to the point of martyrdom in around 65 CE.  God's love is extended beyond a single people.  We have evidence in these Scriptures of such movement of God in humanity and God continues to move in and through us.  What is God saying to you through these ancient letters?  What might Paul of today say to us? 

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What is God's Name?

2/11/2019

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"If I come to the Israelites and say to them, 'the God of your ancestors has sent me to you,' and they ask me 'what is his name?' what shall I say to them? God said to Moses, "I AM WHO I AM" - Exodus 3:13-14  This phrase is also translated as "I am what I am" or "I will be what I will be," according to the notes in our NRSV translation.  The authors and readers of these original texts reverently did not pronounce the name of God.  This name was too holy for any mortal to pronounce.  So what is actually written in the text and how do you pronounce it?  How should I pronounce it? 

The Tetragrammaton!
Many of the original manuscripts left a blank or a notation to look into the margins for what to say in place of God.  There were typically four letters for the name of God given which is called the tetragrammaton, literally meaning "consisting of four letters." You can see the Hebrew written texts for these four letters YHWH in the image with this post.  In Hebrew, some letters are not pronounced and others can be vowels or consonants depending on other markings.  So we do not actually know how this was pronounced and it is possible that it is four vowels. 

Our Bible often said God or Lord and I have heard people say Yahweh and Jehovah.  Where do these come from and are they correct?  Often, the written text in the margin of the manuscript would pronounce God as adonai, usually translated as Lord.  The four letters are also often pronounced Yahweh. The incorporation of a "J" from a Latin translation is inaccurate (so don't say Jehovah).  We also often see the designation of el or elohim (plural for God or gods) used as well. We read many designations in the Bible about holy spots or temples that are prefaced with El.  Think about the times you may have read "God of gods," and you know that it is probably a combination of elohim with another version of God.

The Hebrew Scriptures (the Old Testament) was originally (mostly) in Hebrew and the New Testament has manuscripts in Greek.  However, the Septuagint is the Hebrew Scriptures written in Greek.  It is Greek translation, probably from older Hebrew manuscripts than to which we have access.  All this is to say that the Greek, usually has Kurios or Lord for the name of God or Theos.

Other ways we call God, God? 
Our Father... We often use paternal, even maternal and other kindred names to talk about God.  These metaphors carry cultural meanings from the day of their authorship and the intent is of one who is a giver of life and protector.  Obviously, some of these titles may cause problematic associations for some readers.  There are a myriad of ways we describe and refer to God.  So what is the correct one?  There is no way for us to name the indescribable, immutable, and merciful.  We can use caution when using metaphors and in even using the name God, know that many people of all different sects of Christianity call God different names.  Our ancient Hebrew texts teach us the reverence with which the name is (or is not) even written or spoken.  It may not help to call God YHWH as you pray.  It may be Father, abba, God, Creator, know that God is so awesome and wonderful, merciful and life-giving. 

Think as you read the Scriptures about the holiness of God and the holiness of God's presence that is with you.  Our only way to begin to comprehend the image and name of God is to look towards God made manifest in the person of Jesus the Christ. 

YHWH is with you today and always. 

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Church Tradition from Scripture

1/20/2019

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As we read Acts, we encounter the Apostles at work carrying out the ministry of a the early church and mission of Jesus Christ.  Do some of these actions seem familiar?  Did you notice anything familiar perhaps in Acts 6, when the Apostles, those who were sent out, laid their hands on the seven to ensure there were enough to assist widows in the distribution of food.  Some consider the laying on of hands of Stephen and the others the ordination of the first deacons.  According to the Catechism of the Book of Common Prayer:

The ministry of a deacon is to represent Christ and his
Church, particularly as a servant of those in need; and
to assist bishops and priests in the proclamation of the
Gospel and the administration of the sacraments. - BCP pg. 856


This order of ministry, in part, originating from this particular passage.  They are sent out in particular to serve the poor.  The laying on of hands to invoke the Holy Spirit's presence is present in the ordination of Bishops and Priests as well.  We also see it in the right of Confirmation (Reaffirmation and Reception) and at every baptism, the Oil of Chrism, blessed by a Bishop, brings the presence of the bishop to that moment.  The laying on of hands at baptism, ordination, and Confirmation, continues the acknowledgement of the passing on of the particular call of the Holy Spirit in individuals and we trace it back to moments like this in Scripture. 

As we read, take note of other areas in our liturgy or Church tradition that look similar to what you are reading.  They are likely not only related but based upon those events. 

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The Songs of Hannah and Mary

1/14/2019

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I listened to this rendition of Mary's song, the Magnificat while writing this post.  If you are inclined to this kind of music, perhaps listen and see if hearing these words through music enhances its impact. 
Jesus' Scriptures were that of the Old Testament and the authors of the New Testament were familiar with the Scriptures in our Old Testament.  We see many links between the two and this is especially seen in the beautiful language in the Song of Hannah from 1 Samuel and the Song of Mary in Luke.  These Scriptures have lasted for thousands of years and point to something eternal. 

I love the narrative of Samuel.  It is some of the most complex literature of the Old Testament but the stories are fascinating.  We have read about Hannah who is barren in an age when a woman's worth was directly tied to her fertility.  She cries out to the Lord in anguish and God responds.  We do not always receive such a tangible response but notice Hannah's reaction.  She says or sings this ancient hymn.  Perhaps, think of it this way.  If we win a national championship, perhaps we start singing Queen's "We are the champions."  Hannah's joy bursts out in these magnificent lyrics. 

Mary is confronted with the impossible as well.  She has not "known" a man and is engaged to Joseph.  Yet, the angel of the Lord delivers the news to her that she will give birth to Jesus.  Mary, echoing Hannah's song sings in exultation! This is one of the most gorgeous passages we have in the New Testament and, while we are not able to put into words the joy given to us through the announcement that God will become incarnate, these words will have to do! 

Look at the parallels below and especially the themes of God exalting the lowly.  Those who are derided by society are lifted up.  This is the gift given through God throughout generations and is the message in this hymn that points towards not an original author, but the founder of the gift...God.  This is the promise given to us when we are brought low by life (which has and will continue to happen).  God will lift us up! 

These two pieces of Scripture are wonderful sources of joy in times of joy and in times of sorrow.  You are invited to mark them and come back to them when they are needed as medicine for the soul. 

Hannah's Song - 1 Samuel 2

“My heart exults in the Lord;
    my strength is exalted in my God.

My mouth derides my enemies,
    because I rejoice in my[b] victory.
2 “There is no Holy One like the Lord,
    no one besides you;
    there is no Rock like our God.
3 Talk no more so very proudly,
    let not arrogance come from your mouth;
for the Lord is a God of knowledge,
    and by him actions are weighed.
4 The bows of the mighty are broken,
    but the feeble gird on strength.
5 Those who were full have hired themselves out for bread,
    but those who were hungry are fat with spoil.
The barren has borne seven,
    but she who has many children is forlorn.
6 The Lord kills and brings to life;
    he brings down to Sheol and raises up.
7 The Lord makes poor and makes rich;
    he brings low, he also exalts.
8 He raises up the poor from the dust;
    he lifts the needy from the ash heap,
to make them sit with princes
    and inherit a seat of honor.
For the pillars of the earth are the Lord’s,
    and on them he has set the world.
9 “He will guard the feet of his faithful ones,
    but the wicked shall be cut off in darkness;
    for not by might does one prevail.
10 The Lord! His adversaries shall be shattered;
    the Most High will thunder in heaven.
The Lord will judge the ends of the earth;
    he will give strength to his king,
    and exalt the power of his anointed.”

Mary's Song (Magnificat) Luke 1

“My soul magnifies the Lord,
47     and my spirit rejoices in God my Savior,

48 for he has looked with favor on the lowliness of his servant.
    Surely, from now on all generations will call me blessed;
49 for the Mighty One has done great things for me,
    and holy is his name.
50 His mercy is for those who fear him
    from generation to generation.
51 He has shown strength with his arm;
    he has scattered the proud in the thoughts of their hearts.
52 He has brought down the powerful from their thrones,
    and lifted up the lowly;

53 he has filled the hungry with good things,
    and sent the rich away empty.
54 He has helped his servant Israel,
    in remembrance of his mercy,
55 according to the promise he made to our ancestors,
    to Abraham and to his descendants forever.”

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    The Rev. William L. Packard

    I am excited to read the Bible with you, not only for the knowledge and ability to say, "I've read the whole thing," but for the wonderful things that occur when Scripture is read intentionally each day. 

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