Revulsion, Rest, and Resurrection - Daily Devotions with the Dean

Tuesday • 10/24/2023 •
Tuesday of the Twenty-first Week After Pentecost (Proper 24) 

This morning’s Scriptures are: Psalm 26; Psalm 28; Lamentations 1:1–12; 1 Corinthians 15:41–50; Matthew 11:25–30 

Reflections on Lamentations 1:1–12 here (Monday of Holy Week, 2020) 

This morning’s Canticles are: following the OT reading, Canticle 13 (“A Song of Praise,” BCP, p. 90); following the Epistle reading, Canticle 18 (“A Song to the Lamb,” Revelation 4:11; 5:9–10, 13, BCP, p. 93)  

Welcome to Daily Office Devotions, where every Monday through Friday we draw insights from that day’s Scripture readings, as given in the Book of Common Prayer. I’m Reggie Kidd, and I’m grateful to be with you. This Tuesday in the Season After Pentecost our readings come from Proper 24 of Year 1 in the Daily Office Lectionary.  

Today’s readings invite reflections on three things: Revulsion, Rest, and Resurrection 

Lamentations: Revulsion. There is plenty of grief in Jeremiah’s life to merit the moniker, “the weeping prophet.” He’s been falsely accused of treason, sequestered in a cistern, threatened with death, and forcibly taken to Egypt. But what breaks his heart and compels him to write out a tear-drenched lamentation is seeing the beloved Holy City, the place God chose for the dwelling of his name, razed to the ground. The psalmist had sung, “Great is the Lord, and greatly to be praised in the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King” (Psalm 48:1–2 KJV). But now, it’s reduced to rubble. And all Jeremiah can do is pour out his heart:  

Is it nothing to you, all you who pass by? 
    Look and see 
if there is any sorrow like my sorrow, 
    which was brought upon me, 
which the Lord inflicted 
    on the day of his fierce anger (Lamentations 1:12).  

Just the other day, a friend sounded a similar note to me. Betrayed by a close companion and steamrolled by the complicity of enablers, my friend felt as violated and dishonored and despised and exposed as Jeremiah’s Jerusalem. All I knew to do was listen.  

Matthew: Rest. The Bible’s story line, though, is that the fierceness of God’s anger is turned not so much on us as it is on all that keeps us from being “beautiful for situation, the joy of the whole earth.” Some other god might look at our mess and say, “You gotta fix this yourself.” The God of the Bible comes himself and says, “I’ve got this. And I’ve got you.”  

If rabbinic teaching held that Torah was the fullness of God’s revealed truth, Matthew offers Jesus as Emmanuel, “God with us.” And Matthew’s Jesus says, “Come to me all you who labor and are heavy laden, and I will give you rest” (Matthew 11:28). Jesus is God’s truth, in other words, come in person. If rabbinic teaching held that the Law was a yoke to take upon oneself to channel one’s energy and chasten one’s longings, Jesus says to take his yoke. His yoke, he insists, is easy and his burden light—largely, I think, because he promises to bear it with and alongside us. If rabbinic teaching says the Sabbath is when we rest, Jesus says he himself is our rest, 24/7. If other approaches to God and to life call us to prideful defensiveness and schemes for self-improvement, Jesus offers a hand of gentleness and meekness. I dearly pray there’s consolation for my decimated friend in Jesus’s offer.  

1 Corinthians: Resurrection. Paul believes on behalf of the Corinthians what they dare not yet believe for themselves: that their mortal and corruptible bodies will one day give way to immortal and incorruptible bodies (1 Corinthians 15:53). Paul calls upon you and me—and my brokenhearted friend—to believe the same for ourselves.  

And while there will be things about ourselves and our situations that will stubbornly resist our best efforts to fix them, one day all of it will give way to the irresistible force of God’s love. He will make all things right! The world will undergo its own purgation by fire (2 Peter 3:7,10). We will undergo our transformation from dishonor to glory, from weakness to power, and from the ephemerality of dust to the solidity of the image of the Man of heaven (1 Corinthians 15:43,48–49). I dearly pray there’s consolation here too for my friend, and for all of us.   

Be blessed this day,  

Reggie Kidd+ 

Confidence in the Future - Daily Devotions with the Dean

Monday • 10/23/2023 •
Monday of the Twenty-first Week After Pentecost (Proper 24)  

This morning’s Scriptures are: Psalm 25; Jeremiah 44:1–14; 1 Corinthians 15:30–41; Matthew 11:16–24 

This morning’s Canticles are: following the OT reading, Canticle 9 (“The First Song of Isaiah,” Isaiah 12:2–6, BCP, p. 86); following the Epistle reading, Canticle 19 (“The Song of the Redeemed,” Revelation 15:3–4, BCP, p. 94) 

Welcome to Daily Office Devotions, where every Monday through Friday we explore that day’s Scripture readings, as given in the Book of Common Prayer. I’m Reggie Kidd. Thanks for joining me. This Monday in the Season After Pentecost our readings finds us in Proper 24 of Year 1 in the Daily Office Lectionary.  

The key to 1 Corinthians 15 (and indeed to the whole of Paul’s correspondence with the Corinthians) is what he says in 1 Corinthians 15:16: “For if the dead are not raised, then Christ has not been raised.” Paul is not dealing with people who deny Christ’s resurrection. He is dealing with people who do not understand what his rising from the dead means, who do not understand the bigger picture without which his resurrection is meaningless. What is at issue is not the fact of Jesus’s resurrection, but its place in God’s story and our story. 

Not only did Jesus’s bodily resurrection really take place in normal space-time history, teaches Paul, that happening was not a one-time, special exception to the general rule of death. Jesus’s particular resurrection was a foretaste and guarantee of the general resurrection of the dead. Paul calls Jesus’s resurrection an aparchē, a “first fruits”: “But in fact Christ has been raised from the dead, the first fruits of those who have died” (1 Corinthians 15:20). Every farmer knows that once the “first fruits” of a crop has come in, the rest of the crop will of necessity follow. Our general resurrection will certainly take place now that its “first fruits,” Christ’s resurrection, has occurred.  

In today’s passage, then, Paul makes two essential points.  

First: resurrection-less faith is vain and hedonistic faith. “If the dead are not raised, ‘Let us eat and drink, for tomorrow we die’” — 1 Corinthians 15:32. If there’s no resurrection to look forward to, says Paul, the Christian faith is vain and empty, worthy only of being ignored, if not scorned. If there’s no resurrection to look forward to, we should just become Epicureans.  

What is stupefying to Paul is that the Corinthians are trying to adjust the faith to make it fit a belief system in which there is no resurrection to look forward to, no matter what happened to Jesus! Sadly, as we have seen in our read-through of 1 Corinthians, their relationships show them to be practical hedonists.  

For their part, the Corinthians have accommodated their Christian hope to prevailing attitudes about death, not unlike people today. Back then, people either romanticized about Elysian fields on the other side of death, or they resigned themselves to a sentiment expressed in the most popular tombstone of the day, “I was, I am not, I will not be. I care not.”  

 The Corinthians had a flair for worship, but when thinking about death, they seem eerily akin to people in our own world. Even if Corinthian Christians do embrace the miracle of Jesus’s resurrection from the dead, they (at least the ones Paul addresses in this chapter) think the only resurrection that happens to them is in their minds, not their bodies.  

Today, even among many church people (especially in mainline denominations) there is as much skepticism about the entire notion of bodily resurrection as there is among the un-churched and the de-churched. People tend either romantically to think that death means they pass on to a ghostly eternity of golf tee-times with a spirit-Jesus, and of reunions with the spirits of departed relatives or spouses or friends or pets. Or, with gritty realism, they resign themselves to death as a real and final terminus that has been made palatable by the knowledge that they have lived as best they can “as if” they had been raised to newness of life by the myth/legend/story of Jesus’s resurrection from the dead. 

Second: resurrection faith produces wonderment and genuine charity. We only know so much about how our resurrection bodies will be constituted, but we can expect to be amazed: “…as for what you sow, you do not sow the body that is to be…” — 1 Corinthians 15:37). God will give us a body “as he has chosen,” with a materiality and a glory appropriate to the age to come. But we can count on the fact that we are moving from this present age of “lesser” (less substantiality, less glory) to that future age of “greater” (greater substantiality, greater glory). We will be astounded at what we will be, captured nicely in C. S. Lewis’s phrase, “everlasting splendors.”  

Of utmost importance for the Corinthians and for us, is that this confidence about the future will make us different people in the present. As Lewis put it in the closing of his famous “Weight of Glory” sermon — a passage worth citing at length: 

It may be possible for each to think too much of his own potential glory hereafter; it is hardly possible for him to think too often or too deeply about that of his neighbour. The load, or weight, or burden of my neighbour’s glory should be laid daily on my back, a load so heavy that only humility can carry it, and the backs of the proud will be broken. It is a serious thing to live in a society of possible gods and goddesses, to remember that the dullest and most uninteresting person you talk to may one day be a creature which, if you saw it now, you would be strongly tempted to worship, or else a horror and a corruption such as you now meet, if at all, only in a nightmare. All day long we are, in some degree, helping each other to one or other of these destinations. It is in the light of these overwhelming possibilities, it is with the awe and the circumspection proper to them, that we should conduct all our dealings with one another, all friendships, all loves, all play, all politics. There are no ordinary people. You have never talked to a mere mortal. Nations, cultures, arts, civilization—these are mortal, and their life is to ours as the life of a gnat. But it is immortals whom we joke with, work with, marry, snub, and exploit—immortal horrors or everlasting splendours. This does not mean that we are to be perpetually solemn. We must play. But our merriment must be of that kind (and it is, in fact, the merriest kind) which exists between people who have, from the outset, taken each other seriously—no flippancy, no superiority, no presumption. And our charity must be a real and costly love, with deep feeling for the sins in spite of which we love the sinner—no mere tolerance or indulgence which parodies love as flippancy parodies merriment. Next to the Blessed Sacrament itself, your neighbour is the holiest object presented to your senses. If he is your Christian neighbour he is holy in almost the same way, for in him also Christ vere latitat—the glorifier and the glorified, Glory Himself, is truly hidden. 

Be blessed this day,  

Reggie Kidd+ 

A Few Facts - Daily Devotions with the Dean

Friday • 10/20/2023 •
Friday of the Twentieth Week After Pentecost (Proper 23) 

This morning’s Scriptures are: Psalm 16; Psalm 17; Jeremiah 38:14–28; 1 Corinthians 15:1–11; Matthew 11:1–6 

This morning’s Canticles are: following the OT reading, Canticle 10 (“The Second Song of Isaiah,” Isaiah 55:6–11; BCP, p. 86); following the Epistle reading, Canticle 18 (“A Song to the Lamb,” Revelation 4:11; 5:9–10, 13, BCP, p. 93) 

Welcome to Daily Office Devotions, where every Monday through Friday we bring to our lives that day’s Scripture readings, as given in the Book of Common Prayer. I’m Reggie Kidd, and I’m grateful to be with you this Friday in the Season After Pentecost. We are in Proper 23 of Year 1 of the Daily Office Lectionary.  

“…I handed on to you as of first importance…” (1 Corinthians 15:3). Paul felt it was important to remind the Corinthians of a few facts. Perhaps it’s worthwhile for us to recall them.  

“…Christ died for our sins…” (1 Corinthians 15:3). Jesus of Nazareth was the only human who ever lived who did not, by God’s standards, deserve to die. He died for one purpose. It was not, as some think, to give us an example of heroic resignation in the face of life’s inevitable end. He died to receive in his own person the consequences of his people’s sin. Unjustly killed, he won for us forgiveness at the bar of justice.  

Image: Detail, stained glass, Cathedral Church of St. Luke, Orlando, Florida 

“…he was raised on the third day…” (1 Corinthians 15:4). As his death was “for” us, so was his resurrection. By his rising from the dead, he takes us by the hand and lifts us with him, as the Book of Common Prayer says, “out of error into truth, out of sin into righteousness, out of death into life” (BCP, p. 368). Because he lives, we live too: no longer subject to sin, to guilt, to shame, to endless death and separation from God.  

“…in accordance with the scriptures…in accordance with the scriptures” (1 Corinthians 15:3,4). Paul repeats this phrase to underscore the point that Scripture provided forecast after forecast both of Christ’s death and of his resurrection. As Jesus had explained on the road to Emmaus on the day of his resurrection: “‘Was it not necessary that the Messiah should suffer these things and then enter into his glory?’ Then beginning with Moses and all the prophets, he interpreted to them the things about himself in all the scriptures” (Luke 24:26–27).  

The foreshadowing of Jesus’ death appeared when Joseph was lowered into a pit by his brothers and sent to prison by Pharaoh, when Moses was set afloat in the bullrushes, when Jeremiah was lowered into the cistern, when Jonah was swallowed by a fish, when David was persecuted by his enemies, when Hezekiah lay on his sickbed.  

The foreshadowing of Jesus’s being raised appeared when Joseph was lifted from his pit by nomads and brought from prison to rule on Pharaoh’s behalf, when Moses was rescued from the bullrushes by his mother, when Jeremiah was pulled up out of the cistern, when Jonah was vomited from the fish, when David was delivered from his enemies, when Hezekiah was raised up from his sickbed. 

“Now I would remind you, brothers and sisters, of the good news that I proclaimed to you, which you in turn received, in which also you stand, through which also you are being saved…” (1 Corinthians 15:1). Paul reminds us that we are not free to invent our own story. We belong to a story that has been given to us, and we are called upon to pass it on unvarnished, unembellished, and unchanged. We are not free to substitute a theology that sneers at Christ’s substitutionary death for sin or dismisses the hope of a resurrection like his.  

“…as to one untimely born, he appeared also to me. For I am the least of the apostles…” (1 Corinthians 15:8–9a). When the staggering truth of Jesus’s death and resurrection hits home, it prompts a reassessment of oneself. For Paul, that truth meant realizing he wasn’t as special as he had thought—from which posture, of course, he was able to receive as a gift a new status and a new calling. For us, I pray that the staggering truth of Jesus’s death and resurrection “according to the scriptures” calls forth from us a similar combination of sober self-reflection and joy-filled reliance on “the grace of God that is with me” (1 Corinthians 15:10).  

Be blessed this day,  

Reggie Kidd+ 

Peaceability - Daily Devotions with the Dean

Thursday • 10/19/2023 •
Thursday of the Twentieth Week After Pentecost (Proper 23) 

This morning’s Scriptures are: Psalm 18; Jeremiah 38:1–13; 1 Corinthians 14:26-33a,37-40; Matthew 10:34–42 

For comments on 1 Corinthians 14:20–42, see the DDD for Year 1, Tuesday of Lent 5  

This morning’s Canticles are: following the OT reading, Canticle 8 (“The Song of Moses,” Exodus 15, BCP, p. 85); following the Epistle reading, Canticle 19 (“The Song of the Redeemed,” Revelation 15:3–4, BCP, p. 94) 

Welcome to Daily Office Devotions, where every Monday through Friday we consider some aspect of that day’s Scripture readings, as given in the Book of Common Prayer. I’m Reggie Kidd, and I’m grateful to be with you. On this Thursday in the Season After Pentecost our readings come from Proper 23 of Year 1 in the Daily Office Lectionary.  

Just when you think you’ve got Jesus figured out.  

In the Sermon on the Mount, Jesus highlights peaceability as a prime feature of life in his Father’s family: “Blessed are the peacemakers, for they will be called children of God” (Matthew 5:9). In that same vein, the apostle Paul, whom many think of as having a bit of a cantankerous streak in him, says, “Let us then pursue what makes for peace and for mutual upbuilding” (Romans 14:19), and “God is a God not of disorder but of peace” (1 Corinthians 14:42b).  

It’s strange, then, perhaps jarring, to read of Jesus saying, “Do not think that I have come to bring peace to the earth; I have not come to bring peace, but a sword” (Matthew 10:34). Not peace, but a sword? What gives?  

You don’t have to look far to find points of contention in our world. Some are innocent, even fun: Who’s your favorite team? Some are serious and difficult, threatening to rip our social fabric: What should be the role of police in our community? What is our responsibility to the unborn? 

Image: Adapted from "auntie helping with a cup of water" by thepinkpeppercorn is licensed under CC BY 2.0 

Where do we draw the line, and, in the name of Jesus, say, “Not peace, but a sword”?  

In the context of Matthew 10, Jesus seems to me to have three things in view:  

Individuation. “…I have come to set a man against his father, and a daughter against her mother…” (Matthew 10:35).  Who we are, what we are going to believe, what our loyalties are going to be, and how we are to live, each of us has the responsibility to choose regardless of anybody else’s expectations.  

Each of us is more than the status into which we were born. Each of us receives a certain genetic makeup and a particular set of shaping forces: parents, siblings, nationality, neighborhood. We may be raised by “yellow dog Democrats” or “blue blood Republicans,” hair-on-fire fundamentalists or above-it-all progressives. But Jesus calls us, at some point in our lives, to be willing to separate ourselves from others’ expectations, and embrace our own loyalties and our unique identity. Sadly, that responsibility can leave us on the outside looking in. Except… 

The Cross. … Except that the line of demarcation is the Cross of Jesus Christ. “[W]hoever does not take up the cross and follow me is not worthy of me” (Matthew 10:38). Theologian Reinhold Niebuhr maintains that there is only one dividing line within humanity that is worth talking about: some of us believe we need a redeemer, and some don’t. When we realize that we—individually and societally and globally—are broken and in need of repair, and that repair has come in Jesus Christ, we find ourselves irreversibly and resolutely and unapologetically on that side of the line.  

We find we must take up his Cross. We must follow him, even though we realize that we may therefore find ourselves on the opposite side of a chasm separating us from people otherwise closest to us. In the light of the Cross of Christ, we find ourselves freshly evaluating everything, from religious expressiveness to how justice is furthered and how humans may flourish in a fallen world. Jesus is telling us in today’s passage that when we take up his Cross, not everybody will necessarily “get” us anymore, because we will think, feel, and live differently — but that’s OK because …  

Identification. … That’s OK because when Jesus’s Cross becomes ours, ours becomes his: “Whoever welcomes you welcomes me, and whoever welcomes me welcomes the one who sent me” (Matthew 10:40). As a corollary, Jesus takes everything we do for him as being done to him directly, even the cup of cold water we offer to one of his little ones (Matthew 10:42). The risk, then, of rejection by others, even of those closest to us, is more than offset by acceptance by him and by the new family of other so-called rejects.  

Later in Matthew, Jesus will hint that those of us who have taken up our Cross will unconsciously find that the Cross we have taken up has led us to serve him in the hungry, the imprisoned, the naked, and the sick (Matthew 25:31–46). And because we have become as much his as he has become ours, we will rejoice to hear him say, “Come, you that are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world” (Matthew 25:34b).  

Be blessed this day,  

Reggie Kidd+ 

To Read and Ponder Jeremiah's Life and Times - Daily Devotions with the Dean

Wednesday • 10/18/2023 •
Wednesday of the Twentieth Week After Pentecost (Proper 23) 

This morning’s Scriptures are: Psalm 119:1–24; Jeremiah 37:3–21; 1 Corinthians 14:13–25; Matthew 10:24–33  

This morning’s Canticles are: following the OT reading, Canticle 11 (“The Third Song of Isaiah,” Isaiah 60:1-3,11a,14c,18-19, BCP, p. 87); following the Epistle reading, Canticle 16 (“The Song of Zechariah,” Luke 1:68-79, BCP, p. 92) 

Welcome to Daily Office Devotions, where every Monday through Friday we ask how God might direct our lives from that day’s Scripture readings, as given in the Book of Common Prayer. I’m Reggie Kidd, and I’m grateful to be with you. This Wednesday in the Season After Pentecost our readings come from Proper 23 of Year 1 in the Daily Office Lectionary.  

Jeremiah: God’s “weeping prophet.” I look forward every morning to immersing myself in the grand story of God’s redeeming love. I confess, however, that going through the period of the divided monarchy these past few weeks has been rough. Despite the occasional “good” king of Judah and the minority voices of “my servants the prophets,” the constant drift is toward judgment, destruction, and exile for the people of God. I’m reminded of God’s people as a whole standing on Deuteronomy’s Mt. Ebal, calling down the curses of covenant disobedience upon their heads. It’s not a pretty picture.  

Image: "Michelangelo, Jeremiah lamenting the fall of Jerusalem, detail of the ceiling of the Sistine Chapel, 1508-12" by Prof. Mortel is licensed under CC BY 2.0 

It’s especially difficult to round out this portion of the history of God’s people by focusing, as we do this week, on the latter part of the career of Jeremiah. He’s often called “the weeping prophet,” and for good reason. From childhood he was called as prophet, and from the very beginning he knew that his was not to be a life of ease. “See, today I appoint you over nations and over kingdoms, to pluck up and to pull down, to destroy and to overthrow, to build and to plant” (Jeremiah 1:10). Opposition was going to come, and it was going to be fierce: “Do not be afraid of them, for I am with you to deliver you” (Jeremiah 1:8). 

Yahweh touches Jeremiah’s mouth and puts his own words in his prophet’s mouth (Jeremiah 1:9). Ultimately that means Jeremiah gets treated with as much respect as the One for whom he speaks. And so, earlier this week we saw the contemptuous burning of the scroll upon which Jeremiah writes the words of Yahweh. Today, we see him arrested and falsely charged with treason, and then beaten and thrown into prison. Tomorrow we will find him cast into a muddy cistern: “Now there was no water in the cistern, but only mud, and Jeremiah sank in the mud” (Jeremiah 38:6).  

Friday’s and Saturday’s readings recount how Jeremiah is brought up from his cistern prison and given an audience with King Zedekiah. Jeremiah knows that the Babylonian captivity is inevitable, and that it is a matter of Yahweh’s restoring sabbath rest to the land, doing a “reset” of his plan for redemption through Israel. So his counsel is straightforward: Surrender. But Zedekiah is as stuck in mire spiritually as Jeremiah was physically in his cistern: “Your trusted friends have seduced you and have overcome you; Now that your feet are stuck in the mud, they desert you” (Jeremiah 38:22). Zedekiah cannot bring himself to heed Jeremiah, and the destruction the Babylonians bring is the more terrible for Zedekiah’s being “stuck in the mud.” 

And still, despite the resistance, despite what must feel like failure, despite his grief over the suffering that God’s people are bringing on themselves, Jeremiah rises from his cistern to proclaim a message of hope:  

…[W]hen Babylon’s seventy years are completed will I visit you, and I will fulfill to you my promise and bring you back to this place. For surely I know the plans I have for you, says the LORD, plans for your welfare and not for harm, to give you a future with hope. Then when you call upon me and come and pray to me, I will hear you. When you search for me, you will find me; if you seek me with all your heart, I will let you find me, says the LORD, and I will restore your fortunes and gather you from all the nations and all the places where I have driven you, says the LORD, and I will bring you back to the place from which I sent you into exile. Jeremiah 29:10-14.  

There is a profound and humbling cruciformity to Jeremiah’s life, for in many ways he anticipates the cross-shaped ministry of Jesus, his Savior and ours. That’s why it’s altogether instructive to read and ponder Jeremiah’s life and times.  

Matthew: becoming “little Christs.” Israel’s and Jeremiah’s story is a fitting background for our ability to identify with Jesus’s instruction to the twelve disciples as he sends them out on their first mission. As God’s “peculiar possession” and “kingdom of priests,” Israel was incubating God’s plan to have all the world’s sin be gathered up and assumed in One True Israelite who could stand in for all the world’s sin. Matthew’s entire gospel is the account of this One, whose name is “Jesus, for he will save his people from their sins” (Matthew 1:21).  

Jesus sends the twelve, warning them, “A disciple is not above the teacher, nor a slave above the master; it is enough for the disciple to be like the teacher, and the slave like the master. If they have called the master of the house Beelzebul, how much more will they malign those of his household! … So have no fear of them …” (Matthew 10:24–26a).  

If I may paraphrase and extrapolate: “If they treat you badly it’s not you with whom they have issues. They are rejecting me and taking it out on you. Evil, sin, and death will be conquered by my suffering evil, absorbing sin, and embracing death. If you hold me to be your Christ, you need to respond as “little Christs,” because that’s the way we win.”  

No matter what the response is—whether we meet receptivity, resistance, or indifference—we know, per Jesus’s promise: “[E]ven the hairs of your head are all counted. So do not be afraid; you are of more value than many sparrows. Everyone therefore who acknowledges me before others, I also will acknowledge before my Father in heaven” (Matthew 10:30–32).  

Be blessed this day,  

Reggie Kidd+ 

God Has Given Us Gifts - Daily Devotions with the Dean

Tuesday • 10/17/2023 •
Tuesday of the Twentieth Week After Pentecost (Proper 23) 

This morning’s Scriptures are: Psalm 120: Psalm 5; Psalm 6; Jeremiah 36:27–37:2; 1 Corinthians 14:1–12; Matthew 10:16–23 

This morning’s Canticles are: following the OT reading, Canticle 13 (“A Song of Praise,” BCP, p. 90); following the Epistle reading, Canticle 18 (“A Song to the Lamb,” Revelation 4:11; 5:9–10, 13, BCP, p. 93)  

Welcome to Daily Office Devotions, where every Monday through Friday we draw insights from that day’s Scripture readings, as given in the Book of Common Prayer. I’m Reggie Kidd, and I’m grateful to be with you. This Tuesday in the Season After Pentecost our readings come from Proper 23 of Year 1 in the Daily Office Lectionary.  

Riffing on Paul’s approach to tongue-speaking.  

Ours is a conversational God. He creates by word. He instructs by word. He promises by word. He warns by word. He rewards by word. He punishes by word. How we respond to his words is of great consequence. 

As bearers of his image, we are conversational creatures too. Therefore, what we do with words is also of great consequence.  

If King Jehoiachim were not aware of the power of Jeremiah’s prophetic words, he would not have burned them. Whether he burns Jeremiah’s scroll out of sheer contempt for God’s words or out of an attempt to thwart them, Jehoiachim’s exercise is a “bonfire of the vanities.” Jeremiah’s predictions of doom come to pass.  

Unlike Jehoiachim, the Corinthians are not contemptuous of God’s words. Rather, they are cavalier with them. They have received God’s words gladly, embracing the truth of the gospel and reveling in the flourishing of the gifts of the Holy Spirit among them. However, for too many Corinthians, the ministry of the Holy Spirit is being pressed to narcissistic ends.  

In his later letter to the Romans, Paul may hint that the gift of “glossolalia” (speaking in either angelic languages or human languages that a person had not learned) has the capacity to provide a safety valve for troubled souls. He says that the Holy Spirit releases groanings from our inner being (Romans 8:26). Paul describes the groanings as wordless (alalētoi), but many people argue that he has glossolalia in mind. If so, Paul holds out to individuals the prospect of therapeutic value in tongue speaking, as glossolalia could help us in the weakness of our inability otherwise to lift our subconscious struggles to the Lord.   

In Corinth, however, such “private tongues” (as they are often called) are being used for egotistical ends. People are speaking out in uninterpreted strange languages in church. Paul says (I paraphrase): “Keep that stuff to yourself. At home, that practice allows you to speak in a mysterious way to God. In church, you’re just showing off, and ‘speaking into the air.’” What Paul wants us to see is that in church, everything we do—everything—is for the good of the group that is gathered. Church is where we look to build each other up, to encourage one another, and to bring words of consolation from God to broken and wounded hearts (1 Corinthians 14:3). That’s why Paul says that in church, tongues must be interpreted if they are to be spoken at all. Otherwise, words that are to be offered are to be as distinct, purposeful, and artful as notes from a well-played flute, harp, or bugle (1 Corinthians 14:7–8).   

There are broad-ranging implications here for the ordering of worship services, and for the shaping of church life in general.  

Ego needs to get left at the door. A person doesn’t get asked to sing a solo because they need to sing a solo. A person gets asked to sing a solo because the congregation will best be served by that particular voice paired with that particular song. Same with lectors who read, eucharistizers who eucharistize, and, of course, preachers who preach.  

Stepping back another level, the church doesn’t call and ordain a person to ministry (or whatever a church’s governance calls their practice) because that person “needs” that call and ordination. Especially if a person “needs” said call and ordination! God gives gifts of ministry for, well, for ministry.  

He gives us whatever gifts we have because he expects us to use them to serve others, not ourselves! As Paul says in 1 Corinthians 14:12, “So with yourselves; since you are eager for spiritual gifts, strive to excel in them for the building up of the church” — I repeat, “… for the building up of the church.”  

Be blessed this day,  

Reggie Kidd+ 

Expect a Happy Ending - Daily Devotions with the Dean

Monday • 10/16/2023 •
Monday of the Twentieth Week After Pentecost (Proper 23)  

This morning’s Scriptures are: Psalm 1; Psalm 2; Psalm 3; Jeremiah 36:11–26; 1 Corinthians 13:1–13; Matthew 10:5–15 

This morning’s Canticles are: following the OT reading, Canticle 9 (“The First Song of Isaiah,” Isaiah 12:2–6, BCP, p. 86); following the Epistle reading, Canticle 19 (“The Song of the Redeemed,” Revelation 15:3–4, BCP, p. 94) 

Welcome to Daily Office Devotions, where every Monday through Friday we explore that day’s Scripture readings, as given in the Book of Common Prayer. I’m Reggie Kidd. Thanks for joining me. This Monday in the Season After Pentecost our readings finds us in Proper 23 of Year 1 in the Daily Office Lectionary.  

Into the Corinthians’ confusion over the terms of their new life in Christ — they think Christ has come to baptize their social snobbery, bless their spiritual vanity, and endorse their assertion of their “rights” — into their confusion, Paul drops a clarity-bomb. Life in Christ’s kingdom, life in this new world, is about one thing: love. In one of the most splendid passages he is ever to compose, Paul crisply describes the contours of the life that has taken hold of them in Christ.  

“Love is patient.” Love doesn’t stand there tapping its toe with arms crossed, and saying, “Come on already!” Paul’s Μακροθυμεῖ (makrothumei) is close to Exodus 34:6’s self-description of Yahweh: “slow to anger” (LXX, μακρόθυμος, makrothumos). Meaning: love isn’t quick on the trigger. Love’s on-ramp to anger is lllllloooonnnngggg.  

“Love is kind.” χρηστεύεται (chresteuetai). To the Greek ear, this particular use of the root word “kind” (χρηστ-, chrest-) would have sounded like the making of a verb out of the title, “Christ.” Christ’s people act in ways that remind people of the One who brought kindness from heaven to earth.  

“Love is not envious.” Love isn’t resentful at somebody else’s happiness. Love doesn’t begrudge someone else’s success. Love doesn’t get upset when somebody else does well.  

“Love is … not boastful.” Love isn’t in the self-promotion business. The word here is one of Paul’s strongest: it’s περπερεύεται (perpereuetai). It occurs only here in the Bible, but is fairly frequent in contemporary literature: “to heap praise upon oneself; to be a braggart or a windbag.” You bet Paul knew a bunch of those folks in First Church “We Have Become Kings” in Corinth! 

“Love is … not arrogant.” Love isn’t “puffed up” (literally), that is, it doesn’t have a bloated ego or inflated view of itself, especially at the expense of someone else. Love isn’t contemptuous, or disdainful of others.     

“Love is … not rude.” This word might better be rendered “crude” or “indecent.” The Greek is οὐκ ἀσχημονεῖ (ouk aschemonei), and it means “behave disgracefully, dishonorably, indecently.” Love does not treat anyone in a demeaning, disgraceful, dishonorable, or indecent way. An apt word in a world of #MeToo and #ChurchToo.  

“Love … does not insist on its own way.” Love’s default is: “Happy to do it your way.” 

“Love is … not irritable.” We get “paroxysm” from this Greek word. Violent convulsions of rage don’t leave much room for love.  

“Love is … not resentful.” The Greek here (οὐ λογίζεται τὸ κακόν, ou logizetai to kakon) means: “Love doesn’t keep score, counting up offenses, readying a payback.”  

“Love … does not rejoice in wrongdoing.” Put in the positive, love grieves when it sees injustice, and does not sit idly by when wrongdoing is on the rise.  

“Love … rejoices in the truth.” Love says, “Yes!” to the real. Love knows that philosopher-theologians Thomas Aquinas and Josef Pieper are right: as the Father begets the Son and the Holy Spirit proceeds from the Father and the Son, “Being” leads to “Truth” leads to “Justice.” Which is why love delights in the progression of the Eucharistic prayer: “… out of error into truth, (then) out of sin into righteousness, (then) out of death into life.”  

“Love … bears all things.” The relevant meaning for the verb στέγειν (stegein) is “keep confidential, cover, pass over in silence.” Theologian-historian Adolf Harnack is hard to beat here: Love “throws a cloak of silence over what is displeasing in another person.” 

“Love believes all things.” Love is ready to extend (wise) trust. As Dietrich Bonhoeffer says, “We have learnt never to trust a scoundrel an inch, but to give ourselves to the trustworthy without reserve” (“After Ten Years: A Reckoning made at New Year 1943,” p. 12). May we be surrounded by those worthy of trust. May we, by the mercy and grace of God, prove worthy of the same. 

“Love hopes all things.” Life sure feels different when you always expect … at least, in the end … a happy ending. 

“Love endures all things.” Because happy endings sometimes are a long way off, and it can be a grind getting to them. 

Be blessed this day,  

Reggie Kidd+ 

A Fix for Our Spiritual Death - Daily Devotions with the Dean

Friday • 10/13/2023 •
Friday of the Nineteenth Week After Pentecost (Proper 22) 

This morning’s Scriptures are: Psalm 140; Psalm 142; 2 Kings 23:36–24:17; 1 Corinthians 12:12–26; Matthew 9:27–34 

This morning’s Canticles are: following the OT reading, Canticle 10 (“The Second Song of Isaiah,” Isaiah 55:6–11; BCP, p. 86); following the Epistle reading, Canticle 18 (“A Song to the Lamb,” Revelation 4:11; 5:9–10, 13, BCP, p. 93) 

Welcome to Daily Office Devotions, where every Monday through Friday we bring to our lives that day’s Scripture readings, as given in the Book of Common Prayer. I’m Reggie Kidd, and I’m grateful to be with you this Friday in the Season After Pentecost. We are in Proper 22 of Year 1 of the Daily Office Lectionary.  

2 Kings: The final years of the Davidic line in Jerusalem are inglorious. Josiah’s reforms are reversed by his son Jehoiachim (609–598 BC) and grandson Jehoiachin/Jeconiah (615/605–597 BC). The curses of Mount Ebal (Deuteronomy 27:15–26; 28:15–68) come upon the nation in its conquest by Babylon: “The LORD will bring you, and the king whom you set over you, to a nation that neither you nor your ancestors have known, where you shall serve other gods, of wood and stone. You shall become an object of horror, a proverb, and a byword among all the peoples where the LORD will lead you” (Deuteronomy 36–37).  

The Babylonians leave behind only “the poorest people of the land,” while carrying away “the elite of the land” and their puppet king, Mattaniah/Zedekiah, Jehoiakin’s uncle (2 Kings 24:14,15,17).  

While, as we will read in days to come, there will be an initial return and restoration of sorts under the leadership of Ezra and Nehemiah, a deeper-seated problem has surfaced. Like all the rest of the nations, Israel is as subject to sin and death as is the rest of the human race. What’s needed is a fix for the universality of our spiritual death, that is, our moral incapacity and our religious rebelliousness. When it comes to the things of God and of finding the capacity to live out what it is to bear his image, we—all of us, Jew and Gentile alike—are diseased, blind, deaf, mute, and lame.  

Matthew: Enter Jesus Christ. The point of Matthew’s account of Jesus’s healing ministry is to show how “Emmanuel” (God-with-us) takes it all into himself, turning disease into health. In today’s accounts, Jesus turns blindness into sight and gives voice to the mute. It’s a part of his fulfillment of Isaiah 53: “He took our infirmities and bore our diseases” (Isaiah 53:4; Matthew 8:17). In his victory at the cross, ultimately, he turns death into life.  

1 Corinthians: Living in the “new creation.” In consequence of which, there is what Paul calls “new creation” (2 Corinthians 5:17; Galatians 6:15). It’s a reality the Corinthians celebrate but only partially understand. In their “new creation,” they (or at least many of them) act like spoiled brats, basking in a presumed spiritual superiority. They think they’ve arrived at final Kingdom bliss, and they baptize the inequities of this world as though they were God’s confirmation of the superiority of the “haves” and the inferiority of the “have nots.” Paul wants them to see that reality is just the opposite: God chooses the foolish over the wise, the weak over the strong, the low over the high, the despised over the favored, and the “nobodies” over the “somebodies” (1 Corinthians 1:29).  

Therefore, as Paul says, “God has so arranged the body, giving the greater honor to the inferior member, that there may be no dissension within the body, but the members may have the same care for one another” (1 Corinthians 12:25). Let the Babylonians pay attention to the elites with their puppet king, and ignore the poorest of the land. Just the opposite prevails in the Kingdom of God, by the mystery of the loving wisdom of God.  

Be blessed this day,  

Reggie Kidd+ 

Josiah-like Housecleaning - Daily Devotions with the Dean

Thursday • 10/12/2023 •
Thursday of the Nineteenth Week After Pentecost (Proper 22) 

This morning’s Scriptures are: Psalm 131; Psalm 132; Psalm 133; 2 Kings 23:4–25; 1 Corinthians 12:1–11; Matthew 9:18–26 

This morning’s Canticles are: following the OT reading, Canticle 8 (“The Song of Moses,” Exodus 15, BCP, p. 85); following the Epistle reading, Canticle 19 (“The Song of the Redeemed,” Revelation 15:3–4, BCP, p. 94) 

Welcome to Daily Office Devotions, where every Monday through Friday we consider some aspect of that day’s Scripture readings, as given in the Book of Common Prayer. I’m Reggie Kidd, and I’m grateful to be with you. On this Thursday in the Season After Pentecost our readings come from Proper 22 of Year 1 in the Daily Office Lectionary.  

2 Kings: Josiah’s war against false gods. King Josiah faces an astounding array of false gods: Baal, Asherah, all the hosts of heaven, the sun, the moon, the constellations, Astarte of the Sidonians, Chemosh of Moab, Milcom of the Ammonites. His relentless, indeed ruthless, quest to purge Judah of all false worship stands as a constant challenge to you and me to purge our hearts and lives of our own “idols,” and instead, to “turn to the LORD with all [our] heart, with all [our] soul, and with all [our] might, according to the law of Moses” (2 Kings 23:25). 

The amazing potpourri that 2 Kings 23 describes is instructive. The heart that opens itself to anything and everything will become dissipated by all the demands, and will be glutted with meaninglessness. In our day we may be less familiar with the ones named. But the apostle Paul lists other kinds of idolatry we know all too well: “their god is their belly” … “greed, which is idolatry” … “lovers of self” (pilautoi) … “lovers of pleasure” (philēdonoi) — Philippians 3:19; Colossians 3:5; 2 Timothy 3:2,4.  

1 Corinthians: Paul’s fight to fill us with the life of God. When such idols occupy our field of vision, we are incapable of discerning the particular way the exquisite and unique manifestation of the Spirit comes our way. That’s why it’s no accident, in my view, that Paul prefaces today’s description of the delicate balance between the unity of the Giver and the multiplicity of the gifts by reminding us what it was like to be “enticed and led astray to idols that could not speak” (1 Corinthians 12:2).   

There is a glorious, even beautiful, resplendence to the internal life of the Triune God: Holy Spirit, the Lord Jesus Christ, and God the Father. From each, working in harmony with the others, come to us amazing benefits: from the Spirit, “varieties of gifts,” from the Lord Jesus, “varieties of services (diakoniai),” and from the “God who activates all of them in everyone, …varieties of activities” (1 Corinthians 12:4–7).  

Paul wants each believer to be ready for and available to receive some unique and particular “manifestation of the Spirit for the common good” (1 Corinthians 12:7). He enumerates some of the possibilities, beginning with utterances of wisdom or knowledge, and expressions or acts of faith (see 1 Corinthians 12:8–11).  

If our hearts are preoccupied with substitutes for God (like self, pleasure, money, or food), we can’t make room for the riches the Spirit would pour in. But when the Spirit is working uniquely in each of us “for the common good,” the beauty and resplendence of God’s very life comes to expression, on earth, so to speak, as it is in heaven.  

Making room for that is worth some good Josiah-like housecleaning.  

Be blessed this day,  

Reggie Kidd+ 

It's Never Too Late to Choose Life - Daily Devotions with the Dean

Wednesday • 10/11/2023 •
Wednesday of the Nineteenth Week After Pentecost (Proper 22) 

This morning’s Scriptures are: Psalm 119:145–176; 2 Kings 22:14–23:3; 1 Corinthians 11:23–34; Matthew 9:9–17 

This morning’s Canticles are: following the OT reading, Canticle 11 (“The Third Song of Isaiah,” Isaiah 60:1-3,11a,14c,18-19, BCP, p. 87); following the Epistle reading, Canticle 16 (“The Song of Zechariah,” Luke 1:68-79, BCP, p. 92) 

Welcome to Daily Office Devotions, where every Monday through Friday we ask how God might direct our lives from that day’s Scripture readings, as given in the Book of Common Prayer. I’m Reggie Kidd, and I’m grateful to be with you. This Wednesday in the Season After Pentecost our readings come from Proper 22 of Year 1 in the Daily Office Lectionary.  

I once had a friend who trained hunting dogs. One day he said, “You can tell you’ve won a dog when, if you discipline them for doing something wrong, they move toward you instead of away from you.”  

From his sickbed, King Hezekiah (739–686 BC) calls to Yahweh, and is healed (2 Kings 20:1–11). His pride, however, leads him foolishly to show off the temple treasury to a Babylonian general (2 Kings 20:12–21; 2 Chronicles 34:25–26). Yahweh pronounces a severe judgment, in response to which Hezekiah repents. Despite his failings, he’s been won to Yahweh.  

Image: Adapted from Reggie Kidd photo 

Hezekiah’s son King Manasseh (709–642/3 BC) moves further and further away from Yahweh, adding one idolatry to another, and one injustice to another. Like Christopher Marlow’s self-dooming Dr. Faustus, Manasseh lowers himself to the “most vile and loathsome filthiness the stench whereof corrupts the inward soul with such flagitious crimes of heinous sin as no commiseration may expel.” And Manasseh has no interest in asking for God’s mercy. For a long 55 years he drags Judah down with him. He’s never been won to Yahweh.  

King Josiah (648–609 BC), grandson of Manasseh, upon reading the long-lost book of the Law (Deuteronomy, in the view of many scholars), asks if the book’s threatened curses have become inevitable. When the answer comes back, “Yes, but you personally will escape them,” Josiah is not content to sit back and enjoy his personal reprieve, knowing the nation he loves, and has been called to serve, will suffer after his death. If it is indeed Deuteronomy that has recently been discovered, Josiah can hold on to the promise that, despite the inevitable consequences of disobedience, there still stands Yahweh’s promise that on the far side of exile there will be a return: “Even if you are exiled to the ends of the world, from there the Lord your God will gather you, and from there he will bring you back” (Deuteronomy 30:4). Josiah knows it’s never too late to, “Choose life…” (Deuteronomy 30:19). He sets about a massive campaign of reformation because he’s been won to Yahweh.  

The apostle Paul looks for a Hezekiah-like and Josiah-like response among the Corinthians, a church he dearly loves despite their many failings and stumblings. He calls them “beloved” (1 Corinthians 4:14; 10:14). He sincerely believes they are trying to get it right, even though they wildly misunderstand his teachings about resurrection, and, therefore, about when we receive the final delivery of all the good things of our redemption (more to follow, as we continue through 1 Corinthians). He does not believe that they are like the lost generation of the exodus (1 Corinthians 10:1–13) or like fatally idolatrous Manasseh.  

Paul’s warnings, similar to the one he lays down here concerning the Table of the Lord (“If we examined ourselves, we would not be judged”—1 Corinthians 11:31), are designed to bring them to their senses—to remind them that they have indeed been won to the Lord. To that end, he takes them back to that holy night, when Jesus instituted the Lord’s supper. Paul desires that this remembrance will make it all new to them again. Week by week, you and I have the same opportunity to be renewed in God’s gracious provision on display at that Table, and to be won over yet again to his incredible love.  

Be blessed this day, 

Reggie Kidd+ 

Toward a New Unity in Christ - Daily Devotions with the Dean

Tuesday • 10/10/2023 •
Tuesday of the Nineteenth Week After Pentecost (Proper 22) 

This morning’s Scriptures are: Psalm 120; Psalm 121; Psalm 122; 2 Kings 22:1–13; 1 Corinthians 11:2,17–22; Matthew 9:1–8 

This morning’s Canticles are: following the OT reading, Canticle 13 (“A Song of Praise,” BCP, p. 90); following the Epistle reading, Canticle 18 (“A Song to the Lamb,” Revelation 4:11; 5:9–10, 13, BCP, p. 93)  

Welcome to Daily Office Devotions, where every Monday through Friday we draw insights from that day’s Scripture readings, as given in the Book of Common Prayer. I’m Reggie Kidd, and I’m grateful to be with you. This Tuesday in the Season After Pentecost our readings come from Proper 22 of Year 1 in the Daily Office Lectionary.  

Ironically, today’s Daily Office shifts directly from treating us to Josiah’s realization that “great is the wrath of the Lord that is kindled against us, because our ancestors did not obey the words of this book, to do according to all that is written concerning us” (2 Kings 22:13) — from there, to skipping over Paul’s instruction about women and head coverings in 1 Corinthians 11:2–16.  

One can only speculate as to the logic of the architects of the Daily Office Lectionary. Perhaps they regretted the way benighted readers of the past applied these verses. Perhaps they felt contemporary readers lack the sophistication required to sleuth out the original context and to tease out any abiding principles. Perhaps they simply found Paul’s views troublesome and worthy of deletion.  

Image: Adapted from Nheyob, cropped by Tahc, CC BY-SA 4.0, via Wikimedia Commons 

Several interpretive issues in the excluded verses are still hotly disputed among scholars (especially, whether Paul is dealing with head coverings or hair styles). Part of the problem is that we don’t have the full conversation between Paul and his readers, nor are we able to recreate their social world as completely as we’d like.  

Even so, there is one principle here that is important: men and women are redeemed as men and women, not as some sort of neutered third thing. There is a mutuality and complementarity between men and women that redemption does not erase, and that should be preserved in the way we present ourselves to God in worship. Paul explicitly commends the Corinthians for the fact that men and women are both praying and prophesying in church. That is huge, and it is a direct fulfillment of Joel’s promise from Yahweh: “I will pour out my spirit on all flesh; your sons and your daughters shall prophesy” (Joel 2:28; quoted at Acts 2:17).  

At the same time, even the angelic realm needs to see the distinction between men and women when we worship. Christ has healed the rift that Satan introduced between Adam and Eve in the Garden (“the woman whom thou gavest me to eat…”) by reconciling the sexes, not by obliterating what is distinctive about maleness and femaleness respectively. What’s different now, in Christ, is that public praying and prophesying is not a distinctively male activity. Paul praises the Corinthians in this regard.  

At the Table, however, there is a distinction that is not to be tolerated: that between the “haves” and the “have nots.” Paul blasts the Corinthians because they “humiliate those who have nothing” by inviting them to the community meal late, after the “somebodies” have had their fill and gotten themselves good and drunk. The early “cool kids” get filet and cabernet; the late losers get soda and crackers (speaking metaphorically). In allowing this practice, the Corinthians contribute to the surrounding society’s division, instead of creating a new unity in Christ. They further the factionalism of the world, instead of forming the temple, the house of God’s dwelling (1 Corinthians 3:16). They dismember rather than re-member Christ’s very Body. And that’s a very, very bad thing. Paul won’t even call what they are doing “the Lord’s supper”: “When you come together, it is not really to eat the Lord’s supper” (1 Corinthians 11:20).  

Fittingly, today’s readings conclude with the Healing of the Paralytic, a display of Jesus’s authority to forgive, and a brief glimpse of the glory he’s come to introduce us to. That same authority calls us to the kind of willing obedience Josiah offers Yahweh. And that same glory lies down the path of men and women as men and women joyfully offering prayers and prophecy in the assembly of the saints. It lies down the path of “haves” and “have nots” sharing Bread and Wine as equals at the Table of the Lord.  

Collect for Proper 22: Almighty and everlasting God, you are always more ready to hear than we to pray, and to give more than we either desire or deserve: Pour upon us the abundance of your mercy, forgiving us those things of which our conscience is afraid, and giving us those good things for which we are not worthy to ask,  except through the merits and mediation of Jesus Christ our Savior; who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen. 

Be blessed this day,  

Reggie Kidd+