Paradise Regained - Daily Devotions with the Dean

Friday • 6/24/2022

This morning’s Scriptures are: Psalm 102; Numbers 20:1-13; Romans 5:12-21; Matthew 20:29-34

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)

An audio or video version of this devotional can be found here: Apple Podcast, Spotify Podcast, YouTube

A Flawed Mediator. Because you did not trust in me, to show my holiness before the eyes of the Israelites, therefore you shall not bring this assembly into the land that I have given them. — Numbers 20:12. As sympathetic a figure as Moses is—humblest on the earth, ever interceding for a rebellious people, and friend of Yahweh—he shows himself to be as powerless against sin as the rest of us. 

The Lord has simply told Moses to command the rock (and not, by the way, to scold the people) so that the water will flow for the people and their livestock. But Moses works himself up into a fury against the thirsty people. Not content obediently to command the rock, he oversteps and strikes the rock with the staff of God’s authority, and that not once, but twice. In Yahweh’s estimation, this lack of trust places Moses in solidarity with the rest of his generation that had tested Yahweh—those who identified with Nadab and Abihu (Leviticus 10), the gluttons from the first plague (Numbers 11), the ten cowardly spies (Numbers 14), and most recently Korah and company, and the 14,700 who died in the second plague (Numbers 16). Moses will be the last of his generation to perish without entering the Promised Land—though, friend of God that he is, not without a glimpse of it. 

It’s a scene with a lot of pathos. It’s a sober reminder to all of us to be vigilant, as the hymn says, to “trust and obey.”

Paradise Regained. As a whole, the Old Testament unfolds as a saga of expulsion from the Garden—of exile from Paradise, a life in perfect communion with God—and of God’s preparing a way for humankind to return. Israel is entrusted with the oracles of God. Her mission is to bear the promise of return, and at the same time, the burden of its cost. We’ve just seen that Moses—the law-giver and one who spoke face to face with Yahweh himself—is susceptible to the curse of disobedience that is common to all humankind. 

Carrying forward the storyline of that saga, the epistle to the Romans is animated by an incredible sense of peace, hope, and confidence (for instance, in Romans 5:1-11—yesterday’s reading). The way “back in” has opened up. In today’s reading—some of the densest and most pregnant sentences he is ever to compose—Paul explains the source of such peace, hope and confidence. In Jesus Christ, Israel has ushered onto the stage of world history—and into our personal lives—the One who undoes the tragedy of the Garden. 

In brief, here are the points Paul makes in this brilliant paragraph: 

1. The “fall”—along with death that accompanied it—was a natural and just consequence of Adam’s disobedience; but the free gift of eternal life is an extraordinary, countervailing manifestation of “God’s grace” and his “gracious gift in Christ” (v. 15). 

2. It might have been easy for God to intervene to fix things immediately after the fall, but he did it only “after many transgressions” (i.e., after the situation had become arguably unfixable — v. 16). The fall set in motion a sorrowful domino-like series of tragedies (think Shakespeare), that would magnify the loving and merciful character of God in a way that something resolvable by a quick fix would not. Human self-help couldn’t reverse the cumulative effects of “many transgressions.” But God could. And he did. 

3. In sum: One man, Christ, offers “righteous conduct” (dikaioma)—i.e., the obedience of his whole life and of his mounting the cross of Calvary—that leads to the “rightwise-ing/justifying/making right” (dikaiosis) of all. One man, Christ, offers the perfect obedience that undoes the first man’s disobedience. 

4. Thus, while in the present, “sin reigns” because Adam forfeited his/our right to rule, when all is said and done “those who receive…the gift of righteousness will reign” (v. 17) and “grace also will reign” (v. 21). 

5. Result: the entrance of sin into human experience will prove to have brought about God’s greater grace (vv. 20-21). The line from the original “Exsultet” comes to mind: “O truly needful sin of Adam which was blotted out by the death of Christ! O happy fault (felix culpa) which merited so great a Redeemer!” 

I pray that our lives may be as animated as are Paul’s words with the sense of peace, hope, and confidence that comes from knowing that, in Christ, grace has taken the field on our behalf. And I pray we all may grip firmly onto the deep understanding that that grace is greater than all the evil, all the confusion, all the sickness we see around—and in—ourselves. 

Be blessed this day, 

Reggie Kidd+

Image: Adaptation, Pixabay

Life from a Dead Tree - Daily Devotions with the Dean

Thursday • 6/23/2022 • y2p7th
Year 2, Proper 7

This morning’s Scriptures are: Psalm 105:1-22; Numbers 17:1-11; Romans 5:1-11; Matthew 20:17-28

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)

An audio or video version of this devotional can be found here: Apple Podcast, Spotify Podcast, YouTube

Signature insights from Numbers, Romans, and Matthew wondrously converge in today’s readings. 

Life from a Tree. When Moses went into the tent of the covenant on the next day, the staff of Aaron for the house of Levi had sprouted. It put forth buds, produced blossoms, and bore ripe almonds. — Numbers 20:8. Life emerges from a dead tree, proof of God’s choice of Aaron’s priesthood. This is one of the amazing portraits of the coming Mediator in the book of Numbers. Millennia later God will prove his choice of Jesus’s priesthood in similar fashion, by raising him to life after death on Calvary’s tree. The writer to the Hebrews reminds us that Aaron was priest solely by God’s choice (Hebrews 5:8), and that Jesus too is priest solely by God’s choice. Further, Hebrews points up the way the almond-graced rod was preserved in the ark as a permanent reminder of Aaron’s priesthood (Hebrews 9:3), and then portrays Jesus’s ongoing ministry as “high priest forever according to the order of Melchizedek” (Hebrews 6:20, and following). While Aaron’s mortality meant that he had to be followed by many priests of his lineage, Jesus’s resurrection means he ministers forever: proclaiming the Father’s name, singing in the midst of the congregation, ever living to intercede, and bringing bread and wine from God’s holy altar (Hebrews 2:12; 7:25; 13:10). Although his work on the cross for us has been completed, Jesus does not cease his work in our lives. Even now. His ongoing ministry means he is praying for his church, praying for each of us. Praise be. 

Paul’s John 3:16. But God proves his love for us in that while we still were sinners Christ died for us. — Romans 5:8. If there is one truth in Paul’s letters that is worth burning into our brains, it’s this one. The life-giving tree on which Christ hung is all the proof any of us needs that God does not hate us, but instead loves us. God gave his Son up to death that we may escape the wrath we deserve (Romans 5:9), and so that we may boast that on the day of the great reckoning we will have a share in the glory of God (Romans 5:3,10-11). That word, “boast,” gives some of us a little trouble. It is often too closely linked with “bluster” and “brag”—so, not in a good way.  Paul doesn’t intend us to think of boasting as an excessive, vain, self-centered behavior. Rather, it’s a bit more like being proud of, and proclaiming the praises of, say, the Gators or the Seminoles (or Army vs. Navy if you are my friend, and West Point grad, Peter Tepper). Paul thinks it is perfectly acceptable to “boast” about God and his mercy and kindness towards us. “He is the source of your life in Christ Jesus, who became for us wisdom from God, and righteousness and sanctification and redemption, in order that, as it is written, ‘Let the one who boasts, boast in the Lord’” (1 Corinthians 1:30-31). 

Not only that, Paul says, but when trials come, we can see in every challenge the promise of Spirit-worked character: “suffering produces endurance, and endurance produces character, and character produces hope, and hope does not disappoint us, because God’s love has been poured into our hearts through the Holy Spirit which has been given to us” (Romans 5:3-5, RSV). It’s almost too much to take in. It is almost too much to remember. So, because it is so wonderfully—and gloriously—and truly—true, even our “boasting” becomes a way to remind ourselves of the worth of God’s love for us in Christ Jesus. Praise be. 

The Great “So What?” …and whoever wishes to be first among you must be your slave; just as the Son of Man came not to be served but to serve, and to give his life a ransom for many. — Matthew 20:27. And just so, we can let go of the need to make ourselves Number One. Jesus gives a comprehensive and sobering description of the ultimately world-changing things that are about to happen in Jerusalem: his arrest, condemnation, mocking, flogging, crucifixion, and—incomprehensibly—his rising from the dead. 

Of all the possible reactions to that news, Matthew records this response: an overly ambitious mother lobbying to put her ambitious sons (see Luke 9:46) in the positions of highest honor when the Kingdom comes. At one level, it’s staggering to imagine such naked, selfish ambition right after they have heard the unhappy details of the awful things that were about to be done to Jesus. And yet, at another level, isn’t there a lot of that instinct in every single one of us? 

Perhaps, knowing this about his disciples (and about us), perhaps this is why Jesus calls the disciples to him. To.Spell.It.Out: “You know that the rulers of the Gentiles lord it over them, and their great ones are tyrants over them.  It will not be so among you; but whoever wishes to be great among you must be your servant,  and whoever wishes to be first among you must be your slave;  just as the Son of Man came not to be served but to serve, and to give his life a ransom for many.” Lord, have mercy. Give us grace this day to take our bearings from the Son of Man who “came not to be served but to serve.” 

Give us grace, we pray, to give thanks for the life that blossomed from the tree, and that continues to intercede for us.

Give us grace, we pray, to delight in the love you have shown us, Father, in the gift of your Son, and that you continue to pour into our hearts by the Holy Spirit (Romans 5:5). 

Give us grace, we pray, as simultaneously slaves of Christ and heirs of his kingdom, to attend not to our own needs this day, but to the needs of those around us. Amen.

Be blessed this day,

Reggie Kidd+

Image: Adaptation, Pixabay

Grace Intervenes - Daily Devotions with the Dean

The Bible is all about turning death into life, foul stench into fragrant aroma, enmity into amity.

Wednesday • 6/22/2022

This morning’s Scriptures are: Psalm 101; Psalm 109; Numbers 16:36-50; Romans 4:13-25; Matthew 20:1-16

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)

An audio or video version of this devotional can be found here: Apple Podcast, Spotify Podcast, YouTube

God “gives life to the dead and calls into existence the things that do not exist.” With these words from his epistle to the Romans, Paul marvels at the fact that the gift of faith lifts Jews out of spiritual death and calls Gentiles out of spiritual nonexistence.

Death, Spiritual and Otherwise. The spiritual death of which Paul speaks is vividly displayed in today’s Numbers passage—and so is the summons from death to life. Instead of recognizing Yahweh’s perfect and righteous judgment against the sin of Korah, “the whole congregation of the Israelites” blame God’s punishment on Moses and Aaron. “You have killed the people of the Lord,” they claim. This rebellion of unbelief is nothing but the manifestation of an ultimately fatal underlying condition. Sin is a walking death—deserving of God’s wrath. God tells Moses, “Get away from this assembly so I can put an end to them at once.” When the glory cloud of Yahweh descends upon the people (who are already dead, spiritually) it has the effect of finishing the process. Thus, a plague breaks out. Over 14,000 people die, the physical death completing the end of their earthly existence.

Grace Intervenes. But then—and herein lies the glory of the Bible: like a brilliant shaft of light in the dark, grace (unmerited favor), breaks into the story. Here’s where Israel’s narrative differs from the epics and the myths and the stories of ancient heroes, gods, and goddesses. Instead of letting dike or kharma or divine vengeance have its way, the Bible recounts a redeeming mediation. Interceding for the people at Yahweh’s anger, Moses and Aaron “fell on their faces.” Moses sends his brother Aaron the high priest with lit censer “into the middle of the assembly where the plague had already begun among the people.” There Aaron puts incense on the lit coals, and offers the smoke. Standing “between the dead and the living,” Aaron’s billowing smoke “made atonement for the people”—literally, “covered the people.” The sweet savor of the incense covered the stench of rebellion, of mistrust, of spiritual death. It brought the plague to a halt. The Bible is all about turning death into life, foul stench into fragrant aroma, enmity into amity. And the Bible proclaims this truth: believe Yahweh unto life, renounce rebellion unto death.

Christ as Fragrant Offering. In precisely these terms Paul calls his readers to believe “him who raised Jesus our Lord from the dead, who was handed over to death for our trespasses and was raised for our justification.” Or, as he says in a later epistle, “Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God” (Ephesians 5:2). Under the Old Covenant, smoke of incense and of whole burnt offering rose upward in Israel’s sacrifices to cover—and thus, temporarily to atone for—the offensive stench and rottenness of sin. In the New Covenant, our Great High Priest places himself, first, in the midst of the congregation. Then, on the Cross, Christ our Mediator offers his own body and blood, bringing an end to the malodorous stench of sin-death and inaugurating the fragrance of life.

Grace in Response. Without going into the details of today’s Gospel reading, Matthew records the Parable of the Workers in the Vineyard to remind Jewish Christians (those who have labored all day in the vineyard) not to be envious when Gentile Christians (those who have only labored for the last hour the day) receive the same wage, a metaphor for the promise of life in the Kingdom of Heaven. In Paul’s terms, there is the grace of being raised from the dead (Jews becoming alive to their true inheritance through the coming of Christ as Messiah) and there is the grace of being called from non-being to being (Gentiles being brought from totally outside the sphere of God’s redemptive work). This parable is Matthew’s version of Luke’s Parable of the Prodigal Son. It’s a reminder to us not to envy grace given to others, but to be grateful for the grace that’s been lavished on us. Praise be to the God whose grace raises the dead and brings into being that which was not—and robs either side of any boast save one, “Let those who boast, boast in the Lord” (1 Corinthians 1:31).

Be blessed this day,

Reggie Kidd+

Image: Pixabay

Trust in the Giver - Daily Devotions with the Dean

According to Jesus, the question is whether to trust the gifts or the Giver.

Tuesday • 6/21/2022

This morning’s Scriptures are: Psalm 97; Psalm 99; Psalm 100; Numbers 16:20-35; Romans 4:1-12; Matthew 19:23-30

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) 

An audio or video version of this devotional can be found here: Apple Podcast, Spotify Podcast, YouTube

Although today’s readings present a range of situations, they unite in pressing one issue: trust. Trust is the question throughout this week’s readings. In fact, believing God is the most pressing of issues throughout the Bible.

Romans. “Abraham believed God,” says Paul, in Romans 4:3, quoting Genesis 15:6. On its face, that seems to be an utterly simple statement. Yet it is profoundly complex. In the eyes of Paul the apostle, God’s promise of a numberless “seed” and a vast nation—the promise Abraham is credited with having believed all the way back in Genesis—turns out to be anything but simple. Millennia after the fact, Paul realizes that the promise that Abraham believed included a specific “Seed”—Jesus Christ—whose life, death, and resurrection have now brought forgiveness of sins for the whole world. Not only that, but Jesus brings the beginning of the undoing of the treasonous and ruinous unbelief of the Garden. Abraham’s simple decision to trust God has worked incalculable good. And Paul urges us toward a faith like that of Abraham, “the ancestor of all who believe without being circumcised and who thus have righteousness reckoned to them, and likewise the ancestor of the circumcised who are not only circumcised but who also follow the example of the faith that our ancestor Abraham had before he was circumcised” (Romans 4:11-12). In other words, Abraham is the ancestor of all who trust God, whether Gentile or Jew. 

Numbers. Korah and company’s fantasies about Egypt seem plausible to a congregation wearied of the wilderness’s hardships. Trusting God is something they just cannot do. At Korah’s challenge to their authority, Moses and Aaron beg Yahweh to limit punishment to the instigators of this rebellion of unbelief. So the congregation as a whole must choose whether to stand with the rebels and perish, or trust their appointed leaders, Moses and Aaron, and live. In today’s passage, they make a good choice. The people stand with Moses and Aaron. In tomorrow’s passage, they will revert to mistrust, accusing Moses and Aaron, “You have killed the people of the Lord.” 

In their turn, Moses and Aaron trust that their vindication lies not in power politics and clever maneuvering against their attackers, but in simply submitting to Yahweh’s power to sort the evil from the good. 

Matthew. For rich people, according to Jesus, the question is whether to trust the gifts or the Giver. Reflecting this very teaching, Paul will later urge Timothy to warn rich Christians not “to set their hopes on the uncertainty of riches, but rather on God who richly provides us with everything for our enjoyment. They are to do good, to be rich in good works, generous, and ready to share, thus storing up for themselves the treasure of a good foundation for the future, so that they may take hold of the life that really is life” (1 Timothy 6:17-18). 

May you, like Abraham, trust God’s promise for peace with him now and a sure future to come through Jesus Christ.

May you, like Moses and Aaron, trust God even when you are weary from hardships or difficulties that discourage you. 

May you, at Jesus’s invitation, trust in the wealth that comes from knowing him. 

Be blessed this day, 

Reggie Kidd+

Image: Pixabay

God's Gift of Unspeakable Grace - Daily Devotions with the Dean

Monday • 6/20/2022

This morning’s Scriptures are: Psalm 89:1-18; Numbers 16:1-19; Romans 3:21-31; Matthew 19:13-22

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)

An audio or video version of this devotional can be found here: Apple Podcast, Spotify Podcast, YouTube

Throughout the book of Numbers, Moses prepares the 2nd generation to cross over into the Promised Land. Here in Proper 7 of the Daily Office, our lectionary has us in the middle portion of Numbers, a section that recounts a series of rebellions. These rebellions illustrate different aspects of the sinfulness of the human heart. This middle section of the Book of Numbers also offers a series of images of mediation, as Moses stands between the people and the consequences of their faithlessness.

Breathtaking presumption. Korah’s and his followers’ claim that “all the congregation are holy, every one of them, and the Lord is among them” is partially correct, but mostly wrong. They are correct in that the Lord had indeed said that Israel would be “a kingdom of priests and a holy nation” (Exodus 19:6). They are correct in that the Lord dwells “in their midst” (Numbers 5:3). 

But Korah and company are more wrong than they are correct, because they fail to take into account how the congregation becomes holy. A sinful people are inherently unholy. In the first place, that means they must be shielded from the presence of the Holy One—thus, the permission for Moses alone to ascend the holy mountain back in Exodus 24. In the second place, that means their holiness must be established through God-ordained sacrifices (for instance, the Day of Atonement sacrifices in Leviticus 16, symbolizing purification for sin) and then maintained through God-instructed living (“You shall be holy, for I the Lord your God am holy,” Leviticus 19:6). 

Breathtaking stupidity. Further, Korah and his followers are profoundly wrong to claim that Moses and Aaron “exalt yourselves above the assembly of the Lord” and “lord it over us” (Numbers 16:3, 13). At age 40, Moses had indeed taken it upon himself to deliver his people, when he killed the Egyptian—and had failed miserably (Exodus 2:11-14; Acts 7:23-29). For the next 40 years, he had tended his father-in-law’s sheep in obscurity. At 80 years of age the Lord had appeared to him in a burning bush and, over Moses’s protestations, had called him to this task (Exodus 3 & 4; Acts 7:30-36). Aaron was pressed into service because of Moses’s claim to inelegance of speech: “I am slow of speech and slow of tongue” (Exodus 4:10). And Numbers has already stated, “Now the man Moses was very humble, more so than anyone else on the face of the earth” (Numbers 12:3). Moses doesn’t have a “dog in this fight,” nor any “turf to defend.” He’s willing to let the Lord show how He wants to order leadership among the Israelites. Not to mention, Korah and his family—of the tribe of Levi—had already been set apart in service to Yahweh and his people! What??

Breathtaking remedy. Numbers is part of a whole history that proves, according to Paul in Romans 2–3:20), that Israel is just as sinful as the rest of the human race (Romans 1). Paul draws the lessons from Israel’s history (Romans 2–3) and adds it to his indictment of the rest of the human race (Romans 1). Paul’s summation is that, “all have sinned and fall short of the glory of God…”. And that summation leads to perhaps the profoundest words he is ever to pen: “…they are now justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a sacrifice of atonement by his blood, effective through faith. He did this to show his righteousness, because in his divine forbearance he had passed over the sins previously committed; it was to prove at the present time that he himself is righteous and that he justifies the one who has faith in Jesus” (Romans 3:24-26). 

The tangled history of Israel has led to this singular Son, Jesus Christ, whose atoning sacrifice the heavenly Father would set forth to cover all the Korahs and all our rebellions. Here is God’s gift of unspeakable grace, in fulfillment of his promise to make right all that went wrong in the Garden, all that went wrong in the wilderness, and all that has gone wrong in the myriad of ways we continue to prove that “all have sinned and fallen short of the glory.” Through Christ, the God who keeps faith becomes “just and justifier.” All that is required is that his faithfulness be met with our own faith. As Romans 1:17 has already put it: “from (understood, his) faith to (understood, our) faith.” 

Be blessed this day,

Reggie Kidd+

Image: Pixabay

A Listening Faith - Daily Devotions with the Dean

Friday • 6/17/2022

This morning’s Scriptures are: Psalm 40; Psalm 54; Ecclesiastes 5:1-7; Galatians 3:15-22; Matthew 14:22-36

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)

An audio or video version of this devotional can be found here: Apple Podcast, Spotify Podcast, YouTube

Today is the Friday following Trinity Sunday. Given where Easter falls this year, our readings should have us in Proper 6 of the Daily Lectionary, but my teaching schedule with my friends at the Robert E. Webber Institute for Worship Studies has caused me to scramble things a bit. This week, we are contemplating passages from Proper 4 — I want to give some attention to the early chapters of the Book of Ecclesiastes and of Paul’s letter to the Galatians. Thanks for your flexibility. Next week we will be back on track with readings from the Daily Lectionary’s Proper 7. 

Sometimes the Lord takes the props away. For our Cathedral family during the first months of the coronavirus pandemic, it was the beautiful building, the physical bread and wine, the hugs at the peace, the voices blended in praise. Sometimes other things get removed from people—a secure income, good health, close friends, a fulfilling job, a feeling of God’s presence. Your mother – or father – or spouse – or child dies. Your dog (or cat) dies. It’s awful. Sometimes all the supports disappear, and it’s just you — and the emptiness, the “vanity.” Or — it’s you — and God. 

Whatever has been the process, the Lord, in his kindness, has brought Solomon to such a place. Over the course of this week’s readings in Ecclesiastes, we have observed Solomon’s increasingly unhappy depictions of the limited satisfactions of pleasure and power, of ambition and wisdom — of life itself. He’s come to the end of himself. And he realizes it’s either him and the void (“Vanity of vanities. All is vanity.”). Or it’s him and God.

Wisely, he chooses God. But even here (Ecclesiastes being a book all about dead ends) a narrow window opens to him showing how even the choice of “religion” can be a dead end. There’s a way to try to relate to God that is itself vanity. 

A listening faith. “…to draw near to listen is better than the sacrifice offered by fools…nor let your heart be quick to utter a word before God…It is better that you should not vow than that you should vow and not fulfill it.” — Ecclesiastes 5:1,2,5. There is an approach to God himself that is a “sacrifice offered by fools.” Effusive religious enthusiasm and over-promising devotion to God lead to one more dead end. 

Paul amplifies the point. The zealot-turned-apostle explains that the giving of the law of Moses was designed from the beginning to make Israel attentive—to listen to the retelling of God’s promise. The law never overrode that promise. The law illuminated our tendency to be lured by sin, to lean into sin — to love sin. The law was intended to lead us to listen for the “why” of the ongoing provision for sacrifice to cover sin. To listen, and hear anew, the promise that God had already made to Abraham of an offspring who would eventually mediate the broken relationship between God and us: “… so that what was promised through faith in Jesus Christ might be given to those who believe” (Galatians 3:22). 

Jesus proves the point. Today’s passage in Matthew shows Jesus, who is Emmanuel (God-with-us) walking on water. One of his more spectacular gifts, right? What is worthy of note is the prelude: “…he went up to the mountain by himself to pray. When evening came, he was there alone… And early in the morning he came walking down…” (Matthew 14:23,25). In other words, he has been up there all night with his Father. Do we imagine the prayers of Jesus that night were one-sided? That Jesus did all the talking, all night long? The One who taught,“When you are praying, do not heap up empty phrases as the Gentiles do; for they think that they will be heard because of their many words. Do not be like them, for your Father knows what you need before you ask him” (Matthew 6:7-8). The book of Hebrews states that “in the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to the one who was able to save him from death, and he was heard because of his reverent submission” (Hebrews 5:7-8). It’s not hard to believe that over the course of his night of prayer, there was a good measure of listening to the Father and communing deeply with him.  With all his superpowers (to apply a modern anachronism), Jesus presents himself among us to show us how to avoid the religiosity that is, in reality, just blather or bloviating vow-making. (A study of today’s Psalm, Psalm 40, reveals a form of honest prayer, displaying expressions of thanksgiving; distress; supplication; and praise.) 

By the way, I’m pretty sure that some features of today’s passage in Matthew are unique to the moment it narrates. I have friends who are skeptical about whether Jesus ever literally walked on water. I’m not. But his walking on the water looks like a “one off” phenomenon designed to make a point. The point was: trust me. Peter’s temporarily-enabled walking on water looks like it provided the teaching moment: Keep your eyes on me, and you’ll be OK. Pay attention to the storm around you, and you’ll sink. The things that transpired physically outside the boat that night appear to be unique to those moments. Their significance for life — let the reader discern. 

Be blessed this day,

Reggie Kidd+

Image: Philipp Otto Runge, Public domain, via Wikimedia Commons, unfinished altarpiece that was originally commissioned to furnish the chapel in Vitt on Rügen, circa 1806-1807

A Sacred Sustenance for Souls - Daily Devotions with the Dean

Thursday • 6/16/2022

This morning’s Scriptures are: Psalm 50; Ecclesiastes 3:16–4:3; Galatians 3:1-14; Matthew 14:13-21

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)

An audio or video version of this devotional can be found here: Apple Podcast, Spotify Podcast, YouTube

Today is the Thursday following Trinity Sunday. Given where Easter falls this year, our readings should have us in Proper 6 of the Daily Lectionary, but my teaching schedule with my friends at the Robert E. Webber Institute for Worship Studies has caused me to scramble things a bit. This week, we are contemplating passages from Proper 4 — I want to give some attention to the early chapters of the Book of Ecclesiastes and of Paul’s letter to the Galatians. Thanks for your flexibility. Next week we will be back on track with readings from the Daily Lectionary’s Proper 7. 

Death & “life under the sun.” For Ecclesiastes, the most obvious dead end is death itself. In the face of death, according to the writer, the best that human observation can offer—the best that we who live “under the sun” can surmise—is: “Who knows whether the human spirit goes upwards and the spirit of animals goes downwards to the earth?” (Ecclesiastes 3:21). If animal existence is all there is, you cope in resignation, just going about your business oblivious to any larger question. And perhaps you raise a glass to the dead or the not-yet-born for not having to lay eyes on a world where the oppressors have power and the oppressed have only tears. Who knows, asks Ecclesiastes, if there’s any point at all to life “under the sun”? 

“Who knows, indeed?,” responds the Catholic philosopher Peter Kreeft, “Here under the sun, no one. Unless there should appear here under the sun a man who came from beyond the sun, beyond the horizon of death’s night—unless we saw the Rising Son. But Solomon had not yet seen that man….” (Three Philosophies of Life [Ignatius Press, 1989, p. 47).  

The rest of the Bible, observes Kreeft, provides answers to questions that the book of Ecclesiastes raises: Who knows? What’s the point? Because the rest of the Bible has seen the Man who came from beyond the sun. 

Matthew has seen the Man from beyond the sun. Thus, in our reading today Matthew describes the day the Man from beyond the sun multiplies loaves and fishes to feed people with physical hunger, prefiguring a sacred sustenance for souls. “Taking the five loaves and two fish, he looked up to heaven, and blessed and broke loaves, and gave them…” (Matthew 14:19). Jesus uses the same actions here that he will use at the Last Supper. Matthew 26:26 recounts, “While they were eating, Jesus took a loaf of bread, and after blessing it he broke it, gave it to the disciples, and said, “Take, eat; this is my body.” Matthew wants us to know that these physical provisions are gifts in promise of spiritual nourishment for bearers of the eternal, divine image. We are not soul-less animals! 

Paul, too, has seen the Man from beyond the sun—the Man who shook off the curse of death, who reversed death itself. That is why in yesterday’s reading in Galatians, Paul speaks of being crucified “with Christ.” He declares, “It is “no longer I who live…,” meaning, to paraphrase Ecclesiastes, “I no longer live ‘under the sun’,” (that is, with futility and without purpose). He continues, “…it is Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me” (Galatians 2:20). 

And so, in today’s passage from Galatians, Paul rejoices because Jesus’s seemingly meaningless death—which was both like, and unlike, so many other seemingly meaningless deaths before and after his—becomes promise and hope and purpose. It is God’s blessing for Gentiles as well as for Jews (Galatians 4:3). Which is to say, it is for everybody who will believe—for all who refuse to let their horizons be defined by what is observable “under the sun,” and who say instead, “Yes!” to the Rising Son.  

I pray you say “Yes!” to Jesus today. 

Be blessed this day, 

Reggie Kidd+

Image: adaptation, Pixabay

A Broader Horizon - Daily Devotions with the Dean

Wednesday • 6/15/2022

This morning’s Scriptures are: Psalm 119:49-72; Ecclesiastes 3:1-15; Galatians 2:11-21; Matthew 14:1-12

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)

An audio or video version of this devotional can be found here: Apple Podcast, Spotify Podcast, YouTube

Today is the Wednesday following Trinity Sunday. Given where Easter falls this year, our readings should have us in Proper 6 of the Daily Lectionary, but my teaching schedule with my friends at the Robert E. Webber Institute for Worship Studies has caused me to scramble things a bit. This week, we are contemplating passages from Proper 4 — I want to give some attention to the early chapters of the Book of Ecclesiastes and of Paul’s letter to the Galatians. Thanks for your flexibility. Next week we will be back on track with readings from the Daily Lectionary’s Proper 7. 

“To everything, there is a season… — Ecclesiastes 3:1. How lovely it would be to be so perfectly attuned to the need of any moment that you instinctively know whether to plant or pluck, kill or heal, break or build, embrace or not, keep or throw away, be quiet or speak up, love or hate, make war or make peace. I don’t know anywhere in all literature in which this ideal is more elegantly expressed than in these verses. 

“That which is has already been; that which is to be already is; and God seeks out what has gone by.” — Ecclesiastes 3:15. But in any given moment, how does anyone know exactly when, for instance, to be quiet or speak up? From 1 Kings, we think of Solomon as having precisely this sense. He asked the Lord for wisdom, and the Lord made him the wisest person on earth (1 Kings 4:29-34). To illustrate the point, we are given the story of the case of the two prostitutes, disputing over one dead baby and one live baby (1 Kings 3:16-38). 

That’s all well and good. However, here in Ecclesiastes we are given the other side of the coin. What’s it like, asks Solomon in this book, when that gift doesn’t come? When prayers for wisdom seem to bounce off the sky? When the face of God cannot be discerned? When you just don’t know whether to plant or pluck, kill or heal? When you look for answers and all you get is: “That which is, already has been; that which is to be already is; and God seeks out what has gone by”? (Ecclesiastes 3:15). Huh? 

The dead end that this chapter of Ecclesiastes explores is that of having the ethical ideal in principle, but lacking insight into God’s mind to know how to pull it off. Simon and Garfunkel have been there: “Hello darkness, my old friend, I’ve come to talk with you again….” We’ve all been there. Right now, we’re probably all there to some extent: return to public life, or stay hunkered down? Speak out and risk pouring gasoline on the fire, or be quiet and risk giving way to the haters? 

“‘Give me the head of John the Baptist here on a platter.’” — Matthew 14:8. Then there’s the beheading of John the Baptist. He knew his mission was to point the way to the coming of the Kingdom. The King—who happened to be his own cousin—had come, but as for the Kingdom? Unjustly and cruelly, John the Baptist is martyred before he gets to see the Kingdom come. 

It’s a long line of martyrs, isn’t it? Early in June, in the course of remembrances in the liturgical calendar, these names come before us: Justin Martyr (June 1), Blandina & the Martyrs of Lyons (June 2), the Martyrs of Uganda (June 3). Add big-enough-sinner-but-Jesus-loving George “Big Floyd” Floyd, victim of police violence in May of 2020. And only too recently, one of my doctoral students at the Robt. E. Webber Institute for Worship Studies, Emmanuel Bileya—one of the kindest, sweetest spirits God ever led into ministry—and his wife Juliana, martyred in Nigeria during a vicious ethnic war. 

These deaths are mystifying and cruel—seemingly pointless. If the world worked the way it should, everything would get done in its own time. But in the world as it is, things happen out of season—dancing when there should be mourning, killing when there should be healing, war when there should be peace, throwing stones when there should be gathering. And all along, the face of God seems sphinxlike, his purposes hidden: “That which is, already has been; that which is to be, already is; and God seeks out what has gone by.” 

If the horizon of Ecclesiastes were all there were, these words would be a counsel of despair—the Herods would win, the white cop (and his complicit partners) with a knee on the black man would win, the ethnic cleansers would win. But there is a broader horizon beyond the reach of Ecclesiastes’s Solomon—and there is no counsel of despair. 

Something that George Floyd’s Houston pastor, Patrick PT Ngwolo, said was amazing: “After Cain’s superiority and animosity drove him to kill Abel, Scripture tells us, ‘The Lord said, ‘What have you done? Listen! Your brother’s blood cries out to me from the ground’ (Gen. 4:10). If you fast-forward 2,000 years, there’s another innocent sufferer whose blood spoke of better things than Abel’s. … Jesus’ blood says he can redeem us through these dark and perilous times.” 

One day, when the last drop of innocent blood has been shed, and the great reckoning takes place, we will find that not one has been wasted. “That” is the hidden thing “which is,” which “already has been; … and “which is to be.” 

All that has been taken,
It shall be restored.
This eternal anthem
For the Glory of the Lord.

• Twila Paris

Be blessed this day, 

Reggie Kidd+

Image: Pixabay

God's Good Timing - Daily Devotions with the Dean

Tuesday • 6/14/2022

This morning’s Scriptures are: Psalm 45; Ecclesiastes 2:16-26; Galatians 1:18–2:10; Matthew 13:53-58

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)

An audio or video version of this devotional can be found here: Apple Podcast, Spotify Podcast, YouTube

Today is the Tuesday following Trinity Sunday. Given where Easter falls this year, our readings should have us in Proper 6 of the Daily Lectionary, but my teaching schedule with my friends at the Robert E. Webber Institute for Worship Studies has caused me to scramble things a bit. This week, we are contemplating passages from Proper 4 — I want to give some attention to the early chapters of the Book of Ecclesiastes and of Paul’s letter to the Galatians. Thanks for your flexibility. Next week we will be back on track with readings from the Daily Lectionary’s Proper 7. 

If death truly marks the end, and if death itself is a slide into nothingness, then everything before it is nothingness too—a kind of living death. Trying to live a life worth being remembered for? Pointless: “For there is no enduring remembrance of the wise or of fools, seeing that in the days to come all will have been long forgotten” (Ecclesiastes 2:16). Ambitious projects? (And Solomon’s were nothing if not ambitious, and lavish, from palaces to stables to, of course, God’s very house). It’ll all be left for people who didn’t toil for it. Again, pointless: “This also is vanity” (Ecclesiastes 2:18-19). 

Solomon’s perspective is one of a life turned in on itself, and it’s not pretty. But at the end of this paragraph, in verses 24-26, Solomon gets a glimmer of insight. If you see God as the giver of life, it’s possible to receive food and drink as a gift, and even to find enjoyment in the work he gives you to do. If the goal is to please him and not self or posterity, it’s just possible that “wisdom and knowledge and joy” will come.

I linger over one observation from Paul’s letter to the Galatians: that is, that it takes him a decade and a half from his conversion before he puts pen to paper. 

Some things take time. It’s either seventeen years or fourteen years from Paul’s conversion and initial contact with the Jerusalem leaders of the church (scholars still debate the time frame) until he appears to them to lay out his understanding of his call. A lot of water has gone under the bridge: time in Arabia (whether in seclusion or under tutelage) and a decade of ministry in a church of mixed Jews and Gentiles in Syrian Antioch. 

When he does emerge for this consultation, it’s clear that four things have jelled for him. We can be grateful for them—and that he took the time to get them right. First, it is God’s sheer grace in Christ that saves—which is largely the burden of this letter. Second, it is the shape of God’s plan to bring Jews and Gentiles together as equal citizens in the Kingdom of God (Galatians 3:28). Third, it is his mission to pursue the Gentile-inclusion part of God’s plan—so much so, that he will risk alienating key Jerusalem leadership (Galatians 2:3-5, and tomorrow’s passage). Fourth, he is so eager for his fellow Jews to understand God’s reconciling love and power that he plans to raise support among his Gentile churches to support the impoverished Jewish church in Jerusalem: “They asked only one thing, that we remember the poor (i.e., the church in Jerusalem—a story for another day), which was actually what I was eager to do” (Galatians 2:10).

Let me commend to you two ways to pray for God’s good timing—even if it may seem slow to us—to show itself for you and for our world. 

In your own life, first, I pray you not feel like you are stuck in some sort of perpetual hovering pattern, just circling the airport, never landing. Go to him daily, ready to hear him say, “Wait on me,” or “Here we go!”

And when, second, you are frustrated by a world perennially at war, a protracted health crisis, or a society in a seemingly bottomless moral free fall, let me commend to you the Book of Common Prayer’s prayer “For the Human Family.”

O God, you made us in your own image and redeemed us through Jesus your Son: Look with compassion on the whole human family; take away the arrogance and hatred which infect our hearts; break down the walls that separate us; unite us in bonds of love; and work through our struggle and confusion to accomplish your purposes on earth; that, in your good time, all nations and races may serve you in harmony around your heavenly throne; through Jesus Christ our Lord. Amen.

Be blessed this day,

Reggie Kidd+

Image: Adaptation, Pixabay

Life with Faith - Daily Devotions with the Dean

Monday • 6/13/2022

This morning’s Scriptures are: Psalm 41; Psalm 52; Ecclesiastes 2:1-15; Galatians 1:1-17; Matthew 13:44-52

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)

An audio or video version of this devotional can be found here: Apple Podcast, Spotify Podcast, YouTube

Today is the Monday following Trinity Sunday. Given where Easter falls this year, our readings should have us in Proper 6 of the Daily Lectionary, but my teaching schedule with my friends at the Robert E. Webber Institute for Worship Studies has caused me to scramble things a bit. This week, we are contemplating passages from Proper 4 — I want to give some attention to the early chapters of the Book of Ecclesiastes and of Paul’s letter to the Galatians. Thanks for your flexibility. Next week we will be back on track with readings from the Daily Lectionary’s Proper 7. 

Ecclesiastes and life without faith. …and again, all was vanity and a chasing after wind, and there was nothing to be gained under the sun. — Ecclesiastes 2:11. When you’re headed the wrong way on any journey—and especially the journey of life—the first thing you need is the realization that you’re headed the wrong way. As a whole, the book of Ecclesiastes pursues one dead end after another, driving us to a singular conclusion: all that matters is faith—not generic, fill-in-the-blank, to-whom-it-may-concern faith—but faith in a very specific God. This God is Israel’s Lord, the one who gave commandments to his people (that is, the five books of Moses), and who “will bring every deed into judgment, including every secret thing, whether good or evil” (Ecclesiastes 12:13). 

The value of Ecclesiastes doesn’t lie in telling us much of anything about what it is to know this God. The value of Ecclesiastes lies in telling us what it is not to know him, so that we know how much we need to know him. As a study in not knowing God, Ecclesiastes is a study in hell on earth.

Today’s lesson from Ecclesiastes is this: Hell is trying to find life in pleasure—the pleasure of laughter, the pleasure of wine, the pleasure of building houses and planting vineyards, the pleasure of controlling others’ lives, the pleasure of buying anything you want, the pleasure of sex-on-demand, even the pleasure of being known as the smartest person in the room. Pleasure doesn’t satisfy—it only demands more. It ends with boredom: “all was vanity and a chasing after wind” (Ecclesiastes 2:11). 

Galatians and life with faith. The Bible’s direct answer to Ecclesiastes’ despair is Paul’s paean to faith in his letter to the Galatians. God has not, in fact, left us to drown in our despair. He’s come down here himself in the person of his Son, “the Lord Jesus Christ, who gave himself for our sins to set us free from the present evil age.” Nor has God left it to us to figure it out on our own. He has sent apostles—and in this instance, Paul—“sent neither by human commission nor from human authorities, but through Jesus Christ and God the Father, who raised him from the dead”—to explain the good news to us. 

I pray you are able to make the most of the powerful juxtaposition of the early chapters of Ecclesiastes and Galatians—the one demonstrating the vanity and emptiness of life without true faith in a living God, and the other showing how to respond in faith to the wonder and fullness of new life granted through Jesus Christ. For his kingdom is, as today’s gospel says, “treasure in a hidden field”—really, it’s worth selling all you have to buy that field so you can have that treasure. 

Be blessed this day, 

Reggie Kidd+

Image: Pixabay

A Theology Worth Singing - Daily Devotions with the Dean

Friday • 6/10/2022

We’re taking a detour from the Daily Office readings for a few days, while I teach with my friends at the Robert E. Webber Institute for Worship Studies. In our Daily Office Devotions this week, we are consider several aspects of worship: corporate and personal. The thoughts offered here are excerpts from articles I wrote for Worship Leader magazine a few years ago. We’ll resume our reflections on the Daily Office next week.

An audio or video version of this devotional can be found here: Apple Podcast, Spotify Podcast, YouTube

“Take to the World”

Go in peace to love and to serve.
And let your ears ring long with what you have heard.
And may the bread on your tongue leave a trail of crumbs
to lead the hungry back to the place you are from.
Take to the world this love, this hope and faith.
And take to the world this rare, relentless grace.
And like the Three in One, know you must become
what you want to save ‘cause that’s still the way
He takes to the world.

Aaron Tate’s “Take to the World” (as performed by Derek Webb) is a profound post-communion song. It resonates with some of the best theological instincts of the ancient church. John of Damascus (8th century Syria) said that the Incarnation means that the Author of matter has taken on matter to redeem matter, the whole of the creation, beginning with us. Thus, worship involves bread and wine – not just words and songs. The 4th century Cappadocian theologians stressed that “what has not been assumed cannot be saved” – another way of saying “you must become what you want to save.” Praise be. That’s what God did for us in Christ. 

In practice what the early church did to reinforce its incarnational theology was three things: first, they took the Table to those who couldn’t make it to the Table. As Justin Martyr (2nd century, Rome) said: “Through the deacons (the bread and the wine) are sent to those who are absent.” Second, when celebrating Communion they took up offerings specifically designated for “the orphans and widows, and those who are in want because of sickness or for some other reason, and those who are in bonds, and the sojourning strangers.” Third, they taught believers to worship with their whole lives, including their wealth. Thus, John Chrysostom, the 4th-5th century preacher to the Emperor’s court in Constantinople, reminded believers that the very same Jesus who said, “This is my Body,” also said, “You saw me hungry and did not feed me,” and “In so far as you did it not to one of these least, neither did you do it to me.”  

We only worship well when we keep the biblical view of the ancient church in mind – when we do take the Table to brothers and sisters who are sick, incapacitated, incarcerated; when we work with church leadership to have “second offerings” (some churches call them “deacon offerings,” usually post-communion) to provide focused help for the poor in our communities; when our corporate prayer includes all the needs of the world, especially the homeless, the lonely, the persecuted, those caught in slave trafficking; when worship leaders are first in line to volunteer for ministry projects outside the narrow confines of what we normally think of as worship; when worship teams do other ministry tasks together, from serving in homeless ministries to taking up hammers for Habitat for Humanity to participating in evangelism projects.  

“Take to the World” reminds us that ours is a theology truly worth singing, because it flows from the life of God, and folds us into the life of God. “Take to the World” sums up what we celebrate in the Lord’s Supper, and launches us into a sharing of God’s mission to bring the world to God’s Great Feast. 

Be blessed this day, 

Reggie Kidd+

Image: Wikimedia Commons