Psalter Reading for December 24, 2023

 

“Visitation” by Franz Anton Maulbertsch (1724-1796)

START WITH SCRIPTURE:
Luke 1:46b-55
CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

This passage is an excerpt from the famous passage known traditionally as The Magnificat.

Here is the context — Mary, upon being told by the Angel Gabriel that she will be the virgin mother of Jesus, is also told that her relative Elizabeth is expecting a child as well. So, like many expecting mothers who welcome fellowship with other moms-to-be, she travels from Nazareth to the hill country of Judea where Elizabeth and her husband Zechariah live (Luke 1:26-45).

The occasion for this poem of superlative beauty is the instant recognition by Elizabeth that the child within Mary is divine. Elizabeth says to Mary:

“Blessed are you among women, and blessed is the fruit of your womb!  Why am I so favored, that the mother of my Lord should come to me?  For behold, when the voice of your greeting came into my ears, the baby leaped in my womb for joy!  Blessed is she who believed, for there will be a fulfillment of the things which have been spoken to her from the Lord!” (Luke 1:42-45).

Mary’s response to Elizabeth’s inspired greeting is her song of praise to Almighty God.  The song seems to come from somewhere deep within her soul as she praises God for what he has done for her and for all people through her.

Mary is aware that she has been tremendously honored by this unique visitation — that God has exalted her despite her humble origins.  And she also is keenly aware that this experience will transcend her own humble existence:

For behold, from now on, all generations will call me blessed.

She recognizes that what is happening to her is of great historical significance.

At the same time, she is very careful to ascribe all honor and glory to God:

For he who is mighty has done great things for me.
Holy is his name.

This is a very theocentric, i.e., God-centered hymn of praise.

Then, in verses 50-55, the song’s scope expands to include all generations, and sounds a theme of social justice that resonates with the same concerns lifted up by the Hebrew prophets of the Old Testament.

She focuses on God’s mercy that is offered to all who fear him down through the ages; but she also lifts up the same concern for the poor and the oppressed and the hungry that was voiced by Isaiah and Amos and Micah and other prophets.  Mary’s song proves to be quite counter cultural — the proud are scattered, rulers are deposed from their thrones, the rich lose all that they have!

In contrast, the humble are lifted up, the hungry are satisfied with food, and Israel is helped by the mercies of God.

All of this is in keeping with the promises of those same prophets cited earlier — that God has kept faith with the descendants of Abraham.

It is clear that this song of praise is consistent with the Old Testament and the prophetic tradition of social justice and deliverance, and that the promises to Abraham and to Israel are kept inviolable.

APPLY:  

It has been said that the Magnificat is one of the most powerful revolutionary documents in all of Scripture, if not all literature.  Even a shallow reading leads to the conclusion that God is definitely going to turn the tables on the rich and the powerful, and the poor and humble will be lifted up.  There will be a reversal of status and position.

It has even been said that a British bishop in a third world country cautioned his priests against reading this passage aloud in church to the oppressed citizens of their colony, because it might lead to social upheaval and revolution!

But it begins in the life and literally in the womb of a young woman.  Her consent to the news that she was to become the mother of the Messiah is a pivotal act in history.  By saying, as she does, let it be done to me according to your word (Luke 1:38), she sets a revolution in motion.

It is not to be a violent revolution, except for those who resist the coming of the Messiah.  It is to be a revolution of mercy, lifting the humble from their oppressed social status, and feeding those who are hungry.

The violence that occurs because of the coming of the Messiah is from reactionaries — from those who are aware that they will lose their power and prestige, and who see this woman’s son as a threat to the status quo.  They react to his teaching and his healing and his “hunger relief program” by crucifying him, and then by persecuting his followers.

But all of that is to come later — as will the mighty deeds that God will accomplish with his arm. The birth, life, ministry, cross and resurrection of Jesus have indeed:

 scattered the proud in the imagination of their hearts.

And it all begins with the blessed Virgin Mary and this great thing that God has done for her and through her.

RESPOND: 

I sometimes forget that the Scriptures we so glibly read in worship services during this season of Advent are RADICAL!

True, all generations are blessed by that child that has been conceived in Mary.  But if I take the words of Scripture seriously, they call me to examine which group I’m a part of — am I arrogant or humble, ruler or ruled, full or hungry?

But more importantly, what am I to do about it?  Fear God, humble myself before him, and identify with the poor and the oppressed?  I think so.

Our Lord, I cannot improve on Mary’s words. But I am aware that as with Mary you have honored me with your favor simply by offering me your grace and mercy.  Forgive me when I crow with the proud and seek to be imperious like the rulers.  Give me an identification with the humble and poor so that I might be in ministry to them — because that’s where you are.  Amen.

PHOTOS:
"Magnificat" uses this image: "Visitation" by Franz Anton Maulbertsch is in the Public Domain.

Psalm Reading for July 30, 2023

START WITH SCRIPTURE:
Psalm 105:1-11, 45b
CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

This Psalm is known in Hebrew as a Todah Psalm — a Psalm of Thanksgiving.  The Psalmist begins with a series of imperatives, which are giving directions to the worshipers — from give thanks to remember.  The commands in these verses are underlined:

Give thanks to Yahweh! Call on his name!
Make his doings known among the peoples.
Sing to him, sing praises to him!
Tell of all his marvelous works.
Glory in his holy name.
Let the heart of those who seek Yahweh rejoice.
Seek Yahweh and his strength.
Seek his face forever more.
Remember his marvelous works that he has done;
his wonders, and the judgments of his mouth…

These directives are given in the language of a worship leader, calling upon the worshipers to increase their exuberance through prayer, praise and song.  Ultimately, this worship builds to a crescendo when they are seeking Yahweh’s face — which represents the abiding presence of Yahweh.

And what are they called upon to remember?  Yes, remember his marvelous works, wonders and judgments — but more specifically, the people are to reconnect to their covenant relationship with Abraham and Jacob:

you offspring of Abraham, his servant,
you children of Jacob, his chosen ones.

The Psalmist reaffirms the covenant that Yahweh has made with the descendants of Abraham, down through the ages, and his promise of land to Abraham’s offspring:

He has remembered his covenant forever,
the word which he commanded to a thousand generations,
the covenant which he made with Abraham,
his oath to Isaac,
 and confirmed the same to Jacob for a statute;
to Israel for an everlasting covenant,
 saying, “To you I will give the land of Canaan,
the lot of your inheritance”.

At the center of Israel’s identity is their covenant with Yahweh. This covenant was initiated with Abraham and reaffirmed with Abraham’s son, Isaac, and Abraham’s grandson, Jacob.  Now, the Psalmist reminds the people that this same covenant includes them as well, many generations later.

There are two parts to this covenant — one is the promise of Canaan as an inheritance; and the second part is the obedient response of Israel to Yahweh, when they are exhorted to:

keep his statutes,
and observe his laws.

This may be a reminder that God’s covenants with Israel are not unconditional.  They are called upon to uphold the laws and commandments of God as a condition for continuing in the covenant made by God.

APPLY:  

What is the purpose of worship?  Is it merely for our own self-actualization and inspiration?  Naturally, that is a by-product of a genuine experience of worship.  But the real purpose of worship is Theocentric — centered on God.

The worshipers are exhorted to:

Give thanks to Yahweh! Call on his name!
Make his doings known among the peoples.
Sing to him, sing praises to him!
Tell of all his marvelous works.
Glory in his holy name.
Let the heart of those who seek Yahweh rejoice.
Seek Yahweh and his strength.
Seek his face forever more.
 Remember his marvelous works that he has done;
his wonders, and the judgments of his mouth…

All of these references are a reminder that our worship begins with God, not with ourselves. We give thanks to him, sing praises to him, seek him, and remember all that he has done.

Worship is ultimately not about ourselves — true Biblical worship is about God.

RESPOND: 

Just a few years ago the wife of a very famous pastor was quoted with this statement as she was helping lead worship:

So, I want you to know this morning: Just do good for your own self. Do good because God wants you to be happy. When you come to church, when you worship Him, you’re not doing it for God really. You’re doing it for yourself, because that’s what makes God happy. Amen?

Her statements unleashed a barrage of criticism from the Christian community.  I don’t want to be guilty of “piling on.”  However, while I appreciate her efforts to encourage the worshipers that morning, I must say her accent was on the wrong syllable.

A few things are true:

• God does not require our worship in order to be fulfilled (cf. Psalm 50:9-15). God is completely self-sufficient within himself.  The Apostle Paul, in his sermon to the philosophers in Athens, reinforces this truth:
   The God who made the world and all things in it, he, being Lord of heaven and earth, doesn’t dwell in temples made with hands, neither is he served by men’s hands, as though he needed anything, seeing he himself gives to all life and breath, and all things (Acts 17:24-25).
• And I think that this woman’s remarks are accurate insofar as they address the spiritual benefit that worship brings to the worshiper.

However, the only way that worship is truly genuine worship is when it is focused on God — praising God, seeking God, remembering God.  The benefit to us comes when we forget about ourselves and find our identity and self-transcendence in God.

Lord, I thank you for your promises of salvation and hope.  I claim those by faith.  But I am also reminded that I am to worship you for who you are — not merely for what you have done and can do for me.  You are God, and I am not! You are central to worship, and I am not.  Amen. 

 

PHOTOS:

"Reflecting Back" by Kevin Shorter is licensed under a Creative Commons Attribution 2.0 Generic license.

Psalter Reading for December 11, 2022

Note from Celeste:

Before we look at today’s lectionary reading, I’d like to draw your attention to my Advent Bible Study books.

Getting Ready for Christmas is part of the Choose This Day Multiple Choice Bible Studies series, available in paperback and ebook.

The daily devotionals take 10-15 minutes and include:

• Scripture passage (World English Bible)
• Fun, entertaining multiple choice questions focused directly on the Scripture passage
• Short meditation that can be used as a discussion starter.

Like an Advent calendar, Getting Ready for Christmas begins on December 1 and ends December 25. However, these 25 devotionals focusing on the Messiah can be used any time of year.

Use this book personally during a coffee break or with the family in the car or at the dinner table.

Order Getting Ready for Christmas  today to prepare your family for this year’s Christmas season!
CLICK HERE for Amazon’s Kindle book of Getting Ready for Christmas.
CLICK HERE for Amazon’s Paperback of Getting Ready for Christmas.

And here’s the link to its puzzle companion book: Getting Ready for Christmas Word Search Puzzles for Advent. 

It’s a large-print puzzle book with over 1,200 hidden words taken straight from the same 25 Scripture readings. (30 puzzles in all.)

If you’re not in the U.S., you can still order the books from your country’s amazon platform. Simply search for “Getting Ready for Christmas” by Celesta Letchworth.

Thank you for your consideration! And thank you for faithfully following Tom’s SOAR blog!

---

AND NOW, BACK TO TODAY’S LECTIONARY READING:

“Visitation” by Franz Anton Maulbertsch (1724-1796)

START WITH SCRIPTURE:
Luke 1:46b-55
CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

This passage is an excerpt from the famous passage known traditionally as The Magnificat.

Here is the context — Mary, upon being told by the Angel Gabriel that she will be the virgin mother of Jesus, is also told that her relative Elizabeth is expecting a child as well. So, like many expecting mothers who welcome fellowship with other moms-to-be, she travels from Nazareth to the hill country of Judea where Elizabeth and her husband Zechariah live (Luke 1:26-45).

The occasion for this poem of superlative beauty is the instant recognition by Elizabeth that the child within Mary is divine. Elizabeth says to Mary:

“Blessed are you among women, and blessed is the fruit of your womb!  Why am I so favored, that the mother of my Lord should come to me?  For behold, when the voice of your greeting came into my ears, the baby leaped in my womb for joy!  Blessed is she who believed, for there will be a fulfillment of the things which have been spoken to her from the Lord!” (Luke 1:42-45).

Mary’s response to Elizabeth’s inspired greeting is her song of praise to Almighty God.  The song seems to come from somewhere deep within her soul as she praises God for what he has done for her and for all people through her.

Mary is aware that she has been tremendously honored by this unique visitation — that God has exalted her despite her humble origins.  And she also is keenly aware that this experience will transcend her own humble existence:

For behold, from now on, all generations will call me blessed.

She recognizes that what is happening to her is of great historical significance.

At the same time, she is very careful to ascribe all honor and glory to God:

For he who is mighty has done great things for me.
Holy is his name.

This is a very theocentric, i.e., God-centered hymn of praise.

Then, in verses 50-55, the song’s scope expands to include all generations, and sounds a theme of social justice that resonates with the same concerns lifted up by the Hebrew prophets of the Old Testament.

She focuses on God’s mercy that is offered to all who fear him down through the ages; but she also lifts up the same concern for the poor and the oppressed and the hungry that was voiced by Isaiah and Amos and Micah and other prophets.  Mary’s song proves to be quite counter cultural — the proud are scattered, rulers are deposed from their thrones, the rich lose all that they have!

In contrast, the humble are lifted up, the hungry are satisfied with food, and Israel is helped by the mercies of God.

All of this is in keeping with the promises of those same prophets cited earlier — that God has kept faith with the descendants of Abraham.

It is clear that this song of praise is consistent with the Old Testament and the prophetic tradition of social justice and deliverance, and that the promises to Abraham and to Israel are kept inviolable.

APPLY:  

It has been said that the Magnificat is one of the most powerful revolutionary documents in all of Scripture, if not all literature.  Even a shallow reading leads to the conclusion that God is definitely going to turn the tables on the rich and the powerful, and the poor and humble will be lifted up.  There will be a reversal of status and position.

It has even been said that a British bishop in a third world country cautioned his priests against reading this passage aloud in church to the oppressed citizens of their colony, because it might lead to social upheaval and revolution!

But it begins in the life and literally in the womb of a young woman.  Her consent to the news that she was to become the mother of the Messiah is a pivotal act in history.  By saying, as she does, let it be done to me according to your word (Luke 1:38), she sets a revolution in motion.

It is not to be a violent revolution, except for those who resist the coming of the Messiah.  It is to be a revolution of mercy, lifting the humble from their oppressed social status, and feeding those who are hungry.

The violence that occurs because of the coming of the Messiah is from reactionaries — from those who are aware that they will lose their power and prestige, and who see this woman’s son as a threat to the status quo.  They react to his teaching and his healing and his “hunger relief program” by crucifying him, and then by persecuting his followers.

But all of that is to come later — as will the mighty deeds that God will accomplish with his arm. The birth, life, ministry, cross and resurrection of Jesus have indeed:

 scattered the proud in the imagination of their hearts.

And it all begins with the blessed Virgin Mary and this great thing that God has done for her and through her.

RESPOND: 

I sometimes forget that the Scriptures we so glibly read in worship services during this season of Advent are RADICAL!

True, all generations are blessed by that child that has been conceived in Mary.  But if I take the words of Scripture seriously, they call me to examine which group I’m a part of — am I arrogant or humble, ruler or ruled, full or hungry?

But more importantly, what am I to do about it?  Fear God, humble myself before him, and identify with the poor and the oppressed?  I think so.

Our Lord, I cannot improve on Mary’s words. But I am aware that as with Mary you have honored me with your favor simply by offering me your grace and mercy.  Forgive me when I crow with the proud and seek to be imperious like the rulers.  Give me an identification with the humble and poor so that I might be in ministry to them — because that’s where you are.  Amen.

PHOTOS:
"Visitation" by Franz Anton Maulbertsch is in the Public Domain.

Psalter Reading for December 19, 2021

Note from Celeste:

Before we look at today’s lectionary reading, I’d like to draw your attention to my Advent Bible Study books.

Getting Ready for Christmas is part of the Choose This Day Multiple Choice Bible Studies series, available in paperback and ebook.

The daily devotionals take 10-15 minutes and include:

• Scripture passage (World English Bible)
• Fun, entertaining multiple choice questions focused directly on the Scripture passage
• Short meditation that can be used as a discussion starter.

Like an Advent calendar, Getting Ready for Christmas begins on December 1 and ends December 25. However, these 25 devotionals focusing on the Messiah can be used any time of year.

Use this book personally during a coffee break or with the family in the car or at the dinner table.

Order Getting Ready for Christmas  today to prepare your family for this year’s Christmas season!
CLICK HERE for Amazon’s Kindle book of Getting Ready for Christmas.
CLICK HERE for Amazon’s Paperback of Getting Ready for Christmas.

And here’s the link to its puzzle companion book: Getting Ready for Christmas Word Search Puzzles for Advent. 

It’s a large-print puzzle book with over 1,200 hidden words taken straight from the same 25 Scripture readings. (30 puzzles in all.)

If you’re not in the U.S., you can still order the books from your country’s amazon platform. Simply search for “Getting Ready for Christmas” by Celesta Letchworth.

Thank you for your consideration! And thank you for faithfully following Tom’s SOAR blog!

---

AND NOW, BACK TO TODAY’S LECTIONARY READING:

“Visitation” by Franz Anton Maulbertsch (1724-1796)

START WITH SCRIPTURE:
Luke 1:46b-55
CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

This passage is an excerpt from the famous passage known traditionally as The Magnificat.

Here is the context — Mary, upon being told by the Angel Gabriel that she will be the virgin mother of Jesus, is also told that her relative Elizabeth is expecting a child as well. So, like many expecting mothers who welcome fellowship with other moms-to-be, she travels from Nazareth to the hill country of Judea where Elizabeth and her husband Zechariah live (Luke 1:26-45).

The occasion for this poem of superlative beauty is the instant recognition by Elizabeth that the child within Mary is divine. Elizabeth says to Mary:

“Blessed are you among women, and blessed is the fruit of your womb!  Why am I so favored, that the mother of my Lord should come to me?  For behold, when the voice of your greeting came into my ears, the baby leaped in my womb for joy!  Blessed is she who believed, for there will be a fulfillment of the things which have been spoken to her from the Lord!” (Luke 1:42-45).

Mary’s response to Elizabeth’s inspired greeting is her song of praise to Almighty God.  The song seems to come from somewhere deep within her soul as she praises God for what he has done for her and for all people through her.

Mary is aware that she has been tremendously honored by this unique visitation — that God has exalted her despite her humble origins.  And she also is keenly aware that this experience will transcend her own humble existence:

For behold, from now on, all generations will call me blessed.

She recognizes that what is happening to her is of great historical significance.

At the same time, she is very careful to ascribe all honor and glory to God:

For he who is mighty has done great things for me.
Holy is his name.

This is a very theocentric, i.e., God-centered hymn of praise.

Then, in verses 50-55, the song’s scope expands to include all generations, and sounds a theme of social justice that resonates with the same concerns lifted up by the Hebrew prophets of the Old Testament.

She focuses on God’s mercy that is offered to all who fear him down through the ages; but she also lifts up the same concern for the poor and the oppressed and the hungry that was voiced by Isaiah and Amos and Micah and other prophets.  Mary’s song proves to be quite counter cultural — the proud are scattered, rulers are deposed from their thrones, the rich lose all that they have!

In contrast, the humble are lifted up, the hungry are satisfied with food, and Israel is helped by the mercies of God.

All of this is in keeping with the promises of those same prophets cited earlier — that God has kept faith with the descendants of Abraham.

It is clear that this song of praise is consistent with the Old Testament and the prophetic tradition of social justice and deliverance, and that the promises to Abraham and to Israel are kept inviolable.

APPLY:  

It has been said that the Magnificat is one of the most powerful revolutionary documents in all of Scripture, if not all literature.  Even a shallow reading leads to the conclusion that God is definitely going to turn the tables on the rich and the powerful, and the poor and humble will be lifted up.  There will be a reversal of status and position.

It has even been said that a British bishop in a third world country cautioned his priests against reading this passage aloud in church to the oppressed citizens of their colony, because it might lead to social upheaval and revolution!

But it begins in the life and literally in the womb of a young woman.  Her consent to the news that she was to become the mother of the Messiah is a pivotal act in history.  By saying, as she does, let it be done to me according to your word (Luke 1:38), she sets a revolution in motion.

It is not to be a violent revolution, except for those who resist the coming of the Messiah.  It is to be a revolution of mercy, lifting the humble from their oppressed social status, and feeding those who are hungry.

The violence that occurs because of the coming of the Messiah is from reactionaries — from those who are aware that they will lose their power and prestige, and who see this woman’s son as a threat to the status quo.  They react to his teaching and his healing and his “hunger relief program” by crucifying him, and then by persecuting his followers.

But all of that is to come later — as will the mighty deeds that God will accomplish with his arm. The birth, life, ministry, cross and resurrection of Jesus have indeed:

 scattered the proud in the imagination of their hearts.

And it all begins with the blessed Virgin Mary and this great thing that God has done for her and through her.

RESPOND: 

I sometimes forget that the Scriptures we so glibly read in worship services during this season of Advent are RADICAL!

True, all generations are blessed by that child that has been conceived in Mary.  But if I take the words of Scripture seriously, they call me to examine which group I’m a part of — am I arrogant or humble, ruler or ruled, full or hungry?

But more importantly, what am I to do about it?  Fear God, humble myself before him, and identify with the poor and the oppressed?  I think so.

Our Lord, I cannot improve on Mary’s words. But I am aware that as with Mary you have honored me with your favor simply by offering me your grace and mercy.  Forgive me when I crow with the proud and seek to be imperious like the rulers.  Give me an identification with the humble and poor so that I might be in ministry to them — because that’s where you are.  Amen.

PHOTOS:

"Visitation" by Franz Anton Maulbertsch is in the Public Domain.

Psalter Reading for December 20, 2020

START WITH SCRIPTURE:
Luke 1:47-55
CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

This is an excerpt from the famous passage known traditionally as The Magnificat.  Here is the context — Mary, upon being told by the Angel Gabriel that she will be the virgin mother of Jesus, is also told that her relative Elizabeth is expecting a child as well. So, like many expecting mothers who welcome fellowship with other moms-to-be, Mary seeks out her kinswoman. She travels from Nazareth to the hill country of Judea where Elizabeth and her husband Zechariah live (Luke 1:26-45).

The occasion for this poem of superlative beauty is the instant recognition by Elizabeth that the child within Mary is divine. Elizabeth says to Mary:

“Blessed are you among women, and blessed is the fruit of your womb!  Why am I so favored, that the mother of my Lord should come to me?  For behold, when the voice of your greeting came into my ears, the baby leaped in my womb for joy!  Blessed is she who believed, for there will be a fulfillment of the things which have been spoken to her from the Lord!” (Luke 1:42-45).

Mary’s response to Elizabeth’s inspired greeting is her song of praise to Almighty God.  The song seems to come from somewhere deep within her soul as she praises God for what he has done for her and for all people through her.

Mary is aware that she has been tremendously honored by this unique visitation — that God has exalted her despite her humble origins.  And she also is keenly aware that this experience will transcend her own humble existence:

For behold, from now on, all generations will call me blessed.

She recognizes that what is happening to her is of great historical significance.

At the same time, she is very careful to ascribe all honor and glory to God:

For he who is mighty has done great things for me.
Holy is his name.

This is a very theocentric, i.e., God-centered hymn of praise.

Then, in verses 50-55, the song’s scope expands to include all generations, and sounds a theme of social justice that resonates with the same concerns lifted up by the Hebrew prophets of the Old Testament.

She focuses on God’s mercy that is offered to all who fear him down through the ages; but she also lifts up the same concern for the poor and the oppressed and the hungry that was voiced by Isaiah and Amos and Micah and other prophets.  Mary’s song proves to be quite counter cultural — the proud are scattered, rulers are deposed from their thrones, the rich lose all that they have!

In contrast the humble are lifted up, the hungry are satisfied with food, and Israel is helped by the mercies of God.

All of this is in keeping with the promises of those same prophets cited earlier — that God has kept faith with the descendants of Abraham.

It is clear that this song of praise is consistent with the Old Testament and the prophetic tradition of social justice and deliverance from oppression, and that the ancient promises to Abraham and to Israel are to be kept inviolable.

APPLY:  

It has been said that the Magnificat is one of the most powerful revolutionary documents in all of Scripture, if not all literature.  Even a shallow reading leads to the conclusion that God is definitely going to turn the tables on the rich and the powerful, and the poor and humble will be lifted up.  There will be a reversal of status and position.

It has even been said that a British bishop in a third world country cautioned his priests against reading this passage aloud in church to the oppressed citizens of their colony. He feared it might lead to social upheaval and revolution!

But this song of praise begins in the life and literally in the womb of a young woman.  Her consent to the news that she was to become the mother of the Messiah is a pivotal act in history.  By saying, as she does, let it be done to me according to your word (Luke 1:38), she sets a revolution in motion.

It is not to be a violent revolution, except for those who resist the coming of the Messiah.  It is to be a revolution of mercy, lifting the humble from their oppressed social status, and feeding those who are hungry.

The violence that occurs because of the coming of the Messiah is from reactionaries — from those who are aware that they will lose their power and prestige, and who see this woman’s son as a threat to the status quo.  They react to his teaching and his healing and his “hunger relief program” by crucifying him, and then by persecuting his followers.

But all of that is to come later — as will the mighty deeds that God will accomplish with his arm. The birth, life, ministry, cross and resurrection of Jesus have indeed:

 scattered the proud in the imagination of their hearts.

And it all begins with the blessed Virgin Mary and this great thing that God has done for her and through her.

RESPOND: 

I sometimes forget that the Scriptures we so glibly read in worship services during this season of Advent are RADICAL!

True, all generations are blessed by that child that has been conceived in Mary.  But if I take the words of Scripture seriously, they call me to examine which group I’m a part of —  am I arrogant or humble, ruler or ruled, full or hungry?

But more importantly, what am I to do about it?  Fear God, humble myself  before him, and identify with the poor and the oppressed?  I think so.

Our Lord, I cannot improve on Mary’s words. But I am aware that as with Mary you have honored me with your favor simply by offering me your grace and mercy.  Forgive me when I crow with the proud, and seek to be imperious like the rulers.  Give me an identification with the humble and poor so that I might be in ministry to them — because that’s where you are.  Amen.

PHOTOS:
"Visitation" by Franz Anton Maulbertsch is in the Public Domain.

Psalm Reading for July 26, 2020

START WITH SCRIPTURE:
Psalm 105:1-11, 45b
CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

This Psalm is known in Hebrew as a Todah Psalm — a Psalm of Thanksgiving.  The Psalmist begins with a series of imperatives, which are giving directions to the worshipers — from give thanks to remember.  The commands in these verses are underlined:

Give thanks to Yahweh! Call on his name!
Make his doings known among the peoples.
Sing to him, sing praises to him!
Tell of all his marvelous works.
Glory in his holy name.
Let the heart of those who seek Yahweh rejoice.
Seek Yahweh and his strength.
Seek his face forever more.
Remember his marvelous works that he has done;
his wonders, and the judgments of his mouth….

These directives are given in the language of a worship leader, calling upon the worshipers to increase their exuberance through prayer, praise and song.  Ultimately, this worship builds to a crescendo when they are seeking Yahweh’s face — which represents the abiding presence of Yahweh.

And what are they called upon to remember?  Yes, remember his marvelous works, wonders and judgments — but more specifically, the people  are to reconnect to their covenant relationship with Abraham and Jacob:

you offspring of Abraham, his servant,
you children of Jacob, his chosen ones.

The Psalmist reaffirms the covenant that Yahweh has made with the descendants of Abraham, down through the ages, and his promise of land to Abraham’s offspring:

He has remembered his covenant forever,
the word which he commanded to a thousand generations,
the covenant which he made with Abraham,
his oath to Isaac,
 and confirmed the same to Jacob for a statute;
to Israel for an everlasting covenant,
 saying, “To you I will give the land of Canaan,
the lot of your inheritance”.

At the center of Israel’s identity is their covenant with Yahweh. This covenant was initiated with Abraham and reaffirmed with Abraham’s son, Isaac, and Abraham’s grandson, Jacob.  Now, the Psalmist reminds the people that this same covenant includes them as well, many generations later.

There are two parts to this covenant — one is the promise of Canaan as an inheritance; and the second part is the obedient response of Israel to Yahweh, when they are exhorted to:

keep his statutes,
and observe his laws.

This may be a reminder that God’s covenants with Israel are not unconditional.  They are called upon to uphold the laws and commandments of God as a condition for continuing in the covenant made by God.

APPLY:  

What is the purpose of worship?  Is it merely for our own self-actualization and inspiration?  Naturally, that is a by-product of a genuine experience of worship.  But the real purpose of worship is Theocentric — centered on God.

The worshipers are exhorted to:

Give thanks to Yahweh! Call on his name!
Make his doings known among the peoples.
Sing to him, sing praises to him!
Tell of all his marvelous works.
Glory in his holy name.
Let the heart of those who seek Yahweh rejoice.
Seek Yahweh and his strength.
Seek his face forever more.
 Remember his marvelous works that he has done;
his wonders, and the judgments of his mouth….

All of these references are a reminder that our worship begins with God, not with ourselves. We give thanks to him, sing praises to him, seek him, and remember all that he has done.

Worship is ultimately not about ourselves — true Biblical worship is about God.

RESPOND: 

Just a few years ago the wife of a very famous pastor was quoted with this statement as she was helping lead worship:

So, I want you to know this morning: Just do good for your own self. Do good because God wants you to be happy. When you come to church, when you worship Him, you’re not doing it for God really. You’re doing it for yourself, because that’s what makes God happy. Amen?

Her statements unleashed a barrage of criticism from the Christian community.  I don’t want to be guilty of “piling on.”  However, while I appreciate her efforts to encourage the worshipers that morning, I must say her accent was on the wrong syllable.

A few things are true:

• God does not require our worship in order to be fulfilled (cf. Psalm 50:9-15). God is completely self-sufficient within himself.  The Apostle Paul, in his sermon to the philosophers in Athens, reinforces this truth:
   The God who made the world and all things in it, he, being Lord of heaven and earth, doesn’t dwell in temples made with hands,  neither is he served by men’s hands, as though he needed anything, seeing he himself gives to all life and breath, and all things (Acts 17:24-25).
• And I think that this woman’s remarks are accurate insofar as they address the spiritual benefit that worship brings to the worshiper.

However, the only way that worship is truly genuine worship is when it is focused on God — praising God, seeking God, remembering God.  The benefit to us comes when we forget about ourselves and find our identity and self-transcendence in God.

Lord, I thank you for your promises of salvation and hope.  I claim those by faith.  But I am also reminded that I am to worship you for who you are — not merely for what you have done and can do for me.  You are God, and I am not! You are central to worship, and I am not.  Amen. 

 

PHOTOS:

"Reflecting Back" by Kevin Shorter is licensed under a Creative Commons Attribution 2.0 Generic license.

Psalter Reading for December 15, 2019

“Visitation” by Franz Anton Maulbertsch (1724-1796)

START WITH SCRIPTURE:
Luke 1:46b-55
CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

This passage is an excerpt from the famous passage known traditionally as The Magnificat.

Here is the context — Mary, upon being told by the Angel Gabriel that she will be the virgin mother of Jesus, is also told that her relative Elizabeth is expecting a child as well. So, like many expecting mothers who welcome fellowship with other moms-to-be, she travels from Nazareth to the hill country of Judea where Elizabeth and her husband Zechariah live (Luke 1:26-45).

The occasion for this poem of superlative beauty is the instant recognition by Elizabeth that the child within Mary is divine. Elizabeth says to Mary:

“Blessed are you among women, and blessed is the fruit of your womb!  Why am I so favored, that the mother of my Lord should come to me?  For behold, when the voice of your greeting came into my ears, the baby leaped in my womb for joy!  Blessed is she who believed, for there will be a fulfillment of the things which have been spoken to her from the Lord!” (Luke 1:42-45).

Mary’s response to Elizabeth’s inspired greeting is her song of praise to Almighty God.  The song seems to come from somewhere deep within her soul as she praises God for what he has done for her and for all people through her.

Mary is aware that she has been tremendously honored by this unique visitation — that God has exalted her despite her humble origins.  And she also is keenly aware that this experience will transcend her own humble existence:

For behold, from now on, all generations will call me blessed.

She recognizes that what is happening to her is of great historical significance.

At the same time, she is very careful to ascribe all honor and glory to God:

For he who is mighty has done great things for me.
Holy is his name.

This is a very theocentric, i.e., God-centered hymn of praise.

Then, in verses 50-55, the song’s scope expands to include all generations, and sounds a theme of social justice that resonates with the same concerns lifted up by the Hebrew prophets of the Old Testament.

She focuses on God’s mercy that is offered to all who fear him down through the ages; but she also lifts up the same concern for the poor and the oppressed and the hungry that was voiced by Isaiah and Amos and Micah and other prophets.  Mary’s  song proves to be quite counter cultural — the proud are scattered, rulers are deposed from their thrones, the rich lose all that they have!

In contrast, the humble are lifted up, the hungry are satisfied with food, and Israel is helped by the mercies of God.

All of this is in keeping with the promises of those same prophets cited earlier — that God has kept faith with the descendants of Abraham.

It is clear that this song of praise is consistent with the Old Testament and the prophetic tradition of social justice and deliverance, and that the promises to Abraham and to Israel are kept inviolable.

APPLY:  

It has been said that the Magnificat is one of the most powerful revolutionary documents in all of Scripture, if not all literature.  Even a shallow reading leads to the conclusion that God is definitely going to turn the tables on the rich and the powerful, and the poor and humble will be lifted up.  There will be a reversal of status and position.

It has even been said that a British bishop in a third world country cautioned his priests against reading this passage aloud in church to the oppressed citizens of their colony, because it might lead to social upheaval and revolution!

But it begins in the life and literally in the womb of a young woman.  Her consent to the news that she was to become the mother of the Messiah is a pivotal act in history.  By saying, as she does, let it be done to me according to your word (Luke 1:38), she sets a revolution in motion.

It is not to be a violent revolution, except for those who resist the coming of the Messiah.  It is to be a revolution of mercy, lifting the humble from their oppressed social status, and feeding those who are hungry.

The violence that occurs because of the coming of the Messiah is from reactionaries — from those who are aware that they will lose their power and prestige, and who see this woman’s son as a threat to the status quo.  They react to his teaching and his healing and his “hunger relief program” by crucifying him, and then by persecuting his followers.

But all of that is to come later — as will the mighty deeds that God will accomplish with his arm. The birth, life, ministry, cross and resurrection of Jesus have indeed:

 scattered the proud in the imagination of their hearts.

And it all begins with the blessed Virgin Mary and this great thing that God has done for her and through her.

RESPOND: 

I sometimes forget that the Scriptures we so glibly read in worship services during this season of Advent are RADICAL!

True, all generations are blessed by that child that has been conceived in Mary.  But if I take the words of Scripture seriously, they call me to examine which group I’m a part of —  am I arrogant or humble, ruler or ruled, full or hungry?

But more importantly, what am I to do about it?  Fear God, humble myself  before him, and identify with the poor and the oppressed?  I think so.

Our Lord, I cannot improve on Mary’s words. But I am aware that as with Mary you have honored me with your favor simply by offering me your grace and mercy.  Forgive me when I crow with the proud, and seek to be imperious like the rulers.  Give me an identification with the humble and poor so that I might be in ministry to them — because that’s where you are.  Amen.

PHOTOS:

"Visitation" by Franz Anton Maulbertsch is in the Public Domain.

Psalter Reading for December 24, 2017

START WITH SCRIPTURE:
Luke 1:47-55
CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

This is an excerpt from the famous passage known traditionally as The Magnificat.  Here is the context — Mary, upon being told by the Angel Gabriel that she will be the virgin mother of Jesus, is also told that her relative Elizabeth is expecting a child as well. So, like many expecting mothers who welcome fellowship with other moms-to-be, Mary seeks out her kinswoman. She travels from Nazareth to the hill country of Judea where Elizabeth and her husband Zechariah live (Luke 1:26-45).

The occasion for this poem of superlative beauty is the instant recognition by Elizabeth that the child within Mary is divine. Elizabeth says to Mary:

“Blessed are you among women, and blessed is the fruit of your womb!  Why am I so favored, that the mother of my Lord should come to me?  For behold, when the voice of your greeting came into my ears, the baby leaped in my womb for joy!  Blessed is she who believed, for there will be a fulfillment of the things which have been spoken to her from the Lord!” (Luke 1:42-45).

Mary’s response to Elizabeth’s inspired greeting is her song of praise to Almighty God.  The song seems to come from somewhere deep within her soul as she praises God for what he has done for her and for all people through her.

Mary is aware that she has been tremendously honored by this unique visitation — that God has exalted her despite her humble origins.  And she also is keenly aware that this experience will transcend her own humble existence:

For behold, from now on, all generations will call me blessed.

She recognizes that what is happening to her is of great historical significance.

At the same time, she is very careful to ascribe all honor and glory to God:

For he who is mighty has done great things for me.
Holy is his name.

This is a very theocentric, i.e., God-centered hymn of praise.

Then, in verses 50-55, the song’s scope expands to include all generations, and sounds a theme of social justice that resonates with the same concerns lifted up by the Hebrew prophets of the Old Testament.

She focuses on God’s mercy that is offered to all who fear him down through the ages; but she also lifts up the same concern for the poor and the oppressed and the hungry that was voiced by Isaiah and Amos and Micah and other prophets.  Mary’s  song proves to be quite counter cultural — the proud are scattered, rulers are deposed from their thrones, the rich lose all that they have!

In contrast the humble are lifted up, the hungry are satisfied with food, and Israel is helped by the mercies of God.

All of this is in keeping with the promises of those same prophets cited earlier — that God has kept faith with the descendants of Abraham.

It is clear that this song of praise is consistent with the Old Testament and the prophetic tradition of social justice and deliverance from oppression, and that the ancient promises to Abraham and to Israel are to be kept inviolable.

APPLY:  

It has been said that the Magnificat is one of the most powerful revolutionary documents in all of Scripture, if not all literature.  Even a shallow reading leads to the conclusion that God is definitely going to turn the tables on the rich and the powerful, and the poor and humble will be lifted up.  There will be a reversal of status and position.

It has even been said that a British bishop in a third world country cautioned his priests against reading this passage aloud in church to the oppressed citizens of their colony. He feared it might lead to social upheaval and revolution!

But this song of praise begins in the life and literally in the womb of a young woman.  Her consent to the news that she was to become the mother of the Messiah is a pivotal act in history.  By saying, as she does, let it be done to me according to your word (Luke 1:38), she sets a revolution in motion.

It is not to be a violent revolution, except for those who resist the coming of the Messiah.  It is to be a revolution of mercy, lifting the humble from their oppressed social status, and feeding those who are hungry.

The violence that occurs because of the coming of the Messiah is from reactionaries — from those who are aware that they will lose their power and prestige, and who see this woman’s son as a threat to the status quo.  They react to his teaching and his healing and his “hunger relief program” by crucifying him, and then by persecuting his followers.

But all of that is to come later — as will the mighty deeds that God will accomplish with his arm. The birth, life, ministry, cross and resurrection of Jesus have indeed:

 scattered the proud in the imagination of their hearts.

And it all begins with the blessed Virgin Mary and this great thing that God has done for her and through her.

RESPOND: 

I sometimes forget that the scriptures we so glibly read in worship services during this season of Advent are RADICAL!

True, all generations are blessed by that child that has been conceived in Mary.  But if I take the words of Scripture seriously, they call me to examine which group I’m a part of —  am I arrogant or humble, ruler or ruled, full or hungry?

But more importantly, what am I to do about it?  Fear God, humble myself  before him, and identify with the poor and the oppressed?  I think so.

Our Lord, I cannot improve on Mary’s words. But I am aware that as with Mary you have honored me with your favor simply by offering me your grace and mercy.  Forgive me when I crow with the proud, and seek to be imperious like the rulers.  Give me an identification with the humble and poor so that I might be in ministry to them — because that’s where you are.  Amen.

PHOTOS:
"Visitation" by Franz Anton Maulbertsch is in the Public Domain.

Psalm Reading for July 30, 2017

START WITH SCRIPTURE:

Psalm 105:1-11, 45b

CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

This Psalm is known in Hebrew as a Todah Psalm — a Psalm of Thanksgiving.  The Psalmist begins with a series of imperatives, which are giving directions to the worshipers — from give thanks to remember.  The commands in these verses are underlined:

Give thanks to Yahweh! Call on his name!
Make his doings known among the peoples.

 Sing to him, sing praises to him!
Tell of all his marvelous works.
Glory in his holy name.
Let the heart of those who seek Yahweh rejoice.
Seek Yahweh and his strength.
Seek his face forever more.
 Remember his marvelous works that he has done;
his wonders, and the judgments of his mouth….

These directives are given in the language of a worship leader, calling upon the worshipers to increase their exuberance through prayer, praise and song.  Ultimately, this worship builds to a crescendo when they are seeking Yahweh’s face — which represents the abiding presence of Yahweh.

And what are they called upon to remember?  Yes, remember his marvelous works, wonders and judgments — but more specifically, the people  are to reconnect to their covenant relationship with Abraham and Jacob:

you offspring of Abraham, his servant,
you children of Jacob, his chosen ones.

The Psalmist reaffirms the covenant that Yahweh has made with the descendants of Abraham, down through the ages, and his promise of land to Abraham’s offspring:

He has remembered his covenant forever,
the word which he commanded to a thousand generations,
the covenant which he made with Abraham,
his oath to Isaac,
 and confirmed the same to Jacob for a statute;
to Israel for an everlasting covenant,
 saying, “To you I will give the land of Canaan,
the lot of your inheritance”.

At the center of Israel’s identity is their covenant with Yahweh. This covenant was initiated with Abraham and reaffirmed with Abraham’s son, Isaac, and Abraham’s grandson, Jacob.  Now, the Psalmist reminds the people that this same covenant includes them as well, many generations later.

There are two parts to this covenant — one is the promise of Canaan as an inheritance; and the second part is the obedient response of Israel to Yahweh, when they are exhorted to:

keep his statutes,
and observe his laws.

This may be a reminder that God’s covenants with Israel are not unconditional.  They are called upon to uphold the laws and commandments of God as a condition for continuing in the covenant made by God.

APPLY:  

What is the purpose of worship?  Is it merely for our own self-actualization and inspiration?  Naturally, that is a by-product of a genuine experience of worship.  But the real purpose of worship is Theocentric — centered on God.

The worshipers are exhorted to:

Give thanks to Yahweh! Call on his name!
Make his doings known among the peoples.
Sing to him, sing praises to him!
Tell of all his marvelous works.
Glory in his holy name.
Let the heart of those who seek Yahweh rejoice.
Seek Yahweh and his strength.
Seek his face forever more.
 Remember his marvelous works that he has done;
his wonders, and the judgments of his mouth….

All of these references are a reminder that our worship begins with God, not with ourselves. We give thanks to him, sing praises to him, seek him, and remember all that he has done.

Worship is ultimately not about ourselves — true Biblical worship is about God.

RESPOND: 

Just a few years ago the wife of a very famous pastor was quoted with this statement as she was helping lead worship:

So, I want you to know this morning: Just do good for your own self. Do good because God wants you to be happy. When you come to church, when you worship Him, you’re not doing it for God really. You’re doing it for yourself, because that’s what makes God happy. Amen?

Her statements unleashed a barrage of criticism from the Christian community.  I don’t want to be guilty of “piling on.”  However, while I appreciate her efforts to encourage the worshipers that morning, I must say her accent was on the wrong syllable.

A few things are true:

• God does not require our worship in order to be fulfilled (cf. Psalm 50:9-15). God is completely self-sufficient within himself.  The Apostle Paul, in his sermon to the philosophers in Athens, reinforces this truth:
   The God who made the world and all things in it, he, being Lord of heaven and earth, doesn’t dwell in temples made with hands,  neither is he served by men’s hands, as though he needed anything, seeing he himself gives to all life and breath, and all things (Acts 17:24-25).
• And I think that this woman’s remarks are accurate insofar as they address the spiritual benefit that worship brings to the worshiper.

However, the only way that worship is truly genuine worship is when it is focused on God — praising God, seeking God, remembering God.  The benefit to us comes when we forget about ourselves and find our identity and self-transcendence in God.

Lord, I thank you for your promises of salvation and hope.  I claim those by faith.  But I am also reminded that I am to worship you for who you are — not merely for what you have done and can do for me.  You are God, and I am not! You are central to worship, and I am not.  Amen. 

 

PHOTOS:

"Reflecting Back" by Kevin Shorter is licensed under a Creative Commons Attribution 2.0 Generic license.

Psalter Reading for December 11, 2016

“Visitation” by Franz Anton Maulbertsch (1724-1796)

START WITH SCRIPTURE:

Luke 1:47-55

CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

This passage is an excerpt from the famous passage known traditionally as The Magnificat.  Here is the context: Mary, upon being told by the Angel Gabriel that she will be the virgin mother of Jesus, is also told that her relative Elizabeth is expecting a child as well. So, like many expecting mothers who welcome fellowship with other moms-to-be, she travels from Nazareth to the hill country of Judea where Elizabeth and her husband Zechariah live (Luke 1:26-45).

The occasion for this poem of superlative beauty is the instant recognition by Elizabeth that the child within Mary is divine. Elizabeth says to Mary:

“Blessed are you among women, and blessed is the fruit of your womb!  Why am I so favored, that the mother of my Lord should come to me?  For behold, when the voice of your greeting came into my ears, the baby leaped in my womb for joy!  Blessed is she who believed, for there will be a fulfillment of the things which have been spoken to her from the Lord!” (Luke 1:42-45).

Mary’s response to Elizabeth’s inspired greeting is her song of praise to Almighty God.  The song seems to come from somewhere deep within her soul as she praises God for what he has done for her and for all people through her.

Mary is aware that she has been tremendously honored by this unique visitation — that God has exalted her despite her humble origins.  And she also is keenly aware that this experience will transcend her own humble existence:

For behold, from now on, all generations will call me blessed.

She recognizes that what is happening to her is of great historical significance.

At the same time, she is very careful to ascribe all honor and glory to God:

For he who is mighty has done great things for me.
Holy is his name.

This is a very theocentric, i.e., God-centered hymn of praise.

Then, in verses 50-55, the song’s scope expands to include all generations, and sounds a theme of social justice that resonates with the same concerns lifted up by the Hebrew prophets of the Old Testament.

She focuses on God’s mercy that is offered to all who fear him down through the ages; but she also lifts up the same concern for the poor and the oppressed and the hungry that was voiced by Isaiah and Amos and Micah and other prophets.  Mary’s  song proves to be quite counter cultural — the proud are scattered, rulers are deposed from their thrones, the rich lose all that they have!

In contrast the humble are lifted up, the hungry are satisfied with food, and Israel is helped by the mercies of God.

All of this is in keeping with the promises of those same prophets cited earlier — that God has kept faith with the descendants of Abraham.

It is clear that this song of praise is consistent with the Old Testament and the prophetic tradition of social justice and deliverance, and that the promises to Abraham and to Israel are kept inviolable.

APPLY:  

It has been said that the Magnificat is one of the most powerful revolutionary documents in all of scripture, if not all literature.  Even a shallow reading leads to the conclusion that God is definitely going to turn the tables on the rich and the powerful, and the poor and humble will be lifted up.  There will be a reversal of status and position.

It has even been said that a British bishop in a third world country cautioned his priests against reading this passage aloud in church to the oppressed citizens of their colony, because it might lead to social upheaval and revolution!

But it begins in the life and literally in the womb of a young woman.  Her consent to the news that she was to become the mother of the Messiah is a pivotal act in history.  By saying, as she does, let it be done to me according to your word (Luke 1:38), she sets a revolution in motion.

It is not to be a violent revolution, except for those who resist the coming of the Messiah.  It is to be a revolution of mercy, lifting the humble from their oppressed social status, and feeding those who are hungry.

The violence that occurs because of the coming of the Messiah is from reactionaries — from those who are aware that they will lose their power and prestige, and who see this woman’s son as a threat to the status quo.  They react to his teaching and his healing and his “hunger relief program” by crucifying him, and then by persecuting his followers.

But all of that is to come later — as will the mighty deeds that God will accomplish with his arm. The birth, life, ministry, cross and resurrection of Jesus have indeed:

 scattered the proud in the imagination of their hearts.

And it all begins with the blessed Virgin Mary and this great thing that God has done for her and through her.

RESPOND: 

I sometimes forget that the scriptures we so glibly read in worship services during this season of Advent are RADICAL!

True, all generations are blessed by that child that has been conceived in Mary.  But if I take the words of Scripture seriously, they call me to examine which group I’m a part of —  am I arrogant or humble, ruler or ruled, full or hungry?

But more importantly, what am I to do about it?  Fear God, humble myself  before him, and identify with the poor and the oppressed?  I think so.

Our Lord, I cannot improve on Mary’s words. But I am aware that as with Mary you have honored me with your favor simply by offering me your grace and mercy.  Forgive me when I crow with the proud, and seek to be imperious like the rulers.  Give me an identification with the humble and poor so that I might be in ministry to them — because that’s where you are.  Amen.

PHOTOS:

"Visitation" by Franz Anton Maulbertsch is in the Public Domain.