Wittenberg Door Campus Ministry - Blog

Luke 21:25-36 - Lectionary for Advent 2

12/5/2019

12/5/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Our Gospel reading in Luke 21:25-36 is regularly used as a warning, and it should be. The coming of Christ to judge the world will be, by all accounts, very frightening. It will bring distress, international tumult, the heavens will be shaken, and all manner of other terrifying things are predicted to happen. The Bible speaks in graphic terms about rather a lot of ways people will be able to die at that time.

Christians, however, need to ask whether this is a scene which should inspire terror. In fact, it is not. Where is the terror in all this for the Christian? Jesus is coming and he is going to take his people to be with him. All who believe on Jesus will be considered as righteous as He is in the final judgment. If we are parted from our bodily life in the process, at that time we will be part of the resurrection, nearly immediately. There’s no fear in that either. If we are not parted from our bodily life, we are told that we will be caught up to be with him. There’s still no place for fear, though there is a very large place for amazement and wonder.

The Christian, in hope of the resurrection, is not a fearful person. Now I admit that I have fears, like anybody else. I had a frank discussion about some fears with a couple of relatives at a family gathering recently. No, I’m not going to tell you what my irrational fears are, nor what theirs are. We all agreed that they were irrational and that we have created coping mechanisms to deal with them. For the person who is not believing in Jesus, fears surrounding the end of life should be very real. But for the Christian the fears are actually not reasonable. We are not to needlessly endanger our lives in the sure and certain hope of the resurrection, but we have no fear about meeting God.

Our response, rather than fear, is to be watchful. There are going to be signs that Jesus is getting ready to come. Some of those signs seem to be with us rather a lot, but they have been with us for millennia as well. The comfort in that is that Jesus has been getting ready to come, and he will do so, at the right time, on his own terms, and he will then gather all his people to himself. As we watch we gain confidence. Yes, Jesus is coming soon. Glory to God.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

God's Law Is Not Arbitrary

12/5/2019

Thursdays are for the New Testament
12/5/19

Jerome, Commentary on Galatians, [J.P. Migne, Editor]. Patrologiae Tomus XXVI. Paris: D’Ambroise, Pres La Barriere D’Enfer, ou Petit-Montrouge, 1845. pp. 307-438.

Jerome observbes that Paul had many credentials which would allow him to exercise authority over the thinking of the Galatians, but that in Galatians 3:15 he speaks ‘as a human” - in simple terms (Jerome, Galatians, 364). Jerome notes this was also Paul’s attitude as expressed in his letters to the Corinthians. The heart of Paul’s statement here is that God will bless the singular seed of Abraham. Jerome sees this as different from God’s Word, which is scattered to many. Here the promise is regarding one seed of Abraham, whom Jerome recognizes as Jesus (Jerome, Galatians, 365). Jerome continues with a brief history of God delivering His promise to just one of multiple offspring, but concludes that in the end the singular chosen offspring was a blessing to all nations. This blessing is by grace, not by the law, which was passed to all.

In verses 19-20, Paul points out that the Law was put into force because of transgressions, while the promise was purely a matter of promise from the one God. Jerome points out numerous events in the history of Israel where transgression could be seen (Jerome, Galatians, 366). He further observes that Christ was present with the Father as the “Word God” from the beginning and that his presence in word has been shown many times. Jerome points out that Scripture is very clear that Christ speaks as the almighty God and that he is the one who spoke all God’s Law into force (Jerome, Galatians, 367).

Romans 15:4-13 - Lectionary for Advent 2

12/4/2019

12/4/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

This week’s Epistle, from Romans 15:4-13, calls the Romans to receive each other as Christ has received them. In our postmodern West, this sort of call receives praise, especially from theologically progressive people as well as from those who take joy in deriding Christianity. “After all,” they say, “those killjoy Christians think you can reject some people even though Christ welcomes everyone.” This line of reasoning quickly becomes a warrant to reject all calls to repentance and forgiveness, the heart and center of the Christian message. On the contrary, these voices would like us to say that everything is all right and that as long as you are a welcoming person (welcoming according to their definition, which changes frequently), there’s no place for a change in lifestyle, ethics, or beliefs. Everything goes.

The apostle Paul doesn’t fall for that kind of logic, not for a moment. He goes on to describe how Christ has welcomed people. And how is that? By showing God’s truth. By calling people to receive God’s mercy, which specifically implies a condition requiring mercy. By ruling over Jew and Gentile alike, conforming them all into God’s image. Jesus’ welcome is for everyone, yes. But Jesus’ welcome is a transforming kind of welcome. He calls all people, not just some, to repent of their reliance on themselves and their own righteousness, to trust in his mercy, and to believe he is able to deliver them from sin and every evil. God’s welcome redeems people so as to forgive them and change their lives. Our welcome is to be just the same.

What, then, is our prayer during this season of Advent? That we may be God’s instruments to bring the redeeming love of Christ into every situation, calling our world to prepare themselves for the coming of the Lord. Even so, come quickly, Lord.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Colliding Traditions

12/4/2019

Wednesdays are for Bits and Pieces
12/4/19

Draper, Jonathan. “The Jesus Tradition in the Didache” pp. 72-91 in Draper, Jonathan (editor). The Didache in Modern Research. Leiden: E.J. Brill, 1996.

Draper, considering the general tone of the Didache, observes that “the picture of the Church which it presents could only be described as primitive, reaching back to the very earliest stages of the Church’s order and practice in a way which largely agrees with the picture presented by the New Testament” (Draper 1996, 72). It was apparently widely used and was recommended reading for new converts until the 4th century. Draper notes that chapters 1-6 and the Epistle of Barnabas have considerable parallels. However, scholars are not in agreement about any direction of literary dependence (Draper 1996, 73).

The Manual of Discipline from the Dead Sea Scrolls (1QS 3:13-4:26), in comparison to Doctrina Apostolorum, Barnabas, and the Didache suggests strongly that the Two Ways teaching was a pre-existing conceptual block of Jewish material (Draper 1996, 74). Draper, citing Audet but asserting that Audet’s conclusions are not entirely correct, identifies multiple layers of redaction in the text. He concludes that “[T[he Didache is a composite work, which has evolved over a considerable period, from its beginning as a Jewish catechetical work, which was taken up and developed by the Church into a manual of Church life and order” (Draper 1996, 74-75). Draper recognizes that some redaction may have continued up to the time of the 11th century manuscript which we have. Since there are no complete earlier manuscripts, our ability to compare an earlier time period is severely limited (Draper 1996, 75).

Draper continues to evaluate the “evidence concerning the Jesus tradition” (Draper 1996, 76). For this he looks primarily at 1:3b-2:1; 8, and 15:3-4. The use of the term “gospel” is not necessarily to be taken as a reference to a written cospel, which complicates matters. Draper finds that the Jesus tradition has largely not influenced the Two Ways, except at Didache 1:2b. Here, he finds the first . . . second . . . to be related to the Christian tradition from Matthew 22:37-39 (Draper 1996, 77). Again, dependence is not clearly demonstrable.

Didache 7 and 9-14, with their liturgical instruction, do not strongly reflect a Jesus tradition, though the Trinitarian formula in 7:1 is a clear reference to Jesus. Draper considers this a later redaction (Draper 1996, 78). He finds the eucharistic prayers in 9:10 similar to John 6:14, but more similar to the Jewish Berakoth (Draper 1996, 78). Draper further suggests that Didache 11:1-2 may ot have been dependent on Matthew 5:17-20, but that the dependence may have gone the other way. He thinks marks of dependence on a written gospel are “very faint” (Draper 1996, 79).

Didache 1:3-2:1, though somewhat similar to Matthew 5-7 and Luke 6, does not actually identify the ideas as teaching of Jesus (Draper 1996, 79). Draper considers this passage more similar to Justin Martyr’s Apology 1:16. Again, he is left uncertain as to the source, if any, of the material. Draper proceeds to lay out parallel passages from Didache 1, Matthew 5, Luke 6, and Justin, 1:15-16 (Draper 1996, 79-81). Draper considers the text of theDidache to be the most clumsy, therefore less likely to have been strongly influenced by other texts (Draper 1996, 82). The variations in wording of numerous passages suggest to Draper that the Didache was composed independently of the actual written Gospel accounts. Draper thinks it more likely that the Didache received influenes from “Q material, either in a written or an oral form” (Draper 1996, 85).

In Didache 8 Draper finds a strong influence, or at least a relationship to Matthew 6:1-6 and 9-13 (Draper 1996, 85). He also views it as a later insertion which interferes with a more natural flow of events. Draper briefly considers the difference in the wording of theLord’s Prayer as presented in the Didache and in Matthew (Draper 1996, 86).

The apocalyptic material in Didache 16 is similar in content to Matthew 24, but Draper considers it independent in composition (Draper 1996, 86). He finds the conceptual material in Exodus 12, but the actual compositions to be unrelated (Draper 1996, 87). This he demonstrates with parallel presentations of the texts, which are indeed not very similar.

Draper concludes, tentatively, that the Didache is relatively independent of the Synoptics. Dependence on a Jesus tradition is probably limited to materials found in Matthew’s Sermon on the Mount and Luke’s Sermon on the Plain, as well as Matthew 24. There is usually more similarity between the Didache and Matthew than with Luke (Draper 1996, 90). The Didache source seems more to be a Q document or some other oral or written collection of Jesus sayings. It is possible that this collection was known as τὸ εὐαγγέλιον (Draper 1996, 91).

Psalm 50:1-15 - Lectionary for Advent 2

12/3/2019

12/3/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

What do you give someone who already has everything? Something to put it in. In our reading from Psalm 50 God presents himself as the one who does already have everything. His people have been making offerings before him, consistent with God’s command. In verse eight He doesn’t rebuke them for their offerings. But he doesn’t accept the offerings, either. At issue is the fact that the people seem to think they are giving God something He needs. We hear this idea all the time. It’s just as wrong now as it was back then.

Maybe if we give to God’s work more generously from our finances, He will open the floodgates of heaven and bless us with more money! If we gather enough people to pray, maybe God will actually listen! If we humble ourselves as well as Christ humbled himself, then we will be exalted like Christ was exalted! All these ideas suggest that God needs something, that he is not complete in himself.

The fact is, if God is not complete in himself, if he needs anything else to be complete, he is not the true God of all. He would be some sort of cheap imitation, like all the other gods of the world, who don’t possess their own cattle, know all the birds, and own all the beasts of the fields.

What is the real issue in this Psalm? God is calling his people to trust him, and reminding them that their offerings are to come from their love and trust in him. Our relationship with God is not based on what we can bring or give, but on who God is and what He has brought into the world - - - everything there is. For this reason we bring him offerings, we give him praise, we honor him in all. He shows himself to be the Lord of all. It’s because God is worthy, not because we have a gift worthy of him. We can’t even give God something to put it all in. We simply call on God in the day of trouble, then find that he knew about it and has taken care of it. He is the mighty and loving Lord of all.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Warning against Trusting Ourselves

12/3/2019

Tuesdays are for the Old Testament
12/3/19

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Col, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 49, Part 1”

Augustine jumps into the Christological significance of Psalm 49 immediately. Verse one addresses not only those present, but all nations. Augustine sees the fulfillment of that in the Church, which speaks the Psalm to all nations. Further, the command to ponder the significance is akin to Jesus’ call, “he that hath ears to hear, let him hear” (Augustine Psalms, loc. 324627). Augustine sees the call becoming even more emphatic, as in verse two it speaks to “earthborn” and “sons of men,” whom he considers respectively as those engaged by earthly values and those held by Jesus, the Son of Man (Augustine Psalms, loc. 324635). Likewise, the “rich” are the earthborn and the “poor” are the sons of men. Augustine goes farther by asserting that those who “eat and worship’ are the earthborn, because they are not satisfied and are not genuinely humane.

In verse three, all nations are to hear the wisdom of God. Augustine sees the repetition involving both the mouth and heart speaking as a sign of the importance of the message (Augustine Psalms, loc. 324650). He also finds that the wisdom of God is not a strictly rationalistic matter, as verse four addresses it as a parable, something sung to accompaniment. Augustine here refers to the dual nature of the Christian, who sees “through a glass darkly” (Augustine Psalms, loc. 324658).

Verse five speaks to the needlessness of fear. Augustine observes that we do not fear what we cannot escape, a singularly counter-intuitive idea (Augustine Psalms, loc. 324673). The problem is relieved in that the means of escape is not in what we can do, but in Christ, our escape. The condemnation comes through trusting ourselves, as Augustine asserts Eve did, resulting in her fall (Augustine Psalms, loc. 324689).

The identity of those who slip is found in verse six - those “who trust in their virtue, and in the abundance of their riches do glory” (Augustine Psalms, loc. 324689). Augustine again emphasizes that finding glory in God preserves us from slipping and falling. On the contrary, Augustine takes verses seven and eight to refer to the man who trusts his own glory. Even Christ the brother will not redeem that one. He will not give God propitiation (Augustine Psalms, loc. 324704). Yet Augustine again affirms that those trusting God will receive heavenly riches, according to Jesus’ promise. Augustine finds this pattern to continue in verse nine. Those who consider the things of this world as ultimate will work and strive for those things, though they pass away (Augustine Psalms, loc. 324727). Augustine illustrates the concept of verse nine by use of Jesus’ parable of Lazarus and the rich man. Verse 10 gives further emphasis, in that the man who glories in himself does not see death for what it is. According to Augustine, he doesn’t even recognize that others are dying all around him (Augustine Psalms, loc. 324743).

Augustine continues to discuss the distinction between the earthly but imprudent man who thinks he is looking out for himself and the Christian who gives himself away and is actually saving his life (Augustine Psalms, loc. 324765). The monumental gains we can have, in possessions and memorials, are not worthwhile in the final analysis. They end up in tombs (v. 11), along with their owners, without the eternal dwelling of the Christian. Verse 12 describes those who glory in themselves as senseless beasts. Augustine again says people should not wind up in this state, because God has revealed himself in Christ (Augustine Psalms, loc. 324796). The end of the unbeliever, in verse 13, is to bring offense upon himself, but not on the Christian. The Christian can endure the scorn of others and still turn to God in hope (Augustine Psalms, loc. 324811).

Malachi 4:1-6 - Lectionary for Advent 2

12/2/2019

12/2/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

For several years I have worked with the three year lectionary, which has this reading near the end of the Church year, so I made comments on it just a few weeks ago. Not surprisingly, there is nothing particularly new to say about our passage of Scripture from Malachi 4:1-6. However, let’s make a few observations. In the last day, the sun will rise. What is this sun that arises? Like the sun in our world, it is able to do a couple of different things, depending on the circumstances of the one receiving it.

For those who are disobedient, not trusting in the Lord as revealed in Scripture, the sun will be the heat source in a burning oven. It will not only heat things up, but it will be like the element on the “clean” cycle of the oven. All that is not of faith will be burned up, reduced to ash. God gives a clear and terrifying warning here. All who read and hear it are called to turn to God as he has revealed himself in Scripture “lest I come and strike the land with a decree of utter destruction” (v. 6, ESV). The deadly, burning sun is due to rise. Those who are not trusting in God through Christ should consider themselves warned. There will be no stopping of God’s judgment.

For those who are trusting the Lord as revealed in Scripture, the sunrise will bring healing, warmth, comfort, and nurture. Just as the sunshine causes plants to grow and gives light, warmth, and cheer, God’s people, identified by their trust in Him, will find they can walk before Him, seeing clearly. This is the sun of righteousness, rising with healing!

What’s the difference? It is the same sun. It is the same day of judgment which comes from God. The difference is in how we look to God, the source of light. As we are looking at him through faith in Christ, we are perfectly secure. Otherwise, God promises that it will be a day of doom. How do we treat this warning? May we have grace not to scoff at God’s warning. He keeps his promises. I pray that He will use this passage of Scripture to draw many closer to him in trust, as He has in the past. Let us heed God’s counsel in this, as in all things.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Why Church Fathers?

12/2/2019

Mondays are for Church History
12/2/10

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 160. A General Estimate of the Fathers.

Schaff states his awareness that the earliest Christian writings were not particularly interested in scientific or literary concerns. However, “for the very reason that it is a new life, Christianity must produce also a new science and literature; partly from the inherent impulse of faith towards deeper and clearer knowledge of its object for its own satisfaction; partly from the demands of self-preservation against assaults from without; partly from the practical want of instruction and direction for the people” (Schaff 2014, 20326). Over time, Schaff notes, Christianity acted to preserve classical literature and art of value, as well as adding to the artistic and literary heritage of the West.

The earliest Christian literature was in Greek, with the exception being a rise of Latin by the late second century, in North Africa. Even in and around Rome, Greek was the language of philosophy and of Christianity. “The patristic literature in general falls considerably below the classical in elegance of form, but far surpasses it in the sterling quality of its matter” (Schaff 2014, 20341). While some authors were not remarkable for their style, by the 4th and 5th centuries several authors arose who were notworthy both for content and for style.

Schaff notes that the idea of a “church-father” is derived from the paternal respect and authority which a teacher or bishop would have. The most respected were considered “fathers of the Church” (Schaff 2014, 20349). Generally we don’t consider people after the 7th or 8th centuries patristic authors. Schaff does observe that the criteria for recognition of church fathers are not entirely clear. Some are received in some areas, but not others. Some have more clearly mature theology than others. Schaff cites a number of instances in which various church fathers may not have been completely in line with later articulations of orthodoxy. Schaff goes so far as to say that “[T]he ‘unanimous consent of the fathers’ is a mere illusion, except on the most fundamental articles of general Christianity” (Schaff 2014, 20371). He further describes the fathers frequently speaking of many of the distinctive ideas embraced by Greek and Roman orthodoxy where it differs from Protestantism. Schaff points his readers to the New Testament, father than the Fathers, for authority.

Schaff briefly classifies patristic authors by their subject matter (Schaff 2014, 20393). He then adds several notes, observing that the Roman church continued to list “patres” and then “doctores” deserving of special note, even as late as the Council of Trent.

Baptism and Eucharist in Early Christianity

11/29/2019

Fridays are for the Didache
11/29/19

Costanza, Jose Roberto daSilva. “Os Sacramentos na Igreja Antiga” Fides Reformata XVIII #1 (2013): 25-39.

Costanza observes that in western Christianity there is a divide between the Catholic and Protestant views of sacraments. To evaluate understanding, he provides an historical survey of the two which Catholic and Protestant churches agree upon, baptism and communion. The survey particularly includes apostolic fathers and church fathers (Costanza 2013, 25). In particular, Costanza is interested in the development of a sacramental theology prior to 590, with the eleation of Gregory I and the start of the Medieval period (Costanza 2013, 26).

The term “sacrament,” which does not appear in the biblical record, had three different connotations in the early first century. It could have to do with money set aside for return, such as in banking. In the military, it indicated a pledge to an authority. In a spiritual sense, it would speak to some sort of special and mysterious identity. Costanza observes that Augustine referred to it as “an external sign of an internal and spiritual grace” (my translation) (Costanza 2013, 26).

Costanza, speaking of baptism, observes that there is no clear evidence of it in the Old Testament, but in the New Testament it is explicitly present in the Gospels. In the Epistles, Paul emphasizes it as the initiation of the Christian life (Costanza 2013, 26). It bears a relationship to the death and resurrection of Christ. The ritual is not described in detail in the New Testament, but it is in the Didache. Costanza draws a line of continuous practice from the Didache through Justin Martyr and Tertullian, where the trinitarian formula and a preference for running or at least fresh and cool water are the accepted norm (Costanza 2013, 27). There was little debate about baptism of infants, but most instruction pertained to the baptism of adult converts. Tertullian identified three specific benefits of baptism: “remission of sins, regeneration, and indwelling by the Holy Spirit” (my translation) (Costanza 2013, 28). These effects of baptism, according to Jaroslav Pelika, have not required revision since they were articulated in the second century. Costanza notes that the view of baptism remained the same in Irenaeus and in Cyril of Jerusalem, who had little to add in his catechesis for baptism. He did, however, recommend baptism by immersion (Costanza 2013, 29). Throughout the patristic period it was regularly agreed that rebaptism was inappropriate (Costanza 2013, 30). By the time of Augustine, the concept that baptism not only forgave original sin but also personal sin was accepted. This understanding continued. With this Costanza ends his review of baptism and moves to the Eucharist (Costanza 2013, 31).

Costanza notes that the Eucharist, which term he uses interchangeably with “holy communion” or “the Lord’s supper” is rooted in the meal recorded in Matthew 26 and Luke 22 (Costanza 2013, 32). There is a clear tie to the Paschal celebration, but with Jesus’ statement that the bread and wine are his body and blood it is clear that Jesus is to be the substitute for the lamb. Fathers from Clement of Alexandria to Origen saw this as a recollection of the Old Testament sacrifices, which led to a view of the Eucharist as a sacrifice. Costanza observes that Chrysostom was clear about the Eucharist as offering a sacrifice. In early Christianity Costanza finds the Eucharist as a fixed ritual (Costanza 2013, 33). Those who were not baptized were not admitted. The words of Jesus were used to consecrate bread and wine, which was distributed. Costanza specifically cites the Didache as a source of description, as well as Justin and Hippolytus. Ignatius is clear that in the Eucharist we receive Christ’s body. Justin Martyr further states that the bread and wine are transmuted, which Costanza says leads directly to the doctrine of transubstantiation (Costanza 2013, 34). The idea can also be found in Cyprian and in Jerome. The Council of Trent, much later, codified this understanding formally (Costanza 2013, 35). InIrenaeus, Costanza tells us, the idea of communion as nourishment for eternal life emerges, particularly in Against Heresies book 4 chapter xviii. Gregory of Nyssa describes communion as divine medicine, in his large catechism, chapter 37. Costanza finds very early evidence that the eucharist was celebrated every Lord’s Day (Costanza 2013, 36). By the third century there were moves to accept less frequent reception as well as more frequent celebration. There were, at least by the time of Cyprian, some locations where infants would be communed. Costanza points out that some Protestants consider the Eucharist as not necessary, but as a public confession of faith, in contrast to the Roman Catholic view as a sacrament (Costanza 2013, 37).

Costanza concludes that both baptism and the Eucharist have roots in the earliest time of the Church. Both rites are historically associated with spiritual gifts, with baptism imparting faith and communion nourishing it (Costanza 2013, 38). It may be pertinent for my overall research to observe that Costanza considers the Didache to describe rites which are perfectly consistent with the historic Christian understanding of both rites.

Matthew 21:1-9 - Lectionary for Advent 1

11/28/2019

11/28/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Our Gospel reading for Advent 1, from Matthew 21, shows a coming of Christ, as He enters Jerusalem, with a donkey, a sign of a humble and gentle king, not one coming in war. Jesus has apparently made arrangements beforehand, though they seem to be news to his disciples. The donkey and her colt are available for Jesus. Instead of leading the donkey, as a healthy man would, Jesus is seated on her. This is a sign of honor, as also are the cloaks and branches laid on the road. It was a sign of great importance for a man to walk on a rug or garments, rather than on the ground. The crowds further emphasize their reception of Jesus, shouting out, identifying him as the Son of David, not only the rightful king but also as the one who comes in God’s name. This is more than a kingly welcome. It is the welcome you would give to God.

The arrival in Jerusalem of Jesus is precisely that. God has come to dwell among His people. He has come as the humble, righteous, and merciful Son of David. He has come to rescue his people from the tyranny of the false kings. He has come in peace to overthrow worldly power. Matthew further notes that he has done it to fulfill the prophecy. As always, Matthew shows Jesus as the one who fulfills the requirements and predictions of God’s words. He is the mighty Lord who accomplishes all that has been written of him. He is the savior.

In this season of Advent, our prayer is that Jesus would show himself as the same kind of king in our lives, that he would come to us as the gentle but mighty king, and that he would rule in our hearts and lives as well. Hosanna to the King. Thanks be to God.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

The Just Live by Faith in Christ Who Became Accursed

11/28/2019

Thursdays are for the New Testament
11/28/19

Jerome, Commentary on Galatians, [J.P. Migne, Editor]. Patrologiae Tomus XXVI. Paris: D’Ambroise, Pres La Barriere D’Enfer, ou Petit-Montrouge, 1845. pp. 307-438.

The idea of the just living by faith is so very central to Paul’s argument in Galatians that Jerome provides us with many biblical references to the real importance of being justified by grace through faith in Jesus (Jerome, Galatians, 359). Jerome goes on to show that all we do is to be done by faith. Throughout, Jerome uses both Old Testament and New Testament passages.

Galatians 3:13-14 speaks to the manner in which Christ has made it possible to be justified by faith: he has become a curse for us. The concept of redemption is very important to Jerome at this point. He points out that Christ did not purchase us, but that he owned all creation originally. However, creation was taken from Christ, through the Law, forcing Christ to redeem us from the Law (Jerome, Galatians, 360). Jerome quotes Isaiah 50:1 and Romans 7:14 to show that humans have sold themselves into captivity to the Law. Because Pal argues that all who live under the Law are cursed, Jerome asks whether “those who are under the Gospel of Christ and who do not do his commands are accursed or not?” (Jerome, Galatians, 360, personal translation). Jerome’s issue seems to be whether there are actual commands and obligations in the Gospel.

Jerome notes that the Septuagint of Deuteronomy 21:22-23 does not entirely agree with Paul’s quotation (Jerome, Galatians, 361). He spends considerable effort quoting various commentators, tracing the reasons they give for someone to be hanged on a tree (Jerome, Galatians, 361). Jerome’s conclusion is that such a hanging would be reserved for those who committed blasphemy or otherwise attacked Christianity in an overt manner (Jerome, Galatians, 362). Jerome goes on to identify numerous passages in which the Scripture refers to people as “cursed” (Jerome, Galatians, 362). He then draws many examples of Christ being condemned on behalf of His people, so they could receive the blessing which belonged to Christ.

Romans 13:8-14 - Lectionary for Advent 1

11/27/2019

11/27/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

“Love is the fulfilling of the law” (Romans 13:10b, ESV). This sounds so easy, but in reality it is deadly difficult. How do we love one another? Just a verse earlier, the apostle Paul told us how, by summarizing what we might call the ethical law. God has given commandments, cited here, about adultery, murder, theft, and covetousness. He then sums up those commands by telling us to love one another. Yet we don’t love one another by simply allowing everyone to do whatever seems like a good idea at the moment. We don’t love one another by encouraging people that if it feels good it’s all right. There’s a fundamental dignity to a society made of people who are created in God’s image. An important part of loving one another is guarding dignity for all those people.

This is, or at least should be, at the root of Christian striving for moral and ethical behavior. When we do whatever we can to protect the institution of marriage, we are helping to safeguard the dignity of those who are married, as well as those who are not married, as they may be tempted toward adultery. When we try to protect life from conception to natural death, we are helping protect people from being murdered, as well as to protect some from becoming murderers. There’s a natural human dignity which deserves protection, and certainly the unborn and some elderly or seriously ill people are not in a position to protect that dignity. When we insist that property rights are property rights, we are guarding against theft, whether by neighbors, strangers, or governments. When we try to bring hope and cheer to those who have little, or when we try to show contentment with what we have we are guarding against the harm done to ourselves and others by covetousness. All this can be seen as a way of loving our neighbors.

Christians are often mocked for attitudes which seem stodgy or prudish. Fine! Yet I encourage everyone to think about how those attitudes can be for the good of our neighbor. We love and serve our neighbors by showing the dignity which we are persuaded God has shown us, a sense of order which will be good for everyone who lives in this fallen world. A little love and respect goes a long way!

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

An Early Church Order

11/27/2019

Wednesdays are for Bits and Pieces
11/27/19

Schöllgen, Georg. “The Didache as a Church Order: An Examination of the Purpose for the Composition of the Didache and Its Consequences for Interpretation” pp. 43-71 in Draper, Jonathan (editor). The Didache in Modern Research. Leiden: E.J. Brill, 1996.

Schöllgen observes that since 1883, the Didache has been recognized as following the structure of a “church order,” particularly in giving very specific directions for activities and in not speaking to the underlying theology of those activities (Schöllgen 1996, 43). Early works set a pattern of assuming the Didache was intended to speak to the entirety of church order. However, Schöllgen notes that the document’s silence on some counts doesn’t necessarily mean those were not part of Christian practice. It may well be that the Didache only spoke to selected topics (Schöllgen 1996, 44). To explore the thesis, Schöllgen considers the different segments of the Didache, its argument in each section, what the regulations mean to the overall life of the community, and how the sections may be connected with one another (Schöllgen 1996, 45). He initially walks through the text, dividing it into its sensible chunks, evaluating each.

Chapters 1-6 represent the Two Ways teaching, which seems a piece of pre-existing Christian tradition, with some customization. This is followed in 7:1-4 by a description of baptism. The preferred mode is immersion in running water, though there is an allowance for exceptions due to circumstances (Schöllgen 1996, 46). The trinitarian formula is to be used, possibly indicating that some baptisms were performed in another way. There is a time of fasting and prayer before the baptism (Schöllgen 1996, 47). The age, confession, or other specific circumstances are not mentioned. Schöllgen considers this as an indication that the Didache isnot attempting to draw a complete picture of the rite. Similarly, in 8:1, the routine fasting of Christians is assigned days, ut no other details are given (Schöllgen 1996, 49). 82-3 speaks to one part of prayer practice by specifying the Lord’s Prayer to be used regularly, but does not address other contexts in which we would expect to find people engaged in prayer.

The apparently eucharistic passages, in 9:1-10:7 and in chatpers 14-15 describe a communal meal, but it is not absolutely clear from the text what specific meals these may be (Schöllgen 1996, 49). There are some directions but not everything is spelled out. This suggests to Schöllgen that there was no intent to formulate all that was done, but to provide correctives on an “as needed” basis (Schöllgen 1996, 50).

Chapters 11-12 have an overarching theme of hospitality. The care of Christians for others may well have been abused by some who received hospitality. Those visitors who are teachers and pursue the truth are to be received (Schöllgen 1996, 51). Apostles and prophets, on their travels, are to be considered in accord with their teaching. The apostles are not to come and demand money (Schöllgen 1996, 53). Prophets, as those who by necessity speak from the Holy Spirit, are not put to the same test. However, their lifestyle is to be observed (Schöllgen 1996, 55). The prophets are not to demand money for themselves, but they may rightly urge giving for the poor in the community. Ordinary Christians who come to the community are to be received with hospitality. However, it is not to be indefinite in nature and the community is allowed to ascertain that their guests are in fact Christians (Schöllgen 1996, 56).

Didache 13:1-7, in Schöllgen’s view, uses some quotes from another source, in the second person, rather than the third person, speaking to the need of the community to care for the prophets and teachers who come to them (Schöllgen 1996, 57). This is for those who are actually settling in the community, not merely passing throguh. Schöllgen does observe that we are never told the specific tasks which prophets and teachers would do, for which they received provision. The original readers would have known, but we are left unsure (Schöllgen 1996, 59).

Chapter 14 turns our attention back to the Eucharist. It is to be celebrated in purity, with those in unreconciled conflicts excluded, and is to happen specifically on the Lord’s day (Schöllgen 1996, 59). “Again, it is clear that the text only regulates particular controversial points; from the point of view of liturgical studies, it raises more questions than it answers” (Schöllgen 1996, 60). There are only directions for parts of the whole.

Bishops and deacons are affirmed in 15:1-2. Schöllgen suggests that the text affirms those who were worthy, while rejecting people who were not worthy to be in the office (Schöllgen 1996, 61). Again, the specific duties of bishops and deacons are never given. The directions found in the Didache are partial. They give corrective instructions but do not attempt to explain Christian faith and practice fully (Schöllgen 1996, 62). For this reason, Schöllgen takes the Didache as a limited document speaking to a particular community to address particular shortcomings (Schöllgen 1996, 63).

Schöllgen concludes that his study should result in placing limitations on “wild hypotheses which try to gain more historical information from the text than it is able to provide” (Schöllgen 1996, 64). He goes on to illustrate the effect, using two stands he considers “controversial.” First, the origin of the text. Early interpreters normally assumed one author, while the majority recently have pursued a literary critical method, often dividing authorship adn the text in ways Schöllgen finds arbitrary. However, treating the text as a church order dealing with selected questions allows for the fragmentary nature without the need for a complicated scheme of redaction (Schöllgen 1996, 66). The stylistic changes are then easily treated as quotations of source material. Secondly, the church offices, which some see shifting from apostles, prophets, and teachers in chatpers 11-13 to bishops and deacons in chapter 14 (Schöllgen 1996, 68). This shift, however, is predicated on chapters 14-15 being added later, rather than a plain reading that suggests all the roles are present at the same time. The text does not see bishops and deacons as an innovation, but as gifts to be preserved (Schöllgen 1996, 69).

In conclusion, Schöllgen holds that the Didache should best be treated as a partial and topical church order, probably written mostly by an individual who used some other source materials at times. It is intended to speak to particular problems but not to give a complete doctrinal or practical guide.

Psalm 24 - Lectionary for Advent 1

11/26/2019

11/26/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

The season of Advent is a time of preparation. In our Psalm for this week, Psalm 24, we are asked who could go up to the hill of the Lord. Only the one who is pure in heart, with clean hands. The righteous go up to the Lord, no unrighteous need apply.

Christians can be moved either to self-righteousness or despair by this idea. How will I approach the Lord? With clean hands and a pure heart. One of our natural conclusions is that we are impure. We sin against God in grievous ways. We have not kept His commands. We have sinned in what we have done and in what we have left undone. We run into exactly the same problem in 1 John, especially in chapter two, where we are told that the Christian walks as Christ walked, that we love our brothers perfectly, and that we don’t love the things of the world. In these things we stand condemned. What hope is there?

Perhaps then we turn to the other end of the spectrum. God has received me, therefore I am able to ascend the hill of the Lord. It doesn’t matter what I do. All is well. God loves sinners. I love to sin. It’s a great arrangement! But that falls short as well. Deep in my heart I realize that I have fallen short of God’s commands. That won’t work either.

What’s the solution? Who ascends to the mountain of the Lord? Jesus, the Christ, who has clean hands and a pure heart. He is the one who is perfectly acceptable in the eyes of God the Father. What good does this do for me? It does the same good for me that we read about in 1 John. In chapter one of 1 John we are told that as we confess our sins we are cleansed, completely, entirely, from all sin and evil. In the perfect righteousness of Christ, then, not in our own righteousness, which is sinful and corrupt, we approach God. We are brought to His holiness through faith in Christ. For this reason, and this reason alone, we receive the blessing God has promised to His people. It is about Jesus’ righteousness on our behalf, imputed to us. This is our hope and our joy. Therefore we are brought up the mountain of the Lord, dressed in Christ’s righteousness, to the glory of His holy name. Thanks be to God.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

God's Power Seen through His Love

11/26/2019

Tuesdays are for the Old Testament
11/26/19

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Col, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 48”

As he normally does, Augustine comments on the superscription of Psalm 48, which is assigned to the “second day of the week” (Augustine Psalms, loc. 324450). He draws a connection to the creation of the firmament on the second day of creation, then declares the Church as the firmament, the place of strength.

The opening of the Psalm sings praise to God and His city, which is on a hill, easy to see. Augustine compares it to the city on a hill with light that can be seen from a great distance. However, Augustine continues to observe that we do not go out in search of this city, for if we are God’s people, it is already our city, with Jesus as the corner-stone not cut out by hands (Augustine Psalms, loc. 324463). The plural which Augustine finds in verse two seems momentarily perplexing, but he concludes there are two sides in God’s kingdom - one of Jews and the other of Gentiles, gathered as one by Christ (Augustine Psalms, loc. 324475). In verse three, God is the refuge, when He rescues His people. Again, Augustine applies this to Christ as the firm foundation of the secure refuge (Augustine Psalms, loc. 324487).

In verses 4-7, rulers of the earth assemble together. Augustine sees them coming to God’s mountain and marveling at Christ’s work. This caused them trouble, and they hurried away in verse five. The trouble Augustine finds is that the presence of Jesus convicts the rulers of their sin (Augustine Psalms, loc. 324493). Moved by fear, as a woman in labor, lest they should bring forth new life, the rulers flee from God’s mountain. Augustine briefly analyzes the reference to shiops of Tarshish, noting that some scholars identify it as Tarsus in Cilicia, while some consider it to be Carthage (Augustine Psalms, loc. 324512). Regardless, it is a city which had deserved a reputation and could be seen as a seat of pride, to be broken by God’s storm. Verse eight (seven in Augustine’s version) concludes the idea of the passage. As we have heard in the past, now in Christ we see the fulfillment (Augustine Psalms, loc. 324524).

Verse eight, in Augustine’s version, which is verse nine in ours, speaks of seeing God’s loving kindness among His people. Augustine questions how this could be, since all God’s people would be recipients of His mercy. He concludes that not all people who are among the Church and who receive Christ’s gifts actually are recipients of His mercy, since “not all live worthily of that Sacrament” (Augustine Psalms, loc. 324542). Those who believe receive God’s gifts effectually. This brings rejoicing in the next verse, because of God’s judgments. Even though, as Augustine says, we labor in adversity, God makes people glad in His presence (Augustine Psalms, loc. 324566).

Verse eleven tells God’s people to “walk about Zion, and embrace her.” Augustine sees this as speaking well of God and His kingdom. Understanding the might of God is done through grasping God’s love (Augustine Psalms, loc. 324578). The love of God is also powerful for right perception of godliness. Augustine takes this as athe meaning of the Psalm’s exhortation to “distribute” or “distinguish” the houses (Augustine Psalms, loc. 324590). The outcome of our perception is that, as the Psalm closes, we can identify the true God for generations to come (Augustine Psalms, loc. 324602). Augustine considers that through history people have failed to perceive the coming of the Lord and His true identity, turning often to false gods. Therefore, those who have seen the true God must tell the next generation, so God will rule over them in righteousness.

Jeremiah 23:5-8 - Lectionary for Advent 1

11/25/2019

11/25/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Jeremiah 23:5-8 shows a fundamental shift in the concept of God’s deliverance. It’s one we would do well to wrap our heads around. In the day when God raises up the “righteous Branch” (v. 5), the one Christians understand to be Jesus, we begin thinking of God’s rescue not from something but rather to something.

The people of Israel were always focused on the Exodus. God rescued His people out of Egypt. He brought them across the Red Sea, out of the place of bondage, away from the tyranny of the Egyptians. This was the theme of cultural unification for all of Israel. They were the people who had been taken out, for whom the Exodus had happened.

In the day Jeremiah speaks of, the people are no longer focused on being taken out of bondage in Egypt, but on being brought into the place of promise. This message would speak very clearly to Jeremiah’s original audience. As we recall, Jeremiah was a prophet working in Jerusalem after it had been occupied by the Babylonians. The city was in ruins, it was surrounded by hostile forces, it was full of famine and disease. The city of God was in shambles. And at that time, Jeremiah, looking to the future, said God would raise up the branch of David, the one who would sit on the throne in the eternal kingdom God promised to David. This one, whom Christians identify as Jesus, would bring the people into the land where they belong, out of all the countries where they were before.

Christianity, as described especially in Acts, draws people from all nations together, placing them into a new fellowship, a new nation, if you will. They have landed, through Christ, in His kingdom. It’s the place where they belong.

Christians, then, look to Christ as the one who rescues them from the bondage of sin and evil, but more than that, they look to Christ as the one who places them into His righteousness, His peace, the fellowship with one another, the community of faith, and the eventual promise of an eternal home. We see Jesus as the one who brings us TO something, much more than the one who brings us FROM something. In this, Jeremiah’s prophecy is fulfilled. God gathers His people into the kingdom of the righteous Branch of David. He calls all nations together into this eternal kingdom, the kingdom of His loving deliverance.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

A Deep Breath for a Bibliography

11/25/2019

Mondays are for Church History
11/25/19

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 159. Literature.

Schaff begins his discussion of the churchly literature of the ante-Nicene period with an annotated bibliography. Of special note, he considers the Migne collection “the cheapest and most complete patristic library, but carelessly edited, and often inaccurate” (Schaff 2014, Loc. 20242). Schaff’s evaluations of the various works are valuable as he compares different editions of the same work and also identifies which authors are best treated in which collections. He also identifies the theological orientation of polemical works. As a section of bibliography, this portion of Schaff’s text does not address any of the early Christian literature itself.

Illustrative but not Authoritative

11/22/2019

Fridays are for the Didache
11/22/19

Milavec, Aaron (2012) Review of O’Loughlin, Thomas. The Didache: A Window on the Earliest Christians (Grand Rapids: Baker Academic; London: SPCK, 2010) xviii + 185” The Catholic Biblical Quarterly 74, 2012, pp. 619-620

Milavec’s primary understanding of the state of Didache scholarship is well summed up in his opening sentences. “Until recently, NT scholars could politely dismiss the Didache as a patristic document compiled in stages from pre-existing traditional material spliced together with minimal editing. Recent years have witnessed greater attention given to the internal unity of the Didache as revealing a form of Christianity that thrived at the same time as Paul’s mission and the canonical Gospels (in their oral form) were taking shape” (Milavec 2012, 619). O’Loughlin, whose work is primarily in the realm of New Testament scholarship, comments on the issues in the Didache “against the backdrop of the NT texts” (Milavec 2012, 619). His assumptions of dating and function are consistent with Audet and Milavec in placing it around the year 50 and focused on training Gentile converts to Christianity. The book poins up the view that the Didache is focused on practice rather than doctrinal explanation. O’Laughlin sees the Didache as an illustration of practices in one time and place within Christianity, not as a normative document. The underlying issues of unity in the Christian life are normative but the practices which reflect that untiy can and do change in time. As an example he uses the offering of first-fruits, which is practiced differently in many cultures and times but which is an outworking of the issue of giving and caring for others (Milavec 2012, 620). Milavec gives this book high praise.

Luke 23:27-43 - Lectionary for Last Sunday of the Church Year, Series C

11/21/2019

11/21/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

When Jesus was crucified, he was not alone. He was abandoned by almost all his followers. The leaders of Israel mocked him. The soldiers abused him. Even one of the two people who were executed with him was insulting him. He was not alone at all. Rather, he was surrounded by scorn and hatred. Christians understand this to be part and parcel of Jesus bearing the sin of the world. Sin is an ugly thing and there was plenty to be poured out on Jesus. He went willingly to his death, never defending himself.

What glimmer of light do we find in the very somber events of that Friday afternoon? Jesus would not defend himself, but one of the thieves being executed did. He called out to Jesus for mercy and forgiveness, though he admitted his own sin and shame. What response did he receive from Jesus? A simple promise. He would join Jesus in paradise that day.

Jesus, by his death, gathers all who ask his forgiveness to join him in paradise. His promise was made, not only for the dying thief, but for all who call out to Him. Lord, have mercy. Christ, have mercy. Lord, have mercy. His response is a declaration of mercy. His promise is true. His call? Come join me in paradise.

Thanks to Jesus, death’s power is broken. It is not a fearful thing to those who trust him. It is a time of hope and comfort. Though we die, yet we will live, because Jesus has gone before us into paradise. He is not alone. Neither are we.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Galatians and Nationalist Identities

11/21/2019

Thursdays are for the New Testament
11/21/19

Jerome, Commentary on Galatians, [J.P. Migne, Editor]. Patrologiae Tomus XXVI. Paris: D’Ambroise, Pres La Barriere D’Enfer, ou Petit-Montrouge, 1845. pp. 307-438.

As Jerome opens the second book of his commentary on Galatians he considers the heritage of the Galatians. Referring to Varro and Vergil, Jerome identifies the Galatians as an immigrant people from Gaul (Jerome, Galatians, 353). However, he does retain the possibility that there were some Greek and “oriental” elements in the people (Jerome, Galatians, 354). Jerome observes at length that people from various places have a multi-ethnic heritage, so they may well be better identified with their current location rather than their ancestry. He observes that this is especially important within Christianity, as Christians are idenfied by their allegialce to Christ, not by their place of residence or origin (Jerome, Galatians, 355). Jerome continues by laying out some of the principles which unify Christians, such as care for one another, sharing in goods, and giving dignity to others. What impresses Jerome is that the Galatians, from these Christian ideals, have become those Paul would call “fools” (Jerome, Galatians, 356). Then again, Jerome is aware of and lists numerous schisms and heresies which have arisen in Galatia, so perhaps it isn’t as inconceivable as he suggested.

At issue for Jerome, as for Paul, is human inability to be justified by the Law (Jerome, Galatians, 357). Salvation is not from human works, but by Christ’s work of redeeming a people from the Law. Jerome draws from numerous passages of Scripture to confirm that salvation is only found in Christ’s death on behalf of the believer (Jerome, Galatians, 358).

Colossians 1:13-20 - Lectionary for Last Sunday of the Church Year, Series C

11/20/2019

11/20/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

We live in a highly mobile society. People change jobs frequently and, even while working for the same employer, it is very common to stay in one position for a while, then seek a transfer. Maybe it is a promotion, maybe a parallel shift. After a few years, though, most of us start thinking a transfer would be good. Over the years I have also spoken with many people who have shifted from one church congregation to another, even from one church body to another, seemingly with little thought about the theological orientation of either church body! Apparently, we are eager for a transfer.

There is one transfer we want to be very aware of. That is the subject of our Epistle reading in Colossians 1:13-20. Here, God has transferred us from darkness into Christ’s kingdom. It’s the transfer we never want to change. Once gathered together in Christ, we stay there. Although there may be countless roles for us in Christ’s kingdom, we should never desire to leave. Why is that? To speak in the terms of corporate America, it isn’t the pay or even the working conditions, but it’s the boss and the benefit package He has arranged.

In verse 16 we read that Christ has created everything, including all those people and organizations we deal with. He, according to verse 18, is the rule of all. In verse 20, He is the one who has reconciled all to God by his own work. There’s peace, eternal peace and life, in Christ. Above all, we realize that our place in God’s kingdom is not due to our abilities or gifts, but that we were selected by Jesus himself. He gives us redemption, forgiveness of sins.

Do you want to be transferred to work for such a perfect boss and then have eternal peace and rest? It is yours as you trust that Jesus is who He said He is and that he has rescued and chosen you. That’s the transfer we want.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Didache Research Overview

11/20/2019

Wednesdays are for Bits and Pieces
11/20/19

Draper, Jonathan A. “The Didache in Modern Research: An Overview” pp. 1-42 in Draper, Jonathan (editor). The Didache in Modern Research. Leiden: E.J. Brill, 1996.

Draper’s article provides a survey of the research surrounding the Didache.The text, available in just one manuscript dating to 1056 C.E., was rediscovered by the Metropolitan Philotheos Bryennios “in the library of the patriarch of Jerusalem at Constantinople” (Draper (ed.), 1996, 1). It is in a collection of works. The Didache was published in 1883. In 1904, G. Horner found the text of 11:3-13:7 as well as 8:1-2 in an Ethiopic Church Order. The text of 1:3b-4a and 1:7b-3:2a was in the Oxyrhynchus Papyri, published in1922. A Coptic fragment, 10:3b-12:2, has been published and corrected starting in 1924. Much of the text is also present in Apostolic Constitutions VII.1-32 (Draper (ed.), 1996, 2). There has also been debate whether the Epistle of Barnabas and the Latin Doctrina Apostolorum are related, either as sources or works influenced by the Didache. There has also been an Epitome, published in 1903. In 1959, E. Peterson seriously questioned the reliability of the Jerusalem text, calling for changes to conform to the Coptic version and Apostolic Constitution, which he thinks are more reliable. J.P. Audet has come out in agreement with Peterson. The critical editions of Audet and of K. Wengst attempt to trace development of the text over time. Wengst is “essentially affirmed” by B. Dehandschutter (Draper (ed.), 1996, 3). However, most critics essentially accept the Jerusalem manuscript. Draper notes that a critical text by Tuilier in Sources Chretiennes is a “clear, cautious and usable text with full notes on the variants” (Draper (ed.), 1996, 3).Draper observes that the Coptic fragment appears to be either a part of a roll used for liturgical purposes or a double leaf on which a scribe was exercising. The text is largely in agreement with that of the Jerusalem manuscript.

The Didache has two titles, either Didache or “The Teaching(s) of the (twelve) apostles.” Scholars have differed on which title may have been older and whether the “teaching” is singular or plural. Draper does not speculate, as his goal is to provide a summary of the scholarship (Draper (ed.), 1996, 4).

In early research of theDidache, Draper observes that Bryennios takes a relatively late date, with the Didache dependent on Barnabas and Shepherd (Draper (ed.), 1996, 5). In contrast, Harnack eventually argued it was much earlier, then, based on that conclusion, he attempted to settle disputes over church order, saying the Didache specifically defended Article 5 of the Augsburg Confession. Harnack saw apostles, prophets and teachers as the original design, and the development of bishops and deacons as a later and inferior structure (Draper (ed.), 1996, 6).Draper summarizes Harnack’s work in considerable detail. Harnack sees the Didache as describing a very primitive form of Christianity. Because he places the writing in the second century, he assumes an audience in a rural part of Egypt. He sees the Church (institution) as not completely formed, but Christianity as a living faith which formed communities (Draper (ed.), 1996, 7). Other critics have assigned an earlier date and have debated whether the community is Gentile or a Jewish Christian community (Draper (ed.), 1996, 8). Taylor and Harris reversed ideas of dependence, suggesting that the Didache was the source upon which second century authors depended (Draper (ed.), 1996, 9). By 1920, Rudolf Knopf articulated a scholarly consensus of composition between 90 and 150, probably in Syria or Palestine, in a rural area, with a source in Jewish catechesis (Draper (ed.), 1996, 10).

Draper next considers the fact that 1920 gave us J.A. Robinson’s view that the Didache was a pious fiction drawing on ideas of Jesus’ teaching to be transmitted according to Matthew 28:20 (Draper (ed.), 1996, 11). This view sees the Didache asa rather clumsy collage of different sources. The door was thus opened for text-critical methods to be applied, as they were by 1028 in the work of James Muilenburg. In contrast, B.H. Streeter in 1929 made persuasive arguments for an early date, essential originality, and an early perception that the text was authoritative (Draper (ed.), 1996, 12).

The discovery of the Dead Sea Scrolls in 1948 had a strong influence on Didache scholarship. Specifically, research has been focused on the Two Ways passage. Scholars, especially Audet, have decided the Didache is an early and independent composition (Draper (ed.), 1996, 13). These decisions are based on the nuances of two ways passages in different literature. The Didache does not have the same level of determinative dualism found in some other literary traditions (Draper (ed.), 1996, 14). Draper suggests the Didache is more similar to a Jewish rabbinic document than to a philosophical treatise. This stands in contrast to Barnabas (Draper (ed.), 1996, 16).

Because the Didache did not appear to be based on Barnabas, scholars around 1950 began considering its relationship to the Synoptic Gospels. “The earliest commentators on the text usually assumed the use of at least Matthew’s gospel, especially since the Didache itself four times refers to ‘the gospel’ in 8:2; 11:3; 16:3, 4” (Draper (ed.), 1996, 16). By 1957, though, Helmut Koster suggested that the Didache was not dependent on the Gospels but stood beside them independently (Draper (ed.), 1996, 17. Footnote refers to Synoptische Uberlieferung beiden apostolischen Vatern, Berlin: Akademie-Verlag, 1957). Audet made similar conclusions in his 1958 commentary. Despite numerous scholarly reviews, the interrelationship of Didache and the Gospels or traditions leading to them remains elusive (Draper (ed.), 1996, 18).

Following Audet’s ork, more form-critical analysis has emerged. Since the Didache appears to be a church or community manual, there has been an assumption of “a complex and rather haphazard history of accumulation” (Draper (ed.), 1996, 19). However, Draper observes, the earliest documents we would recognize as church manuals did not arise until about the third century. The Didache is not in this tradition, though it may foreshadow it. There is also an assumption by scholars of church manuals that they are not as intentionally doctrinal in nature as is the Didache (Draper (ed.), 1996, 20-21).

A redaction critical approach to the Didache has sought to understand how the “Didachist” might have revised traditions to suit his own purpose (Draper (ed.), 1996, 22). These studies are chiefly dated in 1978 and after. A problem inherent in the approach is that we rarely have clear evidence for sources, so it is unclear whether materials have been adopted or adapted.

Studies of the Didache have always shown interest in the liturgical traditions (Draper (ed.), 1996, 24). The possible timing of a n anointing with oil at the time of baptism has drawn attention, ashas the use of running water (Draper (ed.), 1996, 25). The question of whether baptism in Judaism and Christianity are different, and which is described in the Didache also arises. Draper observes that the concentration on baptism has not been as extensive as that on the eucharist (Draper (ed.), 1996, 25).

Studies on the Didache and eucharist have been fairly common (Draper (ed.), 1996, 26). Not only have scholars considered the prayers in comparison to Jewish rites and to the New Testament descriptions of the eucharist, but they have also given serious consideration to the references present both in chapters 9-10 and in chapter 14. Draper notesthat H. Lietzmann, in his Messe und Herrenmahl (Bonn: Marcus & Weber, 1926), translated by D.H.G. Reeve as Mass and Lord’s Supper (Leiden: Brill, 1953-1964) is very significant in its work to distinguish between a Pauline eucharist and an Egyptian eucharist, exemplified by the Didache (Draper (ed.), 1996, 27).The view is contradicted by those who identify an agape feast as opposed to a eucharist in this context (Draper (ed.), 1996, 28). Dix is an example of this view. Seeral moderating views have been expressed based on usage of the words present for giving of thanks and on the various Jewish rites (Draper (ed.), 1996, 29-30).

The radicalism of some spoken of in the Didache has received a good deal of study. The ascetics, apparently itinerant, have been looked at as models of truly dedicated Chrstians (Draper (ed.), 1996, 31). The ascetic tendency in Christianity may well have passed from Palestine to Syria as an outgrowth of the Essenes. It may further be reflected strongly in the Coptic fragment of the Didache (Draper (ed.), 1996, 32). The itinerant prophets, apostles, and teachers are normally assumed to be ascetics (Draper (ed.), 1996, 33). In contrast, the Pauline communities seem to have less itinerant activity. The “Way of life” in the two way teaching may direct the community in their discipleship, moving them to a productive keeping of the law of God (Draper (ed.), 1996, 34). Scholars such as Kretschmar and Theissen have suggested such models. However, Draper notes they have not always used the redactional theories adequately so may have overlooked important factors in their analysis (Draper (ed.), 1996, 36). Niederwimmer finds that the leadership of worship gradually shifted from the hands of itinerant prophets into the control of a more established local community (Draper (ed.), 1996, 37). Various different nuances have been suggested which take different stances regarding the prophets and the local leaders, evaluating conflicts between the groups (Draper (ed.), 1996, 38). Many of the scholars propose a shift from itinerant radical teachers to community based bishops and deacons.

The apocalyptic passage of Didache 16 has received relatively little scholarly attention. It is not unusual for period moral teaching to draw eschatological conclusions. However, the passages are significantly separated in our record of the Didache (Draper (ed.), 1996, 39). Scholars have also made comparisons between the apocalyptic passage in the Didache and those in the Synoptic Gospels. Again, demonstrating dependence has proven elusive. The idea of resurrection and a millennium are not exactly the same as the New Testament view (Draper (ed.), 1996, 40). Rather than a universal resurrection, only the Christians are raised from the dead. This area of inquiry has possibly become more prominent in recent years (Draper (ed.), 1996, 41).

Draper closes his article by observing that sociological, anthropological, and studies based on the nature of oral tradition, as well as Jewish cultural roots have become more popular in recent scholarship, suggesting that the academic work will move that direction (Draper (ed.), 1996, 42).

Psalm 46 - Lectionary for Last Sunday of the Church Year, Series C

11/19/2019

11/19/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

As we move into the end of the old year and into the new year, our readings look to the end of the world. In Psalm 46 we read of God as our refuge, a stronghold. When the day of judgment comes, all our world will seem out of order. The picture in verse two of a mountain thrown into the sea is a scene of terror. It’s similar to our modern idea of a meteor crashing into the sea - a big one. What destruction and terror we have when the end comes! In verse nine, God brings an end to war, but it is by destroying all the weapons of war. This in itself is a warlike action.

The fact is, people turn to God as a fortress because they have reason to be terrified. In the time of the end, God’s intervention will be quite forceful. Yet our Psalm reminds us that we can rest in God. In His presence there is peace (vv. 4-5). We can be still before Him (v. 10) because He is the one who is with us, not against us. He is the true protector of His people.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

All Nations Grafted into Christ's Kingdom

11/19/2019

Tuesdays are for the Old Testament
11/19/19

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Col, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 47”

In his introduction to Psalm 47, Augustine reminds his reader of the ascription “for the sons of Korah” and the meaning of the name Korah as “Bridegroom.” He thus ties this psalm’s ascription to the children of Christ, the crucified Bridegroom of the Church (Augustine Psalms, loc. 324316). This, Augustine says, was a place of childish mocking, but also an occasion to remember that Jesus invites children to come to him in faith.

In verse one, all nations are called to clap their hands. Again, Augustine finds this to signify the foolish disobedience of Israel but the recognition on the part of the nations of Christ as Lord (Augustine Psalms, loc. 324334). The “hands” signify the good works with which we rejoice in Christ. A reason for the rejoicing emerges in verse two where, by his resurrection, Jesus shows himself to be the Most High, again, not of the Jews only, but of all the nations, subdued under His feet (v. 3) (Augustine Psalms, loc. 324347). Augustine applies this victory of Christ also to the Church, which holds spiritual and charitable authority over all, placed in a position to succour believer and unbeliever alike (Augustine Psalms, loc. 324359).

According to verse four, the work of the Church can be seen as an inheritance from God. Augustine observes that as Esau became the servant of Jacob, the nations are cared for by the chosen people of God (Augustine Psalms, loc. 324365). This is a jubilant occasion (v. 5). All are to look to the God who has “gone up,” which Augustine very naturally applies to Christ (Augustine Psalms, loc. 324377). Again, verse six calls for praises, sung to God. He is the king of all (v. 7). Augustine consistently focuses on Jesus in his identity as God and King (Augustine Psalms, loc. 324402). According to verse 8, he will reign over the nations, as we see Christ doing, enthroned in heaven, sitting at the right hand of the Father. Augustine also identifies Christ’s throne in the heart of all his people, thus affirming an illocal presence of Jesus (Augustine Psalms, loc. 324414).
In the end of Psalm 47, we see even princes gathered to God (v. 9). Augustine observes these are princes of nations, in the plural, people of honor from many places gathered in faith before the Lord, recognizing God’s authority (Augustine Psalms, loc. 324426). As they recognize the Lord they become His people, like Abraham. They too are able to gather in Christ’s kingdom, grafted in from every nation.

Malachi 3:13-18 - Lectionary for Last Sunday of the Church Year, Series C

11/18/2019

11/18/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

What’s the use? We work and work, after seeing few measurable results. It’s a discouraging process. In the time of Malachi, God’s people were seeking the restoration of their nation after a time of captivity. They faced trial after trial. In Malachi 3:14-15 they ask why they should even try. The people of God have been speaking against God. All their effort seems futile, yet they are working as hard as they can. They assume God must be the one to blame. What will they do?

In verse 16 the people regroup. They speak with each other, and apparently pray to the Lord. He hears them and gives His promise. In the last day, the Lord will take them as His treasure. At that time they will be able to distinguish between the good and the evil.

In the final analysis, God is the only one who brings a hopeful result. He is still the reascuer of His people. The difference between good and evil will be clear, but it is based on their belief and trust in God, not their faithful works. There will be judgment and distinction. But those who have been faithful to the Lord will receive a reward. This is the hope of the Christian.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.