Wittenberg Door Campus Ministry - Blog

Mercy and Judgment

1/26/2021

Tuesdays are for the Old Testament
1/26/21

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 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 101"

Mercy and judgment are bound together in Psalm 101:1. Augustine therefore cautions his reader against assuming there will never be any punishment because of God's mercy. God's judgment can be severe, even where there is mercy (Augustine Psalms, loc. 336401, par. 1). Augustine also asks whether mercy is first in the list because the present time is the time of mercy. The mercy of God may be used to call to repentance, while the unrepentant receive judgment (Augustine Psalms, loc. 336411, par. 1). Augustine does find a recurring pattern of mercy leading to repentance for those who beliefe, but to judgment for those who reject God's will.

The response to God's mercy, as expressed in verse two, is a singing with a harp (Augustine Psalms, loc. 336431, par. 3). This requires, as the Psalm says, walking in innocence. Augustine takes the innocent to be also merciful and readily pleased with good works. The one who is not innocent hates himself in one way or another (Augustine Psalms, loc. 336441, par. 3).

Verse three emphasizes the life of the innocent, who does not set anything evil up as an example (Augustine Psalms, loc. 336450, par. 4). The wicked sets himself up as just, so he is free to break God's law (Augustine Psalms, loc. 336461, par. 5). In contrast, in verse four, "when the wicked man departed from me, I knew him not" (Augustine Psalms, loc. 336466, par. 6). The righteous and the wicked are simply not in fellowship with one another.

The Psalmist continues in verse five even to say the righteous man will persecute the sins of the wicked (Augustine Psalms, loc. 336476, par. 7). It is not, to Augustine, a matter of avoiding the unrighteous altogether. However, the gatherings for meals and the attendant alliances are untrustworthy (Augustine Psalms, loc. 336496, par. 8).

In contrast, the faithful look to God (v. 6). The proud man is not included in God's house, but the humble are (Augustine Psalms, loc. 336507, par. 10). God's people are in the nature of God's house, showing mercy. Those who show no mercy will be scattered. Augustine concludes that the time for mercy is now (Augustine Psalms, loc. 336518, par. 12).

1 Timothy 6:11-16 - Lectionary for Timothy, Pastor and Confessor

1/25/2021

1/25/21
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.

In 1 Timothy 6:15 Paul the apostle charges his disciple, Timothy, to keep his testimony by a high standard. He is to emulate Jesus, "who in his testimony before Pontius Pilate made the good confession" (ESV). Of course, we say, this is obvious. Jesus being God would certainly make the right confession. There's no doubt about it.

Yet I think this points us to a deeper and less intuitive matter. Jesus always told the truth. It goes without saying, yet it needed to be said. Every earthly leader will be tempted, at least at times, to mislead others. And they all fall prey to that temptation, though the best among them don't obey their temptation very often.

The Christian faith, counter to all other world religions, has no place in the deity for falsehood. All the pagan religions, all the folk religions, Gnosticism, and any other non-Christian systems of life and practice have some role for a trickster, a liar, a charlatan, a god or other teacher who misleads people by misrepresenting the truthy. It is only absent in Christianity.

Jesus is the truth. He tells the truth. What he does is truth. Timothy is exhorted to pursue that standard. It isn't because Paul does so well. It's because Jesus does it perfectly.

The truth is often uncomfortable. It's inconvenient. It doesn't cooperate with our hopes and desires. But it's truth. We need to hold to that truth, making the good confession, regardless of the circumstances. God is true. As Christians reflect God's truth, we must be people of truth ourselves. This is the exhortation of Paul to Timothy. It is God's exhortation to all 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.

Mercy Sets Christianity Apart from Other World Religions

1/25/2021

Monday Book Feature
1/25/21

Stark, Rodney. "Chapter 10: A Brief Reflection on Virtue." The Rise of Christianity: How the Obscure, Marginal Jesus Movement Became the Dominant Religious Force in the Western World in a Few Centuries. San Francisco: Harper Collins, 1997, 191-208.

Stark observes that historians today are willing to evaluate social factors and their influence on doctrine, but they are not as willing to evaluate the influences doctrine has on society (Stark 1997, 209). However, Stark believes "that it was the religion's particular doctrines that permitted Christianity to be among the most sweeping and successful revitalization movements in history. And it was the way these doctrines took on actual flesh, the way they directed organizational actions and individual behavior, that led to the rise of Christianity" (Stark 1997, 211).

Stark specifically sees that the Jewish and Christian idea of God actually loving his people would be puzzling to the pagan world (Stark 1997, 211). Mercy was not part of the pagan world view. It was even seen as a character defect (Stark 1997, 212). Counter to paganism, Christianity is centered on a merciful God who makes people merciful, and requires them to love one another. "This was revolutionary stuff" (Stark 1997, 212).

A second major feature of Christinaity which made it effective in revitalization is that it offered a distinct culture which was not based on ethnicity and which did not require people to discard their ethnicity (Stark 1997, 213). Inthis way, Christianity was the most cosmopolitan culture of all. The culture, moreover, was humane and valued all people alike. In such a culture, people were treated as intrinsically valuable. The virtue was certainly compelling. This made Christianity uniquely able to change the world.

Psalm 71:15-24 - Lectionary for Timothy, Pastor and Confessor

1/24/2021

1/24/21
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.

I'm always amazed at the people who always feel well. They are blessed with good health, lots of energy, and day after day full of opportunity to work joyfully in God's kingdom. I'm not necessarily one of those people. I become ill easily, I sleep badly, and I also have day after day full of opportunity to work joyfully in God's kingdom.

Psalm 71:20 speaks of how God has brought his servant through troubles and raises him up with comfort. Even the person whose life is full of toil and tribulation can look to the Lord of all who is able to lift him up in the last day. Those who are strong and those who are weak both have opportunity to live in such a way as to show forth God's blessings, day by day. We all have the same time each day, but it is filled by the Lord in different ways for different people.

Many in our world in the past year of pandemic have been tempted to despair of opportunity to love and serve our neighbors. We are isolated, many have had to rearrange living situations, jobs, and family or community habits. Yet I contend that we all have opportunity to live according to God's grace. We can all be lifted up by the Lord, we can all work joyfully in God's kingdom, because his kingdom is all around us.

We may not know how we will serve the Lord this day. We may not know whether we will retain our health, our vigor, or even our lives. But we do know that the Lord of all has appointed this day for his will to be done in our lives and in the community around us. We all have the opportunity to work joyfully in God's kingdom. Let's do it, according to our abilities.

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.

Acts 16:1-5 - Lectionary for Timothy, Pastor and Confessor

1/23/2021

1/23/21
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 Church recognizes Timothy, Pastor and Confessor, on January 24. In Acts 16:1-5 we get a glimpse into Timothy's discipleship. The apostle Paul apparently knew the family, or at least was introduced to them by some of the Christian community in the area where Timothy lived. Paul wanted him to go along and collaborate in some ministry work. He took him, had him circumcised, and brought Timothy with him on his journey. There are several things I'd like us to notice about this.

First, Timothy had a good report (Acts 16:2). People already thought well of Timothy. He was a Christian and apparently was serious about his commitment to Christ.

Second, Timothy's father was a Greek, apparently not a Christian, since Luke makes the point of contrast between his mother, a Christian, and his father, a Greek (v. 1). Nobody at that point had a long history of Christianity in the family, but Timothy only had one parent who was a Christian. Yet he could be called and used by God.

Third, we have no mention of Timothy's education. While I think highly of a solid seminary education, and endorse that by dedicating a good bit of my time to teaching seminary students, there was no such system available at that time. Paul, the mature Christian leader, took Timothy along with him and gave him the training he needed. It amazes me what a low opinion we seem to have of local pastors and teachers. Rather than expecting that they will assist all who desire to learn the fundamentals of their craft, we expect that the pastor of a church will help people mark time in the pews until, if they show great promise, they will be sent to seminary so they can learn their way around the Bible. Why do we not rather assume that any godly man will become comfortable with making disciples, starting with his family and moving in circles outward, and that those who take to it most easily will enroll for seminary classes because they are confident that God wishes to use them as pastors?

Finally, we have to notice that Paul has Timothy circumcised so as not to be offensive to the Jews in the community. While Paul doesn't seem to think circumcision is important to the Christian life, he does think that creating offense is a decidedly bad thing. We cooperate with cultural norms when we can so as to avoid offending those who need to hear the Gospel.

This was likely a lesson to Timothy as well. By complying with the cultural expectation, Timothy could gain a hearing from the Jews in the community. He could tell them that Jesus had paid for their sins without trying to overcome the suspicion that he was trying to convert the Jews into Gentiles.

As we make disciples, then, we recognize that not all will have a noble pedigree. We take people right where they are and help them know the Scripture and the God of the Bible ever better, enabling them to love and serve their neighbors with precisely the Gospel message they need - that Jesus has taken away the sin problem and delivers eternal life by his grace through trust in him.

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.

Mark 8:27-35 - Lectionary for Confession of Peter

1/22/2021

1/22/21
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.

Peter's confession of Christ is recorded for us in Mark 8:30. Answering on behalf of the other disciples, he says that they believe Jesus is the Christ, not, like many others would say, a reincarnation of John the Baptist, Elijah, or an Old Testament prophet. Jesus is the Christ.

Mark's Gospel has been understood since the earliest times to be strongly influenced by the preaching of Peter, who had Mark as a companion. It's significant that Mark goes on immediately to refer to Jesus as "the Son of Man" in verse 31. Under the inspiration of the Holy Spirit, Mark is saying that Jesus is the one who represents Adam and all the human race. His role, then, which is a matter of necessity, is to suffer, be rejected, be killed, and rise on the third day. As a representative of you and of me, then, Jesus suffers, dies, and rises from the dead, just like Adam, as a representative of you and of me fell into sin, died, and remained dead.

The apostles understood that Jesus did all he did for them, for their benefit. This is extraordinary good news. Especially the part where he rises from the dead shows us that we will also rise from the dead to eternal life and blessedness with Jesus.

Knowing that Jesus is the Christ, then, rescues us from sin and death. It places us into God's kingdom as partakers of the resurrection. With Peter, we have no need for fear. We are persuaded that Jesus is no normal (or abnormal) prophet. He is the one who has taken our place and leads us to an eternal home.

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.

Speaking and Writing Overlap

1/22/2021

1/22/21
Friday's Orality/Rhetoric Lesson

Fraade, Steven D. "Literary Composition and Oral Performance in Early Midrashim." Oral Tradition 14:1 (1999), 33-51.

Fraade observes that Midrashic studies can be a fruitful area for analysis of the dynamic of orality and literary composition. He begins by discussing whether midrashic composition was primarily an oral/early/popular or literary/late/elite process (Fraade 1999, 33). He is clear that there are essentially two streams in Midrash, some more formal and some less formal. Most scholarship has considered that even the more formal materials could be ultimately traced back to live sermons, through an oral process of transmission. The textuality is thought to have arisen later (Fraade 1999, 34). However, recent scholars have suggested that the works are primarily literary in nature. The textual rhetorical features of the genre are easily mistaken for oral compositional features. Fraade notes that "the linearity of both of these assumptions has been called into question, almost simultaneously, by scholars of traditional cultures in general and by scholars of Rabbinic literature in particular (Fraade 1999, 35). The growing consensus is that there is an interaction between oral and textual processes.

The early midrashic collections, from the third century CE, describe both written and oral communication dating back to Mt. Sinai (Fraade 1999, 37). The concept then continues of some works being appropriate for oral recitation and some for recitation by reading. Fraade illustrates this with multiple quotations of Mishnaic commentaries on different Scripture texts. The written and oral materials were considered authoritative, though the oral materials were generally based on the concepts found in writing. "Thus, it is often explained that the Written Torah, by its very nature and from its very beginning, must have demanded an oral accompaniment to fill its gaps and clarify its meanings" (Fraade 1999, 41).

Fraade does ask an important question. We seem to have an assumption that the expansions of the written Torah "were primarily oral" (Fraade 1999, 42). The oral material developed and is considered appropriate for oral preservation and performance. Fraade concludes that the important nature of hearing God's words privileged orality in a special way. This led to a culture of hearing, rather than reading (Fraade 1999, 43). The paradigm of orality also bore a concept of the message being given orally by God to Moses and then passed on over the generations. The natural conclusion from that paradigm would be that the oral materials were not composed in writing and then memorized, but were composed and transmitted orally (Fraade 1999, 44).

Fraade notes that the very structure of dialectic within the Midrashim links the words of the written and oral sources, but does so in such a way as to keep the difference apparent (Fraade 1999, 45). The rhetorical features make it clear that there are differences between text and orality. Both sources are carefully prepared and maintained. This does suggest an interaction between the oral and the written.

2 Peter 1:1-15 - Lectionary for Confession of Peter

1/21/2021

1/21/21
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 apostle Peter prays that his readers would have grace and peace multiplied to them in the knowledge of God in Christ (v. 2). As long as we live in a world full of sin and evil, strife and turmoil, we are in critical need of peace. For many years my nation and its government has spoken about the need for peace and harmony, while at the same time engaging in warfare around the world, while seeing increasing levels of division and dissent among different groups within the country. It seems we want peace, but we have little good way of finding that peace.

The root of our trouble finding peace is that we are looking to the wrong sources. When we look deep within ourselves, we find turmoil. When we look to the natural world, we find a place of beauty but also of forbidding danger and destructive power. When we look to others in our lives, we find they are approximately as likely as we are to have found peace. When we look to governments, we find an organization which collects all the characteristics of the citizens and/or leaders. Good and bad are mixed together. We will not find peace there.

Where does Peter direct us? He directs us to the knowledge of God in Christ. Jesus has come to bear our sin, to be our savior, and to break down the wall of separation that divided us from God's love. He has won peace for us, by conquering sin and despair on our behalf. This is where we can find true peace. It's in the grace of God.

Peter goes on to describe character qualities that will grow out of having peace with God. They don't create peace, but they come from it. When we dwell in the peace of God, we grow in the gracious attributes he describes for living in this world. Christians will normally sum it up by saying that we learn to love and serve our neighbor, living and acting for the good of those around us.

Our prayer, then, is that we may experience the grace and peace which come from God in Christ, and that we may bring that grace and peace to our world. This is the work of God, but it is accomplished in us and delivered through us. We look to Christ. He takes care of the rest.

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.

Jesus' Authority Seen in Grace

1/21/2021

Thursdays are for the New Testament
1/21/21

Gibbs, Jeffrey A. “The Structure and Themes of Matthew 8-9." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 402-406.

Matthew's narrative of Jesus' ministry was interrupted in 4:25-8:1 by the Sermon on the Mount. The narrative resumes in chapters 8-9. Gibbs notes that this first half of the middle portion of the Gospel shows Jesus' Galilean ministry growing. The narrative was focused on word and deed. The Sermon was words. In chapters 8-9 Matthew focuses on Jesus' deeds. Gibbs takes these deeds to be emphasizing "Jesus' authority and how people react to it" (Gibbs 2006, 402).

Gibbs emphasizes that Jesus' authority as seen in chapters 8-9 is characterized by grace. He shows authority by healing and forgiving people (Gibbs 2006, 403). The reign of heaven, then, as Jesus shows it, is intended to do good for others.

Gibbs observes that Jesus only healed and rescued some, not all, people in Galilee (Gibbs 2006, 404). The consummation of Jesus' ministry, though, it not until the last day. Though Jesus has bound Satan, his reign in full is yet to come (Gibbs 2006, 405).

Gibbs notes that sevearl structural schemes exist for the organization of chapters 8-9, and that none has clearly won out over the others. One influential model sees the actions "as three triads of miracle stories," with each followed by some narrative (Gibbs 2006, 405).

Psalm 118:19-29 - Lectionary for Confession of Peter

1/20/2021

1/20/21
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 many people, Psalm 118 is known primarily for saying, "This is the day that the Lord has made; let us rejoice and be glad in it" (v. 24, ESV). That's a great reason to be aware of the Psalm, but I'd like to give us some more reasons.

In this Psalm, the Psalmist identifies an individual who is the means of God's grace. We thank the Lord for being the gate of righteousness. Our entry into God's kingdom is through him, the person of God. As we read on, we see that he is our salvation, and is the cornerstone upon which we can be built. The temple of God in this world is built on the foundation of God, the one through whom we enter the kingdom.

The oddity in all this comes to the surface in verse 23 when it is the Lord's doing. God has invited us to enter his kingdom through himself, but here it looks almost as if the Father is not the actual gateway. The Psalm hints that there is something more complex than that happening. The Lord is the one who has provided a sacrifice, one appropriate for this day, and it is a "festal sacrifice" bound to the altar.

The Christian recognizes that Jesus himself, the Lamb of God, is the one who has given himself, God almighty, to become a sacrifice for us. He has placed himself on the altar and has made himself the way for all who believe to enter into God's kingdom. This is how he has opened the gate of righteousness, because he himself is our righteousness, the gate which has opened to usher us into eternity.

It is indeed the Lord's day, a time for rejoicing.

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.

Eucharistic Liturgy of the Third Century

1/20/2021

Wednesday is for Bits and Pieces
1/20/21

Jungmann, Josef A., S.J. "Chapter Six: The Eucharistic Liturgy of the Third Century." The Early Liturgy to the Time of Gregory the Great. (translated by Francis A. Brunner, C.S.S. R., Notre Dame, Indiana: University of Notre Dame Press, 1959, pp. 52-73.

Jungmann considers Hippolytus' Apostolic Tradition to be critical to our understanding of liturgy in the 3rd century. Most of his works that we know were found during the 19th century, thus enabling greater ability to investigate practices of his time (Jungmann 1959, 52).

The critical information Jungmann refers to may be considered "church orders," which classification largely depends on the reconstructive work of Dom R.H. Connolly (Jungmann 1959, 54-55). Jungmann is particularly interested in book eight of the Apostolic Constitutions, containing the "Clementine Liturgy" (Jungmann 1959, 55).

Hippolytus' iApostolic Tradition describes "rites and regulations of the Church as he knew them" (Jungmann 1959, 57). Jungmann, dating this work about 217 or a little earlier, does not take it to be necessarily a complete historical picture, but does consider it an accurate conception of liturgy in the late second century or early third century.

Jungmann summarizes the content of apostolic Tradition in some detail, dividing it into three parts. The first pertains to consecration of bishops and ordination or appointment of various officers. This section includes a detailed description of the Mass for a new bishop (Jungmann 1959, 59). The second part includes reception of converts. The third describes the Christian life. Jungmann particularly details the status of widows and virgins, who are recognized by Hippolytus as bearing responsibilities and some level of authority, but who are not to be elevated to positions of rulership (Jungmann 1959, 61-62).

The selection and consecration of a bishop receives a very detailed description in Apostolic Tradition (Jungmann 1959, 62). The prayers of consecration are given in full for both bishops and deacons. Ordination is accompanied by a laying on of hands, which is reserved for those being ordained (Jungmann 1959, 63).

The texts of the prayers for the Eucharist are not fixed at the time of Hippolytus. Jungmann observes that we had previously seen this at the time of Justin Martyr. Though suggested wording is given, Hippolytus is clear that there is Room for variation in the actual words (Jungmann 1959, 65). Jungmann provides a Latin text of the eucharistic liturty (Jungmann 1959, 67-68), then observes that the tone of thanksgiving leads us directly to the concept of the Mass as "eucharist." Of great importance is the fact that the institution is built into the prayer of thanksgiving (Jungmann 1959, 68). Jungmann considers this an important issue, in which he contends that Dix is incorrect to say that the institution was not a necessary part of the sacrament (Jungmann 1959, 69).

Jungmann speaks of the Eucharist as an offering, in contrast to the 16th century Reformers. However, he does so on the basis of Hippolytus' statement "Memores igitur mortis et resurrectionis eius offerimus tibi" (Jungmann 1959, 69). He concludes that this is the language of offering. Counter to this, this reader would observe that in the prayer we offer "memories" rather than any sort of sacrifice. The issue to the Reformers was more likely the Roman concept of the sacrificial language, which implies that in the Eucharist we re-sacrifice Christ. Junamann's argument is that "offering" implies a sacrifice and that the Reformers rejected all concept of our offering anything to God.

Jungmann notes that in Hippolytus there are many of the elements of prayer which are central to the modern Mass, though in abbreviated form (Jungmann 1959, 70). In the modern Mass, various insertions are made, such as the intercessions for the whole Church. There is, however, no Sanctus, though it is alluded to by both Tertullian and Origen (Jungmann 1959, 71).

Jungmann finally observes that in the Euchraistic prayer, Hippolytus describes not only Christ's suffering for us but also his victory over death on our behalf and our eschatological hope. This is the same overall picture which is described in the Church year and even in the rhythm of the Christian life each week (Jungmann 1959, 72).

Acts 4:8-13 - Lectionary for Confession of Peter

1/19/2021

1/19/21
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.

On January 18 the Church remembers Peter's confession, the time when the apostle Peter articulated the idea that Jesus was the Christ, the Son of God. This was certainly a bold statement, as it went against all the Jewish sensibilities of fiercly guarding the orthodox and true statement that God is one. He had no way of understanding the idea of God as three persons of one substance, one in essence and being. Yet he knew Jesus was saying and doing the things that pertained to God.

In Acts chapter four, when Peter and John were being tried before the Jewish court of elders and chief priests, Peter's confession remained the same. Jesus is the Christ, the Son of the living God, who has performed the work of healing on a disabled man. Peter and John didn't do it. Jesus did it.

It seems every time I turn around someone is saying that the early Christian leaders were grasping for power and authority, seeking to govern people's lives, and creating a climate of oppression that would bring glory and honor to themselves. That's an interesting theory, but it falls flat when it works with passages like this one. Peter and John specifically affirmed that they were not the men in power. They didn't want power. They claimed no responsibility for God's goodness poured out through them. Whatever the good deed, they didn't do it. Christ, working through them, did it.

As Christians, called to confess that Jesus is the Christ, God the Son, the savior of the world, how should we live in light of this attitude held by Peter and John? We also confess that we are simply obedient servants, praying for those in need, hoping to rejoice in God's provision for their needs. Whatever our abilities, whatever our resources, whatever our position of authority, we recognize that God is the one who is working all the good that may be done in this world.

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 Presence Brings Joy

1/19/2021

Tuesdays are for the Old Testament
1/19/21

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 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 100"

Augustine observes as a note of encouragement that Psalm 100 is not very long. He then moves to the content of verse one, where the Psalm calls all the lands to sing joyfully to the Lord (Augustine Psalms, loc. 336268, par. 3). He sees this as a natural reaction to the work of the Gospel in every nation, as it brings good. However, Augustine also questions the concept in light of the Psalm's title. It is a psalm of confession (Augustine Psalms, loc. 336273, par. 3).

Augustine concludes that jubilation is not necessarily something that can be expressed in words and with reason. We don't always understand our joy or the reason and extent of it (Augustine Psalms, loc. 336284, par. 4).

Jubilation, in a sense, happens "when we praise that which cannot be uttered" (Augustine Psalms, loc. 336289, par. 5). Augustine describes a whole universe of order which cannot be explained but which causes jubilation. He even sees that God himself contemplates the creation with joy. Therefore our jubilation participates in the joy of the Lord (Augustine Psalms, loc. 336303, par. 6).

The jubilation we engage in is a way of serving the Lord. Augustine observes that servitude is disappointing by nature. Yet serving God does not lead to discontent, but to joy (Augustine Psalms, loc. 336313, par. 7) Augustine goes on to consider the monastic life, as a place where numerous like-minded people serve God. This can be a haven of rest and peace, but the storms will still come and can cause shipwreck (Augustine Psalms, loc. 336329, par. 8). The storms come because all those in monastic life have sin in themselves. Even as we wish to love God, there will at least be some who are of a wicked intent (Augustine Psalms, loc. 336344, par. 9). Christians find themselves in sin just like those who are not Christians.

Verse two calls all the lands to serve God with gladness. Augustine contrasts this to "bitterness of murmering" (Augustine Psalms, loc. 336363, par. 10). We come to God with joy. Verse three explains that we know joy because we know the Lord is God. He is the one who made us. He therefore understands us. We find joy because we can depend on Him (Augustine Psalms, loc. 336373, par. 11). So, also in verse three, our reaction is confession (Augustine Psalms, loc. 336373, par. 12).

Verse four speaks of the Lord as "pleasant." Augustine finds this to be for our strengthening. Knowing that the Lord is pleasant urges us to feed on his goodness (Augustine Psalms, loc. 336389, par. 13).

When verse five says God's truth is "from generation to generation" Augustine takes this in one of two ways. Either God's truth is long lasting or it applies both to the earthly and the heavenly realms (Augustine Psalms, loc. 336394, par. 13). Augustine makes no clear conclusion of this interpretation.

Matthew 3:13-17 - Lectionary for Baptism of Our Lord

1/18/2021

1/18/21
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.

Baptism is a challenging issue. Especially in the last five hundred years or so it's caused dissent within Christianity, as some have rejected the application of baptism to those who are not already making a credible testimony of Christ as savior. We don't have a clear Old Testament practice of baptism per se, though there are ceremonial washings, and those seem to point to reconciliation with God. Many are even done in conjunction with a blood offering, which points to Jesus' sacrifice for us.

While we might have some debates about the efficacy of baptism, to whom baptism is appropriately applied, and even the mode of baptism, our passage from Matthew chapter three sidesteps all of those debtes.

Here Jesus presents himself to John, who has been calling people to repentance and then baptizing them based on their repentance. John is initially reluctant. Through the Holy Spirit he recognizes Jesus as the one who should baptize him, not the other way around. He understands Jesus to be the holy one who is in no need of repentance.

Jesus tells him to allow it so as to "fulfill all righteousness." Again, we have a cryptic statement. How should we understand it?

Whatever Jesus was saying, John understood it to be all right, and the action was ratified by God the Father and God the Holy Spirit. Jesus is the beloved Son, God the Son, the one who is able to fulfill all righteousness.

Many theologians over the generations have said that by Jesus' act of being baptized, then his subsequent command to baptize, he made a washing with water into an effective means of delivering God's grace to sinners. This would imply that when he fulfills "all righteousness" he is making it work so as to deliver righteousness to others.

Just a word about baptismal regeneration. If baptism washes us from sin, then we proceed to enter into sin as unrepentant people, baptism doesn't help us at all. If baptism washes us from sin, and we then live our lives as people who have been cleansed and set apart for God's purposes, remembering that we have been washed by God, it is exceptionally helpful. If, as some people say, it has no effect but to remind us that Jesus washes us from sin, if we take that reminder to heart, it still brings a benefit. There's no reason not to be baptized. There's no reason to live as one who has not been washed by God. There's every reason in the world, no matter your view of baptism, to live a life of purity before 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.

A Quick Communications Update 1/18/21

1/18/2021

About four years ago my granddaughters found a box turtle in the yard. They named her Danielle. They suggested she should work for Wittenberg Door Campus Ministry. I promptly appointed her as the communications director. Unfortunately, she has proven derelict in her duty, only showing up two times since then, and never managing to post anything. If I see her again, I will terminate her employment.

Since our inception in 2015 I've put WDCM announcements on the ministry facebook page https://www.facebook.com/wittenbergcomo/ as well as on our Twitter account @wittenbergcomo - however, the facebook page has been tied to my personal facebook identity. Having a few thousand "friends" simply doesn't work too well when you want to use your identity to actually keep up with friends and family. So today I set up a new Facebook profile, https://www.facebook.com/wdcm.chaplain which should be able to handle the people who are liking and wanting to interact with the ministry.

Of course, I always post sermons, lessons, and blog posts here at www.wittenbergcomo.com as well.

Please remember that we provide face-to-face pastoral care on and around the college campuses in Columbia Missouri freely. We are supported by the generosity of our donors. We're a tax-exempt 501(c)(3) nonprofit organization.

Sure Makes More Sense than Paganism . . .

1/18/2021

Monday Book Feature
1/18/21

Stark, Rodney. "Chapter 9: Opportunity and Organization." IThe Rise of Christianity: How the Obscure, Marginal Jesus Movement Became the Dominant Religious Force in the Western World in a Few Centuries. San Francisco: Harper Collins, 1997, 191-208.

Stark finds there are two key factors which contribute to the ability of a religious movement to flourish. "The first is the degree or state regulation of religion . . . The second is the vigor of the conventional religious organization(s) against which new religions must compete" (Stark 1997, 191).

Rome was relatively free as far as religion was concerned. Though there were limitations, and though Christianity was not formally accepted, it was relatively free in most places and times (Stark 1997, 192). House churches could be easily identified. Christians took on Christian names. The movement was not secret.

Stark considers it important to analyze the view pagans took of Christians. This brings up the topic of a "religious economy," a marketplace of ideas and practices (Stark 1997, 193). This allows for analysis that is not limited to the individual convert, but which relates to the overall operation of the religious organization, comparing it with others (Stark 1997, 194). One important factor in this evaluation is the level of coercive force used by a government to manipulate religious organizations. Where there is intense repression of differing view, only small minorities will normally deviate. Where repression eases, more pluralism exists. Pluralism, in turn, makes it less likely for readically diverse groups to grow, but does allow them to try (Stark 1997, 195). Rome was very pluralistic in nature, as there was a constant influx of religions from subject territories.

Stark observes that paganism went into a steep decline in the fourth and fifth centuries. This may have occurred, at least in part, because paganism was very pluralistic and fragmented compared to Christianity (Stark 1997, 197). Stark considers whether the spread of the Isis cult could provide insight into areas where there were unmet perceived needs. In fact, Christianity spread in the same places where the Isis cult spread (Stark 1997, 199). In a related line of questioning, Stark asks what attitudes may have been held of paganism by pagans. He understands blasphemous graffiti in Pompeii to suggest that , at least in one place, people did not hold the pagan deities in high regard. He assumes this would be the case elsewhere as well (Stark 1997, 200).

There is a known tendency for society to move from polytheism to monotheism, possibly from an innate desire to have gods which show a greater scope of concern (Stark 1997, 201). Stark does note that we normally need more than one supernatural being so as to account for both good and evil without having just one deity who is too lofty to be concerned with eitehr (Stark 1997, 202).

What made Christianity more effective than paganism? Stark describes the difference between a private concern with religion and a collective concern. In a pluralistic society where religion is largely a private concern, multiple faiths can exist together, even in one person. When religion is more of a collective concern, it leads to an increased exclusivity which usually becomes dominant or goes into decline (Stark 1997, 204). The exclusivity of the Christian faith was strong enough that it became dominant ompared to the multiple private concerns of paganism. Stark illustrates this phenomenon in several different historic and cultural settings.

1 Corinthians 1:26-31 - Lectionary for Baptism of Our Lord

1/17/2021

1/17/21
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.

Not many were wise. Not many were powerful or noble. The apostle Paul here essentially states the obvious. There are relatively few outstandingly wise, powerful or noble people in the world. It's a minority, and we shouldn't be surprised at that. The observation is a little like saying that only five percent of people fall into the top five percent of income earners.

Paul is calling the Corinthians to be conscious of who they are and what their standing might be. Some are wise. Some are not. Some are powerful. Others are not. Some are noble. Sadly, others are not. We don't idolize those who are poor, weak, and ignoble. We don't idolize anyone. But we need to be aware of who we are in Christ - heirs of all the riches of heaven. Compared to that, all your earthly riches won't accomplish anything. What if we have very little except a loving family? No matter how happy that loving family makes us, it is nothing compared to God's love in Christ. What of our family pedigree, or our lack of it? The greatest family in the world can't compare with the family of God. And the least of us, through faith in Christ, is adopted into God's family.

One of the criticisms made of the early Christians was based on the fact that some of their bishops and elders were also slaves. It was considered culturally inappropriate for a free person to take orders from a slave. However, when the slave is the bishop and the emperor is not, the emperor takes orders from the slave, in spiritual matters at least.

God has raised up in His Church an amazingly varied mix of people. Rich and poor, intelligent and unintelligent, good at this, good at that, all with different types of gifts and abilities. In 1 Corinthians 1 Paul calls the congregation to remember their place, their role, the way they can best serve in Christ's kingdom. All together, as those adopted by Jesus, we love and serve our neighbors, using the gifts He has given us.

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.

Psalm 85 - Lectionary for Baptism of Our Lord

1/16/2021

1/16/21
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.

Psalm 85:8-9 speaks of the Lord's goodness to his people. Yet at the same time it issues a word of caution. God speaks peace to the people, but they are not to "turn back to folly" (ESV). God has drawn near to his people. We see this very clearly in the New Testament accounts of Jesus, and particularly in his baptism. He has associated with us, even though we are sinful people.

It's easy to mistake someone's presence for approval of everything we think, say, or do. This is one of the reasons why I, as a pastor, won't attend some events which I think are strikingly outside of the bounds of historically acceptable practices. Like the early Christians who would distance themselves from sacrifices made to idols, I would choose not to engage in some activities, simply because my attendance or engagement could be seen as a tacit approval.

As God is present with his people in verses 8-9 of Psalm 85, he also warns them to avoid folly. He is not approving of the sins of the people, though he is ready to show care for them.

God's righteous presence in our lives does not approve our sin. It calls us to account for sin, then it points out that, in Christ's vicarious death, our sin has been atoned for. This doesn't give us license to sin. It gives us license to live in the peace that is created by God's faithfulness.

This, not some sort of moral code or set of rules and regulations, is the heart and center of Christianity. It's about trust in God through Christ. It's about living in light of Jesus' forgiving love. He has associated himself with us, so as to change us and to bring us into his grace. This is God's goodness at work.

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.

Joshua 3:1–3, 7–8, 13–17 - Lectionary for Baptism of Our Lord

1/15/2021

1/15/21
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.

In Joshua chapter three God intends to raise Joshua's profile and standing in Israel. He's going to be the next leader, taking the place of Moses. Joshua has known this for some time, but God exalts him publicly.

As this is the Old Testament reading for the Baptism of Christ, I want to make a few observations that tie the two together.

First, and most obviously, Jesus' name is a variant of Joshua's name. In essence, they bear the same name. Both are being raised up by God to complete the work of Moses. Though some aspects of their work will obviously differ, I'm going to ask my friends who are not as enthusiastic about the continuity between Old and New Testament to bear with me for a while. I know Jesus isn't the new Moses, lawgiver, and that Jesus brings Gospel life, rather than death by Law. Yet in a very real way, it is a continuance. Jesus and Joshua alike are engaged in the work of delivering God's people from their place of bondage into the place of promise and life.

Where does this happen? It happens at the Jordan River. We are more accustomed to think of the crossing of the Red Sea on dry land when we think of God's people being brought through the water of death safely, but this was just as much a miraculous crossing. The Jordan was at flood stage. It could certainly have hindered the people. In such a mass crossing, some would be swept away and drowned, others would lose many or all of their possessions. God rescues his people, bringing them through water, and out of the desert, a place of death, into the land of promise.

The significance of the water and the baptism of Jesus should not be missed. As the water of baptism buries us, washes us, and lets us rise to newness of life, Jesus, having been baptised by John in the Jordan leads us in that new life. It's a life according to the promise of God, just as the life Israel has in the promised land.

Is our life in God's promise completely safe? Not in an earthly view. As partakers of God's promise, the people of Israel will still face warfare, conquest, attack by enemies, trials by illness and famine, and all the other trials which are common to humanity. Likewise, those who have been rescued from death into life through baptism into Christ will face trials. Yet in all of this we know that God's power is present to bring us into our true and lasting home.

The presence of God in the ark of the covenant goes before the people of Israel. In this figure, God stands in the midst of his people as they cross into the land of promise. He still leads his people into the promise, through the exalted Jesus, the one who delivers his people from sin and death.

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.

Editing Within an Oral Tradition

1/15/2021

1/15/21
Friday's Orality/Rhetoric Lesson

Elman, Yaakov. "Orality and the Redaction of the Babylonian Talmud." Oral Tradition 14:1 (1999), 52-99.

Elman attempts to show that the Talmuds were transmitted orally and that redactional materials were also orally composed. He sees this particularly in the case of the Babylonian Talmud, existing in a more highly oral culture than that of the Palestinian work (Elman 1999, 52).

Elman's argument begins with the concept that Middle Hebrew has linguistic date markers. Because the dating of the language can be identified relatively clearly, developments can also be dated, particularly during the third through sixth centuries (Elman 1999, 53). He sees the redactors, known as the Stammaim, as operating "within an almost exclusively oral environment" (Elman 1999, 53). This type of scholarship could be surprising to a highly literate culture. However, Elman notes that Talmudic scholars often have exhaustive knowledge of large amounts of text.

Building on the work of Birger Gerhardsson, Elman notes that there was a strong oral tradition even among those who would write comfortably during this period (Elman 1999, 54). Even though there was abundant access to written texts, including Scripture, Amoraic masters were in the habit of quoting from memory rather than referencing a text in writing. Elman does observe that this went against Rabbinic counsel, which required scholars to read written texts and to quote from memory any orally transmitted material (Elman 1999, 55). Within the Amoraic culture, Elman reports the arts of writing, ritual slaughter, and carrying on circumcision were required of all rabbis. The scholar, however, rarely needed to do any actual writing. "There are hardly any cases in which legal texts are described as existing in writing in Babylonia" (Elman 1999, 55). Documents were produced by scribes, not by legal scholars. Accurate oral transmission appears to be the norm within the Amoraic culture (Elman 1999, 56).

Elman notes a difference beginning in the eighth century, known as the Geonic period. At this time, he sees oral transmission considered not only the norm but also to have held a privileged position. Creating written copies was permitted, but only in special cases (Elman 1999, 57). Of special interest to Elman is the fact that much of the current form of the Babylonian Talmud was established after the Amoraic period, about 500, and before the Geonic period, beginning in the late 500s or late 600s (Elman 1999, 58). Counter to Ong's view that writing is an important aid to analysis, Elman sees the oral skills of the Rabbis as an aid to their analytical abilities (Elman 1999, 59). It is significant to Elman's view that "we have a fully realized ideology of orality both before and after the period of redaction" (Elman 1999, 59). This suggests that the redaction itself was carried on primarily through oral means.

Elman notes the scope of the redaction. "The redactors not only gathered together some 45,000 attributed traditions, but approximately doubled the size of the nascent Babylonian Talmud in their (perhaps) 75 years of activity" (Elman 1999, 60). He does question whether this would be possible within an oral climate, but he concludes that it can be conceived. Especially given the higly oral Rabbinic culture of Babylon, it is possible, and the fact that the compiled material is in the form of dialog is significant. The dialogic structure is a strong mnemonic tool (Elman 1999, 61).

Elman further considers that the inclusion of variants is significant. Elman notes that variants are normally introduced with terminology indicating speech, rather than writing (Elman 1999, 61). The variants tend to show growth and adjustments over a period of time as well. For instance, Elman notes somediscourses which speak of cooking on fires set before the Sabbath but being used on the Sabbath. They show some development of idea within the listed variants. This suggests oral development rather than written development (Elman 1999, 63).

Elman continues to describe the Babylonian Rebbinic society as lacking a culture of books. References to writing almost uniformly point to the written words of Scripture or to copies of legal documents, not to other materials. References to speaking, however, refer overwhelmingly to non-Scriptural materials (Elman 1999, 64).

Another matter of interest to Elman is that the layers of the Talmud which come from the Amoraic period and afterward do not use terms "for copying, arranging, editing and redaction. It is almosti mpossible to imagine that the redactors, aware as they must have been of the ground-breaking nature of the activity to which they were devoting themselves, would not have adapted or devised some terminology to describe the activity in which they were engaged" (Elman 1999, 65). The terms for arrangement, which later came to be used for editing, are normally used for oral activity rather than written activity. This suggests to Elman that the work of redaction was carried on in the context of an oral culture, and was not done in writing (Elman 1999, 66).

Elman moves on to a discussion of the relative size of the Talmudic revisions and editions, particuularly in comparison to the Scriptural text. The Talmuds are several times as extensive as the Scripture. The increases in size during the redactional periods are themselves larger than the Scripture. Rabbinic law was considered to be too extensive to be kept in writing, at least as early as the middle of the fourth century (Elman 1999, 73). From a practical standpoint as well, Elman observes that the codex was not used within Jewish tradition until at least the eighth century. Locating passages within written scrolls was cumbersome at best. It may well have made more sense to keep these materials in an oral tradition (Elman 1999, 73). Copying the Talmud would have been possible, however, Elman considers it to have been a very significant amount of work. This would have encouraged preservation of the materials in an oral tradition (Elman 1999, 75).

Elman observes that there are words used in the Talmud which would likely have indicated emendation. However, in general he finds them to refer most naturally to creation of oral variations, not to written variants (Elman 1999, 76). Later practice shows that emendations of written texts are rarely preserved in margins, but are rather inserted directly into the text. This is not as likely a way to preserve a written text, but is consistent with oral practice, as there are no margins in oral communication (Elman 1999, 78). Again, Elman observes that language used to refer to the Mishnah is almost entirely related to speaking and hearing, not to writing and reading (Elman 1999, 80). This is the case both in Babylon and in Palestine.

Elman finally turns his attention to formulaic characteristics of the Mishnah, the Tosefta, and the Talmuds. The formulaic character strongly suggests an oral culture surrounding the transmission of the material (Elman 1999, 81). He concludes his paper by using a specific text for analysis. He finds that the formulas are used in a relatively dense nature with little variation when compared to other instances of similar formulas. The dialogical features likewise show high levels of repetition (Elman 1999, 84). From a literary perspective, the structure is relatively orderly and even intricate. However, this is not uncommon in a highly oral society (Elman 1999, 86). He notes this not only in Babylonian material, but also in Palestinian material (Elman 1999, 87).

Elman concludes very briefly that the redactional material is primarily and essentially oral in nature, though there may have been some written portions available at times (Elman 1999, 93).

Matthew 2:1-12 - Lectionary for Epiphany

1/14/2021

1/14/21
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.

About a month ago we had a rare occurrence of two planets being in close alignment as seen from Earth. It made a very bright spectacle in the southwestern sky just after sunset, browing brighter as the alignment increased, and then growing dimmer again. Predictably, people were calling it a "Christmas star" and enjoying talk about how it's a sign of alignment, peace, and all sorts of good things.

Christians confess that the planets, stars, moons, and whatever other items I've not mentioned, moving "out there," have little or nothing to do with earthly peace or prosperity. Granted, it brings a sudden loss of peace and prosperity when a huge meteor buries a continent the sea and sparks a new ice age, but thankfully that really only happens in movies.

It's a great opportunity, however, when we see some sort of cosmic event, to reflect on the fact that God has created it and sustains it all. He has created the universe with order, and sees that it continues to operate in an orderly way.

What of this star the Magi saw? There's something special about it. Though we think the Magi were probably some sort of astrologers and were clearly noticing something in the sky, what they saw was not a planetary phonomenon. They specifically say they saw the star rising and that it was visibly moving so as to point them to a particular location. Yet if you observe the sun, moon, or stars while you are in motion, they seem to move along with you. They don't point you to a destination. They point you to themselves and their position relative to you. This thing the Magi saw could not have been even a comet. The observation simply wouldn't work.

The Magi saw a sign, from God, pointing them to aparticular location, a place they knew would be special because there they would find the one born to be king of the Jews. There they will find the Messiah.

God reveals himself, in the person and work of Jesus, to all nations. He makes sure we can notice him. And he shows himself to be present, in particular places, in particular ways, to do a work of salvation. He announced himself to the Magi. And he made it possible for them to bring gifts which predicted his work - gold (riches of heaven), frankincense, and myrrh (substances used in anointing a body for burial). From his childhood, Jesus was clearly identified as the one who would live and die for others, bringing us to God.

Whether we see signs in the heavens or not, we recall that Jesus was announced as the Lord from the time of his birth, made known to the nations, made known to us in these last days, as the one who would come to save us. As we believe that message, we join with the Magi in worshiping God in Christ.

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.

Teaching and Doing

1/14/2021

Thursdays are for the New Testament
1/14/21

Gibbs, Jeffrey A. “Matthew 7:28-8:1: Narrative Conclusion to the Sermon." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 398-401.

Gibbs notes that Matthew 7:28 marks the end of one "of Jesus' five large discourses in Matthew's Gospel" as it bears the same wording as 11:1, 13:53, 19:1, and 26:1 (Gibbs 2006, 398). The Sermon on the Mount has served as Jesus' call and instruction to his special disciples but also, through Matthew's presentation, to all disciples everywhere.

The crowds followed Jesus after this teaching. Gibbs points out that Jesus had acted as one who bore authority. The crowds saw that authority as well (Gibbs 2006, 399). Gibbs is clear, though, that Matthew does not affirm the crowds believe Jesus' message. Rather, they seem to believe that he speaks with authority (Gibbs 2006, 400). This set Jesus apart from the scribes. Gibbs sees the perceived authority of Jesus as the unifying feature for much of the material in Matthew 8-9. As Jesus acts upon the authority he claims as a dispenser of grace, people from the crowds believe his claims and become his restored and saved disciples.

Gibbs finally summarizes the Sermon on the Mount as a place where Jesus graciously speaks of salvation and blessing according to his promises (Gibbs 2006, 401). Gibbs sees that Jesus' ongoing work in the Church is very consistent with this beginning.

Ephesians 3:1-12 - Lectionary for Epiphany

1/13/2021

1/13/21
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.

Ephesians 3:1-12 identifies the Gospel as a "mystery." Specifically, it says that the heart of the mystery is that even the Gentiles are made heirs of God through belief in Christ.

There are several levels to this mystery, as you can easily imagine. One of the greatest at the time of Paul's writing to the Ephesians is the realization that the Gospel of salvation by grace through faith in Christ was for Jews and non-Jews alike. This was a precious realization to the Ephesians.

Ephesus was a place of both great commercial and religious interest in the middle of the first century. It was the home of a great temple to Artemis, as well as the home to a thriving industry, creating idols of Artemis, who was the patron goddess of Ephesus. The city was one of the largest and most urbane in the Greco-Roman world of the time.

It would have been very easy to hear about Christianity and come to a conclusion that Jesus was the Messiah who rescued the Jews from sin. He was the savior from the root of David, fulfilling the promise to Abraham, which seemed to be a promise pointed at the Jews. He would certainly do a lot of good in Jerusalem. But in Ephesus?

If we were Ephesians it would be likely that we would hope for rescue in Jesus, but deep down assume that Artemis was our best chance. And Artemis wasn't a very good prospect. All the Greek deities were capricious, self-centered, and vindictive. What if we did something wrong? And what if Artemis was jealous of the fact that we had entertained thoughts of Jesus possibly being on our side? We wouldn't want her to find that out, for fear of sudden and painful death.

The mystery of the Gospel, though, is centered in the promise of God to Abraham. Abraham would be a blessing to all nations, through his offspring. And that offspring we are looking for is none other than Jesus, God the Son, who has made salvation available, not only to the Jews, but also to the Gentiles. People like me. People like my neighbors in Ephesus.

The Gospel is for the Ephesians. It is also for everyone everywhere who believes. Jesus is the one who has done all that is necessary to rescue us from sin, death, and the devil. This great mystery can make even me an heir of God. It can make you an heir of God as well. And it accomplishes all this through faith. All it takes is believing in Christ. That's the greatest good news of all time.

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.

Early Views of the Eucharist

1/13/2021

Wednesday is for Bits and Pieces
1/13/21

Jungmann, Josef A., S.J. "Chapter Five: The Celebration of the Eucharist in the Writings of the Apologists." The Early Liturgy to the Time of Gregory the Great. (translated by Francis A. Brunner, C.S.S. R., Notre Dame, Indiana: University of Notre Dame Press, 1959, pp. 39-49.

Jungmann notes that among the early Christians the term "eucharist" is taken to indicate both the Sunday gathering and the sacrament itself. He asserts but does not document that "the action is called a sacrifice" (Jungmann 1959, 39). Justin's First Apology (ca. 150) describes a baptism, the Eucharist, and the whole of the Sunday service (ch. 65) (Jungmann 1959, 40). Jungmann particularly observes the threefold act of preparation. Fist there is a common prayer, participated in only by the faithful (Jungmann 1959, 41). Based on the record of prayer in the Didache one could easily conclude that this is the prayer we know as the Lord's Prayer. Second is the kiss of peace. Jungmann considers this to foreshadow the conciliatory nature of the Eucharist. The final element is the offering, which is brought to the one standing in front of the congregation, presumably the bishop. Bread, wine, and water are brought.

In Justin's First Apology chapter 67 there is a description of a Sunday service without a baptism. The Euchraistic prayer and communion are clearly present (Jungmann 1959, 42). By this time, at least in Justin's experience, the Sacrament was received every Sunday. Chapter 66 describes bread and wine as body and blood, and that the prayer of thanksgiving holds a performative force (Jungmann 1959, 43).

The entire service is pervaded with thanksgiving, as God has rescued his people out of the darkness of this world and into his light (Jungmann 1959, 44). ungmann illustrates the distinction between paganism and Christianity at some length.

The concept of sacrifice, though present as early as the Didache (ch. 14) was not emphasized in the second century (Jungmann 1959, 46). Jungmann suggests that sacrifice and thanksgiving may not have been understood as mutually exclusive. Even prayers can be seen as offering a gift to God (Jungmann 1959, 47). Jungmann grants that the thanks we give to God are not at all comparable to his gift to us. Yet they are what we can give. Jungmann also points out that Christian sacrifices are not blood offerings. They are spiritual in nature (Jungmann 1959, 48). Finally, our giving of thanks in the Eucharist is a memorial of Jesus' sacrifice for us. When we give thanks we are participating in his sacrifice.

Psalm 24 - Lectionary for Epiphany

1/12/2021

1/12/21
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.

Psalm 24:1 boldly describes the entire world as belonging to the Lord. It is not ours to use as we desire, but it is his to use as he desires.

Christians are regularly accused of not caring for the planet. And we should grant that in some times and in some places, Christians have not been the best of friends to our ecosystems. We have sometimes wound up in partnerships with those whose policies and practices could lead to breakdown of the environment and endangering some animal species, even driving some to extinction. This is a sad truth.

Yet when we look at past history, all people can be accused of the same practices. We all have a history of being pretty rough on the planet.

A better question to ask is whether we are realizing what our planet is for. The Bible describes it as existing for the Lord's purposes. And we find throughout Scripture that God's good pleasure is not to maintain the environment for its own sake. It is subsidiary to something else, and that something is the needs of humanity, from one generation to the next, as long as the Lord keeps us here. He is working to reconcile humanity to himself. This process has gone on for many generations.

What do Christians do in light of this stated purpose? Several things. I'll list three that come to mind, in no particular order. It isn't an exhaustive list, but hopefully it will give us something to work with for the time being.

First, we take care of human need. We were initially given the task of populating the planet, taking dominion over it, and tending the garden where we were placed. That command has never changed. We're able to produce food, shelter, and other needs for billions of people, many more than live on the earth just now. Our ability to produce that food has increased substantially in recent generations, as has our ability to be sure the environment isn't damaged in its abiltiy to sustain future generations. So we care for the things around us and make the most of them, trying as well as we can to distribute them to others as well.

Second, we recognize that all good gifts come from the true and living God. We give thanks to Him, not to ourselves, to our natural systems, or to whatever organizations we have set up and assume will protect us. God is the one who receives the glory, including the honor for giving us the fruit of our labor.

Third, we realize that our desires are not the ultimate good. Nor is the planet. All this is made to be used and to be passed on to others. God in Christ is the ultimate good.

Our role in this world is to be stewards of the gifts God has entrusted to us. We give God the glory, using it for the good of those people he has placed here under our care.

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.