Wittenberg Door Campus Ministry - Blog

Signs of Early Composition

4/12/2021

Monday Tour of Christian History
4/12/21

Schaff, Philip. "The Theology of the Didache." The Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 22-26.

Schaff considers the Didache to be a very early work, primarily because it is lacking in dogmatic arguments, which he normally considers to come from conflicts in the Church (Schaff 1886, 22). The Didache pictures Christianity largely free from controversy or dispute, simply following the teaching of Christ. There are few, if any, hings of New Testament materials other than the Synoptic Gospels. There is a clearly defined "gospel" which leads to Christian life (8:2, 11:3, 15:3-10). Baptism is a trinitarian matter. The eucharist gives thanks in terms which suggest the atonement (Schaff 1886, 23).

Schaff summarizes some of the Didache's doctrines in terms of systematic theology (Schaff 1886, 24-26). He concludes that it has a rich collection of theological topics. He also considers it, along with James, to "represent the early Jewish-Christian type of teaching, before the universalism and liberalism of the great Apostle of the Gentiles had penetrated the Church" (Schaff 1886, 26).

Structure and Character of Eastern Liturgies

4/7/2021

Wednesday is for Bits and Pieces
4/7/21

Jungmann, Josef A., S.J. "Chapter Seventeen: The Oriental Liturgies." 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. 210-226.

In this chapter, Jungmann considers the internal structure and theological character of the various Eastern liturgies. His primary interest is in ways the Eastern liturgies are similar to each other and different from the typical Roman liturgy (Jungmann 1959, 210).

According to Jungmann the actual liturgical rites are generally considered more important in the East than they are in the West. In the East, they serve as cultural characteristics, while the West considers them more as a churchly but not national feature (Jungmann 1959, 210). Jungmann sees the cultural element in Eastern Christianity as more important than theological training. As an example, he finds churches in the East to be more influenced by Arianism in their liturgies, while in theWest the liturgy specifically rules out Arian ideas (Jungmann 1959, 211). Jungmann does, however, observe that the Eastern regions kept the early practice of conducting liturgy in the native language of the people, while in the West this was lost through maintenance of Latin after other languages had arisen. In some areas of the East, multiple languages came to be used for different parts of the liturgy (Jungmann 1959, 212). Writing in the 19t0s, Jungmann does suggest that there may come a time when the Roman Church would begin using the vernacular for at least some parts of the divine service (Jungmann 1959, 213).

The Byzantine rite has broad usage in the East, and normally includes some or all elements in the primary or secondary language of the people (Jungmann 1959, 213). In some cases Jungmann finds that archaic or dead languages are used in liturgy, but they were not archaic or dead when they came into use in the liturgy. However, the norm is that the liturgy comes to be celebrated in the common language of the region (Jungmann 1959, 214).

One of the important elements of schisms is theological error. Jungmann observes that though many schisms have been provoked by heresy, in almost every case the liturgy of those in schismatic groups has few traces of heresy (Jungmann 1959, 214).

In general, in the East, communion is not celebrated as frequently as in the West. Specifically, Jungmann notes that in the East the celebration does not occur with the priest alone, but requires the congregation to gather (Jungmann 1959, 215). Additionally, in the East, a deacon serves as a go-between for the priest and the congregation (Jungmann 1959, 216). The deacon leads the people in prayers and the celebration, rather than leaving the congregation as spectators of the prayers.

Another significant difference between Est and West is that in the East there is no offertory procession. Rather, there is a "Great Entry" when the celebrant enters to the altar and prepares the elements of communion (Jungmann 1959, 216-217). Jungmann describes this in some detail.

The form of the epiclesis is also different. In some partsof the East, in the Mass, there was a prayer that God would "send His Holy Spirit over the gifts or into the souls of the recipients" (Jungmann 1959, 218). In the West, however, it is a simpler prayer that God would accomplish his purpose in communion. In Egypt the prayer before the consecration says, "heaven and earth are full of Thy glory . . . Fulfill also this oblation through the descent of Thy Holy Spirit" (Jungmann 1959, 219). The most elaborate, found in the East, stems from a Syrian prayer, indentified near the end of the fourth century.

Jungman considers whether the liturgy is actually unchanging (Jungmann 1959, 221). Counter to the reputation of the Eastern liturgies being very fixed, Jungmann finds them to allow more flexibility than those of the West (Jungmann 1959, 221). The lessons in the East may be up to six. There is great variability. While there is not much singing in the Coptic liturgy, there is a good deal in the Byzantine forms. The prayers in the different rites, as suggested in earlier discussion, have a good deal of variation (Jungmann 1959, 222). However, in the prayers of the Mass, there are anaphoras which are particular to different areas. Jungmann describes a number of the regional anaphoras in some detail (Jungmann 1959, 224-226).

John 13:1-51, 34-35 - Lectionary for Thursday in Holy Week

4/6/2021

4/6/21
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.

Our Gospel reading from John 13 describes Jesus as the Lord and Savior, which he is, but also as the one who washes his disciples' feet, a job usually reserved for a servant of low status. It is especially telling that, when Simon Peter was approached by Jesus with a basin and a towel, he first refused to be washed. He would rather have dirty feet from walking in the dusty street than to have his Lord wash his feet.

Jesus' response was that if Simon Peter didn't allow it, he would have no part in Jesus. Peter's response swung from one end of the spectrum to the other, in that he suggested that Jesus should wash his hands and head as well.

While Peter's response does indicate a willingness, and even a desire, to be cleansed by Jesus the Lord, he has failed to recognize that Jesus already had cleaned him, through the Word and through his very presence. Jesus responded that Peter didn't need a whole bath. He just needed a little touch-up of his feet.

The Christian, engaged in fellowship with Jesus, hearing his word, basking in his presence, is clean. In some sense, though Christians confess they are sinful by nature, through and through, we can also confess that we have been washed by Jesus. We don't have to bear the filth of our previous associations. We don't have to earn more cleansing. We have been made holy.

Many in our world would like to mock us for such a confession. Christians seem o fall prey to all sorts of selfish and sinful attitudes. We sin against God and others. And sometimes we even seem to take delight in it.

Yes, we do. We need to have our feet washed by our Savior. Otherwise we, who are clean and walk in the holiness of God, will still leave dirty footprints all over the place. We need to have our feet washed.

This is the whole point of receiving God's grace in Word and Sacrament, as often as we can. We don't want to track up the world. After all, we have been washed by God's Word and are ready to be presented before God in his perfect heavenly realm. But as long as we are walking in this world, we need to be washed, at least our feet, by our Savior.

Jesus tells us later that we are to love one another. Let's don't track up their nice clean floors.

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.

1 Corinthians 11:23-32 - Lectionary for Thursday in Holy Week

4/5/2021

4/5/21
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.

Communion is a divisive issue. Yet that very statement itself seems self-contradictory. How can "communion" - a celebration that recognizes unity - be divisive?

In 1 Corinthians 11:23-32 the apostle Paul describes Jesus' words as he instituted this repeating feast of the Church. As often as you eat and drink it, remembering the Lord's death until he comes, you also recognize the unity you have in Christ.

Martin Luther describes our preparedness for communion in terms of recognizing that it is "for you." When the Christian recognizes that here we receive Christ's body and blood, and that they are for us, the realization is also, "This is for me, for my good, to strengthen me in the faith, to realize that Jesus' broken body is for me."

Through many generations, Christians have tried to explain the nature of the body and blood and their presence in communion. This is an important discussion, one we need to keep having. Many would argue that the problems concerning our definition of the true presence of Christ in communion all have to do with our attempts to describe something in ways that go beyond Scripture. This is why, for instance, Lutherans, Roman Catholics, Orthodox, and more radical branches of Protestantism will normally not receive communion together. It's because in our attempts to describe the nature of the body and blood we have reached different conclusions about whether Jesus is present and in what way.

The Scripture will have none of this. The Bible simply tells us it is Jesus' body and blood for us. How can this be? We really can't explain it.

At its heart, though, Christianity isn't about explanation. It is about reception of God's forgiving work in Christ by faith. It is about recognizing that when the pastor puts the host in your mouth, when you drink from the cup, you are receiving Jesus' body and blood and that it is for you. A failure to recognize it as "for you" is what Paul describes as eating and drinking in an "unworthy" manner.

Am I saying here that the right understanding of the presence of Jesus in his body and blood is not important? No, it is important. But the very most important issue is whether it is for you.

Jesus has given his body to be broken for you. He gave his blood to be shed for you. It is for you to receive, as often as you eat and drink it. I would like everyone to reach the conclusion that it is a literal taking part in the body and blood of Christ (1 Corinthians 10). But even more importantly, let's be sure we know that it is Jesus for you.

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.

Two Ways and a Christian Distinctive

4/5/2021

Monday Tour of Christian History
4/5/21

Schaff, Philip. "The Two Ways." The Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 18-22.

Schaff notes that the two ways, of life and death, was suggested in other places as well. He cites Jeremiah 21:8, Deuteronomy 30:15, Matthew 7:13-14, and, less specifically, 1 Kings 18:21 (Schaff 1886, 18). The concept is attributed to John the Evangelist in the "Apostolical Church Order." The Epistle of Barnabas also describes a Way of Light and a Way of Darkness (Schaff 1886, 19(. Schaff observes that Barnabas 18-20 is strongly parallel to Didache 1-6. Schaff's opinion is that the Didache preceded Barnabas (Schaff 1886, 20). The Two Ways concepts are also very clearly present in the 4th century "Apostolical Constitutions," as well as in Talmudic writings and even some pagan literature (Schaff 1886, 21). However, within the Christian literature alone do we find the motivation as love for God and man.

Psalm 116:12-19 - Lectionary for Thursday in Holy Week

4/4/2021

4/4/21
This is an encore post, originally published November 3, 2020.
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 reading from Psalm 116 speaks of the tender love of the Lord who cares for his people, whether in life or in death. This is the grace of God, to bring us undeserved benefits in every age.

What is the appropriate response to such a Lord? We give ourselves to him in service, we give him thanks, we call on his name when in need, and we bring gifts back to him, realizing that all we have came from him in the first place.

Whether I bring glory and honor to God by my death or by my life, then, I desire to bring him the honor due his name. At some time, I suppose it will be by my death, though I am in no hurry and in no apparent danger at the moment. But God's name is worthy of honor and glory.

Is this a fair exchange? Indeed it is, because God has glorified his name by dying on my behalf, then rising again from the dead to give me a promise of resurrection. So he has shown his glory in a death for me. I can show his glory in a death for him. He has shown his glory in a life for me. I can show his glory in a life for him. In all things, we give thanks to our Lord, who has cared for 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.

Exodus 24:3-11 - Lectionary for Thursday in Holy Week

4/3/2021

4/3/21
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.

It is a fearful thing to approach the God of all. I often shake my head in wonderment at the people who say they want a face to face, unmediated encounter with God. Really? We cannot stand before God, certainly not at our own invitation.

In Exodus 24, God has invited Moses, Aaron, Nadab, Abihu, and seventy elders of Israel into his presence. Before they can approach God, they need to hear God's Word, they need to see once again the reality of death in the death of some sacrificial animals, and they need to be associated with that death, through the placing of blood upon themselves. Not only this, but the work seems to be applied to all the people of Israel.

We only approach God at his command, and it is required that we be made holy to do so.

What does this have to do with a New Testament understanding of the world? God in Christ has called us to approach him and receive his mercy. We do that through faithful hearing of the Word of God, assenting to it. We confess that we agree with the Scripture, which describes us as sinners and God as the holy one who forgives sinners by his own mercy. We approach God in Christ through Christ's death on our behalf. He is the sacrificial lamb who shed his blood so as to make us holy. And we come find him where he promises to be - present for us in Word and Sacrament.

In this way we, like the leaders of Israel, come before the Lord of all, we eat and we drink, and we are not harmed.

God's mercy calls us to approach him, then. We do it not alone, but with Christ as our mediator.

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.

Luke 22:1-23:56 - Lectionary for Wednesday in Holy Week

4/2/2021

4/2/21
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 traditional Gospel readings during Holy Week are rather long. The intention is to read the arrest, trial, and crucifixion account from each of the Gospels.

Jesus entered Jerusalem with crowds singing his praises and welcoming him as a king. Less than five days later he was arrested and tried in the night. He was then condemned to death, with crowds calling out for him, rather than Barabbas, a known criminal, to be killed. What happened in this time? Why did public opinion shift so radically?

We look specifically at Luke 23:18 and following to make it plain. The crowd around Pilate's headquarters, where he issued judgments, was demanding the freedom of Barabbas and the death of Jesus. They were ready to condemn Jesus, no matter what.

Who made up the crowd around Pilate? It was composed of priests, scribes, Pharisees, Saduccees, household and temple attendants. These were people who had been involved in the arrest and alleged trial of Jesus.

Jesus was brought to Pilate early in the morning. Influential Romans received visitors at the first hour of the day, shortly after dawn. We might think of it as a before-breakfast meeting. At that time, they would grant favors to those who came to them with pledges of faithfulness. They would receive tokens of appreciation for past favors done. Those who were in positions of authority as a judge or a governor would hear brief cases and issue judgments. The Jewish leaders brought Jesus and his charges at this early morning time for that specific purpose.

The leaders who brought Jesus were accompanied by their own attendants, making a crowd in the courtyard. These people were supporters of the high priests. They wanted Jesus dead.

We read slighly later, in verses 26 and following, that public sentiment had not changed since Jesus' entry into Jerusalem. As Jesus was sent to the place of crucifixion, a large number of people of Jerusalem, some natives and doubtless some who were just there for the Passover celebration, followed along, mourning him. They didn't want Jesus dead. He was showing himself to be a Messianic figure. They had welcomed him as the king.

In our world there are those who want Jesus dead, and there are those who want Jesus alive. Regardless of what they want, Christian testimony is clear. Jesus was killed for our sins, rested in the tomb, and rose again the third day, to eternal life. He also delivers eternal life to all who believe on him. We want to be those who would receive him as the king and ruler 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.

Who Will Be Raised from the Dead?

4/2/2021

4/2/21
Friday's Orality/Rhetoric Lesson

Draper, Jonathan A. "Resurrection and Zechariah 14:5 in the Didahe Apocalypse." Journal of Early Christian Studies 5:2, Summer 1997, 155-179.

Draper observes that Didache 16:5 and its reference to "the curse" which saves is a very difficult passage (Draper 2007, 155). Traditionally, this has been understood in light of Galatians 3:13 and 1 Corinthians 12:3 to be a reference to Jesus becoming a curse for us. The concept of a fire of testing may be viewed as cleansing to the faithful and destructive of the unfaithful, as described in Malachi 3:2-4 and 1 Peter 4:12(Draper 2007, 155-156). Draper, in this article, considers the fire to be viewed in light of a Maccabean understanding of martyrdom. This would indicate a resurrection applied only to "those who have emerged unscathed from the fire of testing" (Draper 2007, 157). There may not have been a concept of a general resurrection, but only a resurrection of the righteous. The emphasis is on the rescue of Israel, not onl an overall final resurrection of all, some to perdition and some to glory (Draper 2007, 158).

Of special interest to Draper is the actual citation in the Didache of Zechariah 14:5. The quotation is nearly identical to the Septuagint, but is not exact (Draper 2007, 160).

An analysis of rebbinic exegesis of Zechariah 14:5 may shed light on a period understanding of the passage, though Draper acknowledges the rabbinic writings do come about somewhat later than the Didache (Draper 2007, 161). Draper finds early evidence that the passage is interpreted as having to do with the resurrection, and that the resurrection is considered to be applied to the righteous (Draper 2007, 162).

In Christian texts, Zechariah 14:5 is used to indicate a coming of "the saints," though it is used eschatologically in 2 Thessalonians 1:10. Mark 12:25 suggests little distinction between Christians and angels (Draper 2007, 165). Draper finds in much of Christian literature a close relationship of the coming of Christ in power with accompanying resurrected Christians and angelic beings. This group, in 2 Thessalonians appears to be the force which will "punish and destroy the wicked" (Draper 2007, 167). Draper continues to find little evidence of a resurrection of the unjust, at least in Matthew or Mark. The coming of the Lord with his "holy ones" is to bring judgment to the unrighteous, but not nec3essarily to raise them from the dead (Draper 2007, 169).

Draper observes that Matthew uses Zechariah rather frequently, "twice explicitly and seven times without reference" (Draper 2007, 170). However, he does not consider there to be adequate proof that the Didache's use of Zechariah depends on that of Matthew. However, Draper considers it rightly understood that Zechariah 14:5 is used in Matthew and Mark as a passage which teaches the resurrection of the righteous (Draper 2007, 172). This is also the pattern found in Hippolytus, Origen, and Eusebius (Draper 2007, 174-175).

Draper further compares Didache 16:7 with the eucharistic prayers in Didache 9-10 (Draper 2007, 176). These prayers speak of gathering the church into the kingdom of God (9:4, 10:5-6). This is consistent with the concept of God gathering the righteous. Likewise, in the Two Ways material, the text addresses the ways of life and death as being of eternal importance. To Draper, this indicates resurrection as equated with life, thus applied only to the righteous (Draper 2007, 177).

Revelation 1:5b-7 - Lectionary for Wednesday in Holy Week

4/1/2021

4/1/21
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.

Revelation 1:5b says something startling, if we think about it. The doxology, or statement of glory, dedicates our devotion "to him who loves us and has freed us from our sins by his blood." We can easily understand the idea of someone rescuing us from a variety of dangers "by his blood." For instance, when a soldier dies in battle, we commonly use the metaphor of his purchasing our freedom by his blood. One person loses his life, another lives.

When this idea is applied to sins it becomes much more difficult. After all, we generally think of our sins as something primarily within us, though they poke their heads out and do mischief around us as well. But they are ours to deal with, to control, and sometimes to lose control of.

The Bible takes sin very differently. It considers sin as that which leads to death. The soul who sins must die (Ezekiel 18:20). And the instrument of death is ultimately sin, rather than anything else.

What can we do about this deadly thing that lives within us? How do we take it away. Is it by our good works or our effort? Maybe if we are perfectly sincere? Or perhaps it is by repenting, being sorry for our sins? The problem is that we have to be entirely sorry for our sins, which normally leads us to lying about the severity of our sin or the genuineness of our repentance, which is yet another sin.

What recourse do we have? In Revelation we are told that Jesus is able to die for our sins. It is through his blood, i.e., giving his life, that we receive forgiveness of sins.

This is a battle, just as real as the soldier who dies while protecting us from enemy invasion. But it is one which is applied not to our external world, but to the inside. Our sin is paid for. It is forgiven. Rather than costing us our life, it is costing Jesus his life.

This is the price Jesus willingly pays, out of love for you, love for me. So we give thanks to him. It's all we can do.

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.

Receiving sight

4/1/2021

Thursdays are for the New Testament
4/1/21

Gibbs, Jeffrey A. “9:27-31: Jesus Heals Two Blind Men." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 486-489.

In very brief terms Matthew 9:27-31 describes Jesus' healing of two blind men. Gibbs sees some similarities between this passage and the healing of the leper in 8:1-4. Both healings are performed after the person in need confesses belief that Jesus can heal. In both cases, Jesus touches the needy person. In both instances Jesus warns against telling what happened (Gibbs 2006, 487). Here, however, for the first time since 1:1, Jesus is addressed as the "Son of David." Gibbs observes the irony that it is two blind men who recognize Jesus as the Son of David (Gibbs 2006, 487).

The blind men confess that Jesus is their Lord (9:28). They are then healed, in what Gibbs sees as an anticipation of Jesus' work of restoration in the last day (Gibbs 2006, 488).

Gibbs explores several possible reasons for Jesus' request that the men should not reveal his identity. The most likely reason Gibbs finds is that the people would expect the Messianc title to go with someone who would come in power as a revolutionary, rather than as a suffering servant (Gibbs 2006, 489). The men who had been healed proclaimed Jesus as the Son of David, their healer.

Psalm 70 - Lectionary for Wednesday in Holy Week

3/31/2021

3/31/21
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.

When we are afraid, what do we do? We cry out to God for help. Psalm 70 asks God to hurry up and help!

I know I have been in the position of such fear many times in my life. Yes, fear. It isn't always a lack of faith. It is a perfectly normal and valid response to times of trial. There's no need to deny it.

What makes the fear turn into a sinful lack of faith? It's when our fear is accompanied by a commitment to the idea that we are the ones who have to work out our salvation. It's when we put our trust into something or someone other than the Lord.

What trial was facing the Psalmist? We don't really know. But it was serious. There were some sort of enemies involved. There were probably offenses, and they were real issues.

Yet I want to be clear. The outcry in Psalm 70 is not rooted in sinful fear. It is rooted in faith that God is the savior, God is the one who can rescue us from enemies, and a realization that we need to be rescued.

Preferably right not. Or maybe even sooner.

The fact that the Psalm could be written down tells us something, doesn't it? We don't usually write a piece of poetry reflecting on our need for God's rescue during the actual time of trial. We write it later, after some of the trial has passed. Having this Psalm written is an indicator that the situation did pass. God did rescue his servant.

When I am afraid, then, I will commit to trust in God. I will call out to him, not curse him. I will try my hardest to escape the danger, but I will be asking the Lord to rescue me, knowing that I probably can't outrun all the dangers I face.

God, the strong deliverer of his people, is there to rescue them. We who trust in Christ can call upon him. He is ready to help in our time of trouble.

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.

Christianity Sorts by Region and Language

3/31/2021

Wednesday is for Bits and Pieces
3/31/21

Jungmann, Josef A., S.J. "Chapter Sixteen: Ecclesiastical and Linguistic Provinces." 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. 200-209.

Jungmann sees travel as characteristic of Christian communities in the early centuries of Christianity (Jungmann 1959, 200). This led to relatively strong unity of practice, as congregations were in communication with one another. However, by the fourth century, distinctives began to emerge, based largely on the size and proximity of congregations to one another (Jungmann 1959, 201). This can be seen by the rise of written liturgies and instructions.

Another development even from the first century and onward is a fairly clear recognition that certain large churches would have predominance among surrounding churches (Jungmann 1959, 201). Though the major churches were often in prominent cities, and spheres of influence often roughly coincided with civic boundaries, this was not always the case. Bishops normally had a strong influence on the liturgy of the region, as well as on the purity of doctrine (Jungmann 1959, 202).

Jungmann sees diversity of language as an important feature of liturgical development. Though the three most prominent languages were Aramaic, Greek, and Latin, the distinctions were important along linguistic as well as regional lines (Jungmann 1959, 203). Jungmann traces the linguistic groups and their geographical regions in brief. Within the Syriac liturgies, the custom of antiphonal singing and the use of the Gloria Patri with Psalms became very common (Jungmann 1959, 204). Jungmann makes only insignificant comments about Greek and Latin in liturgy, except fo r their ties to Roman or Greek Christianity (Jungmann 1959, 205-206). The existence of Christian traditions in Armenian and the Germanic languages is not overly early. Jungmann tends to blame this on barbaric tendencies among the German people, whom he considers less cultured and also late to adopt Christianity (Jungmann 1959, 207).

Greek Christianity had a relatively strong linguistic and cultural network, which enabled it to expand fairly quicly (Jungmann 1959, 208).

Jungmann observes that Christianity in the fifth century tended to fragment into language-based groups, not around Greek, Latin, and Aramaic, but around more localized language usage. The liturgies then tended to develop differently in these specific areas (Jungmann 1959, 209).

Isaiah 62:11-63:7 - Lectionary for Wednesday in Holy Week

3/30/2021

3/30/21
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.

When we distract ourselves from God's priorities and look at the condition of our world, it's easy to fall into discouragement. 2020 has, in some ways, become a verb, and it indicates doom and gloom. Apparently, 2021 has done the same, though it seems to be more like 2020 version 2.0. Recent news has spoken of political intrigue, sharp division among political and cultural factions, and recently a major shipping channel blocked by an accident which has partially paralyzed supply lines for much of the world. What kind of hope do we have?

I might quickly add that nothing has actually changed. The trials we face are different in their specifics, but they are not new. In the time of Isaiah the world was suffering from warfare, political intrigue, diseases, invasions, and all the like. There were no huge ships blocking canals and nobody was carrying goods all around the world, but there were certainly plenty of supply line problems. Trials, disappointments, and dangers are nothing new.

Isaiah gives us some good news, though, and it is still good news for us today, no matter our position in society, in the geography of the world, or our need. In Isaiah 62:11-12 the prophet has a message to "the daughter of Zion" - to everyone who believes God is their savior and reward.

Your salvation comes.
His reward is with him.
He has people, and they are not forsaken.
You who believe in him are his people.

What confidence can we take from this? He may seem slow in coming at times. In fact, it might seem like a promise that we may never realize.

Christians confess that in Jesus, the Lord has come, with salvation. It is by his grace that we are saved. We who believe that He is the Lord can take courage. God's people are not abandoned.

How does this help us?

Even in a time of plague, even in a time of division, even in times of suffering and warfare, even when we are uncertain how our needs will be met, Jesus has shown himself to be the one who can even conquer death.

Nothing will stand before this King who is coming to rescue his people. Nothing at all. He brings his reward. It is not our reward, it is his. Even though we might be too troubled to do anything, even if we are weak, even if we are at the point of death, Jesus promises that he is our life and salvation.

With a savior like that, do we really have anything to fear?

Christians are sometimes accused of being "so heavenly minded they are no earthly good." Yet even amidst those accusations, it is Christians who have been at the forefront of moves for justice, for equality, for charity, for showing mercy. Jesus' reward for his people is delivered thrdough his people.

In this there is great hope. There's purpose. There's all the confidence in the world, because God has called all who believe on him "redeemed," "sought out," and "not forsaken." Our prayer is that we will see that realized, to some extent in this life, and in spades on the last day!

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.

At the Father's Right Hand

3/30/2021

Tuesdays are for the Old Testament
3/30/21

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 110"

From the outset of his comments on Psalm 110, Augustine is plain that he considers it a prophecy of Jesus (Augustine Psalms, loc. 338251, par. 1). Jesus himself referred to the first verse, when skeptics discussed with him his claims to be both Son of David and Lord. Verse one depicts him as the one who sits at the Father's right hand, placed overall his enemies (Augustine Psalms, loc. 338256, par. 2). Matthew's Gospel refers to Christ as the Son of David. By faith he is recognized as Lord. He is further recognized as the one who sits at the right hand of the Father (Augustine Psalms, loc. 338266, par. 3). Augustine points out that it should be no great surprise to find this true. If an earthly king is raised up and is not the son of the former king, he naturally becomes his father's lord. People often end up in positions of authority over their parents (Augustine Psalms, loc. 338271, par. 3). Augustine describes the process of the exaltation of Christ over his enemies as a matter of degrees. Those hostile to Christ are gradually placed in subjection to him.

In verse two, then, God sends a rod of power from Zion, ruling over the nations (Augustine Psalms, loc. 338286, par. 5). Augustine sees this as a move which has been accomplished already. Jesus has ruled from the beginning according to verse three, since he was the Word from the beginning (Augustine Psalms, loc. 338306, par. 8). This, then, is also an affirmation of at least two persons of the Godhead, ruling from eternity.

Somehow, then, mystically, God the Son is begotten, from the beginning, "before the morning star" (Augustine Psalms, loc. 338316, par. 10). The language is strongly anthropomorphic. Yet Christians do not confess any sort of god created in man's image. The Son is eternally pre-existent, with physicality to arise later.

Verse four goes on to speak in very physical terms, about Melchizedek (Augustine Psalms, loc. 338331, par. 11). God has made this clear, through his Word which can never fail. He alone can swear an oath reliably.

Augustine observes that in verse five the Lord is on the right hand of the Father, "as if they changed seats" (Augustine Psalms, loc. 338346, par. 12). From this seat, the Lord judges the nations (v. 6). Augustine sees this as the ruin of the unbeliever. All who exalt themselves against God will be humbled (Augustine Psalms, loc. 338361, par. 13).

Mark 14:1-15:47 - Lectionary for Tuesday in Holy Week

3/29/2021

3/29/21
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.

Our "long Gospel" reading is found in Mark 14:1-15:47, truly a long passage, full of action, from the Last Supper through the burial of Jesus. I'd like to focus today on just one element, that of betrayal. Peter famously tells Jesus that he will by no means deny Jesus. Jesus responds that he will deny Jesus three times before morning.

By my count, Peter denies Jesus no less than eight times in that brief span. He falls asleep rather than praying with Jesus, not once but three times, each one a denial of Jesus' desire to have his disciples praying with him. He retaliates against the guard who approaches to arrest Jesus, another denial of God's gracious will. He flees with the other disciples when the guards assert their ability to arrest Jesus. He comes back later to the high priest's courtyard, where he denies knowing Jesus three times. That's a grand total of eight denials.

Before we are too certain of our ability to remain faithful to Jesus, we should consider the courage of Peter, the apostle who often seemed so brave he might have been bulletproof. Prior to the ascension of Christ and the coming of the Holy Spirit, Peter was exactly the kind of person to confess Jesus and run.

I ask one important question in light of that testimony. Is Jesus the kind of person to cut and run? He is not. Is he the kind of person to deny knowing his people? Not in the least. Is he the kind to fall asleep rather than pray for you? By no means! All right, I admit, that's three questions. But if we can see Peter deny Jesus eight times and realize that Jesus told him he would deny him three times, I can say I am asking one question and proceed to ask three questions.

Even before the resurrection, Jesus minimized Peter's faithlessness. He showed himself, even in the time of his arrest, illegal trial, condemnation, and death, to be the kind of Lord who would restore his disciples.

He's the kind of Lord to restore you and me as well. This is the hope we have. The very same Jesus who gave his life for our sin is willing to forgive, cleanse, and restore us to perfect fellowship with him, even though we are just the kind of people who would deny him. Jesus is the kind of Lord who wants you to live through his perfect life and death on your behalf. He is the God of all restoration.

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 Catechesis

3/29/2021

Monday Tour of Christian History
3/29/21

Schaff, Philip. "The Catechetical Part, Chs. I.-VI." The Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 17-18.

The Catechetical portion of the Didache consists of parabolic teaching "of Two Ways, the Way of Life and the Way of Death" (Schaff 1886, 17). The lessons are addressed to "my child," the learner. The Way of Life is taught both in positive and negative terms, with significant comparison to the second portion of the Ten Commandments. The Way of Death identifies both sins and sinners. The Two Ways narrative closes with warnings about false teachers and of participating in idolatrous feasts. Schaff considers this portion of the Didache to contain strong similarities to Matthew chapters 5-7 (Schaff 1886, 18).

1 Timothy 6:12-14 - Lectionary for Tuesday in Holy Week

3/28/2021

3/28/21
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.

1 Timothy 6:12-14 exhorts Timothy, and all the rest of us, to "fight the good fight." This passage is often used in a sort of legalistic and moralistic way. We are told to be busy about the things of the Christian life, to involve ourselves in Bible study, church attendance, small groups, witnessing teams, cold call evangelism, wearing of Christian t-shirts and hats to draw attention to the Gospel, and maybe having an assortment of bumper stickers on our cars.

While those are not necessarily bad things to be engaged in, they are not what Paul is talking about. The good fight of faith is fought by holding to eternal life. It is fought by confessing before others that life is found in Jesus. It is fought as Jesus fought it, by asserting that Jesus is indeed the king of all, and that God's kingdom is the one that matters. And in verse 14 it is fought by living a life of purity as we await Jesus' return.

Paul is talking about the perspective we have, and that we allow others to see. He isn't talking about how many converts we can make, how many activities we can involve ourselves in, or how well we can support the Christian bumper sticker store. Rather, what we do is pour our hopes and dreams into the Gospel. We live with priorities bound up in eternity. We care for our enemies, as Christ cared for us when we were his enemies. We refuse to cling to our riches, as Jesus refused to cling to the riches of heaven. We tell people the truth because it's what they need. We bring hope to the hopeless, help to the helpless, and we do it because God is king of all. Even though it may cost us our life, we give our life freely to Jesus, knowing that it is only through him that we live at all.

Does this mean we end up in church a lot? Actually it does, but that's just a side effect of our priorities. Does it mean that our Bible gets read regularly and starts showing wear and tear after a while? Another side effect. Does it mean that people who know us will know that we are Christians? It certainly does. But they know of our Christian testimony not because of the bumper sticker on our car or the message printed on our t-shirt or baseball cap. They know because we have loved them as Christ loves them.

We fight the good fight, a fight that brings hope and help to those around 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 54 - Lectionary for Tuesday in Holy Week

3/27/2021

3/27/21
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.

Who is the judge? God is the judge. In Psalm 54, David was in danger. The ascription describes the setting as the time the Ziphites told Saul that David was hiding among them. For this reason, David had a very reasonable fear that Saul would find him and have him executed.

Rather than trying to lash out against the Ziphites or against Saul, David asks God for vindication. When the people of God (Saul's people) and the people who had rejected God (the Ziphites) rose against him, David chose to call out to God for help. In God's time, the enemies would be stopped.

We make no mistake of it. David boldly prays that God would put an end to his enemies. But at the same time, it is David's prayer that God would do it, not that the Lord would make him able to do it.

American culture has seen uprisings of a sometimes violent revolutionary culture in recent years. Some, claiming the name of Christian, have suggested that God would have them rise up against other groups, and even against the government, trying to overthrow evil itself. There may well be times when God would use his people to enact a change of government. This has happened many times. But God's people are never able to stamp out evil through armed force. This is the domain of God and God alone.

What do we do when we are threatened? We pray. What do we do when we are afraid of our enemies? We pray. Yes, like David, we also may wisely choose to go hide somewhere or even to use armed force to stop those who would try to kill us and our families. But in the main, our action is in prayer. We pray that the Lord would stop evil. He is the only one who ever does this successfuly.

What is David's expectation? In the end of the Psalm he considers God's deliverance to be complete. Is God going to rescue his people? Then let us consider it already accomplished. Let the God of all be who He is, the mighty deliverer 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.

Jeremiah 11:18-20 - Lectionary for Tuesday in Holy Week

3/26/2021

3/26/21
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 some sense all the Scripture is about Jesus. Yet here in Jeremiah 11 it's partly about him and partly about us. The enemies gather, plotting evil against God and His people. Though Jesus knew all about that, we don't always know. For this reason, in verse 19, we read, "I did no tknow it was against me they devised schemes…" (ESV).

There's a sort of deadly, deceptive way that those who reject God in Christ would carry on in life. There's a constant suggestion that we make concessions, just little concessions. In recent cultural patterns in my home country, these have included creeping attempts to remove gender roles, then devalue people who recognize more traditional gender roles, then decry as bigoted anybody who thinks gender is some innate part of the created order and not a matter of personal opinion. Likewise, natural marriage with its protections was eroded to have no protections in no-fault divorce, then further eroded as it became a matter based on feeling rather than commitment, then by the move to having feelings of affection toward members of the same sex, and, in some areas, now plural marriage may be gaining acceptance, along with pedophilia and the like.

The plot is against God. It isn't against us. We're simply standing in the way. Jesus stood in the way too. He knew what would happen. It cost him his life. Yet he allowed for the enemy to plot against him, knowing that their plot would ultimately fail. Jesus, the Lord of life, could not be held by death. Jesus, who is able to sustain all things by his grace, cannot be defeated. Though the enemies would rage, their raging comes to nothing.

The confidence in verse 20 is that our cause, committed to Jesus, is going to work out just fine. If our purpose is God's purpose, if our plan is God's plan, and if our trust is in the Lord of all creation, we have nothing to fear. He is able to bring all things to pass according to his good will. He will take vengeance where it is needed.

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.

Is James Drawn from the Didache?

3/26/2021

3/26/21
Friday's Orality/Rhetoric Lesson

van de Sandt, Huub. "Jems 4,1-4 in the Light of the Jewish Two Ways Tradition 3,1-6." Biblica 88 (2007), 38-63.

Van de Sandt and Flusser in 2002 worked on a reconstruction of the Two Ways material which may have served as a common source for Didache 1-6, Barnabas 18-20, and Doctrina Apostolorum. Here, van de Sandt analyzes the material as found in the Didache, except fo the portions which he considers Christianized (van de Sandt 2007, 38). The material in the Didache is used as a prelude to baptism, the setting van de Sandt takes to inform the letter of James as well. He reaches that conclusion due to similarities between James 1:21 and 1 Peter 2:1, which is clearly related to baptism (van de Sandt 2007, 39).

Van de Sandt identifies three primary interpretive challenges found in James 4:1-4 (van de Sandt 2007, 40). First, van de Sandt sees the words about wars and battles to be perplexing. Second, the statement about murder seems very forceful. Third, the shift to a feminine word for adultery in 4:4 seems abrupt, though Israel is periodically referred to as adulterous (van de Sandt 2007, 41).

Van de Sandt thinks the difficulties can be resolved by considering James as constructed from materials found in other sources, including the Didache (van de Sandt 2007, 42).

James 4:1-6 seems to van de Sandt to be closely parallelled by James 1:13-21, which, in turn, he finds closely related to Didache 3:1-6 (van de Sandt 2007, 43). This material, in turn, may be closely related to a portion of the Derekh Erets tracts, which can show an association with James' view of the Law and moral tradition.

James 4:1-6 is a call to conversion. It is predicated on a distinction between peace and conflict (van de Sandt 2007, 43). The life of conflict is portrayed as a life which pursues illicit pleasures. On the contrary, the life at peace asks for God's gifts (van de Sandt 2007, 44). With this in mind, van de Sandt turns his attention to chapter one of James, which summarizes the discussions made in the rest of the letter. There, in 1:13-15, God is responsible for man's internal strife (van de Sandt 2007, 45). In the verses which follow, God gives good things to his people, as the beloved ones who are not to be consumed by anger (van de Sandt 2007, 46). Therefore, anger and wrath are to be "put away," an idea common to 1 Peter 1:23-2:22 (van de Sandt 2007, 47).

Van de Sandt sees the overall concept to be a reflection of Didache 3:1-6 (van de Sandt 2007, 47-48). That material in the Didache warns against lesser sins which lead to greater sins. The same progression can be seen in James. While such a progression is not uncommon in such literature, van de Sandt finds substantial grammatical parallels in the way James 1:9 states the idea and the way Didache 3:2 addresses it (van de Sandt 2007, 50). The same expression is found in 1 Peter 2:1, but here van de Sandt considers it to have been reworked and refined (van de Sandt 2007, 51). n James and in the Didache, virtue and vice are contrasted with each other following a remarkably similar patter.

This parallelism leads van de Sandt to analyze the material in light of James 4:1-4 (van de Sandt 2007, 52). The presupposition he finds at work is a distinction, common to Jewish thought, between major commands and those which would seem relatively minor (van de Sandt 2007, 53). James may well be expressing this in chapter four. This is, in turn, similar to the emphasis found in Didache 3:1. Van de Sandt sees this as consistent with early second century rabbinic catechetical work as found in the Derekh Erets literature (van de Sandt 2007, 54).

This line of inquiry brings van de Sandt to the main passage on the Law from James 2:8-11. Here, James describes various transgressions of the law of God, all of which center in showing partiality (van de Sandt 2007, 56). James' corrective to this is that we must live in a kind of love which fulfills all God's commands (van de Sandt 2007, 57). This is consistent with James 4:11-12 and its prohibition of slander.

Van de Sandt next turns to interpreting James 4:1-4 in light of Didache 3:1-6. Here, though there are strong similarities, van de Sandt considers James to "surpass the Two Ways imagery" (van de Sandt 2007, 59). The arrangement used by James shows a cause and a result. Desire leads to murder. Jealousy leads to warfare (van de Sandt 2007, 59). As in Didache 3, the lesser sin leads to the greater (van de Sandt 2007, 60). For this reason, van de Sandt considers James to have been modeled on the Didache or similar text. The greater sins also indicate a warning against radicalism. We might consider this a slippery slope argument (van de Sandt 2007, 61). Van de Sandt thus sees James as a commentary on and expansion of the material in Didache 3:1-6.

John 12:1-43 - Lectionary for Monday in Holy Week

3/25/2021

3/25/21
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.

Verses 30-36 of our Gospel reading from John 12 are very interesting to me. Here Jesus tells how he is going to die. The people ask him how he can say he will die since the Messiah remains forever. Jesus tells the people to believe on him.

First, it should not have been a mystery or a surprise to anybody when Jesus was executed. He had spoken of it, several times, openly. His disciples had heard, though they didn't remember. Despite not remembering his specific words they should also have been able to understand that Jesus cared about them more than he cared about his own life. He consistently showed himself as the one who humbles himself for the benefit of others. Although Jesus spoke of his coming death on several occasions, though, they didn't remember. It came as a surprise.

Second, the people had been reading the Scriptures. They understsood Jesus to be the Messiah. They also understood that the passages which tell about the Messiah said he would remain forever. These were not biblically illiterate people. Jesus' audience included inquiring people who had searched the Scriptures. They had paid attention in synagogue and the discussions of the elders. They had a very valid question.

The problem of the Messiah remaining forever alongside the Messiah dying is resolved in only one way. He has to be raised from the dead to eternal life, or he is not the Messiah. That's exactly what Jesus was promising to do.

The crowd heard Jesus say that he is the light of the world, and that he will be with them, at least for a while. What did they do about it? They didn't believe, despite Jesus' repeated calls that people should trust him.

The same situation abounds in our world today, though it doesn't seem that people have as good a concept of what biblical theology would say about the Messiah or about Jesus' claims. Jesus is still the Messiah. He is still the one who laid down his life. He is still the one who remains forever, since he was raised from the dead and ascended into heaven. He is still the light of the world, making sense of it for all who will believe. The question we need to ask is whether we will believe him or whether we want to walk in darkness so as to avoid the inconvenient conclusion that he is God and we are not. His claims remain there for us to examine and reach a conclusion.

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.

Could it kill you?

3/25/2021

Thursdays are for the New Testament
3/25/21

Gibbs, Jeffrey A. “9:18-26: Jesus' Authority over Death: Jesus Heals the Bleeding Woman and the Ruler's Daughter." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 483-485.

Matthew 9:18-26 shows Jesus' authority over death. Gibbs sees this as the main thrust of both the miracles in this passage. The request of the ruler, as compared to its expression in Mark, indicates an expectation that Jesus' act of laying his hand on her would be effective (Gibbs 2006, 482).

Gibbs observes that both the woman with the flow of blood and the dead girl would be considered unclean. The woman, due to her lengthy illness, would be dying slowly (Gibbs 2006, 484). Jesus' work gives life to both. Both the girl and the woman were healed because of faith. Likewise, Gibbs notes all who believe on Jesus are promised life (Gibbs 2006, 485).

1 Peter 2:21-24 - Lectionary for Monday in Holy Week

3/24/2021

3/24/21
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.

Jesus paid it all. That's great!! So there's nothing I need to do?

Not to earn your salvation. Jesus has completed everything you and I or anyone in the world needs for salvation. That's settled.

In my work among people from non-Christian cultures, and even from those who have been exposed to Christianity extensively, a recurring theme is the idea that religions, and especially Christianity, are moral and ethical codes. Follow the rules and everything will work out all right.

Christianity is no kind of a moral code. The Gospel is a proclamation of a gift of God, provided for all who believe, freely. There are no strings attached. None at all. Believe on the Lord Jesus and you will be saved, period.

However, even while we proclaim this, we recognize that the Christian religion does lay claims on those who are called by Jesus' name. This is the content of our Epistle reading from 1 Peter 2. Jesus has done some things for you, priceless things. You can never repay them. However, he does call his people to follow in his steps, taking his example.

Peter mentions some specifics that should characterize our lives as we try to emulate Jesus' example. He spoke the truth. When he was reviled and insulted, he didn't revile and insult in return. Rather, he trusted that God was able to guard him He committed no sin, but lived in righteousness. We are also to die to sin and live to righteousness.

Most of these characteristics are difficult to measure. What does it mean to die to sin? It's hard to see what an attitude that considers sinning something not worth doing will result in. But we can predict that it will be result in a life spent serving others' needs rather than our own desires. Likewise, trust in God will leave us not trying to depend on our own intelligence, diligence, or natural abilities. Sure, we'll use those things, but we use them as resources that God has given us, not as our own possessions.

The Christian life, then, is pretty complex. It has a lot of nuance to it. We live for God and for the world he has given himself to redeem. We consider ourselves as his servants, his instruments, his people who walk in the ways that he would walk.

Again, this is not a moral or ethical code that we would follow so as to be justified. He has taken care of that. We live out a moral and ethical life to follow in his footsteps. We do it for his sake, knowing that he is the Lord who has rescued us from all the trials we could bring upon ourselves by depending on ourselves. It lets God in Christ be the savior.

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.

Arianism and Liturgy

3/24/2021

Wednesday is for Bits and Pieces
3/24/21

Jungmann, Josef A., S.J. "Chapter Fifteen: Christological Disputes and Their Influence on the Liturgy." 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. 188-198.

The fourht century saw disputes within Christianity, particularly centered around Christology (Jungmann 1959, 188). These disputes led to some specific choices of wording in prayers and other elements of the liturgy. Jungmann specifically observes that the Arian controversy with its view that God the Son was not eternally existent had a strong influence on prayers. At issue was whether the Son was "honored and adored just like the Father" (Jungmann 1959, 189). The nuance of prayer "through Christ," as used in the canonical Epistles, helps to clarify the equality of Father and Son (Jungmann 1959, 190).

The doxological formulas making specific claims of equality for Father, Son, and Holy Spirit were very common up to the fourth century. Jungmann points out that any omission of this pattern could leave an open door to an Arian view of subordinationism (Jungmann 1959, 192). The Arians would take "through the Son" to express "Him as in some sort of intermediary stage below the Father" (Jungmann 1959, 192).

Because these doxologies could be misunderstood, the word "through" was often replaced with "and." The Father, Son, and Spirit were very specifcally equated so there could be no question (Jungmann 1959, 193). These changes were not without controversy, as critics could say they were innovations and that the confession could be seen as self-contradictory. The liturgical forms did gradually change, and the Arian controversy became less intense by the end of the fourth century. However, Jungmann sees the adjustments as being significant both due to the language used and the fact that developments did not happen uniformly and throughout the whole Church (Jungmann 1959, 194).

The rise of the feasts of Christmas and Epiphany may have had a significant influence on liturgy as well. Jungmann notes that both were widely adopted about the same itme, with Crhistmas first in the West and Epiphany in the Ast (Jungmann 1959, 195).

Jungmann particularly notes that in the East, Epiphany quickly came to honor not only Christ but also Mary. By the fifth century, the conflict over the Nestorian heresy was based on the result of the incarnation. The dispute eventually took on the form of a question, "Is Mary the mother of Jesus or the mother of God?" The orthodox conclusion was that she would be recognized as the "mother of God" thus affirming that Jesus was one person with a human and a divine nature (Jungmann 1959, 196).

Jungmann finally notes that one result of Arianism was a decrease in the reception of Communion (Jungmann 1959, 197). The emphasis on the exalted nature of Christ led some to conclude they could not approach to receive at His table. This is one of the sadder outcomes, as Jungmann notes a communion rubric saying "Draw near in fear and partake in holiness" (Jungmann 1959, 198). Though Jesus is the mighty God, the Sacrament is to be received.