Wittenberg Door Campus Ministry - Blog

Valentinus - Soulish vs. Spiritual Emanations

3/25/2019

Mondays are for Church History
3/25/19

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 11. The Heresies of the Ante-Nicene Age” Sections 112-136, Loc. 17655-18757.

§ 125. Valentinus.

Valentinus was one of the best known Gnostics. Schaff notes that Irenaeus made Valentinus the foundation of the Gnosticism which he refuted (Schaff 2014, Loc. 18277). Valentinus was probably educated in Alexandria before spending time in Rome from before 140 until at least the mid 150s. Because Rome was gaining in importance as a center of Christianity at that time, many teachers who wished to become influential went to Rome.

Schaff sums up Valentinus as follows. “His system is an ingenious theogonic and cosmogonic epos. It describes in three acts the creation, the fall, and the redemption; first in heaven, then on earth. Great events repeat themselves in different stages of being (Schaff 2014, Loc. 18285). Valentinus made his theories work by redefining important words and concepts used by historic Christianity. Starting from an original great and silent unknown which contemplated himself, eventually a succession of emanations resulted in the created order (Schaff 2014, Loc. 18295). All the created order was a matter of sexual duality in emanations from the original unknown. They finally bring forth the second and third persons of the Trinity (Schaff 2014, Loc. 18307). Eventually, Wisdom, desiring to relieve her lonliness, springs into self-dtermination, which creates an abortive offspring. After extensive wandering, Wisdom is restored by Christ and the Holy Spirit, who are the last two of the divine offspring (Schaff 2014, Loc. 18322). Of the three saviors (Christ, Jesus, and Messiah), Jesus is the one who marries Wisdom so as to redeem her (Schaff 2014, Loc. 18337). Schaff provides an extensive quotation in German from Dr. Baur, who finds Valentinian Gnosticism in Hegelian thought. Hegelian precepts of principle roots of thoughts are very similar to the Gnostic aeons (Schaff 2014, Loc. 18346). Baur also finds similarities in the way Valentinus and Hegel distinguish between “psychic” and “pneumatic” influences (Schaff 2014, Loc. 18353).

Isaiah 12:1-6 - Lectionary for Lent 4C

3/25/2019

3/25/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Isaiah 12:1-6 is centered around thanksgiving to God. The people of God will give thanks to the Lord. They will tell about what God has done. This brings great joy.

For some reason, we often seem focused on acts of God which appear negative. Our insurance policies may even classify “acts of God” such as earthquakes or forest fires as covered or uncovered incidents in their coverage. Many in our culture seem convinced that God’s work is, by definition, negative.

In sharp contrast to that, Isaiah 12:1 describes God’s work as turning from anger so as to bring comfort. Verse two describes God’s power as something which drives away fear. Verse five says that God’s name is exalted by his deeds, and it assumes that God’s work is good and gracious.

Do God’s people face trials and tribulations? Yes, they certainly do. Is there a healthy fear of God? Yes indeed. We do not want to fall into God’s righteous wrath against our unrighteousness. But what is the focus of the Bible? It is that, in Christ, God’s anger at sin has been satisfied and that he can look at those who trust in Jesus as if they are perfectly righteous in his sight. God has turned from his anger. He has brought comfort. This is the good news, which should provoke our praises, our songs of joy. The Holy One of Israel is great in our midst.

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.

Fasting in Early Christianity

3/22/2019

Friday is Didache day.
3/22/19
Milavec, Aaron. The Didache: Faith, Hope, & Life of the Earliest Christian Communities, 50-70 C.E. New York: The Newman Press, 2003.

Chapter 4 “Rhythms of Fasting and Praying Until the Kingdom Comes” pp. 285-350.

Religious communities normally share together in a life of prayer. Milavec sees the Didache communities as unified in large part due to a rhythm of both fasting and prayer. The Didache (8:1) prescribes fasting on the fourth and sixth day, rather than the second and fifth day, as done by “the hypocrites” (Milavec 2003, 289). This wording presupposes that the community would use a Jewish calendar, with its seven day week. Converts would adopt a Jewish calendar for their worship but also retain the Roman calendar for much of civic life.

In 45 B.C., the Romans had adopted a Julian calendar, which began in January rather than March. It had months as we do now, as well as a leap day every fourth year. However, it had no structure of a week. That was adopted, partly due to Jewish influence, late in the first century (Milavec 2003, 291). The names of days in a week appear by the early third century. In the fourth century, Romans began the custom of closing the civil courts on “the day of the Sun,” which Christians could read with a double meaning as the day of resurrection (Milavec 2003, 292). By the sixth century Sunday became a fairly universal day of rest.

The fasting on the fourth and sixth days of the week is significant. Jewish fasts were typically on the second and fifth days of the week (Milavec 2003, 293). Milavec notes that the Apostolic Constitutions explain the fourth day as the day Judas agreed to betray Jesus and the sixth day as the day of Jesus’ death (Milavec 2003, 294). However, Milavec asserts that it is impossible that the Didache communities could have inherited or invented such customs. He gives no reason for his assertion. Regardless, we do not have a definitive reason for the selection of those fast days.

Milavec continues his discussion of fasting by considering the extent of the regular fast. There are many different ways in which one can humble himself by fasting. Although Milavec considers the Didache communities to be Gentile, they still have some roots in Judaism. So he considers the specific feature of Jewish fasts (Milavec 2003, 296). Normally fasting was an abstinence from food and drink. Sometimes it involved additional signs as well. The Didache, giving no specifics, would seem to expect discretion in the community as to the rigor and duration of the fast (Milavec 2003, 298).

Within Jewish thought, fasting and praying are inextricably linked (Milavec 2003, 299). Milavec considers that fasting is not a matter of self-mastery but of intensifying prayers so God will bring what is needed to the community. His example is praying for rain when it has been unusually dry (Milavec 2003, 300).

Milavec does note that the significance of the fast in antiquity was more closely tied to whether everyone participated than to the actual rigor of the fast (Milavec 2003, 300). He cites several instances which demonstrate widespread participation as the important factor but do not specify what was to be given up in the fast. The primary importance here was that everyone fasted. Secondary importance was assigned to fasting at different times from “the hypocrites.” No other specifications seemed necessary.

Who are these “hypocrites”? Milavec asks if they are the same as the Pharisees in Matthew (Milavec 2003, 301. Because Matthew calls the Pharisees “hypocrites” and because the Pharisee in Luke 18:12 mentions fasting twice a week, many equate the two. However, Milavec follows Rordorf who asserts a very different identity for the hypocrites (Milavec 2003, 302). Matthew’s account of the Pharisees calls them hypocrites because they make a show of fasting. The disciples of Jesus were to fast in secret. In the Didache the practice of the hypocrites is not specifically mentioned. The disciples are to fast twice a week, but publicly rather than in secret. The Gospels also do not say that the Pharisees were distinguished because of their fasting. The practice seems unrelated in Milavec’s mind. Matthew’s Gospel also has Jesus tell his disciples to make their appearance normal on fast days, rather than to choose different fast days (Matthew 6:16-17) (Milavec 2003, 303).

The term “hypocrite” itself is worthy of consideration. In the secular world it was a term used of an actor, neither with positive or negative connotations. Within Judaism and Christianity it took on a primary meaning of someone not involved in a theatrical production, but rather playing a role in life which was not true. As a result, we have retained the word with negative connotations (Milavec 2003, 304).

Milavec still desires to explain who the “hypocrites” in the Didache could be. Since he has concluded they cannot be Pharisees, he considers other possibilities (Milavec 2003, 304). They may be Jews but not specifically Pharisees. However, the Didache doesn’t seem hostile to Jews (Milavec 2003, 305). They may have been Jewish people who encouraged Gentile converts to make commitments to the temple. If this were the case, we could easily understand the fact that the Didache doesn’t seem to consider the temple important. Milavec sees this, as well as the statements in the synoptic Gospels downplaying the temple, as something coming from the time of the destruction of the temple. Only then could Christianity be safely distanced from Judaism (Milavec 2003, 306). Once the temple was destroyed it was safe to make positive statements about the temple.

Milavec asks whether the Didache is an anti-Jewish text at heart. Although some see an attack on Judaism in the discussions of baptism and fasting, Milavec sees the text as framed by Jewish leaders who wanted to guide gentile converts (Milavec 2003, 307).

Luke 13:1-9 - Lectionary for Lent 3C

3/21/2019

3/21/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our reading from Luke 13:1-9 confronts us with an unpleasant reality. While we might want to get what we deserve, and hold out some hope that we would get something good, Jesus reflects upon some who were apparently killed while making sacrifice to God. He points out to his questioners that they themselves are no more righteous than those victims of what seems an unjust death. People die, whether of illness, accident, or violence. We cannot hope for better. This earthly life will come to an end, whether we like it or not.

That’s a sobering thought. All our righteousness, all our civic good, all our attempts at caring for ourselves will pass away, if we are looking only at this mortal life. The mortality rate for humans throughout history remains 100%. The Bible mentions a couple of people who were taken up to heaven without dying and one who was raised from the dead. Out of all human history, we are left with a 100% mortality rate.

Jesus gives us some hope in verses 6-9. He calls his people to hear him, to repent and believe. And then he gives a lesson about a man who has a fig tree. It isn’t productive. It should probably be cut down and thrown in the fire. But the vinedresser persuades the owner to leave it for another year in hopes of producing fruit. The tree will receive care and nourishment. Maybe it will produce.

In the end, we don’t find out whether the tree produces fruit or not. We don’t find out whether the people listeniing to Jesus repent or not. We don’t know any of that. But we do know that God’s call to us is crystal clear. He calls us to believe in him. He calls us to change our attitudes so that we are not in line for execution. He invites his people to receive not what they deserve, but the good they need.

The people who were killed are not greater sinners than we are. However, God graciously offers his forgiveness to all who believe. We’re all sinners, in need of forgiveness. In Christ we can receive that forgiveness, not by our righteous works, but by Jesus’ forgiving grace.

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 Third Woe and a Declaration of God's Glory

3/21/2019

Thursdays are for the New Testament
3/21/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
III. God in Majesty and Judgment (4:1-16:21) pp. 218-602.
A. God’s Sovereignty in Judgment (4:1-11:19) pp. 219-450.
3. Seven Trumpets (8:2-11:19) pp. 339-450.
f. “Seventh Trumpet (11:14-19)” pp. 438-450.

The seventh trumpet, of Revelation 11:14-19, introduces the “third woe.” Osborne notes it is a difficult passage because the actual woe does not seem to be present. Instead, there is a celebration of the coming of the Lord (Osborne 2002, 438). People have variously suggested the woe is in chapters 12-13, in 12-20, or is simply absent from the text. If it is present in 1114-19, it “is proclaimed rather than described” (Osborne 2002, 438).

Osborne observes that the announcement of the third woe could take a reader by surprise, since the second woe was some time ago, in 9:13-21 (Osborne 2002, 439). The interlude may have been a purposeful part of the second woe. The trumpet, when blown, would lead readers to expect an immediate catastrophe, as happened in the past. However, as in the action of the seventh seal, there is something which seems peaceable. Osborne notes the seventh seal introduces silence but the seventh trumpet introduces a choir (Osborne 2002, 440). The heavenly chorus sings loudly about the victorious kingdom of God, which is a certain reality. The Lord has ushered in a heavenly kingdom which replaces all the earthly kingdoms (Osborne 2002, 441). Osborne sees a strong emphasis on the unity of the Father and the Son in the eternal kingdom. Temporality has been ended by the eternal Lord.

In Revelation 11:16-18, the twenty-four elders sing a hymn which celebrates God as He “has ended this world and begun his eternal reign” (Osborne 2002, 442). In powerful terms the title of God as the one “who is, who was, and who is to come” is used but without the future, indicating that God’s kingdom is present now forever (Osborne 2002, 443). God is reigning in his final show of power. While some, taking a preterist approach, think this is a description of Christ’s kingdom after the sacking of Jerusalem in 70, Osborne observes that God’s reign in Christianity was established earlier, by Pentecost, so the destruction of Jerusalem is not a natural fit (Osborne 2002, 444). The hymn further refers to Psalm two, with mockers despising God’s wrath, and a statement of God judging the mockers. The time referred to will also be one for judging the dead and rewarding the faithful (Osborne 2002, 445). Osborne notes that different people receive some sort of rewards, but the nature of the rewards, their differences, and distinctions among the groups are not at all clear (Osborne 2002, 446). Regardless, at the end of the song, God’s temple in heaven has been opened. God’s mercy is present for the end of this age (Osborne 2002, 448).

1 Corinthians 10:1-13 - Lectionary for Lent 3C

3/20/2019

3/20/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

In 1 Corinthians 10:1-13, the apostle warns the Corinthians. They, as God’s people, are, according to Paul, partakers of the identity of Israel. They all passed through the Red Sea with Moses, though the event was around 1400 years earlier. God gives his people a group identity, and it is one in which his people are under his protective hand. They are those rescued by the Lord.

What happened to the people of Israel? They took matters into their own hands (v. 7). The result of taking their own initiative was an immoral departure from the faith, eventually leading to destruction. They followed their temptation and their desires, departing from the collective people of God.

The Corinthians were never with Moses. How does this apply? Just like the people of Israel, they could remain under the protection of God through faith in Christ. When they choose to pursue their own desires, to solve the problem of eternal life according to their own plan, they will certainly fail. As with the Corinthians, so with us. Christians are called to trust that Jesus has done all that is necessary for our life and salvation. As Moses brought the people of Israel through the sea, Jesus has promised to bring those who trust in Him through death to emerge safely on the other side. We are warned not to trust in our own way, for without it we will not emerge unharmed. As we trust in Christ, we are safe. As we trust ourselves, we are doomed.

This should not be difficult for us to analyze and decide upon. As Christ has called us his people, let us walk as 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.

Overthrow of Power

3/20/2019

Wednesdays are for Bits and Pieces
3/20/19

Veith, Gene Edward. Modern Fascism: The Threat to the Judeo-Christian Worldview. St. Louis: Concordia Publishing House, 1993.
Chapter 8, “‘The Will to Power’ Fascism and Postmodernism” pp. 126-144.

Veith, even in the early 19902, recognized the shift from modernism to postmodern thought, which he sees as a breakdown of all that is transcendent. He observes that “some of the crucial theorists of the new postmodern thought were personally involved with the fascism of the 1930s” (Veith 1993, 126). Veith is clear that postmodernists are not necessarily fascists. However, the thinking can lead toward fascism, so deserves cautious analysis. Because postmodernism is critical of capitalism and other traditions which seem based on power, it can “easily legitimize oppression by undermining all moral and legal structures that might mitigate and control the ‘will to power’” (Veith 1993, 127). The value placed on pluralism can provoke treatment of people only as they fit into categories, rather than as individuals. Meaning, and therefore fact, is something which is created by a society, rather than being recognized by an individual. This process goes as far as the fact of one’s self, which is determined by social and cultural forces (Veith 1993, 128). The social analysis performed in postmodernism normally uses categories recognized in Marxism, Freudianism, and build strongly on Nietzsche, with reality hidden and needing to be drawn out (Veith 1993, 128-129). If meaning is a construct to be brought out through interrogation, the individual may well do best allowing cultural or governmental patterns dictate what is good or bad (Veith 1993, 129). This is very similar to fascism.

Postmodernism also has a strong emphasis on relativism. Since meaning can differ from one person to another, attempts to impose objective truth are rejected as oppressive (Veith 1993, 130). This relativism effectively views Western civilization, with its emphasis on stability and an attitude of superiority, as oppressive. Rather, cultures which have been oppressed should be seen as superior. While this would seem at odds with fascism, Veith notes the categorization is identical, though the conclusions differ (Veith 1993, 131). It leads to social stereotyping and will logically cause different groups to be privileged. Veith goes on to identify the root of the problem. “What is missing in postmodern multiculturalism is an acknowledgement of any kind of realm that transcends culture, some overarching sense of universal humanity which people of all cultures have in common” (Veith 1993, 132). In postmodern thought, there is nothing to replace the stabilizing influence of science, democratic values, or religion. Postmodernism tends to divide cultures apart rather than to develop unity (Veith 1993, 133). Fascism did precisely the same thing, in its emphasis on the distinctive features of various cultural and ethnic groups (Veith 1993, 134).

At the heart of postmodernism, Veith says, is the deconstruction found first in Heidegger. “Put simply, deconstruction begins, with the existentialist dictum that there is no transcendent meaning, that meaning is a human construction” (Veith 1993, 135). Language, which is in some ways arbitrary, is also subject to deconstruction. Thus, a postmodern reading of a document can make it mean nearly anything or nothing, as Veith illustrates with several examples (Veith 1993, 136). In the end, any transcendence is rejected, allowing the interpreter to act in a dictatorial manner, something the fascist deconstructionists were free to do (Veith 1993, 137). Veith makes much of the writing of Paul De Man, who was an important fascist journalist and who continued developing the same ideas as a professor and literary critic in the United States (Veith 1993, 138). In De Man’s work, language and action are alike exercises of power. They are morally detached, allowing the writer or actor to create their own meaning (Veith 1993, 140).

Veith does observe that some have argued that there are deconstructionists who are religious, so must accept transcendence. However, he shows with several examples that not all are consistent about their religious points of view, preferring a deconstructionist philosophy when it is at variance with Scripture (Veith 1993, 141-142). In the end, it is perfectly natural that a deconstructionist philosophy will lead to the tyranny of one group over another. This is precisely what we saw in the fascism of the 1930s (Veith 1993, 143).

Psalm 85 - Lectionary for Lent 3C

3/19/2019

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

We’re pretty accustomed to thinking about life in terms of defaults. We assume a particular condition which is normally true. This can be applied to most of the situations of our world, even to people and their personalities. And, just as all the people we deal with, God has a personality, a very complex one.

In our Psalm this week, we ask ourselves whether God’s default is favor of justice, since the two seem to be in conflict with one another. In his justice, God cannot abide our sin and iniquity. He is right to be angry at us. God’s justice is central to his nature. However, so is his mercy and favor, by which he forgives and restores his people. What has happened to God’s people? In this Psalm they have been forgiven in the past. Yet they find themselves separated from God. That’s what happens when God is just and we are sinful. Again and again we face his fanger.

If we pause to consider it, God’s forgiveness is not in conflict with his justice. He can’t legitimately bypass our sin. That violates his justice. What option is left for him? He could destroy us to satisfy his justice. Then again, he could show mercy, not by overlooking offenses, but by taking care of them. Forgiveness doesn’t just ignore or minimize sin. It acknowledges it as what it is - an affront to the perfect holiness of God. Then forgiveness takes care of the consequences. God’s holy justice and his perfect restorative love meet in God the Son, Jesus, who gave his life as a ransome for all of our sin. In Christ, both justice and favor are satisfied. This is the hope of the Christian, and the joy of our Psalm.

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.

Finding Rest in God's Presence

3/19/2019

Tuesdays are for the Old Testament
3/19/19

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Col, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 15”

Augustine observes that the language used by David in Psalm 15:1 points to a temporary setting, a tent, such as soldiers might use on campaign. From this, he says that “we war with the devil for a time, and then we need a tabernacle wherein we may refresh ourselves” (Augustine Psalms, loc. 320115). True rest is found in the presence of the Lord. But who does actually inherit that rest?

In verses 2-5, David lays out a detailed account of the type of person who could live in God’s presence. This is someone without sinful stains, without deceit, truthful from the heart and not merely the lips (Augustine Psalms, loc. 320123). The person who dwells in God’s presence cannot be effectively opposed by malice. He is truthful, even when it is not to his own advantage. His financial affairs are completely ethical. Augustine alleges that these are not actually difficult matters, but they are necessary for our stability (Augustine Psalms, loc. 320139).

Ezekiel 33:7-20 - Lectionary for Lent 3C

3/18/2019

3/18/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

The season of Lent is normally understood as a time of repentance and humility. Our Old Testament reading for this week, from Ezekiel 33:7-20, makes two radical statements which I find particularly humbling. First, in verse 13, if the righteous person, someone who has God’s promise of life, trusts in himself, he will fall into injustice and perish. His good works may be good, but if he is no longer trusting God but trusting himself, all his good works will not save him. This is a vital correction for those who are overly confident. Our confidence comes from God, not from ourselves.

The second humbling statement comes in verse 17 and again in verse 20. Someone who has lived a life of sin and evil can repent of that sin and be forgiven by God. It is not related to his sin but to God’s forgiveness. Likewise, the one who has always done good and does not trust the Lord is not forgiven. We look at this pattern and say God is unjust. However, He is the one who created justice. He gets to define it. And God’s justice is tied to his mercy, poured out on those who believe Him.

In the end, we realize that it is only in God’s mercy that we have hope. He pours out his mercy on those who trust him. If he acted only based on our idea of justice we would have no hope. Rather, we look to him for his mercy and grace.

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.

Basilides - An Unspeakable Deity Who Cannot Exist by Definition

3/18/2019

Mondays are for Church History
3/18/19

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 11. The Heresies of the Ante-Nicene Age” Sections 112-136, Loc. 17655-18757.

§ 124. Basilides.
After a brief and lightly annotated bibliography, Schaff introduces us to Basilides, who was in Alexandria around the third and fourth decades of the second century. Basilides claimed to bea disciple of Matthias, the apostle. His explanation of the Gnosis “was too metaphysical and intricate to be popular” (Schaff 2014, Loc. 18206). He also wrote a number of volumes of commentary on the Gospels. His views are commented on by Hyppolytus, who seems to have read Basilides himself, as well as by Irenaeas and Epiphanius (Schaff 2014, Loc. 18215). Basilides derives a philosophical system from Egyptian astronomy and from the numerology of the Pythagoreans. He is monotheistic, at least at first, which set him apart from other Gnostics (Schaff 2014, Loc. 18221). Basilides predicates the world on an ineffable God who, by definition, does not exist, speaking a world into being through a word which brings forth chaos, out of which the world develops. There is a form of sonship by which humans are eventually derived (Schaff 2014, Loc. 18222). Various circles of creation exist in this system of sonship, which, taken all together, is called the “pleroma.” All is ruled over by two archons, also called demiurges (Schaff 2014, Loc. 18230). Each begets a son more powerful than himself, who has a plan for redemption. In this redemptive sonship, which is administered through Christianity, there is a threefold Christ, son of each archon and of Mary (Schaff 2014, Loc. 18238). Through his passion, according to Basilides, the Christ was purified from those elements brought from the more primitive level of creation. As with Jesus, all others must be purified to reach their proper place (Schaff 2014, Loc. 18245). Basilides’ work was continued by his son, Isidore, who was, in Schaff’s estimation, his only important disciple (Schaff 2014, Loc. 18253). His followers replaced Jesus on the cross with Simon of Cyrene, saw Jesus as mocking those who tried to crucify him, and considered it appropriate to deny Christ when expedient due to persecution (Schaff 2014, Loc. 18261).

Baptism - Welcome to the Family

3/15/2019

Friday is Didache day.
3/15/19
Milavec, Aaron. The Didache: Faith, Hope, & Life of the Earliest Christian Communities, 50-70 C.E. New York: The Newman Press, 2003.

Milavec questions a possible inconsistency in the Didache’s use of the divine name. Baptism is to be in the triune name. However, reference is made to people baptized “in the name of the Lord” (9:5) (Milavec 2003, 270). Milavec wishes to resist “harmonizing Didache usage with that of the Christian Scriptures” (Milavec 2003, 271). However, use of “the name of the Lord” would typically refer to God the Father. Milavec does not believe the concept of the Trinity would be indicated by the baptismal formula, nor would he say the concept was developed until the fourth century (Milavec 2003, 371). He therefore assumes that the formula in 7:1 may have been added later, as he suggests happening in Matthew 28:19. Another possible solution is that in the two strands of thought, Gentile and Hebraic, the terminology could have been used differently and that both are present in Didache (Milavec 2003, 272).

Baptism was not only a Christian rite in the first century. Milavec describes the process by which a gentile convert to Judaism would present himself, receive instruction, and be baptized (Milavec 2003, 273). He concludes that the actual setting and the manner of instruction would be similar in the Didache communities. The instructor and baptizer would be the same sex as the convert to tailor instruction and guard modesty.

Milavec shows a fundamental presupposition when he discusses the theology of baptism. “Theology grows out of graced experience. As such, therefore, the theology of baptism originates in the experience of baptism” (Milavec 2003, 274). While the theology will then influence preceptions of the act of baptism, Milavec sees the act itself as the mover of opinion. Baptism can serve to create a social bond with others who are baptized. This may well replace the old bonds to the pagan society, broken by conversion. Therefore, Milavec sees the corporate identity factors as the essential element in baptism (Milavec 2003, 275). The convert’s social identity was transformed in the training and would be affirmed by baptism (Milavec 2003, 276). The baptism, in turn, led to what Milavec considers the new right to pray and receive the eucharist with other baptized people (Milavec 2003, 276). Baptism, according to Milavec, was later considered unrepeatable and somthing which conferred a transformation upon the believer (Milavec 2003, 277).

Milavec concludes that baptism was not clearly tied to the historical Jesus, but was practiced in Acts and later was associated with Jesus’ command (Milavec 2003, 277). He takes Matthew 28:19 as a concept from a later time period. Milavec also takes the idea of baptism in Acts to be a continuation of John’s baptism and the preaching of repentance. The idea of a specific Christian and trinitarian baptism could have been read into the Gospels at a later time, after a theology of baptism was developed (Milavec 2003, 278).

Conversion and commitment, rather than an act of baptism, as seen by Milavec, lead to forgiveness. He ties this doctrine to the parable of the Prodigal, among other places in Scripture. In all that Milavec cites, there is confession and commitment to life change prior to baptism (Milavec 2003, 280). This is similar to the pattern of the Didache, where extensive training takes place first, then baptism and admission to the Eucharist (Milavec 2003, 281).

Luke 13:31-35 - Lectionary for Lent 2C

3/14/2019

3/14/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our Gospel reading for this week shows an uncharacteristic view of Jesus. Luke portrays him as, on one level, not caring about people. Normally we are struck by how much Jesus cares. But here, we see that his care for his own people provokes his disregard for those who have rejected him. He calls Herod “that fox,” indicating he is a conniving person who shold be disappointed (v. 32). Despite what the religious leaders think, he’s going to go ahead to heal people and cast out demons. He doesn’t care what the authorities say or do, he is on his own timetable to go and die in Jerusalem (v. 33). And, although it is a matter of sorrow that Jerusalem will not receive his care, in the end he leaves it desolate (v. 35). Those who would oppose Jesus have condemned themselves. He allows them this. They will have to deal with it as well as they can.

How do we deal with this concept? The fact is, Jesus genuinely calls all people to trust in Him. He is not changing that call. Yet the call tells the world to trust in Jesus or to work out its own salvation. Do we trust in Him as he has said, and add to heavenly joy? Do we trust in ourselves and go to our destruction? Jesus has done all that is needed for life and salvation. If we depart, woe to us. Let us rather be gathered in Christ, as the hen gathers her chicks, to a place of peace, rest, and safety.

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 Witnesses Apparently But Not Truly Defeated

3/14/2019

Thursdays are for the New Testament
3/14/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
III. God in Majesty and Judgment (4:1-16:21) pp. 218-602.
A. God’s Sovereignty in Judgment (4:1-11:19) pp. 219-450.
3. Seven Trumpets (8:2-11:19) pp. 339-450.
e. “Interlude: Prophecy and Witness (10:1-11:13)” pp. 390-437.
iii. “Ministry, Death, and Resurrection of the Two Witnesses (11:3-13)” pp. 417-437.

Revelation 11:3-13 speaks of ‘two witnesses.” Osborne finds this narrative tied directly to the passage immediately before it, as the court of the temple is turned over to the Gentiles, then this passage seems to speak of what happens then. The identity of the two witnesses has been hotly debated throughout church history, as Osborne summarizes briefly (Osborne 2002, 417). He then suggests that a decision between a literal and figurative reading here may be less important than the principle. Those who stand for Christ in the last days can expect opposition leading to apparent destruction, which is overcome in the resurrection (Osborne 2002, 418).

In verses 3-6 the two witnesses receive authority from God, again asserting his sovereign control (Osborne 2002, 419). Osborne notes that the two witnesses are required by the Mosaic law so as to document guilt and lead to a conviction (Osborne 2002, 420). They are clothed in sackcloth, a typical sign of mourning and repentance. Osborne further observes that there are potential references to a prophetic vision in Zechariah 4, where people are called to return to God in faith (Osborne 2002, 421). The witnesses proclaim God’s glory. During this period, God will not allow harm to come to them, though any who try to harm them are killed by patently supernatural means. Osborne draws parallels to 2 Kings 1, where the prophet called down fire on those who came to attack him, but hwho received those who approached in repentance (Osborne 2002, 422). The udgments upon the unrepentant come from God, reoughly as parallels to the judgments of the trumpets and bowls. Osborne continues to find parallels to various biblical acocunts of God’s judgment (Osborne 2002, 423).

In Revelation 11:7, God allows an apparent defeat of his witnesses. Osborne refers to Revelation 6:11, where there was a concern that the witness should be complete. Here, the witness is complete and God allows “the beast” to attack and kill the witnesses (Osborne 2002, 424). This beast is “the one who ascends out of the abyss” (Rev. 11:7), so is the demonic leader referred to in Revelation 9. Osborne adduces numerous other passages, especially in Daniel, describing a demonic ruler who wages war against God’s people (Osborne 2002, 425). He observes that in the perspective of Revelation the enemy is defeated already and that his assaults against God’s people serve only to move them to their place of victory (Osborne 2002, 426). In this passage, not only are the witnesses killed, but they are also left in the street, a way of showing disrespect. Osborne considers the location of this “great city” and concludes that it is a conglomeration of Rome and of Jerusalem, which has proven apostate (Osborne 2002, 427). The death and dishonoring of the witnesses draws attention of people from many nations, who see and rejoice, a sign of defiance against God (Osborne 2002, 428).

The celebration over the dead witnesses is cut short in Revelation 11:11, as after three and a half days, they are raised from the dead. Osborne observes the similarity to Jesus rising on the third day as well as the end of Elijah’s drought after three and a half years (Osborne 2002, 429). Those who see are terrified at the power of God, a typical reaction seen in the Scripture (Osborne 2002, 430). The witnesses are taken up into heaven by the call of a great voice. Osborne questions whether the event described is the rapture of the church. The symbolism of the voice from a cloud is typical of an appearance of God (Osborne 2002, 431). However, the general resurrection appears to be at the very end, while this event seems to be followed by other events. Osborne concludes that this may be an anticipation of the resurrection/rapture event, since it is not really at the end of history (Osborne 2002, 432). What is clear is that the enemies of the witnesses see this all happening and many are converted.

The raising of the witnesses is followed by a terrible earthquake in Revelation 11:13. This divides the city and kills some seven thousand, the same number preserved for God in 1 Kings 19:18 during a time of apostasy. Again, Osborne notes that the tremendous judgment is still not utterly complete (Osborne 2002, 433). The survivors “give glory to
God,” whether from genuine repentance or from the coercive power of the victor. Osborne is inclined to consider this genuine repentance (Osborne 2002, 434).

Philippians 3:17-4:1 - Lectionary for Lent 2C

3/13/2019

3/13/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

In our Epistle reading this week the apostle Paul urges the Philippians to imitate him. This passage opens a fearful set of possible misinterpretations. Are we to try to emulate our church leaders? How do we know if they should be imitated? What of the people who are only pursuing power? In light of recent publicity which points out the sinful stiving for selfish and dictatorial influence over others, resulting in all manner of abuse, we need to proceed with caution. We don’t follow churchly authorities blindly.

While Paul tells the Philippians to follow his pattern, and the patterns of others who are similar, he makes it crystal clear how he is different from the power of this world. In verse 19, the result of the bad examples’ life is destruction. They have raised their own desires to the level of a god. Their minds are on earthly, not heavenly things. Those who are headed for destruction have pursued the things of this life only. They are trying to live in the moment, rather than considering eternity.

Sadly, there is a movement within contemporary Christianity which urges living “in the now.” It would say that true spirituality is momentary. It is also elusive. The fact is, rejecting the past and taking no thought to the future is normally seen as irresponsible and unhealthy. Much of what makes society work is an awareness of the possible consequences of our actions.

Paul is not speaking to such a radical departure. He is, however, cuationing against considering only the self and the temporal. He says there is a much better thing for the Christian. We have a heavenly citizenship, eternal and trustworthy. For this, we wait as Christ prepares to change us into His image, out of our image. This is his way of giving us a glory we wouldn’t even imagine ourselves. Yet it is where we are to stand. As we see our leaders walking in this way of glory, we imitate them. Their desire is heavenly, likewise their calling. They will lead us to hope on 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.

Contemporary High Art and Fascism

3/13/2019

Wednesdays are for Bits and Pieces
3/13/19

Veith, Gene Edward. Modern Fascism: The Threat to the Judeo-Christian Worldview. St. Louis: Concordia Publishing House, 1993.
Chapter 7, “‘The Beautiful Ideas Which Kill’ Fascism and Modernism” pp. 113-125.

Veith observes that although “fascism became a mass movement . . . it had its origins among intellectuals and artists” (Veith 1993, 113). It began as an avant-garde reaction to the established order, roughly in parallel to the rise of the modernist movement in the early 20th century. Ironically, the modernist movement and the fascist movement both found current society bleak and looked to past civilizations for models, thus creating something which was simultaneously new and old (Veith 1993, 114). The tumult of Word War I may also have led people to accept new ways of viewing their world, thus leaving the door open for these philosophical shifts (Veith 1993, 115).

Veith credits the 1913 performance of Stravinsky’s The Rites of Spring with its atonality, frenzied choreography, and human sacrifice as a key moment in history. The first audience rioted (Veith 1993, 115). However, the move to the acceptance of an avant-garde was unmistakable. The shift to the visceral, the primitive, and the departure from traditional form was all present. This had a profound influence on the theories of the fascist thinkers in the artistic community (Veith 1993, 116). Music, art, and literature began to adopt visceral and even violent modes of expression. Veith provides numerous examples of luminaries in the world of 20th century literature who found themselves at home with the primitivism, the nationalism, and the moral changes of the eugenics movement (Veith 1993, 117).

In the art world, it was commonly accepted that an artist would create values. To change culture, it was necessary to create new values and break down the old. Nietzsche saw this as the special realm of the artist, who could use the will to power as a means of creating new truth (Veith 1993, 118). Moral principles are expressions of power. Artists can impose new morals on people through the cultural force of their work. The artist, then, was a hero of sorts, who would break out of his marginalized status to lead the culture (Veith 1993, 119). The avant-garde art world with its ties to fascism provided a way of throwing off tradition in favor of a new, unrestrained self. Veith finds this very present in the Futurist art movement of Italy (Veith 1993, 120). The beautiful ideas of the artists moved quickly to violent overthrow of others. Especially in Italy, the avant-garde art world and the Fascist revolution formed alliances as they sought to bring forth a new order (Veith 1993, 121). Both movements were largely based on shock value, creating a new human order which was subjective and emotionalistic (Veith 1993, 122). Likewise, the German Expressionists explored psychological states, especially those related to violence. This found expression in an aesthetic of ugliness, which was easily adapted to the Nazi shows of force. Eventually, the Nazis banned Expressionist art, but did put it on display as “degenerate” work (Veith 1993, 123). The approved Nazi art was that of nostalgia, peasant life, folklore, and the revolutionary naturalist nude paintings and sculptures (Veith 1993, 124). The depictions of the Aryans were intended to direct people to recognize a new ideal. Order is imposed on the primitivism in a way similar to the imposition of political order on society. In the end, “fascist art lurched from total freedom to total control” (Veith 1993, 125). The transcendent was gone, but a new aesthetic needed to be created, by force, if necessary. The ideas of freedom and revolution ended up being turned to instruments of bondage.

Psalm 4 - Lectionary for Lent 2C

3/12/2019

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

Psalm 4 speaks to the troubled spirit Christians can often have when they realize, yet again, that they are radically different from much of the world in their attitudes and outlook. In verse two, the honor of the godly person is portrayed as shame. He endures lies, especially about his motives and character. These lies, moreover, accuse not only the believer but also God. Critics will ask what kind of a God would allow this or promote that. They will take advantage of every instance of a Christian not living up to the standard they have imposed on Christians, and then claim that it proves the Christian is an ungodly person and, furthermore, that God is irrelevant or a force for bad in the world.

Needless to say, this is very frustrating. Then, in verse four, the response to such an outpouring from our world is to remain quiet, to ponder God’s nature and character. To the world of accusers this very response appears to be a concession. It makes the Christian look weak and it fails to defend God’s character as well. That’s the exact opposite of what we normally would like to do. But it is what God gives us to do.

In the end, though, rather than engaging in battle with accusers, we live out a Christian life without apology, without defense. Notice in verse five that we are called to make the offering that is right and to trust in the Lord. Throughout the Old Testament, that kind of trust in God involves loving and serving your neighbor. It involves living a life which brings God’s mercy to the world. Rather than taking our conflict with the world into our own hands and fighting it out, we leave it in God’s hands and live out our trust in Him. According to verse six, we show goodness to others as the outstretched hand of God. We won’t do this if we are busy arguing with someone. We let God’s mercy do the arguing for us.

The outcome of this type of a radical lifestyle is to rest in the peace of God. That’s not a bad outcome, is it? Better yet, it allows others to find God’s peace as well. Is it frustrating? Perhaps. Is it counter intuitive? Decidedly. Is God honored through it? Absolutely.

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.

Don't Be a Fool, Christ Is the Goal

3/12/2019

Tuesdays are for the Old Testament
3/12/19

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Col, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 14”

At the outset of his comments on Psalm 14, Augustine again notes the subscription “to the end” and points to Jesus as the true end (Augustine Psalms, loc. 320068). This is in contrast to verse one and the attitude of the fool. He thinks there is no God, though Augustine says nobody would actually say that, even if he thought it. Augustine compares this attitude with that of the ungodly in Romans 1, whom God gave over to an unbelieving mind (Augustine Psalms, loc. 320077). Verse two, quoted in Romans 3, describes the Lord looking for those who seek Him, but finding that all are bound by sin. The ungodly show a voracious desire for ungodliness, as illustrated in verse four, even devouring God’s people. Augustine finds the prime characteristic of the ungodly to be adevouring mouth that speaks in a corrupt manner (Augustine Psalms, loc. 320085). In contrast, God is the one who calls his people to come, find rest, and live in peace (Augustine Psalms, loc. 320093). In verse five we read that God is with the righteous. He is not far away. The fool, however, deprives not only himself but the poor and needy of hope in the Lord (Augustine Psalms, loc. 320109). God will, one day, rescue his people, as Augustine says, coming “in glory to the judgment of the quick and the dead, and the kingdom of the just” as he makes all right by rescuing his people (Augustine Psalms, loc. 320109).

Wittenberg Door Newsletter for March 2019

3/11/2019

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Jeremiah 26:8-15 - Lectionary for Lent 2C

3/11/2019

3/11/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our Old Testament reading from Jeremiah 26 describes Jeremiah’s boldness in the face of opposition. His prophecies had not been favorable for the future stability of Jerusalem. The city would be laid waste unless something very significant changed. Needless to say, the city and relgional leaders were not pleased. They called for Jeremiah’s death because he was apparently opposed to Jerusalem. Jeremiah stood his ground, telling them they could kill him or not, as they wished, but that the condemnation was from the Lord. They really needed to change their ways and obey the Lord.

God’s people often appear to be almost on the lunatic fringe, or at least out of touch with cultural values. In times when much of Western society is trying to recover and emulate pre-Chrsitian mores about the dignity of human life, the individualized interpretations of marriage, and the alternatively trivial or indomitable significance of sexuality, Christians who say human life is inherently priceless, marriage of a man and a woman for life is the basic way of organizing and perpetuating society, and that the marital relationship is centered on commitment appear increasingly disconnected. The larger society may respond with disbelief, hostility, and even abuse or marginalization. Yet all we are doing is exemplifying God’s revealed principles from Scripture, encouraging peace, stability, and safety. Like Jeremiah, we may appear threatening to some.

How do we respond? We may not always be beyond criticism, we may sometimes miss the perfect application of God’s Word, yet we still need to stand for the truth. As in Jeremiah’s time, so in ours. The people who reject God’s word can expect to suffer. We warn them, firmly but lovingly, to trust in God who can save them from every 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.

Cerinthus - Making Different Deities

3/11/2019

Mondays are for Church History
3/11/19

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 11. The Heresies of the Ante-Nicene Age” Sections 112-136, Loc. 17655-18757.
§ 123. Cerinthus.

Cerinthus, an early Gnostic, “appeared towards the close of the first century in Asia Minor, and came in conflict with the aged Apostle John” (Schaff 2014, Loc. 18173). Schaff observes the great concern the orthodox had about gnostic techings, as John made every effort to avoid Cerinthus for fear of God’s judgment. According to Epiphanius, Cerinthus was an Egyptian who studied in Alexandria. He was likely one of the people who opposed Paul in Galatians 2:4 and 2 Corinthians 11:13. He rejected the New Testament and taught the Mosaic Law (Schaff 2014, Loc. 18182). As a Gnostic, he took the God of Israel to be separate from the maker of the world. He also separated Jesus from the Christ, denying the deity and humanity of God the Son (Schaff 2014, Loc. 18190). Some have assigned the fourth Gospel and Revelation to Cerinthus rather than John (Schaff 2014, Loc. 18197). Schaff sees Cerinthus as the last of the proto-Gnostics of the first century.

Early Baptismal Rites

3/8/2019

Friday is Didache day.
3/8/19
Milavec, Aaron. The Didache: Faith, Hope, & Life of the Earliest Christian Communities, 50-70 C.E. New York: The Newman Press, 2003.

Fasting prior to baptism is a significant issue in the Didache. Milavec notes that it is never mentioned in Scripture as a preparation for baptism, nor is it mentioned elsewhere prior to Justin Martyr (Milavec 2003, 253). However, since the mention in Didache seems almost materr-of-fact, Milavec takes it to be a practice which was customary. He suggests that fasting may be seen as a way of intensifying prayer or conversion or as a natural response to a major life event (Milavec 2003, 253). A fast may also be a response to loss of identity in baptism (Milavec 2003, 254). A fast may also be a way of cleansing the unclean food sacrificed to idols from the system, or as a preparation for the more typical fast days to come (Milavec 2003, 255). Milavec does not make any conclusion about the actual purpose of the fast.

Milavec explores the idea of fasting and sorrow further by considering a first century B.C. document telling a story of Joseph the patriarch and the conversion of his Egyptian bride, Asenath (Milavec 2003, 255). In the story, when Asenath is confronted by Joseph’s goodness, she is moved to weeping and repentance. She destroys her gods and spends a week mourning and fasting (Milavec 2003, 256). The wonder and significance of Asenath’s conversion move her to the signs of repentance, including fasting.

In Didache 7, the candidate for baptism along with the sponsor and others who are able, enter into a fast before the baptism. Milavec and others have attempted to identify reasons, but the text does not do so. Rather, it speaks only of the duration of the fast (Milavec 2003, 258). Because most people would find the fast days to be work days as well, the fast would have been a challenge.

Milavec next turns his attention to baptism itself, asking if the Didache communities would have baptized infants (Milavec 2003, 259). There is no explicit evidence prior to the late second or early third century. Milavec considers the teachings in the Didache and finds the references to baptism all indicate the individual being baptized has received training. This does not lead to a natural conclusion of infant baptism. This extends to the participation of all the baptized in communion and a requirement of confession of sins, something infants cannot do themselves (Milavec 2003, 260). In his argument, Milavec asserts that “the notion of ‘original sin’ was not developed prior to the third century, and one has to wait until Augustine (d. 430). to find a pastor threatening infants with eternal hellfire should they die without being baptized” (Milavec 2003, 260).

The use of flowing water was preferred in the Didache. Milavec notes this is consistent with the example of John the Baptist, Jewish tradition, and Hellenistic purification rituals (Milavec 2003, 261-262). He rightly observes that the verb “to baptize” does not require full immersion, though it may well have been preferred. Didache 7:2 makes reference to warm water, which could be used but was not preferable. There is debate whether the use of warm water would be for the sic, for infants, or possibly as a provision for cold climates (Milavec 2003, 263). Since the text doesn’t explain the logic, Milavec leaves the question largely unanswered. The trinitarian formula is specifically to be present. There also seems to be an understanding that enough water would be used, even in pouring, that the person would become quite wet (Milavec 2003, 264).

During the second century it became common to anoint a person with oil before baptism. By the third century a blessing of the oil was also considered normal (Milavec 2003, 264). An anointing after the water was also the norm, at least in Syria (Milavec 2003, 265). There is some question in Milavec’s mind whether the Didache migh have recognized a clergy-laity distinction and omitted the anointing as a feature of clerical practice. However, the Didache does not seem to recognize a distinction between clergy and laity. The mentions of anointings come from a time later than that of the Didache so it is reasonable to assume it was not a matter of widespread practice in the Didache communities (Milavec 2003, 266).

What of the words used in a baptism? Milavec notes that Didache 7:1 gives the triune name of God. However, he denies that the trinitarian formula was necessarily used. He adduces Scripture passages in which the early Christians did many things “in the name of Jesus” rather than self-consciously stating that they were using the name of the Trinity (Milavec 2003, 266). The question at hand is not the doctrine but the liturgical rite. Milavec theorizes that the first six chapters of the Didache would berecited before baptism (Milavec 2003, 267). The text could easily be imagined in this way, as a corporate recapitulation of the teaching and a repudiation of the way of death (Milavec 2003, 268). Milavec assumes that some very striking liturgy would be used. If it were not the Didache text, he does not have another suggestion.

Milavec does question whether baptism would be practiced unclothed and in mixed company. Jews and Gentiles alike would make use of Roman baths and participate in athletic competitions, which regularly involved nudity. Ritual purifications also typically involved removal of all clothes and ornaments. However, the Didache does not specify this. It seems the pouring of water would allow for missing some parts of the body. The baptisms in open air would have been a very public setting. Milavec suggests use of clothes and a reception of the newly baptized person by others with towels and a white garment. Modesty would likely be protected (Milavec 2003, 269).

After the baptism, the newly baptized people would join the community in the Lord’s Prayer and a shared meal, which may or may not have been the Eucharist (Milavec 2003, 270).

Luke 4:1-13 - Lectionary for Lent 1C

3/7/2019

3/7/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our Gospel passage from Luke 4 describes Jesus’ temptation by the devil. We see three basic areas of temptation. In verse three, routine physical sustenance - bread. In verse six, recognition and glory. In verses nine and following, protection from deadly harm. All of these areas of temptation are common to humanity. We want to eat, we want to be accepted and honored, and we want to be protected from violent harm. There’s nothing wrong with those desires. In fact, when someone doesn’t make reasonable efforts at any of them, that person is considered to have some sort of disorder. It’s not normal to try to starve oneself, to seek to be an outcast, or to live in such a way as to provoke harm.

Jesus answers each of the temptations with God’s Word and promises. Why is this? The simple answer is that Satan’s promises will not be kept but God’s promises will.

Does God provide what we need to eat? Yes, he does it through our work and the work of many others. In normal circumstances, the vast majority of people on this planet can secure adequate food supplies, particularly when they are not interrupted by wars or corruption. This is a gift of God. Oftentimes we have seen starvation ensue after others have arisen to take the place of God. The physical provisions promised by the corrupt government are not reliable. Neither are the provisions offered by the devil. We need to trust the God who keeps his promises.

Does God provide society in which we can give and receive appropriate honor, care, affection, and respect? Yes. Even in some secular societies we find such a thing. But in the Scripture we have a description of a Christian community in which people of greatly different backgrounds, of different social standings, of different ages, of different sexes are all able to come together in unity, receiving from God in Word and Sacrament. That’s a community of care. Almost without exception, the people I have met who feel abandoned and neglected are being abandoned and neglected by people and organizations which do not build their care for others on Scripture. Sadly, some of those people and organizations take the name “Christian.” But they have fallen short of Scripture in this. They have taken the enemy’s promises rather than God’s promises.

Does God protect us from death? He says that believing on him is eternal life. End of story. He is the one who can keep his promises. If in this life only we have hope, we are of all to be pitied. May the God who keeps all his promises bless you now and forever.

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.

Measuring the Temple

3/7/2019

Thursdays are for the New Testament
3/7/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
III. God in Majesty and Judgment (4:1-16:21) pp. 218-602.
A. God’s Sovereignty in Judgment (4:1-11:19) pp. 219-450.
3. Seven Trumpets (8:2-11:19) pp. 339-450.
e. “Interlude: Prophecy and Witness (10:1-11:13)” pp. 390-437.
ii. “John Measures the Temple and Altar (11:1-2)” pp. 408-416.

In Revelation 11:1-2 John is clled to measure the heavenly temple. Everyone recognizes this as a repetition of the actions of Ezekiel 40. However, Osborne shows that there is significant disagreement about what the action actually symbolizes (Osborne 2002, 408). The measuring tool is given by God, showing divine authority. Osborne notes that in Ezekiel 40 and Zechariah 2, a measuring indicates God’s protective ownership of his people and his temple (Osborne 2002, 409). The measuring here is of the temple but not its courts or surroundings. It is restricted to the areas in constant use for divine activity (Osborne 2002, 410). Osborne questions whether the imagery of the heavenly temple is that of an eternal heavenly reality or a reminder of an earthly temple or organization. Osborne seems to lean toward a heavenly view only (Osborne 2002, 410). The measuring of the worshipers is likely related to God’s protection, which is curious since the heavenly worshipers have already died. However, they have emerged victorious in the resurrection (Osborne 2002, 411).

The outer court is not measured. It is set aside, given over to the Gentiles (Osborne 2002, 412). A problem is that in Ezekiel the inner court is for priestly work and the outer is for worshipers. Revelation seems o picture a slightly different temple or one where some areas are used differently. The outer court is delivered to sinners, while the saints are protected by God even through their own death (Osborne 2002, 413). This is part of the way God works until the time is fulfilled.

The division of 42 months, three and a half years, is significant in apocalyptic writing. Osborne does not come out with a definitive reason for the 42 month perido. However, he sees it as a reference to a time which will be bounded before a final fulfillment (Osborne 2002, 414). God remains in charge of history and does maintain a schedule, though we normally cannot understand it in detail.

Romans 10:8b-13 - Lectionary for Lent 1C

3/6/2019

3/6/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Please forgive the fact that I’m going to talk like a seminary professor for a bit. We’ll get to the conclusion quickly. Romans 10:9 explains the quotation in the second portion of verse 8, from Deuteronomy 30:14. The word is near you. What word is that? The specific word of the Gospel proclaimed by the apostles and others. Then we have verse 9, which is typically not translated very well. Why is it not translated very well? I can’t assign a motive to the translators. Granted, the word translated as “if” may well mean “if.” But in the construction used here, it means something rather closer to “since.” The conclusion, “you will be saved” is predicated on a reality, not a possibility. Idiomatic Greek would have used a different “if” to show the possibility.

Why does this matter? The passage is used often to persuade people that they need to make a decision to believe Jesus. It is also used to cause people to question whether their decision was good enough. It is used to plant doubt in troubled consciences. I hope that was not the intention of the many translators who have maintained the “if”, but I cannot speculate fairly. I do know, based on the grammatical structure, that it was not the apostle’s intention. He wrote this as assurance. “You believe Jesus? God’s Word is near you, in your heart, and in the last day you can have confidence that you will be saved.” Jesus is the Lord of salvation, for all who believe on him, Jews and Greeks alike. He pours out his riches of salvation. He delivers the one who trusts on him safely to his final destination as an heir of all heaven’s blessings in Christ.

This word of Gospel, that Jesus lived a perfect life on your behalf, that he died in your place, that he was raised from the dead bodily to foreshadow your bodily resurrection, that he ascended to heaven to prepare a place for you, that word of Gospel is all yours, since you have believed. How well do you have to believe? That’s a matter of no consequence. How well did Jesus purchase your salvation? He has done it. And if, as the Romans who received this letter could, you can say that it is your confession, even if you think your faith is feeble, since you have believed, you will be saved. Take courage and enjoy the Word of God near you, in your heart.

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