Wittenberg Door Campus Ministry - Blog

Psalm 46 - Lectionary for St. Peter and Paul, Apostles

6/22/2021

6/22/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

"There is a river whose streams make glad the city of God" (Ps. 46:4a, ESV). As a resident of the central part of the United States, rivers are a natural part of my life. The Missouri, the Mississippi, the Ohio - these three rivers have been instrumental in bringing food, communication, and prosperity to millions of people. The rivers' streams bring gladness.

God's presence, as the commander of the rivers, brings gladness. It is in him that we live and move and have our being. He is the security of his people.

Not all is well, however, in this river basin. In verse six there is contention. The nations are raging, and they rage against God.

Have you ever experienced a river in flood? Even a small creek can become a rushing torrent which will wash away anything that comes in contact with it.

In the same way, God, the mighty ruler of all, uses the same water of the Holy Spirit to bring joy to His people and to remove the corruption of his enemies. He brings desolations (v. 8) to the end of making an end of wars.

The prayer of the Christian, then, is that we would receive the living water of the Holy Spirit with joy and delight.

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

Acts 15:1-21 - Lectionary for St. Peter and Paul, Apostles

6/21/2021

6/21/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

We recognize Acts chapter 15 as a foundational gathering in Church history. In this passage, which scholars generally date in the spring of the year 51, the question had arisen whether Gentiles could become Christians without first converting to Judaism. Additionally, it was unclear whether they would need to take on Jewish law and customs or not.

If we think about it, this was a really huge question. There was no known background for answering it. What would the people recognized as leader of the Christians, assembled in Jerusalem, do? Acts 15:2 and 15:6 both attest to there being a large amount of discussion and debate, and that the discussion involved significant disagreement. This was not a friendly picnic in the park.

Peter's experience at the household of Cornelius, recorded in Acts chapter 10, became very important in the discussion. Though we don't have a clear identification of what Paul and Barnabas brought to the table, Galatians suggests that the same kind of dispute drove them to Jerusalem for the consultation. Paul had been bringing the Gospel to non-Jewish people. They were believing and living as Christians, apart from the dietary customs and other cultural habits of Judaism.

What was the conclusion? Salvation can come to Gentiles, just as to Jews, regardless of their cultural differences. However, in the end of the decision, converts are cautioned to avoid a few things which would be culturally very offensive to Jews. This was to avoid burning bridges across the cultures which could bring people to Christ.

The decisions of Acts 15 are consistent with Old Testament precedent, by which people from any nation could join into Israel, God's covenant people. However, in the New Testament context, the association is done by trusting Jesus and receiving his grace through faith in him, rather than by changing cultural habits and following a series of laws.

God still calls people to himself. Salvation is still, and has always been, by God's grace, received by faith. We still do well to offer that grace to others, and to avoid erecting cultural barriers which would drive others away. We allow the Lord to convert people, changing them from inside out. We trust he is able to do it.

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.

Bishops and Deacons in the 1st Century

6/21/2021

Tour of Christian History
6/21/21

Schaff, Philip. "Ch. 22: Bishops and Deacons." The Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 73-75.

The churches of the Didache select their own bishops and deacons, according to XV.1. Schaff sees this as an indicator that these leaders "derive their authority not directly from the Holy Spirit, as the Apostles and Prophets, but through the medium of the Church" (Schaff 1886, 73). He notes that the offices of teaching and serving appear to be the same as those described in the New Testament. As with the New Testament usage, "bishop" and "presbyter" are used synonymously (Schaff 1886, 74). Schaff describes the terms briefly but in detail. Of note, he indicates that even small congregations seemed to have several presbyters (Schaff 1886, 74). In contrast, by the time of Ignatius, the bishops are a higher order than the presbyters, with the presbyters eventually becoming referred to as priests (Schaff 1886, 75).

Luke 1:57-80 - Lectionary for St. John the Baptist

6/17/2021

6/17/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

We've all witnessed proud parents singing the praise of their children, even the newborn ones. It's normal and healthy. We should be pleased with who they are and their achievements, even those like opening their eyes or holding our fingers.

Zechariah is a little different. Is he a proud father? No doubt. But he is focused on how John would direct people to the Christ, who had not yet been born.

The life of the Christian is to be taken up in celebrating Jesus. It doesn't matter so much what we can do. What matters in the end is that Jesus has come to live a perfect life on our behalf and to purchase salvation for every one who believes.

John was a herald of Christ. He lived out his life as a faithful servant of the Gospel, telling all taht they could hear the true Lord and follow Him. The message never gets old. It never disappoints. Jesus is truly Lord of all.

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

Back to Focus on Jesus

6/17/2021

Thursdays are for the New Testament
6/17/21

Gibbs, Jeffrey A. “Matthew 11:1: Narrative Conclusion: Summary of Jesus' Ministry." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 546-547.

Jesus' Missionary Discourse, Matthew 10:5-42, focused on the mission work of the Twelve and those who would follow after them. In 11:1 the text puts the focus back on Jesus. Gibbs observes that we have no inkling at this point of what the Twelve actually did (Gibbs 2006, 546). Jesus simply continues his work. Gibbs concludes from this that Matthew's intent is to emphasize what Jesus himself was doing (Gibbs 2006, 547). At this point, Gibbs closes the first of his three volumes.

This Thursday series of posts on New Testament commentary is going to take a break. My doctoral research into the early Christian document, the Didache, is going to consume more of my time in the near future. I'll still be making posts on Thursdays but they will be related to book chapters or journal articles that are related to that research. It's a fascinating little document that sheds light on some of the very earliest Christians. I hope you'll keep reading!

Apostles, Prophets, and Teachers

6/17/2021

Tour of Christian History
6/21/21
Schaff, Philip. "Ch. 21: Apostles and Prophets." The Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 67-73.

Schaff turns in his 21st chapter to consider the Didache's description of apostles and prophets. He considers that "the apostles spoken of in the eleventh chapter, are not the Twelve mentioned in the title, but their associates and successors in the work of Christianizing the world" (Schaff 1886, 67). He sees this as a secondary sense of apostles, missionaries who extend the Apostolate, such as Barnabas, Silas, Timothy, and many others (Acts 14:4, 14; 1 Thess. 2:6;' Rom. 16:7; 1 Cor. 15:5, 7; 2 Cor. 11:5, 12:11). They were seen as itinerant evangelists, hence the Didache's prohibition on receiving them for an extended period of time (Schaff 1886, 69).

Prophets, in distinction to Apostles, "were not sent as missionaries to the heathen, but instructors and comforters of converts, and might settle in a particular congregation" (Schaff 1886, 70). These were considered aking to chief priests, and were to be accepted and cared for in longer term settings. This ministry was gradually superceded by the episcopacy (Schaff 1886, 72).

Teachers also appear in the Didache, particularly in 13:1-2, where they have roles similar to both Apostles and Prophets (Schaff 1886, 72).

Acts 13:13-26 - Lectionary for St. John the Baptist

6/16/2021

6/16/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

In Acts 13:13-26, the leaders of a synagogue, recognizing Paul as a guest who was an esteemed teacher, asked him if he had any exhortation for the people. So far, it was more or less standard procedure for worship in the synagogue. That all changed rather quickly.

Paul promptly reminded all the people gathered of the one most important element of their faith. God is able to rescue people who have fallen into bondage. This is the Lord's desire. Paul gave four examples, and through these, he brought the people to know that salvation through faith in Jesus is just like being rescued from captivity in Egypt.

Israel, in bondage in Egypt, was rescued through Moses. This event would immediately remind the attendees at the synagogue of the Pssover and the journey through the Red Sea. It was all about someone (a lamb) dying for them so they could be released and be brought out of death and into life. Paul then fast forwarded to Saul, who was used by God to rescue them from sin and bondage. However, Saul, the earthly king, was replaced by David, the godly one. God's promise to David was that a king would be on his throne forever. This was fulfilled in Jesus. He is the one ruling in the name of God, on the throne of David, and who is able to die in our place and rescue us from bondage.

Salvation is in Jesus, the one who gave himself as a substitute for our sin, dying so we would live. This is the Gospel. Paul went there right away. Jesus, the deliverer, was right there for the 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.

Strengthen Your Weakness

6/16/2021

Wednesday is for Bits and Pieces
6/16/21

Schwarz, Christian A. "Chapter 4: The Minimum Factor." Color Your World with Natural Church Development: Experiencing all that God has designed you to be. St. Charles, IL: Church Smart Resources, 2005, 125-145.

Schwarz defines "the minimum factor" as that element which is weakest in a church organization. he advocates focus on that area as the most basic task necessary for growth (Schwarz 2005, 126). He draws the necessity to work on these areas from Paul's listing of fruit of the Spirit in Galatians 5. All the fruit is good and should be developed in every person. The minimum factor may be illustrated by analogy of a potted plant. We apply what it needs at the time, until we need to apply provision for a different need (Schwarz 2005, 128).

Schwarz further illustrates that the minimum factor needs re-evaluation, as growth occurs and leaves a different factor as the new minimum. He then advocates building all our capacity in terms of the quality characteristics introduced in chapter three (Schwarz 2005, 132). To do this, he recommends his NCD survey tools as a measurement of a congregation's weaknesses.

Schwarz also observes that his "Trinitarian Compass" can serve to inform our evaluation of minimum factors in a congregation (Schwarz 2005, 135). He emphasizes that the goal is to eventually increase all areas, leading to what he would consider as a more "radical" form of Christianity (Schwarz 2005, 136). By application of his compass within the overall minimum factor, it is possible to find the need for growth more precisely. Again, Schwarz recommends this be identified through his survey products (Schwarz 2005, 138).

Schwarz finally notes that his principles can be applied to entire church bodies. He illustrates with several different denominations (Schwarz 2005, 140). In the end, he also applies his prouct across church bodies to evaluate cultures as a whole (Schwarz 2005, 142). It appears at this point that he really wants to sell his process to create Christianity acccording to his criteria everywhere. Schwarz describes his paradigm as a countercultural but biblical message (Schwarz 2005, 144). However, I am concerned his emphasis ultimately would result in a least common denominator form of Christianity which falls prey to his concept of what the Church should look like.

Psalm 85:7-13 - Lectionary for St. John the Baptist

6/15/2021

6/15/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Psalm 85:12 boldly affirms that the Lord will give what is good. Here it is tied to an increase from the land. What conclusion can we draw from this? Economic prosperity is good. It is one of the ways God provides for people. The increase from the land means people can eat. This is a very good thing.

Verse seven ties the idea to peace that comes from the Lord. While we would certainly pray for internal peace, in God's kingdom we expect an outward peace as well. Yes, in Christ, no matter the turmoil of this world, I can have peace of mind, orderly affections, and comfort in my soul. But that doesn't put food on my table or on anyone else's.

The peace which brings prosperity includes safety from those marauding hordes who trample and burn your crops.

How does the Lord work this out? First, as we learn to love our neighbors as ourselves, we cultivate a peaceful and orderly community. We end up working for each other's good. This is voluntary in nature, so very different from the modern Marxist idea of forced collectivism. This comes from the bottom up.

Second, we start to see that the Lord of heaven and earth is able to work prosperity for all. It is not a zero sum game, competing for scanty resources. It is a world of a rising tide which can lift all the ships.

Third, we bring honor to God in all things. He is able to bless our land, as he already has through Christ's work to reconcile us to him.

The Lord pours out what is good. Thanks be to God.

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

Isaiah 40:1-5 - Lectionary for St. John the Baptist

6/14/2021

6/14/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

What is the comfort God has for Israel? Her warfare is ended, her iniquity is pardoned, and she has "received double for all her sins" (Isaiah 40:2, ESV). God has proclaimed an end to trials. It is over.

A common theme in literature, poetry, song, and film is the end of a conflict. While we might look forward to a sudden return to "life as normal," in fact, that doesn't happen right away. The conflict has always left wounds to be healed, internal and external turmoil, and usually a big part of society to be rebuilt.

God declares the end of the conflict, a return. But there's a big mess to be cleaned up. What will he do?

As he comes to visit his people, God creates a safe haven. He makes a place of safety to walk. He reveals his glory, in the person and work of Jesus. All flesh will see it (v. 5). God has promised.

In Christ, our warfare is ended. We are still encamped in the rubble of a fallen world. We are still broken by sin and suffering. But the Lord has brought a conclusion. He has broken the power of sin.

Now is the time for healing, as we receive God's grace in Word and Sacrament. Now is the time of restoration. God has brought rest in Jesus.

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.

Dating the Document Based on Polity

6/14/2021

Monday Tour of Christian History
6/14/21

Schaff, Philip. "Apostolic and Post-Apostolic Forms of Government." The Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 64-67.

Schaff observes that the earliest church polity we know of leaves us with apostles and the sacraments of baptism and the Lord's supper (Schaff 1886, 64). The canonical Acts adds prophets, teachers, evangelists, elders, and, in some localities, deacons. These people exercise various gifts. Schaff notes that the detailed lists are often incomplete and not heirarchical (Schaff 1886, 65). He does observe that apparently one congregation could have multiple bishops, and that the words "bishop," "presbyter," "elder," and even sometimes "father" could be used synonymously. Schaff's analysis is replete with biblical references.

Schaff further points out that considerable development in the articulation of these offices comes about gradually by the third century (Schaff 1886, 66). By the third century, the apostolic office is absent, the priestly class has three divisions, and the diaconate is divided into numerous "minor orders." Among the bishops those in the major matropolitan centers take on more honor and authority.

Schaff concludes that the Didache "stands between the Apostolic organization of the first century and the Episcopal organization of the second, and fills the gap between the two" (Schaff 1886, 66). In this way it is similar to Clement of Rome and the Shepherd of Hermas.

My blog posts are gradually going to be more focused on the first century doument called the Didache as I work toward completion of my doctoral dissertation. Posts regarding books and articles will no longer be on a weekly series schedule, but will be moving more toward daily progress as books I have been walking through reach their conclusions.

Mark 6:7-13 - Lectionary for St. Barnabas, Apostle

6/10/2021

6/10/21
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 Mark 6:7-13 Jesus sends his apostles out by twos. They are given authority over demons and were able to heal the sick as well as engage in proclamation of the Gospel.

All the needs of Jesus' apostles would be taken care of on their journey. They were not to take provisions, money, or extra clothing, though they were to wear sandals rather than going barefoot. They were to take a staff with them, which would provide them with some measure of comfort and a little bit of self-defense.

How did the apostles get by on this journey? People would take them in. What people? Probably people who had been rescued from illness or unclean spirits, or who were glad for the work the apostles were doing. Word would get around the communities that the people doing miraculous works of healing were there.

The apostles would normally be welcomed, but not uniformly. If a place would not receive them, the apostles could "shake off the dust" from their feet (v. 11, ESV), figuratively wiping their feet on the way out the door.

By and large, the work seemed successful, according to all the measures we have. They healed a lot of people, they proclaimed repentance, and apparently they were received most of the time.

The work of the Christian today is rather similar. Though we normally don't have Jesus' strict command not to provide for ourselves, Christians involved in many types of ministry receive their provision from the generosity of those they minister to. Over the years I've been involved in Christian work, even my walking stick has worn out and been replaced, not to mention many pairs of shoes!

Sadly, I have also been in several situations which have reminded me of the apostles' wiping of their feet on the way out the door. But it has not been very often. For the most part, I've had the honor of bringing God's words of hope and help to people who receive them gladly. The Lord has provided and has used me as his instrument of grace.

The work goes on. Keep laboring! Trust that the Lord is able to care for his own.

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 Are Those Missionaries?

6/10/2021

Thursdays are for the New Testament
6/10/21

Gibbs, Jeffrey A. “Matthew 10:40-42: Their Lord Is with His Servants." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 541-545.

Verses 40-42 of Matthew 10 shows the converse of verses 34-39. Earlier, we saw the result of rejecting Jesus and His messengers. Here, Gibbs sees Jesus treating the Twelve and other "missionaries" as prophets who are welcomed. The welcome is rewarded (Gibbs 2006, 542). A significant part of the reward is the presence of the Father and the Son with those who proclaim the Gospel. Gibbs sees this as a significant theme throughout the New Testament as well as the early Christian writings (Gibbs 2006, 543).

Gibbs asks whether the categories in these verses, "prophet . . . righteous nam . . . . little ones . . . disciple" (Gibbs 2006, 544) are meant as four separate groups. His conclusion is that the parallelism suggests they are meant to be a collective of all Christ's missionaries.

Acts 11:19-30; 13:1-3 - Lectionary for St. Barnabas, Apostle

6/9/2021

6/9/21
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 reading in Acts 11 for the day of St. Barnabas introduces us to Barnabas, caling him "a good man, full of the Holy Spirit and of faith" (v. 24, ESV). Barnabas not only introduced Saul to the Christians in Antioch, later becoming a common traveling companion of Paul, he also served an important purpose among the earliest Christians. He was the one appointed by the leaders in Jerusalem to find out whether the reports of Hellenists believing on Jesus were true. At that time there was still considerable question whether non-Jewish people could actually become Christians. Barnabas verified that indeed they could.

In this way, Barnabas was the point man who represented to the whole Church that the Gospel was for all nations, regardless of whether they had previously been converted to Judaism. It was an incredibly important realization, which has motivated world mission to this day.

Yes, the Gospel is for everyone. There is no people group, no language, no ethnicity, no place of origin where it would be inappropriate to deliver the message of salvation by grace through faith in Christ!

The realization of Barnabas also prohibits Christians from any sort of racist or xenophobic attitudes. If people from every background are to receive the grace of God, they most certainly are to receive our kindness as we express the love God has shed on us through Christ.

May we have grace to be like Barnabas, seeing clearly what Christ has done in every nation!

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.

Principles? Characteristics? Gnosticism, Anybody?

6/9/2021

Wednesday is for Bits and Pieces
6/9/21

Schwarz, Christian A. "Chapter 3: The Principles." Color Your World with Natural Church Development: Experiencing all that God has designed you to be. St. Charles, IL: Church Smart Resources, 2005, 81-123.

Schwarz begins chapter three with a complaint that churches speak of "principles" but apply the term to what he considers "models," not what he considers true principles. He proposes that a principle "(a) is universally valid, (b) has been proven by research, © is focused on the essentials of the church, and (d) needs to be individualized in different situations" (Schwarz 2005, 82). He insists that principles will always work, though the need to be individualized seems to contradict this blanket statement.

Schwarz, drawing on Mark 4:26-29, holds that the church will grow all by itself if given the space and time. His prime goal is to remove human inpediments to divinely caused growth (Schwarz 2005, 84).

At long last, on page 87, Schwarz says he will introduce all the actual principles. There are also tools for implementing the principles, but he is clear that while the principles always work, the tools may or may not work. He divides the principles into "six growth forces" (Schwarz 2005, 87) and "eight quality characteristics" (Schwarz 2005, 88). Consistent with his Gnostic tendencies, Schwarz says there are underlying dymamics which prvent us from dividing the principles clearly. He spends an inordinate amount of time explaining that we have all misunderstood reality and need tobe shown that these are actual principles. However, starting on page 92 he does define each of the growh forces and quality characteristics in turn.

Of the growth forces, the first is "interdependence," which Schwarz equates with a biblical view of "wisdom" (Schwarz 2005, 92). Developing interdependence may allow for long-term success. Schwarz sees it as superior to linear thinking which expects only one outcome to an action.

The second force Schwarz envisions is that of multiplication, as opposed to continued growh of one unit. He compares it to a tree, which doesn't grow indefinitely but does reproduce (Schwarz 2005, 94).

The third force Schwarz defines as "energy transformation." He thinks the energy which would be expended in opposition to the Gospel should be redirected and transformed to support the Gospel (Schwarz 2005, 96).

A fourth force is sustainability. This does not contradict the second force as one means of sustaining something is reproduction (Schwarz 2005, 98). Schwarz continues the metaphor of reproduction by urging that we look for a seed that will continue in the fruit of every activity.

Schwarz' fifth growh force is "symbiosis," in which he would seek out "win-win" solutions for dissimilar organisms (Schwarz 2005, 100). Within the Church, here he would celebrate diversity. It is not clear whether he thinks there are theological convictions which are essential.

The sixth growth force Schwarz identifies is fruitfulness, which he specifically sees as a long-term goal which can be measured and should be tested (Schwarz 2005, 102).

The first of Schwarz' eight quality characteristics is "empowering leadership" (Schwarz 2005, 106). By this he means not a leadership guru, but leadership which empowers others to grow and lead.

Schwarz' second quality characteristic assumes that God has appointed people to function using different spiritual gifts (Schwarz 2005, 108). Our role is to help people learn to function within the gifts God has given them.

Passionate spirituality is Schwarz' third quality characteristic. Here he says the importance is "the degree to which the faith is actually lived out with commitment, passion, and enthusiasm" (Schwarz 2005, 110). As before, Schwarz does not seem very concerned about the content of the spirituality.

Schwarz sees effective structures as a fourth important quality characteristic. Here he means structures which can and do change as a means to an end. He does say that these cannot conflict with the unchangeable essence of the church (Schwarz 2005, 112).

The fifth essential quality characteristic Schwarz identifies is inspiring worship services. Schwarz is not clear on how this can be identified. However, he sees it as evident in liturgy, in teaching, and in praise (Schwarz 2005, 114).

Schwarz' sixth quality characteristic is to have "holistic small groups" which he describes as groups which break down anonymity and nurture heads, hands, and hearts (Schwarz 2005, 116). In microcosm, these cell groups could function in every way as the church.

The seventh caracteristic is evangelism which deals with people's needs for prayer, care, and the Gospel (Schwarz 2005, 118). He considers this need-oriented" evangelism. Schwarz says it "can only take place when everyone in the body of Christ is investing his or her individual gifts in all three areas" (Schwarz 2005, 119).

Finally, Schwarz considers loving relationships. He measures this love based on compliments given to others, invitations to meals, and time spent outside of church services with others. It is to be centered around justice, truth, and grace (Schwarz 2005, 120).

Schwarz closes this chapter with a reminder that church leaders and individual Christians both bear responsibility for applying his principles (Schwarz 2005, 122).

Psalm 112 - Lectionary for St. Barnabas, Apostle

6/8/2021

6/8/21
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.

Money is something that most of us desire. If you ask a thousand people if they would be able to figure out what to do with a greater income than they have at present, virtually all of them would have some ideas. Psalm 112 speaks to our desire to find security, and it makes some specific comments about financial security.

Before I go on, I should state plainly that the statements in Psalm 112 should not be treated as a magic formula or an invariable plan. However, over time, we can find countless instances of the validity of the principle.

In verse five, the righteous man is generous and he lends. He acts with justice. How does it come out for him? He is not moved. There's a stability in the life of the person who treats people honorably and who is willing to allow his assets to help others.

Even if there are adversaries, the righteous person knows he has done what is right. Frankly, most other people in society recognize it as well. And what do we do for people who routinely do what is good, who are generous in the community, and who treat others right? When they're in trouble we normally reach out to protect them.

The Psalm very briefly draws a contrast, in verse ten. The wicked person? It doesn't say what is wicked about that person. But his life is a shambles. He's angry. He sees his wealth pass away. It is a matter of great distress!

Do we see the irony in this Psalm? The righteous person does good for the poor. The wicked person ends up in need of help from the righteous person.

It doesn't always work out this way, but in general, what do we learn? We want to do good, let our resources be used for good in the community, and live for the benefit of others. The Lord will provide for us. We don't need to fear.

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.

Isaiah 42:5-12 - Lectionary for St. Barnabas, Apostle

6/7/2021

6/7/21
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 desire to sing a new song to the Lord, as we read in Isaiah 42:10, is decidedly a good desire. The Lord is great and mighty, worthy of all honor and praise. Verse nine even says that God is declaring new things. So as we recognize new things that God is doing, we rightly desire to sing a new song to him.

Yet before we become too creative, let us carefully remember. God has already done plenty that is worthy of praise. And God never changes in his essence and character. How are we going to sing his praises? We sing them in accord with what he has done in the past. What if we think he is doing something that is new? We want to evaluate it carefully. Is it something that corresonds to God's character? Or is it something that is more aligned with our human nature, which we recognize as earthly, temporal, even sinful?

God does new things every day. His mercies are always new. His lovingkindness knows no bounds. But he is always going to hold to the same type of righteousness, the same condemnation of sin, and the same definitions of sin and righteousness. That never changes.

How do we praise the Lord? We do it in harmony with his works. He is the one who created, organized, and sustains all things. He is the Lord who gives life. He is the Lord who calls his people by his righteousness and makes them righteous as he is. He is the Lord who uses his holy people as a sign of his grace for all nations. He is the Lord who gives sight to the blind, and rescues prisoners from their condemnation.

That's plenty to be going on with, for now. Yet we also want to recognize carefully that Jesus identified himself as the very God who does all this, and that he specifically says he is the one who rescues all who believe on him from sin, shame, and destruction. All glory be to God on high. He is able to work today just as he has always worked. His righteous character never changes.

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 Least Common Denominator?

6/7/2021

Monday Tour of Christian History
6/7/21

Schaff, Philip. "Ecclesiastical Organization." The Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 62-64.

Chapters 11-13 and 15 of the Didache discuss "church polity and discipline" (Schaff 1886, 62). Schaff considers chapter 14 to be an interruption to the work's natural logical flow.

The status of church leadership identified by Schaff is a decline of apostolic leadership, probably continued by a second tier of apostles and prophets, while local congregations were normally led by presbyters and deacons (Schaff 1886, 62). This leads Schaff to suggest a date of 70-110 (Schaff 1886, 63).

The text does not mention any of the arly influential centers of Christianity, nor the apostle Peter. It is clear that Christian instruction is provided prior to a Trinitarian baptism, and that there is unity in prayer and in the Eucharist. The assumption of the community that there is brotherhood, even of those Christians they have never met, suggests they assume the same process to be in effect elsewhere (Schaff 1886, 63).

Newsletter for June 2021

6/4/2021

The latest sermon audio and newsletter are now available at www.wittenbergcomo.com!

John 10:1-10 - Lectionary for Pentecost Tuesday

6/3/2021

6/3/21
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.

There are times when even the best of teachers are misunderstood. This is precisely what happens with Jesus in John chapter ten. He initially sets out to explain that "the thief" and his representatives try to gather sheep away from their rightful shepherd, and that Jesus is the shepherd who cares for his "sheep," the people who hear his voice and respond to him.

Those who believe Jesus' words are his people, who know his voice and follow him. All who speak in opposition to Jesus are "thieves and robbers" (v. 8). Jesus will not have his sheep follow them.

This has been a matter of dissent among Christians for millennia. We always seem ready, on the one hand, to condemn those who would lead Christians astray. True doctrine must be protected. At the same time, there are voices, which some identify as those of thieves and robbers, who say they are right and that those others are the false teachers.

This whole episode in the work of Jesus calls for careful discernment. Christian teachers are required to evaluate Jesus' words carefully and fairly. We must constantly be ready to ask whether we are discerning what God has said rightly. The individual Christian must also be vigilant. It is a challenge to hear and understand Jesus well. But as we are hearing and understanding the words and works of Jesus carefully, we can know he will lead us faithfully as his sheep, caring for us just as we need.

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.

Not Peace but a Sword

6/3/2021

Thursdays are for the New Testament
6/3/21

Gibbs, Jeffrey A. “Matthew 10:34-39: Division and Judgment." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 536-540.

Matthew 10:34-39 describes the division and familial hostility which may result from Jesus' work. Gibbs considers the infinitive construction here to serve not as an indicator of purpose, but of result (Gibbs 2006, 536) Gibbs concludes based on this passage that due to the lost nature of the world, the Gospel is often divisive. We can expect that in many instances people will refuse those proclaiming Christ, but that it is a rejection of God rather than of the messenger (Gibbs 2006, 538). The claims of Christ, however, are exclusive. Jesus here says those whose family allegiance is greater than their allegiance to him are not worthy of him. Gibbs sees this as bearing eternal weight (Gibbs 2006, 539).

Acts 8:14-17 - Lectionary for Pentecost Tuesday

6/2/2021

6/2/21
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 work of the Church is intended by God to call people to receive God's word. In Acts 8:14-17, the people of Samaria had received God's word. The apostles who were in Jerusalem wanted to be sure the Samaritans were in Christ. Apparently, in verse 16, the Samaritans had not shown some sign which was expected of those who had believed. The apostles laid hands on those Christians and they received the Holy Spirit. They showed the evidence the apostles could recognize.

We may not always recognize someone's trust in Jesus at first. It's very hard to read some people's reactions. This includes their reaction to the Gospel. We speak the truth of God. Some people hear. They might respond positively or not. And they might not let us know in any way we can identify.

Regardless, we do the same thing. We encourage them, we pray for them, we continue to care. The person who has heard the Gospel continues to hear. At some time, by God's grace, we hope to discern a positive response.

The Word of God and the Holy Spirit will not be hindered. God is working to draw all people to himself by the Gospel of Christ. He boldly proclaims forgiveness of sins and reconciliation with God as a free gift. This is God's gift to the Samaritans and his offer to us as well.

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

The Bait: Sort of Christian Language

6/2/2021

Wednesday is for Bits and Pieces
6/2/21

Schwarz, Christian A. "Chapter 2: The Trinitarian Compass." Color Your World with Natural Church Development: Experiencing all that God has designed you to be. St. Charles, IL: Church Smart Resources, 2005, 45-79.

In chapter two from the outset, Schwarz affirms that he is not producing a marketing gimmick (Schwarz 2005, 45). He further refuses to identify his theological orientation other than by saying he is trinitarian (Schwarz 2005, 46). He then introduces the "Trinitarian Compass" based on three colors: red, green, and blue. red apparently represents "evangelism and discipleship." green is used to describe a "focus on tolerance and social justice" (Schwarz 2005, 46). Blue he associates with a "focus on emotional health and spiritual power" (Schwarz 2005, 47).

To his credit, Schwarz does disclose that the center of theology is "drawing closer to the living God" (Schwarz 2005, 48). However, he describes this as a highly subjective matter. The results are that people are drawn as to a magnet. He does tie this idea to reflecting the light of Jesus (Schwarz 2005, 49).

Schwarz goes on to make distinctions about how God communicates with us. He describes the Trinity not in terms of God's fixed character but in terms of the relationshiop we might have with God (Schwarz 2005, 51). Schwarz goes on to describe Trinitarian actions in terms that shed doubt on the unity of God (Schwarz 2005, 52-53).

Schwarz' extrapolation from this model of God being divided into different elements is that we need to consciously develop in the areas we are weak (Schwarz 2005, 54). Reading that sentence again gives me a strong impression that he views us, rather than God, as the arbiter of our spiritual lives. He continues by applying Revelation 21 and the three dimensional perfection seen there to our spiritual lives (Schwarz 2005, 56). He goes on to repeatedly assert that it is our responsibility to build up our spiritual lives in the way that God can use us and accomplish his purpose (Schwarz 2005, 58). Failure to work on our balance will allow us to veer into another direction, landing in heresy. He unpacks this idea in some detail.

Schwarz next begins to describe the Trinitarian Compass, which he discusses in radically postmodern terms (Schwarz 2005, 66). He views the compass as directing people, who by nature are out of balance, to go to one central destination, despite their diverse starting points. Because of Schwarz, focus on diverse starting points, he again emphasizes that the compass is about how we relate to God, not about how the Trinity is understood (Schwarz 2005, 69).

Schwarz next moves to a questionnaire he has used in his NCD program. He is clear that he considers it highly proprietary material (Schwarz 2005, 72). Candidly, the way this is presented makes it appear to be an advertisement to boost book sales. The questions themselves (Schwarz 2005, 73-74) are vague, though carefully worded. It reminds this reader of the vague language used by cultural Marxists so as to get everyone to agree, for a brief time at least.

Psalm 85 - Lectionary for Pentecost Tuesday

6/1/2021

6/1/21
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.

Forgiveness is atricky thing. We perceive a wrong or we do something wrong. Sometimes there is a lingering coldness, possibly a refusal to speak or interact, often a desire for distance in hopes that time will act to heal the offense. This interruption in the relationship may last for years and even be carried to the grave. We may forgive, but it is often partial in nature.

God's forgiveness, as described in Psalm 85, is nothing like this. The sins of God's people had sent them into captivity. God brought them back, and, in verse two, he forgave them and covered their sin. In verse three, God put away his anger. When he does this, God is all merciful and restores his people. He saves his people, speaking peace to them (verses 7-8).

This is the truth of God which is manifested in mercy and forgiveness. It is active. It is restorative in nature. As we reflect on Psalm 85, we see God's mercy not only as something for which we give thanks, but also something we should imitate. As we see that we have endured offenses, rather than coldly pretending we were not hurt, we try, with God's help, to put away our anger and to seek reconciliation with those who have offended us. Our prayer is that in us, as in God, mercy and truth would meet, that righteousness and peace would kiss, and the world would be filled with truth and righteousness.

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.

Isaiah 32:14-20 - Lectionary for Pentecost Tuesday

5/31/2021

5/31/21
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.

Isaiah 32:14-20 describes a progression which leads from desolation to comfort and prosperity. The place which was a home to royalty (v. 14) is forsaken and becomes a desolation. It's where wild animals roam and people might raise flocks. The city is overcome with grass, becoming a pasture. This is the fall of a society.

What hope is there? Do we force society to return to a longed for golden age? Actually, we can't manage that, no matter what the current crop of classical educators says. It isn't within our ability. This is something that only happens by the work of the Holy Spirit.

That's exactly what does happen in Isaiah's description, starting in verse 15. The Holy Spirit comes and the land becomes no more barren. It is fruitful. Yet the fruitful cropland doesn't remain in the same condition it was found. It becomes a forest, which is where Isaiah 32 pictures God's justice dwelling.

A forest, then, at least in this passage, is a place of safety, of provision, a place from where all manner of resources can be derived. The peace, justice, and righteousness that dwells in this forest is a haven for God's people.

Eventually, when the forest falls down, what is left? The people who have been nurtured in God's peace, justice, and righteousness still have a place of safety and peace.

God puts his people in a place of hope. There's nothing that we will lack, at least as it regards eternity. We have all the forgiveness, life, and salvation we could ever need through trust in Jesus. We have been restored to fellowship with God. He is able to keep us in that place of peace and hope.

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.