Wittenberg Door Campus Ministry - Blog

Christianity Must Depend on Christ as Savior

10/23/2019

Wednesdays are for Bits and Pieces
10/23/19

Carl E. Braaten. Principles of Lutheran Theology 2nd edition. Minneapolis: Fortress Press, 2007 Chapter 5 “The Christocentric Principle” pp. 93-114

Braaten asserts the goal of the Church as proclamation of God’s salvation. This salvation is found in Jesus. But how has the Church defined salvation? How does our soteriology work Our theology is all ultimately built on our view of salvation and Christ the savior. This is a matter of importance in any version of any religion. Braaten spends a good deal of time distinguishing between social change views such as liberation theology and a biblical Christianity, observing that in the absence of Christ we are left with only ourselves and our society, hardly a source of hope.

Braaten eventually starts dealing with the idea of universalism. He reaches a conclusion that the Bible describes Jesus as saving everyone, but not exactly explaining how. He asserts that the passages which warn against unbelief are addressed to the faithful so do not apply to those outside of the Christian faith.

While Braaten presents a convincing argument for the centrality of Christ, he is disappointing in his rejection of biblical claims for the exclusivity of salvation by faith in Jesus.

Psalm 5 - Lectionary for Pentecost 20C, Proper 25C

10/22/2019

10/22/19

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 5:9-10 speaks of those who oppose God and His people. It calls them untruthful, destructive like death, flattering, and guilty. They are to be cast out because of their transgressions. These are harsh words. Are they words we can buy into?

I’ve observed more than one election cycle in my home country. There’s always deceit. One or more candidate is always misleading people about something. In fact, most of the time, we all realize that campaign promises and even policy stances are not to be taken as an accurate reflection of future hopes. Really. I am thinking of running for the Senate and promising all my constituents a unicorn and a balloon. On the off chance of becoming elected, I might just have to buy a lot of balloons. Maybe there’s a balloon manufacturer who will support me. But the unicorn? Nope. Not going to get it.

The opponents of God are untruthful. They will re-invent God to get their own way. They will say that the all loving God would never punish anybody (except their enemies). They will say that generation after generation of Christians got everything wrong, because times have changed. Religion needs to change too. After all, they think religion was invented by humans.

A biblical view will see that Christianity is not a man-made thing. It is divine in its origin. It has consistency, and that consistency is predicated, at least in part, on the idea that God doesn’t change. When we try to paint the Christian faith as something else we bring death, not life. We kill and destroy, and our end is self-destruction. We run into the consequences of our sin. It isn’t pretty.

On the other hand, our Psalm speaks of God blessing the righteous and being their refuge. In the end, the real question is whether we want to let God be God, the one who cares for His people, or do we want to make God over in our image and trust that he will act like us. May we never pursue that plan. The consequences look terrible. Thanks be to God who gives us life 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.

God's Grace Received Freely

10/22/2019

Tuesdays are for the Old Testament
10/22/19

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 44”

As he begins to comment on Psalm 44, Augustine makes an immediate allegorical leap. “Korah is equivalent to the word baldness, and we find in the Gospel that our Lord Jesus Christ was crucified in ‘the place of a skull.’ It is clear then that this Psalm is sung to the ‘sons of His Passion’” (Augustine Psalms, loc. 323598). From this point, Augustine continues with the assumption that the Psalm is a way to hear from martyrs. The subscription further matches that of Psalm 22, which Jesus cited from the cross. Augustine takes the forsakenness of the cross not to apply directly to Jesus but to us (Augustine Psalms, loc. 323605).

Verses 1-2 speak of the message we have heard about God’s work, establishing nations and also casting them out. Despite the past history, Augustine observes that the Psalmist expresses a feeling of forsakenness (Augustine Psalms, loc. 323614). Augustine suggests that perhaps the Israelites thought their ancestors were superior in strength or courage. However, verse 3 says clearly they received blessings not because of their ability but as a gift of God. All deliverance, even a sense of God’s presence, is to be seen as something miraculous (Augustine Psalms, loc. 323621) As another possible explanation, Augustine asks whether God has changed. But verse 4 identifies God as the King (Augustine Psalms, loc. 323629). The king who created all does not change. Though we get only a partial picture of God, and will wait for the future when we see Him face to face, Augustine does not find our picture of God changing (Augustine Psalms, loc. 323637).

Though the Psalmist recognizes his ancestors seemed to have more blessing than he does, still he has hope, expressed in verse 5. There will be a future time for the removal of God’s enemies (Augustine Psalms, loc. 323652). God’s salvation, in verses 6 and 7, is good for the past and the future. There is a type of boasting in God which is right and lasts all day (v. 8).

What is the state of God’s people, in light of God’s character? In verse 9, the Psalmist expresses being “put to shame” by God. Augustine is clear that there have been times when Christians have been outcasts (Augustine Psalms, loc. 323668). It is easy for God’s people to think, as the Psalm expresses in verses 9-14, that God has discarded His people. They have been spoiled, consumed by other nations, sold, and scorned. Augustine even says that enemies of Christ in his time wished Christians to die as Christ did (Augustine Psalms, loc. 323684). Verses 15-16 make it clear that these attitudes bring pain to the Psalmist. After enough mistreatment it is hard to see how God has worked by His glory (Augustine Psalms, loc. 323699).

Augustine’s conclusion is that the grace of God is given freely, so the world gets to see that Christ’s people worship him voluntarily, even in hard times. Verses 17 and following speak to the trust the Psalmist has in God (Augustine Psalms, loc. 323707). It is a confidence that in fact God has not abandoned His people. The process of humbling (vv. 18-19) is a way that God prepares His people to trust Him, thus avoiding the eternal death of God’s condemnation (Augustine Psalms, loc. 323723).

Verses 20-21 point out that God is able to search out His people. He also imparts wisdom and knowledge of Himself to them. Augustine notes that our realization of the person of God is glad news indeed (Augustine Psalms, loc. 323731). Even when, as in verse 22,, God’s people arep ut to death, He is able to redeem them. This has given many who were imprisoned and even killed for their faith a great hope. So, in verse 23, the Psalmist calls on the Lord to awaken (Augustine Psalms, loc. 323746). It is not as if God actually sleeps, but we call for the Lord to raise up His body from death, as if from sleep, and work His will (Augustine Psalms, loc. 323754). We desire not to be bowed down and feel forgotten (vv. 24-25) but to be raised up by the risen Lord (v. 26). This, Augustine concludes, is not for our sake but for the sake of God’s Name.

Genesis 4:1-15 - Lectionary for Pentecost 20C, Proper 25C

10/21/2019

10/21/19
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.

Genesis 4:1-15 is easy to misuse. We may want to make it into a call to obedience. In verse six Cain is told by God that he needs to do what is good and right, then he will be received. How many times we have been told to go and do likewise. Do what is right, not kill your brother. But if we do what is right, we will be accepted. So if something is going badly in our lives . . . you can fill in the gap there.

Another way we misuse the passage shows up in verse 15. Cain, clearly guilty of murdering his brother, is given a mark by God, a mark which will protect him and keep people from trying to kill him. Cain got off! He had “get out of jail free” card and so do I! It doesn’t matter what I do as long as it isn’t worse than killing my brother!

Well, we fell off the horse on both sides when we did that. What’s a reasonable response to this text? First, Cain was guilty. He couldn’t blame anybody else. He bumped his brother off because he was angry that God hadn’t received his offering but had received his brother’s offering. Cain was guilty. There wasn’t any doubt about that. God said he was guilty. God fully agreed. Second, Cain was forgiven. He was sorrowful over his sin. Maybe he was partly sad just because he was caught, but really, he had killed his brother. He knew it was wrong. He knew his guilt. He was sorry. What does God do with those who are sorrowful over their sin? He forgives them. He restores them. He puts his hand of protection and guidance on them.

Cain gives us a picture of a sinner who has been confronted with his sin. He also gives us a picture of someone who is repentant. Like you and I can be, Cain, repentant for his sin, is the subject of God’s forgiveness and grace. This speaks volumes about God’s love for 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.

Various Doctrines Understood Early, Articulated Late

10/21/2019

Mondays are for Church History
10/21/19

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 12. The Development of Catholic Theology in Conflict with Heresy” Sections 137-158, Loc. 18758-20235.
§ 154. Other Doctrines.

Schaff notes that many doctrines which were apparently believed among early Christians were not clearly codified and explained in the Fathers, “including faith, justification, and sanctification” (Schaff 2014, Loc. 19866). The more subjectively understood doctrines were among the last to be clearly articulated. The more objective, the earlier the doctrine is explained.

Eucharist and Prayer

10/18/2019

Fridays are for the Didache
10/18/19
Koch, Dietrich-Alex. “Eucharistic Meal and Eucharistic Prayer in Didache 9 and 10.” Studia Theologica 64 (2010), pp. 200-218. Routledge.

Koch recognizes the meal described in Didache 9-10 as a ritual meal surrounded by prayers. However, he also sees the need to question whether the meal is to be understood “as a charity meal (a so-called Agape) or as a ritual (“sacramental”) meal in the proper sense” (Koch 2010, 200). The primary difficulties he identifies relate to the lack of Words of Institution similar to 1 Cor. 11:23-25, as ewll as the invitation found in Didache 10:6c, calling people to repent and come.

The overall content of Didache 7-10 is that of teaching on baptism and the Eucharist, which Koch takes as “two main ritual (“sacramental”) acts of the communities of the Didache” (Koch 2010, 201). He moves on to an analysis of the structure of Didache 9:1-5 and 10:1-7, presenting the text in Greek and English, in outline form, with the major points underlined (Koch 2010, 201-203). The eating and drinking each have prayers of thanksgiving associated with them. The meal appears quite real, as it speaks of being filled before a special giving of thanks (Koch 2010, 204). There are instructions interspersed in 10:5 and 10:7. Koch observes that the instructions are rather scant, but that the original audience would have found them as already known. Some prayers are specified while the prophets can add to the prayers. This may serve to protect the local climate while inviting the prophets to participation. “The author of the Didache clearly tends to strengthen the position of the leaders of the local communities in comparison with the prophets” (Koch 2010, 205). Koch also finds a number of interjected exclamations which could be spoken by the leader or the participants. Finally, there is an invitation to “holy ones” along with a request that others would repent (Koch 2010, 206).

Koch, summarizing the scholarship since 1883, finds two overall methods of interpreting the event. First, it may be that there was an Agape meal, with prayers included in the Didache, followed by a Eucharist for which the Didache does not include a liturgy (Koch 2010, 206). The weakness of this interpretation is the odd omission of Words of Institution, especially since the Didache provides other set statements such as the Lord’s Prayer (Koch 2010, 207). Other scholars argue that the entire ritual meal is present, and that the prayers are given as they were being used. The weakness of this interpretation is that it cannot adequately explain the presence of 10:6c, the invitation and call for repentance.

In an attempt to resolve this twin difficult, Koch compares the meal of Didache 9-10 and the Eucharist described in 1 Cor. 10-11. The meal in the Didache seems to be a liturgical event. 9:5 excludes those who are not baptized. 10:2-5 treats it as “spiritual food and drink.” Yet, since it speaks of being filled, there is clearly an actual meal. The central element in both the Didache and in 1 Corinthians is prayer, giving thanks to God. Koch therefore concludes “a basic correspondence” of the two descriptions (Koch 2010, 208). However, there are significant differences. The Didache prayers are those of thanksgiving while the prayers in 1 Cor. 10 are “prayers of praise.” The prayers in 1 Cor. specifically reference the partaking in Christ’s death, while the Didache really doesn’t speak of that. Koch sees this as less of a problematic distinction “if we realize that there is no positive argument for the traditional assumption that the Words of Institution were used in the liturgy of the κυριακὸν δεῖπνον in Pauline communities” (Koch 2010, 209). Koch argues that the words, though well known, were not necessarily considered a required part of the liturgy even until possibly the early 4th century (Koch 2010, 210). That the Words of Institution are missing from the Didache could be a normal feature of some 1st century practice.

The question remaining for Koch is from Didache 10:6c, where the reader/hearer is called to come if he is holy but otherwise to repent (Koch 2010, 211). Is there a fianl stage of the ritual? Who are the “holy ones?” Koch suggests that the context is more easily seen as a time after the ritual meal itself is ended and people are responding with thanksgiving and prayers. It makes sense that people would be invited but that those in need of repentance should do so before participating. The “holy ones” may well be the baptized (9:5), but much evidence suggests that people who were not baptized would already be absent. However, Didache 14:1-3 suggests that those baptized but in unresolved conflict would not partake of communion. They may well have been present but not participating (Koch 2010, 212).

Koch concludes that both the Didache and the 1 Cor. meal are the Eucharist, that the doctirnal explanation in the liturgy was not identical or standardized, and that the invitation was to further prayer and thansgiving (Koch 2010, 213-214).

Luke 18:1-8 - Lectionary for Pentecost 19C, Proper 24C

10/17/2019

10/17/19
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.

I’ve said it before. I’ll say it again. God is just like the judge of Luke 18 isn’t. The judge doesn’t want to do justice. God wants to do justice. The judge doesn’t care about the woman who comes to him. God does care. The judge doesn’t respect anyone. God respects everyone. The judge is afraid the woman will keep bothering him. God wants us to pray and pray and pray some more. The judge is weary. God never gets tired.

The only way the judge in the parable is like God is in his decision to give the woman the just decision she deserves. That’s it. But the judge does it grudgingly, God does it willingly, even eagerly. God is not at all like the judge of the parable.

The point of the Luke 18:1-8 is that God’s people need to keep praying. God is the one who is waiting eagerly to hear and answer our prayers. He wants us to trust in Him, which we will do more and more as we bring our concerns before His throne.

Will the Lord find us with enough faith to come to him for help? Or are we going to go on pursuing the human saviors who don’t want to do anything for us? Lord, have mercy.

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.

Free from the Law But Bringing No Offense

10/17/2019

Thursdays are for the New Testament
10/17/19

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

Commenting on Galatians 2:11-13, Jerome notes that Peter’s eating with Gentiles showed that he had not ignored God’s command “to call no man common and unclean” (Jerome, Galatians, 338, personal translation). He knew that none of the apostles was requring converts to hold to the Mosaic Law. He was compelled to his separation from the Gentiles by forceful Judaic teachers. Jerome takes this to be motivated by Peter’s desire that the Jews should believe (Jerome, Galatians, 339).

Paul’s confrontation of Peter could seem difficult to understand. Jerome reminds his readers that Paul made offerings in Jerusalem and even had Timothy circumcised, explaining his actions “sine offendiculo estote Judaeis et Ecclesiae Dei” (Jerome, Galatians, 339). The principle was that Christians would attempt to be personally inoffensive both to Jews and other Christians. Jerome takes Peter’s action of separating himself from the Gentiles as an act of hypocrisy which would be offensive to his fellow Christians with whom he had previously dined. It was the change of behavior, not the actual dining, which Paul confronted. Jerome gives several examples from Israel’s history, illustrating the bad outcomes of similar deceptive behavior. His conclusion is that Christians need to present the same persona in most matters regardless of the company (Jerome, Galatians, 340). Jerome continues with a more detailed reference to the reports of Peter’s defense of his ministry to the household of Cornelius in Acts 11. Peter had already concluded that the Gospel was received in the same way by Jews and Gentiles (Jerome, Galatians, 341). Jerome observes that some commentators have suggested this “Cephas” is not the apostle Peter, but he rejects their theory, saying the event and person was clearly known by Paul but omitted in Luke’s account.

2 Timothy 3:14-4:5 - Lectionary for Pentecost 19C, Proper 24C

10/16/2019

10/16/19
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.

2 Timothy 3:14-15 speaks words of encouragement to Timothy. He has a heritage, a godly heritage. He has been taught God’s Word in the past, even from his childhood. Of all people, he should be able to hold fast to the truth.

As a person who did not have a Christian upbringing, I will readily confess that this statement makes me jealous of Timothy’s advantage. He had more years to learn the truth than I did before I faced adulthood and all its challenges. He had Christian family members he could turn to for help. His family gave him gifts that mine did not.

Because Timothy had these advantages, then, do we expect that life is easy for him? We should assume he will be able to walk through his life as a young adult who is caring for Christians with relative ease. But on the contrary, the apostle Paul feels a need to speak those words of encouragement. He would not do so if Timothy didn’t need them. “Continue in the truth! Remember what you have learned! After all, you are probably questioning the power of God’s Word. You may be doubting whether God has given you the words of life.”

It is not uncommon for me to meet people who were raised in Christian settings, who were taken to church frequently, whose family claims some sort of Christian faith, and who essentially don’t believe any of the Scripture. What they learned all those years doesn’t mean anything to them. Maybe they weren’t paying attention. Maybe the congregation wasn’t teaching the Scripture effectively. Maybe the young people were too busy eating pizza and playing ice-breaking games to attend to God’s Words of life. Or maybe their hearts were hardened and they were distracted by the cares of this world.

In these times I am moved not by the jealousy I might have for Timothy, but by the pity I have for those who have been around the Gospel but have never let it sink in. If Jesus has purchased forgiveness for all who believe and has risen from the dead as the firstfruits of a resurrection to eternal life, we should be deeply disturbed that some have managed to miss that message. It is the one great hope we have in this life and in eternity.

Apparently we all need to be reminded. Remember the Word of God. Remember 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.

All Christianity Is Trinitarian

10/16/2019

Wednesdays are for Bits and Pieces
10/16/19

Carl E. Braaten. Principles of Lutheran Theology 2nd edition. Minneapolis: Fortress Press, 2007 Chapter 4 “The Trinitarian Principle” pp. 73-91

A confession of the Trinity is essential to Nicene Christianity, including Lutheranism. Luther specifically affirmed trinitarian faith. In modern days, though, the doctrine of the Trinity has been neglected or reframed in terms which may or may not be appropriate. Atheism’s rise brought a trinitarian discussion to the forefront, as Christians wanted to respond very accurately to their opponents. Braaten describes two ways of dealing with the idea of God. We can use anthropology as our referent, reflecting on the experiences of religion then applying those perceptions to the Church. Conversely, we can use the Bible as our standard and work outward toward understanding the culture. Braaten describes both approaches in some detail, considering the claims of the proponents of each. He concludes that the first, grounding our understanding in anthropological observations, leaves us with no clarity on personhood of God. Moving from an analysis of Scripture outward toward an understanding of culture leaves us with a clearer view. We are then able to define the distinctives of one religious faith over against another. This is consistent with Luther’s insistence on a biblical view of the Trinity at the center of our theology.

Psalm 121 - Lectionary for Pentecost 19C, Proper 24C

10/15/2019

10/15/19
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 of Psalm 121 reminds us just how practical the Lord is. We think about how we are empowered by God’s mercy and grace to do great things. But what will make us fall apart? Enemies in the hills. Sleep. Blazing sun. Moon rays! That last one makes me chuckle, but then I recall that the English word “lunatic” literally means “struck by the moon,” meaning by its rays. Is this right? God protects his people from forces that we are highly likely to minimize.

Maybe we are afraid of the criminals hiding in the caves in the hills. We’ll usually grant that. Those criminals are kind of dangerous.

But the sunshine? Have you ever been in the blazing, direct sunlight from sunup to sundown, especially somewhere hot? Even if it isn’t hot, you can get a serious sunburn and, if that extends too far across your body, it can be life threatening. The blazing sun is dangerous and it will humble all of us.

Well, what if we are young and strong. Maybe we can avoid being harmed by the sun. Can we stay awake forever? When I was young I used to enjoy the effect of staying up very late to study or work on a special project. My limit was normally about 4 a.m. Now that I am in my fifties, I can have the same effects by staying up to 11 p.m. Fatigue, irritability the next day, strong need for sleep, even falling asleep on my desk. I have become quite proficient!

I guess that’s why moon rays are so dangerous. As I learn to be tired earlier in the evening, really, once I see the moon, maybe it’s time for a nap. We come to the end of ourselves and our resources. Even little things like the rays of the moon can strike us down. Who will we trust? It better be the Lord. He will keep our going out and our coming in, 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.

Hunger for God's Intervention

10/15/2019

Tuesdays are for the Old Testament
10/15/19

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 43”

Augustine takes Psalm 43 as associated with fasting or another situation of hunger. He applies it immediately to the Church, a body which hungers for the Lord (Augustine Psalms, loc. 323499). Verse one calls for a distinction between the one who believes God and the one who does not. The Christian desires God, the one who gives immortality. However, the desire of the Christian requires patience, enduring harassment (v. 2) until God’s intervention (Augustine Psalms, loc. 323514). Augustine sums up the heart of our trials. “‘Iniquity’ is the cause of thy mourning; let ‘Righteousness’ be the cause of thy rejoicing!” (Augustine Psalms, loc. 323522). The iniquity may be ours or someone else’s. Regardless, it has an impact. The Psalmist proposes a solution in verse three, asking for divine direction and enlightenment. Augustine asserts Christ as the light of God, the one who can deal with iniquity and separate righteous from unrighteous (Augustine Psalms, loc. 323538). Verse four continues with an affirmation of approach to God’s altar, which Augustine says would not be approached by the unrighteous. This is the place where the righteous are made glad (Augustine Psalms, loc. 323554).

Augustine continues with an allegorical interpretation of praise using two different instruments, one with a resonating part at the top and one at the bottom. Different types of works may all be acceptable to God (Augustine Psalms, loc. 323562). He sees the joyful good works as emanating from above and the more difficult times of trial as good works from below.

Augustine concludes that as the Psalmist asks a question of his soul, it is the mind (understanding) addressing the soul (emotions)(Augustine Psalms, loc. 323577). The mind, able to grasp God’s truth, can encourage the emotions. In the end, though we cannot escape trials, we take courage and rejoice that God has cared for his people He aids us in our walk of righteousness as we look to His provision (Augustine Psalms, loc. 323593).

Genesis 32:22-30 - Lectionary for Pentecost 19C, Proper 24C

10/14/2019

10/14/19
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.

It’s amazing how quickly we can forget the context of a situation. In Genesis 32, Jacob wrestles with “a man” whom he later recognizes in some way as God. Most Christian commentators have taken this to be God the Son, the pre-incarnate Christ. Jacob wrestled with God all night. He wouldn’t let go. He wouldn’t surrender, even after his hip was disjointed.

We forget the context really quickly. What was Jacob doing there, alone? He had sent his livestock, his wives, and his children ahead of him because he was expecting to encounter Esau, the brother he had gravely offended. Jacob wanted to appease Esau. Just in case, Jacob wanted Esau to wage war with or take captive all his family and possessions before Jacob himself would meet up with Esau. That way Jacob could run away if he needed to.

Yes, Jacob wanted to be well positioned to flee and abandon his family if he was threatened. How did we go and make him brave? I have no idea.

What else do we see about Jacob’s frailty? He is wrestling all night. He’s wrestling with God. His hip comes out of joint when God the Son touched it and caused it to come apart. Do we really think for a moment that Jacob was the one who was preventing God from leaving? Do we actually think Jacob could do anything at all to confound God? No, it seems apparent that God wasn’t really fighting very hard. Jacob was in the battle of his life, but God was not.

What was the outcome of the wrestling match? God changed Jacob’s name to be the one who wrestles with God and man and who prevails. That’s what Israel means. But, truth be told, Jacob could never prevail against God and he had a pretty poor track record prevailing against humans as well. He was fleeing both his brother and his father in law. He was not brave by any stretch of the imagination.

We pause, then, and realize that it is the work of God to make us what we are. He has called Jacob the one who prevails, therefore Jacob is exactly the one who prevails. He has called Christians a faultless bride of Christ. That is exactly what we are. He has called us eternal, holy, godly people. That is what we are. Do we fail to look it? Yes, just as Jacob seems more like Jacob (the deceiver) than like Israel (the overcomer). At the same time we are saint and sinner, mighty and powerless. All we have, all we are, is because our Lord Jesus has worked in us according to His good pleasure. We thought we were wrestling with sin, and we were, but it is Jesus who won the battle against sin. We thought we were doing mighty things, but we did them only through the grace of God working in us.

Thanks be to God who calls us his people, and we are.

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.

Redemption - The How

10/14/2019

Mondays are for Church History
10/14/19

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 12. The Development of Catholic Theology in Conflict with Heresy” Sections 137-158, Loc. 18758-20235.
§ 153. Redemption.

After a brief and lightly annotated bibliography, Schaff speaks to the importance of the idea of redemption. “The work of the triune God, in his self-revelation, is the salvation, or redemption and reconciliation of the world: negatively, the emancipation of humanity from the guilt and power of sin and death: positively, the communication of the righteousness and life of fellowship with God” (Schaff 2014, Loc. 19803). One of the key goals of every religion is some form of reconciliation with God. Christianity proclaims this through an objective reality of Christ’s death and resurrection, as well as the more subjective work of the Holy Spirit received by grace through faith. Schaff notes that while the Scriptures bear witness of all this truth, it has only gradually been unpacked and interpreted by the Church. “Experience anticipated theology” (Schaff 2014, Loc. 19809). The language of early Christianity is based in a grateful attitude of thanksgiving rather than in analytical explanation of the implications of salvation. The doctrine of redemption is treated differently from those of the trinity or of the nature of Christ. However, Schaff emphasizes, “all the essential elements of the later church doctrine of redemption may be found, either expressed or implied, before the close of the second century” (Schaff 2014, Loc. 19815).

Schaff goes on to describe the way various aspects of redemption were described in early Christianity, from Christ’s victory over Satan and his claims (Schaff 2014, Loc. 19821), to Christ’s ability to win in the conflict due to his person as God the Son (Schaff 2014, Loc. 19826), to the fact that Jesus’ death could satisfy the demands of God’s Law (Schaff 2014, Loc. 19832). A fairly comprehensive analysis appears in Irenaeus, but the concepts were present before his writing. Again, the explanatin came after the realization (Schaff 2014, Loc. 19844). Origen, differing from Irenaeus, sees Christ paying a ransom to Satan so as to purchase humanity from the owner of the sinful beings (Schaff 2014, Loc. 19856). This view was not broadly accepted. Schaff sees Athanasius as the other Greek father who analyzed this issue of redemption. Later analysis was within the Latin church.

Jewish Roots of Christianity

10/11/2019

Fridays are for the Didache
10/11/19

Rosenfeld, Ben Zion & Aryeh Levene. “Review of Didache and Judaism-Jewish Roots of an Ancient Christian-Jewish Work. by Marcello Den Verme. New York: T&T Clark International, 2004, xv + 291 pp.” Review in Biblical Interpretation 20 (2012), 156-200. Leiden: Brill Academic Publishers.

Rosenfeld and Levene comment that the Didache is assumed to be of Syrian origin, probably between 90 and 100 C.E. They see it as “an ancient Christian manuscript that was most likely used as a behavioral and legislative codex among ancient Christian communities” (Rosenfeld & Levene 2012, 172). Del Verme’s work treats different ideas, each in its own chapter, inductively giving “his thoughts on the ancient Christian community in Syria” (Rosenfeld & Levene 2012, 172). Rosenfeld and Levene find it significant that Del Verme purposely distinguishes between the time of Jesus and the later period with established Christian communities.

Chapter 1 builds a case for a study of Christianity to see its foundations in early 1st century Judaism. The second chapter analyzes chapter four of the Didache, focusing on verse 8, speaking about the growth of a communal society (Rosenfeld & Levene 2012, 172). Chapter 3 seeks to identify the “hypocrites and others” of Didache 8, finding a power struggle in progress. Chapter 4 considers Didache 13 and the rules for care for clerics and the poor, comparing it to late Second Temple Judaism. Chapter 5 identifies the eschatological contents of the final chapter of the Didache (Rosenfeld & Levene 2012, 173).

Rosenfeld and Levene consider Del Verme’s assertions open to challenge, especially the fact that he sees Christianity and Judaism largely as one until the end of the first century, rather than around 70 or even earlier, as they think likely (Rosenfeld & Levene 2012, 173). They also consider the Qumran communities and the Didache community to be significantly less seimilar than does Del Verme (Rosenfeld & Levene 2012, 174). Finally, Del Verme considers Jewish practices of giving to have been transferred to the Didache community, while Rosenfeld and Levene find those giving practices absent in Judaism at the time of the Didache, so consider the practice may have been adopted in Judaims from Christian examples (Rosenfeld & Levene 2012, 175).

Based on this review, Del Verme’s book is not one which will likely be of great value to the focus of my research. It pursues significantly different ideas than those which I wish to pursue.

Luke 17:11-19 - Lectionary for Pentecost 18C, Proper 23C

10/10/2019

10/10/19
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 from Luke 17:11-19 points to the lavish nature of Jesus’ ministry. As ten lepers were calling out for mercy, Jesus provided healing for them all. He even sent them to the priests so that they would be recognized as cleansed and be allowed back into society. This was their pass to work and to economic and social freedom. Jesus is exactly the kind of Lord who heals the sick and brings life where before there was death. He healed the ten people freely.

Only one of them returned to thank him, and that one was an outsider, a Samaritan. While every one of the former lepers owed Jesus more thanks than anyone could ever express, the one who returned was not even part of Israel. He had less claim on God’s mercy than any Israelite. Yet he recognized God at work and gave him thanks.

When Jesus gives his life to redeem sinners, he dies so the whole world can be saved. There is nobody left out of Jesus’ atonement. He died for all the descendants of the first Adam, whose sin has ruined all humanity. We should make no mistake about the extent of the atonement.

What, then, do we see? Not all whose sins have been paid for by Christ’s mercy return thanks to him. They never collect His promise, which is to be received by faith with thanksgiving. Did Jesus die for their sins? Yes. Do they receive His work for them? Apparently not. They have been given a gift of God’s grace and they reject it, preferring their own works and their own lifestyle.

This is a profoundly sad situation. Those for whom Christ died should rightly be thankful to Him in everything. Yet many do not receive His salvation with joy. They will perish in their sin, like the lepers would perish apart from God’s forgiveness. The physical healing was only part of restoration. They needed to receive the gift the rest of the way so as to live in God’s presence.

May we always give thanks to Jesus, the Lord and Savior, who has blessed us with His salvation 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.

The Circumcision Controversy

10/10/2019

Thursdays are for the New Testament
10/10/19

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

Jerome’s comments on Galatians 2:1-2 make it clear that he thinks Paul’s history of trips to Jerusalem is important. The first time Paul went he stayed briefly and consulted with only Peter and James. It was an exploratory visit. Now, in chapter two, some fourteen years later, Paul goes again and consults with many people. At this time he wants to learn if he has understood Christ correctly or if he was in error. Jerome particularly notes that Paul is there to “confer” rather than to “learn.” Conferring happens between equals. This persuades Jerome that Paul is considering himself an apostle like all the others (Jerome, Galatians, 332). The outcome of the visit was confirmation. Paul had been teaching and preaching rightly (Jerome, Galatians, 333). Jerome notes that Paul would be unlikely to have continued in false teaching for 17 years (the three in Arabia plus the 14 before his trip to Jerusalem (Jerome, Galatians, 333). However, it was a valuable confirmation.

Jerome considers it important that, in Galatians 2:3-5, Titus was not compelled to be circumcised even when he came to Jerusalem (Jerome, Galatians, 333). Titus was accompanying Paul, who was a Pharisee, but Paul did not require Titus’ circumcision. The natural conclusion was that Gentile converts to Christ did not need to be subject to the Jewish Law (Jerome, Galatians, 334). The demands for circumcision came from “false brothers” who wished to compel the Christians into servitude. Paul saw this as antithetical to the Gospel.

Paul’s opinion of the “false brothers” is not high, as shown in verse six. Jerome points out that God does not follow our human ideas of popularity. He lists Moses, David, Peter, and Cornelius as examples. God didn’t honor their actions or heritage, but their faith in Him (Jerome, Galatians, 335).

In Galatians 2:7-8 Paul does recognize a difference in the calling which he and Peter have. Peter is called to care for “the circumcision” (i.e., Jews), while Paul is called to the Gentiles. Jerome is clear that the callings, though different, are within God’s will. The apostles recognized the variety of roles and the dignity of each (Jerome, Galatians, 336). The people to whom each is called need God’s redemption. In this they are no different. Jerome takes this to be a matter of God’s providence, in that he calls different people into different settings. He further observes that the boundaries are not fair. Peter brought the gospel to the gentile Cornelius and Paul regularly preached in synagogues (Jerome, Galatians, 337). The unifying factor Paul mentions is a concern for the poor (Gal. 2:10). Jerome points out that the “poor” may not be poor in every way. Some are blessed people such as the poor in Spirit or those who humble thiemselves (Jerome, Galatians, 338).

2 Timothy 2:1-13 - Lectionary for Pentecost 18C, Proper 23C

10/9/2019

10/9/19
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 Epistle reading this week, from 2 Timothy 2, calls Timothy to “be strengthened” (v. 1). It’s encouraging to me when I see the passive imperatives in the Scripture. An imperative makes a command. But a passive imperative is a command to receive something, not to do something. Timothy is not told to strengthen someone. He is not told to strengthen himself. He is told to receive strength. The great news here is that the Christian life is not about us pulling ourselves up by our bootstraps or doing great works for the Lord. It is about receiving what the Lord has given us. Timothy is to be strengthened by the grace of God found in Jesus.

Where is Timothy going to get this strength? It’s the easiest thing in the world, because God wants to give it to him. Timothy receives it by paying attention to the Gospel taught and preached by Paul, along with many others in the early Christian Church. He receives it by hearing what God has spoken to His people. And in verse two we see that the Gospel is not something which has been kept in secret. It is proclaimed by many, in the presence of many, and is to be passed down to others who will then pass it to still more.

Many in our world want to think the Gospel is a matter of some sort of secret knowledge. Maybe we are supposed to seek out hidden truth, like panning for gold. Maybe we need to find just the right teacher who will open our eyes to what it means to be really, truly, deeply spiritual. We are called to find authentic Christianity and to dig deep within for special wisdom.

Paul’s call to Timothy is quite the opposite. He tells him, and us, that God’s riches of grace, mercy, peace, and wisdom are right there for the taking. All we have to do is receive what the Lord has given us. We, like Timothy, can be strengthened in the grace which is in Christ Jesus. Let us rejoice as we receive God’s gifts freely.

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.

Church Bodies Find Common Ground

10/9/2019

Wednesdays are for Bits and Pieces
10/9/19

Carl E. Braaten. Principles of Lutheran Theology 2nd edition. Minneapolis: Fortress Press, 2007 Chapter 3 “The Ecumenical Principle” pp. 53-72

Braaten now turns his attention to the unity of the Church, repeating many times his affirmation of “one holy catholic and apostolic church.” The church is to be one body. How then do we deal with the many groups which claim autonomy and at least some degree of exclusivity? On p. 53 Braaten says that Luther followed Augustine in affirming both a corpus mixtum and some sort of a “true” church, all the believers. Lutherans also accept the idea of a special, ordained clergy as well as a priesthood of all believers. The ministry, and even the very existence, of the Church is based on Word and Sacraments. This, says Braaten, should pull all Christians together, providing common ground. He observes that throughout history Christians have found themselves unified or divided based on faithfulness to Word and Sacrament, as well as four attributes: unity, holiness, catholicity, and apostolicity. He discusses those four attributes in detail, demonstrating in each case that unity can be found. If we took doctrine seriously and pursued those six concepts, we could find unity in the Church. There would remain room for variants in different places and among different groups. But there would be unity.

Psalm 111 - Lectionary for Pentecost 18C, Proper 23C

10/8/2019

10/8/19
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 111 makes a passing reference to the context of our worship, and, in fact, all our life before God. Verse one places it in "the congregation." This is significant, especially in a culture that values the individual above the group. With a growing portion of Americans identifying as "spiritual but not religious" and as "religiously unaffiliated," I am drawn back to this idea of our human need for a group identity. We recognize an increasing trend of depression, anxiety, and concern about the direction our society is going. People seem ready to reach out to temporary social movements. A march for women, a climate change movement, a group engaged in advocacy for species which may face extinction - any of these activities can provide us with an identity and a momentary sense of purpose.

There's a drawback to these advocacy movements. Actually, there are several drawbacks, but one which fits with our Scripture passage today should be fairly obvious. Those movements normally don't last very long. They are not seriously intergenerational. They don't welcome everyone to participate. They lack the "forever" and the "for everyone" that we find in the Christian faith, in the assembled congregation. They eventually divide rather than uniting. You may say that I just listed five drawbacks, but they come as a package. In effect, they are all one inherent problem, that of being human organizations established on a fallen understanding of affairs in a fallen world, lacking eternal perspective. No wonder we find them unfulfilling in the end.

You might counter by saying the reason people don't join the Christian congregation is because it is irrelevant and speaks only to a small slice of life. I would suggest this is exactly the problem which has led to the decline in many supposedly Christian organizations. In the past few centuries, as we have seen at other times in history, those which focus on human abilities have not only lost their divine perspective, but they have also lost the interest of the humans they try to approach. This is a failure on all counts.

Rather, let us join in the genuine congregation, as God's people, recognizing His eternal, just, and good governance of all. Gaining a divine perspective enables us to be different and make a difference in this world. That's what the Church is, a congregation of those redeemed by God as He reconciles the world to Himself.

Wittenberg Door Campus Ministry can help you find this Christian walk in faithful congregations. Let us know if you need help getting plugged in!

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 Christian's Call for Good

10/8/2019

Tuesdays are for the Old Testament
10/8/19

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 42”

Psalm 42 opens with a statement of longing for the Lord. Augustine asks who would cry out to God in this way, then concludes that it is every Christian who has found “the sweetness” there is in Christ (Augustine Psalms, loc. 323287). He compares this longing to that of catechumens who desire baptism. For this reason, Psalm 42 was commonly chanted at baptisms (Augustine Psalms, loc. 323294).

Augustine notes the Psalm is ascribed to “the sons of Korah,” which Augustine interprets to mean “sons of the bridegroom” and thus sons of Christ (Augustine Psalms, loc. 323302). For this reason, Augustine takes the overall message to call Christians to run like a deer to the Christ, the source of living water. He further reports that a stag will kill serpents, then become very thirsty, causing it to run to water (Augustine Psalms, loc. 323310).

In verse two, Augustine focuses on the desire for Christ which His people have. It is a longing for what Jesus gives (Augustine Psalms, loc. 323326). This is the beauty of the Lord in His house. Augustine notes the unusual statement of verse three, where tears become “bread” rather than “drink.” He takes this as something which would sustain us, but not diminish our longing for the water of God (Augustine Psalms, loc. 323334). At the heart of this search for God Augustine finds the distinction between the true God and the gods of the pagans, which are local idols. In comparison, pointing out the God of the Bible is more difficult. This is why verse four shows the search as for something “above myself” (Augustine Psalms, loc. 323342). The Psalmist then returns to the theme of looking for God in His tabernacle, the place where He seems to dwell with humans. Augustine goes on to speak of the way we might have special music at festive times in a household, but that in God’s presence there is “an eternal holiday” which will never end (Augustine Psalms, loc. 323373).

Augustine acknowledges the gulf between being with the Lord and living our earthly life. He compares this to our longing for God with tears even when we know where to look for God (Augustine Psalms, loc. 323381). We are mortal and frail now, though we have an incorruptible immortality. This dichotomy leads the Psalmist to ask why his soul is downcast (v. 5). We have a hope in God, regardless of our sorrows. Verse six points out that our souls are disquieted because of ourselves. We know God’s perfection and our own selves. This should bother us (Augustine Psalms, loc. 323404). Yet it is exactly that dissonance which drives us to seek God and His forgiveness - from Hermon to the Jordan, a place of exaltation and a place of baptism for forgiveness (Augustine Psalms, loc. 323412).

In verse seven, Augustine makes a comment that he is going to continue through the Psalm despite fatigue, due to the fervor of the hearers (Augustine Psalms, loc. 323421_. The profound depths of God’s judgments and of men’s hearts call to one another (Augustine Psalms, loc. 323429). Augustine considers these the largely incomprehensible and unseen elements of God and man. This is how we learn wisdom. Particularly, as we take heed to the judgments of God, we are confronted by His presence and are threatened by God’s “waves.” However, Augustine confesses that the hope we have in God is well founded. God will show mercy. He helps His people (Augustine Psalms, loc. 323453).

Alluding to Aesop and the ant, who stores things up in the summer, Augustine tells his readers to learn trust in God during times of prosperity so as to rest secure in tribulation (Augustine Psalms, loc. 323461), Yet, in verse nine we do wonder if God has forsaken us during times of trial. The language of rejection is very common Verse 11 records the attacks of adversaries who ask why God has left us (Augustine Psalms, loc. 323488).Verse 11 then reaffirms the trust we have in God. We can hope in Him (Augustine Psalms, loc. 323495).

Ruth 1:1-19a - Lectionary for Pentecost 18C, Proper 23C

10/7/2019

10/7/19
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.

Many people have Ruth 1:16-17 read at weddings. It does speak a wonderful sentiment about the attachment people can have to one another. However, let’s take a look at the context. The passage actually does a lot more in real life than it ever could at a wedding.

Ruth, the widowed daughter-in-law of Naomi, herself widowed, is from Moab. She has always served gods which the Israelites would consider idols. But now, when confronted with her mortality and loss, she speaks to Naomi and declares that she is now committed to the true God of Israel. She does not wish to return to her family and her false gods. She wants to live for the true God. She pledges to faithfulness through life and to death. Yes, this is a love story, but it is about love for God, not love for another person.

Those who have come to believe in the true God, the God described in the Bible, the Triune God, turn from all their past error. There’s a definitive shift from wrong belief to the truth. This is a shift which changes our lives, from a life of hopelessness and fear to a life of confident hope. No matter what happens to us in this life, even though it brings death, we know that God is our redeemer and that we have no cause for fear.

The reality of this move from death to life, from darkness to light, from other gods to the true God seems to be lost on some, especially those who have lived as Christians all their lives. Perhaps it is difficult to see the contrast when we have not been confronted with the hopelessness of our unbelief. But that contrast is something we need to pursue. It is imperative that we seek to understand just how huge and revolutionary a statement we make when we affirm that we are Christians. It’s leaving the world and its error behind. It’s following the true God even through death. That’s what Ruth did. That’s what every Christian does.

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.

Sabellius - An Ingenious Unitarian Heretic

10/7/2019

Mondays are for Church History
10/7/19

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 12. The Development of Catholic Theology in Conflict with Heresy” Sections 137-158, Loc. 18758-20235.
§ 152. Sabellianism.

Schaff describes Sabellius as “by far the most original, profound, and ingenious of the ante-Nicene Unitarians, and his system the most plausible rival of orthodox trinitarianism” (Schaff 2014, Loc. 19761). Sabellius had a significant influence in Rome as well as in the Pentapolis (Egypt). He was excommunicated by Dionysius of Alexandria in 260 or 261, starting a hot theological debate. Sabellius affirms the Holy Spirit, as opposed to many Monarchians, who concentrated on the Father and the Son (Schaff 2014, Loc. 19768). However, the trinity as Sabellius sees it is still modalistic. The persons of the Trinity are successive revelations of a unified God who lacks the threefold distinctive persons. The different revelations of God have different functions in the world. They do not act at the same time, because only one can exist at a time (Schaff 2014, Loc. 19776). Athanasius considered this a Stoic philosophy. Schaff relates it to Pythagorean philosophy as well (Schaff 2014, Loc. 19784).

Eucharist as a Meal of Purification

10/4/2019

Fridays are for the Didache
10/4/19

van de Sandt, Huub. “Why does the Didache Conceive of the Eucharist as a Holy Meal?” Vigilae Christianae 65 (2011), 1-20. Leiden: Brill.

Didache 9-10 describes a real meal surrounded by prayers and considered holy. Van de Sandt questions why the meal, though lacking the Words of Institution, seems to be considered a Eucharist in 9:5 (van de Sandt 2011, 1). The explanation of not giving holy things to dogs was typical language used for temple rituals and discussions of purity. Food which was set aside for a consecrated purpose was not to be used for any other purpose. This still leaves us with a question of the holiness of this meal. It was not specifically identified as Christ’s body and blood, so van de Sandt questions whether there is a sacrificial element (van de Sandt 2011, 2). He further observes that an association with a temple rite could case the food and drink to be holy, but again there is no temple rite suggested here. In most ways, it seems natural to assume this is perfectly normal food and drink (van de Sandt 2011, 3). Van de Sandt concludes that the holiness is ascribed to the meal as part of a divine service which would be treated as seriously as a temple service (van de Sandt 2011, 4).

First, van de Sandt observes the customs of food offerings and ritual purity have a strong relationship to temple worship. The purification rituals were taken very seriously, protecting a view of holiness in the sacrificial act (van de Sandt 2011, 4). While ritual uncleanness was a frequent feature of life, and was not necessarily an indicator of any moral failure, it was very important to complete he ritual purification before participating in the temple ritual (van de Sandt 2011, 5).

Second, van de Sandt considers the Second Temple period and a concept of holiness as applied to activities apart from the temple, such as in synagogue and daily prayer (van de Sandt 2011, 6). In at least some communities and at some times, there is evidence that some aspects of ritual purification were pursued and sacred meals were held apart from the temple. Van de Sandt quotes a description of such an Essene meal from Josephus’ Jewish War 11, 129-131 (van de Sandt 2011, 7-8). Several elements were at least similar to the practice in the temple worship. By 100 B.C., van de Sandt finds in the Rule of the Community a ritual including priestly roles and ablessing of the food and drink to be consumed (van de Sandt 2011, 9). There was a certain reverence associated with the common meals taken with the Jewish leaders, similar to the reverence we might have associated with the temple (van de Sandt 2011, 10). It sas seen as bearing a holy dignity.

Van de Sandt observes that the rituals of purification also extended beyond the priests “bt also for broad groups all over Israel within the framework of their profane activities” such as dining together (van de Sandt 2011, 11). Immersion in pure water was a commonly held ritual, applied to people, dishes, and utensils. The meals were considered holy events (van de Sandt 2011, 12). This may well be reflected as well in Luke 11:38 when Jesus is asked about ceremonial washings, as well as the reference in Mark 7 and Matthew 15. A cultural expectation of ritual purity had apparently been applied to the general population, not only priests in temple service (van de Sandt 2011, 13). The finds of stone vessels and immersion pools, as well as stone cups (which would not become ritually impure) away from the temple reinforces this idea. Religious life, even away from the temple, included rituals of purity and suggested that the events including food and drink were considered holy (van de Sandt 2011, 14).

Actual moral impurity, or sin, would be considered defiling, thus interfering with ritual purity (van de Sandt 2011, 15). Van de Sandt observes that ritual washings were, at least in the Qumran community, seen as effective only “in the case of a person’s meek submission to all of God’s precepts” (van de Sandt 2011, 16). The inner disposition was of paramount importance in ritual purification.

Van de Sandt further observes that he considers the rituals in Didache 9-10 and in Didache 14 to be the same. Chapter 14 describes the same ritual as held in the context of “the Day of the Lord, most likely Sundays” (van de Sandt 2011, 18). The meal is considered a sacrifice and it is required that participants confess their sins so as to be considered ritually clean (van de Sandt 2011, 19). The unbaptized (Didache 9:5) and the impenitent (Didache 14) were not considered pure. Their impurity could pollute the meal and make it all unholy (van de Sandt 2011, 19).

Van de Sandt concludes that the meal was ultimately considered a holy ritual because it signified God’s presence. The language of sacrifice suggests a comparison to a temple ritual. The Didache community expressed its piety through this meal, making it, even away from the temple, “the locus for purity and sanctity. With or without a temple, one can maintain a viable religious life and experience the divine, in particular, in the communal meal itself” (van de Sandt 2011, 20).

The text gives the author’s contact h.w.m.vdSandt@uvt.nl

Luke 17:1-10 - Lectionary for Pentecost 17C, Proper 22C

10/3/2019

10/3/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

In Luke 17 Jesus makes a surprising logical shift. In verse one, he speaks about temptations to sin. He goes on to tell how bad a temptation to sin is. So far, so good. But then he says that if someone sins against you, your reaction needs to be that of forgiveness. So in verses 1-4 we have the idea that sin is really bad and that when someone sins against us we are to be forgiving. We would more naturally have expected that when someone sins against us we are to confront that sin, because sin is bad, and we need to help people resist it.

Jesus explains the idea in verses 7-10. Yes, what he is calling his apostles to do is really difficult, maybe impossible. But he is making a command to them. He says it is only reasonable, just like if we have a servant we expect that servant to be working for us and making our lives easier. The servant expects to be ordered around and to find keeping those orders pretty inconvenient at times. But it’s the normal relationship between the master and the servant.

God is our master. If he says we need to forgive our brother, what do we do? We forgive our brother. When? Right then. Why? Christ our master said to do it. He doesn’t need any other justification. He is the master.

Would you like the justification? I’ll give it to you anyway. Jesus has forgiven your sins and my sins. He has forgiven us countless offenses which we commit against him in thought, wrod, and in deed. He knows the nature of forgiveness. And he knows that our lack of forgiveness will draw us into sin, as well as provoking further sin from the person sinning against us.

Christians are to be a forgiving and restorative community, drawing one another into a warm and friendly relationship with God in Christ, as His redeemed people. Yes, we are to obey what the Lord has told us. But we also are His forgiven people who love and forgive one another.

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.