Wittenberg Door Campus Ministry - Blog

A final judgment delayed by mercy

7/18/2019

Thursdays are for the New Testament
7/18/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
“IV. Final Judgment at the Arrival of the Eschaton (17:1-20:15)” pp. 603-725.
“D. Great White Throne Judgment (20:11-15)” pp. 719-725.

The judgment found in Revelation 20:11-15 is agreed to be at the end of history as we know it. Osborne finds a “large white throne” as a symbol of something with great majesty, power, and purity (Osborne 2002, 720). In this scene, the current age comes to a close, so eternity can be ushered in. The first heaven and earth will need to pass away. In verse 12, those standing before God’s throne are judged. Osborne takes these to be the saved, as we see saints standing there in other passages. It is after verse 12 that the other dead are raised (Osborne 2002, 721). The judgment according to things written in books is a common theme in the Old Testament and other Jewish writings. Believers are judged “according to their works” in various New Testament passages as well, but Osborne concedes that we do not know what that judgment might be (Osborne 2002, 722).

Revelation 20:13-15 records a resurrection of the dead, given up by “the sea.” Osborne considers the sea as a personification of death and Hades. He also notes that in the apparent chronology of Revelation the sea has already been destroyed, yet it does give up its dead to face judgment. The unrighteous are judged and “the evil forces join the false trinity in the lake of fire” (Osborne 2002, 723). This second death is depicted as eternal and conscious punishment. It is applied to all whose names are not in the book of life, which is the apparent consequence of their disobedience and unbelief (Osborne 2002, 724).

Luke 10:38-42 - Lectionary for Pentecost 6C

7/18/2019

7/18/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Mary and Martha were apparently well known to Jesus. John’s Gospel tells us that these are the same people whose brother Lazarus died and was raised from the dead. They are family friends. It’s a natural thing for Jesus and his disciples to stop there when they are in town. Our Gospel passage from Luke 10:38-42 gives us a small glimpse in to the life of this family, at least on this one occasion.

Before we pick on Martha (or on Mary), let’s remember a few important details. First, this is just a snapshot of the household. It could well be that Mary usually did a lot of the work of entertainment. It could also be that Martha wasn’t feeling particularly well this day, or that she was distracted by something along with her preparations for the meal. Mary could possibly be eager to help with the meal but she might think it rude to leave the guests to themselves. Maybe Lazarus was not around and it seemed right to have someone there with Jesus and whatever disciples were present. There are countless details we don’t know. The two details we know are that Mary was listening to Jesus and Martha was troubled with the serving.

Jesus’ response doesn’t speak down to either Mary or Martha. He never indicates that the meal and other things aren’t important. He does say that, at least at the moment, receiving his word is the most important thing for Mary to be doing. The other details can be sorted out, there is no pressure, there is no hurry. Certainly nobody could call Martha negligent. And those gathered are friends. They are all right. If something is delayed or even missing, it will be fine.

When we gather together, may we have God’s grace to gather as friends who can be patient with one another, who can enjoy one another’s presence, who can surround ourselves with God’s Word, even while we make the spaghetti and the salad. It is the fellowship we have in Christ which binds us together. The pressure is not on Martha, nor on Mary, nor on any of the disciples, but on the Christ who redeems our lives. He has taken care of what is most important. We’ll manage the rest, and it will be all right.

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.

Colossians 1:21-29 - Lectionary for Pentecost 6C

7/17/2019

7/17/19
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.

We are very accustomed in Christianity to talk about how Jesus’ work in his perfect life, death, resurrection, and ascension is absolutely complete, that Jesus has done all that is necessary for our life and salvation. This is good and true. As we read in Colossians 1:22, Jesus has reconciled his people and presents them to God the Father.

What’s going on with Paul’s commentary in verse 24, about completing something that is lacking? Is it, as some would say, a statement that Christians must suffer persecution or they are not really Christians? Is it a hint that there is something left unfinished? We can’t concede that. To do so would say that Jesus didn’t really complete the work of salvation. It would imply that Jesus alone is not the savior and that we, or those who would persecute us, need to endure suffering or salvation isn’t complete. And what if your life is really good and you have very little suffering? Would this suggest that you cannot be a Christian and must put yourself into a situation that will be more difficult? If we are responsible for the suffering to bring our salvation, then we don’t need the Christ described in Scripture. We can’t say that there is anything left unfinished.

So what is the apostle getting at here? He says that he is suffering for the sake of the Colossians, filling up the suffering that Christ may not have done for them. After all, when Paul is writing to the Colossians, Christ has finished suffering. He is seated at the right hand of the Father and, though he is constantly working for his people, he is no longer suffering for them.

The apostle, unlike Jesus, suffers while he works. Though it is Christ working in him and through him, Paul is the one who is sweating in the heat, sleeping badly in uncomfortable settings at night, suffering from the pains of his journeys, declining in his health due to rough treatment, beatings, and imprisonments. For the benefit of Christ’s people, the servants of God endure hardship. Like a parent of a small child, a pastor cares for the health of the congregation, makes sure they have the teaching and worship that they need, sees to it that the people are well nourished from the Word of God. The pastor attends to the sick and the weak, including those being born and those dying. Like the apostle Paul, all of God’s “full-time” servants work hard and suffer hardship for the good of the congregation. It is a joy to see the Lord’s people encouraged and strengthened. Yet it is not without its trials.

We pray the Lord would work through His people to build up His body in strength and grace, to present everyone to the Father mature in Christ.

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

Real Christianity, The Corrective to Background Noise

7/17/2019

Wednesdays are for Bits and Pieces
7/17/19

Veith, Gene Edward Jr., & A. Trevor Sutton. Authentic Christianity: How Lutheran Theology Speaks to a Postmodern World. St. Louis: Concordia Publishing House, 2017. Chapter 9. “Conclusion” pp. 219-232.

Veith and Sutton view our culture as full of background noise which can drown out a right perception of the authentic and historic message of Christianity (Veith & Sutton 2017, 220). Their book, Authentic Christianity, has presented Lutheran theology in brief. But Veith and Sutton consider the context of the teaching to be very important. “Lutheran theology is always confessional and, in order for this to happen, there must be a shared confession. Moreover, Lutherans worship in a certain way” (Veith & Sutton 2017, 221). The traditional worship practices nurture a consistent and robust Christian faith. Granted, some versions of the Lutheran tradition have separated themselves from the heart of Christian doctrine, just as we see in some other church bodies. Lutheran churches are thriving and growing in much of the world, where the vibrant power of the pure Gospel is sought after (Veith & Sutton 2017, 223).

What bind Lutherans around the world together is their adherence to the confessional writings assembled in the Book of Concord, originally published in 1580 (Veith & Sutton 2017, 224). Here we find faithful expositions of the crucial doctrines of Scripture. In its essence, Lutheran doctrine is centered on the Gospel of Jesus for sinners. The church is the place where Jesus is found for us in Word and Sacrament (Veith & Sutton 2017, 225).

In the Divine Service, we are brought into this living presence of Jesus, where He comes as He promises to meet with us and deliver gifts of life and salvation. Veith and Sutton describe the parts of the historic liturgy in brief, showing how each element points to Christ for us (Veith & Sutton 2017, 226-229). The worship is purposely timeless, reflecting the way God works in every age and for all people around the world. In effect, the majesty of the service is also very simple, confronting us with the timeless relevance of Christ for us in terms we can readily grasp. God is there, as He promised, in Word, Sacrament, and our vocations (Veith & Sutton 2017, 230). Veith and Sutton conclude that this is the very old and new thing which Christians are actually longing for.

Psalm 27 - Lectionary for Pentecost 6C

7/16/2019

7/16/19
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.

In Psalm 28:10 we read, “For my father and my mother have forsaken me, but the Lord will take me in” (ESV). In context, the Psalmist writes in a time when it was not at all unheard of for parents to abandon or otherwise reject children. Even in the relatively kind and charitable people of Israel, people were disowned, disinherited, and forsaken.

What is a Christian response to this situation? We understand hardship and that it is not only real but also often crippling. Being forsaken, rejected, or otherwise dealing with loss in our families and friends is a terrible problem. Yet it seems to become more common as time passes. The idea of family commitment for as long as we live no matter what has been replaced by various cheap substitutes based on our feelings. These are not trustworthy. But God is entirely trustworthy. Christ, the resurrected Lord, promises not to leave or forsake his people, but to be with them to the very end of the world. We have every reason to expect he will keep his promise.

Yet how does the Lord keep this promise? He does it primarily through His people, those who act as his hand outstretched in this world. He does it through us, as we are family to those who have no family, as we care for one another, as we love and serve our neighbor. The Lord does not forsake His people. He makes us a family.

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 Old Testament - Full of Confession and Forgiveness

7/16/2019

Tuesdays are for the Old Testament
7/16/19

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 32”

Commenting on the subtitle of Psalm 32, “for understanding,” Augustine encapsulates understanding by saying “that not by the merits of works, but by the grace of God, man is delivered, confessing his sins” (Augustine Psalms, loc. 321018). The blessing given in verses 1-2 is that of forgiveness. The knowledge of our guilt and of God’s forgiveness should prevent boasting. Augustine then notes the Psalmist’s realization that failure to confess sins before God caused exhaustion and despair. “I was made miserably by knowing my misery, being pricked with an evil conscience” (Augustine Psalms, loc. 321026). However, in verse 5, confession leads to forgiveness. Those forgiven, in turn, are considered holy in verse six. They find refuge not in themselves but in God. God’s confirmation of his care comes in verse 8, where He speaks of the understanding he gives particularly to those who trust him. The one who approaches God, rather than fleeing from Him, receives comfort as opposed to scourging. For this reason, in verse 11, we are called to be glad in the Lord (Augustine Psalms, loc. 321046).

Genesis 18:1-14 - Lectionary for Pentecost 6C

7/15/2019

7/15/19
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 Old Testament reading from Genesis 18 contains a very telling observation. In verse 12, hearing that she was to have a child in her old age, Sarah laughed to herself. She knew that old ladies don’t bear children, especially after not having children during the many years of her married life. Sarah didn’t think it possible that she would have the blessing of a child. It was not something humanly possible. It was really laughable.

What does God do with Sarah’s unbelief? Her natural understanding of natural processes said it was not possible that she would have a child. It would be as unexpected as if I were to get into my truck and fly home with the invisibility cloaking turned on. It’s one of those things which simply can’t happen. God understands when our unbelief is really disbelief because his actions would have to be miraculous. He does not chasten Sarah for her disbelief. He simply tells her that she will, in fact, see the miraculous happen and she will know that it is just as miraculous as she thought it would be.

We are reminded in this passage that the true God of the Bible is able to do the impossible. It is not a problem for the creator and sustainer of this world to make things happen. He is the Lord of life. He is able to bring life.

We ask ourselves, then, what is the Lord of life doing in our generation? How is he bringing forgiveness and life to us, our community, our nation, and our world? How does he provide for the needs of his people? How is He working in this world as we await his coming in final judgment? He is the Lord of all, able to work in each according to his mercy and grace.

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

Creeds as Summaries of Doctrine

7/15/2019

Mondays are for Church History
7/15/19

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.
§ 140. The Rule of Faith and the Apostles’ Creed.

Schaff provides an extensive bibliography at the start of this section, with helpful annotations as usual (Schaff 2014, Loc. 19074). He goes on to observe that a “rule of faith” was commonly understood to be a summary of Christian doctrine, which would regularly be useful in catechesis prior to baptism (Schaff 2014, Loc. 19093). These would then also be used to make distinctions between those who were Christians and those who were not. There are various such documents, or fragments of accounts of the, dating back to the late 2nd century (Schaff 2014, Loc. 19105). Though they come from different authors and different places, they expressed the same version of Christianity. The development of such confessions was largely ended in the East after the Nicene Creed was widely accepted as an authoritative fundamental creed (Schaff 2014, Loc. 19110). Meanwhile, the “Roman Symbol,” which we know as the Apostles’ Creed, was more prominent in the West. Schaff thinks if it had actually been from thepen of the apostles it would have had more honor and been better preserved (Schaff 2014, Loc. 19116). However, it exists in a shorter and a longer form, with the earliest versions coming from the third or second century (Schaff 2014, Loc. 19122). The longer form is what we traditionally use now. Schaff finds that both the Apostolic and Nicene Creeds reflect the teaching of the earliest Christians and center on Christ and His work (Schaff 2014, Loc. 19132). After the sixth century, a tradition arose which assigned different parts of the Apostles’ Creed to the different apostles. Schaff provides this tradition in Latin (Schaff 2014, Loc. 19139).

Finding Unnamed Sources . . .

7/12/2019

Friday is Didache day.
7/12/19
Milavec, Aaron. The Didache: Faith, Hope, & Life of the Earliest Christian Communities, 50-70 C.E. New York: The Newman Press, 2003.
Chapter 11 “Whether the Didache Made Use of Any Known Gospel” pp. 693-739, part 1.

It is natural to ask for a source of the ideas of a work such as the Didache. Milavec notes that this is, indeed, the case. Scholars have frequently tried to find influences in the written Gospels, in oral or written traditions that led to the canonical Gospels, or elsewhere (Milavec 2003, 695). The source most frequently identified is Matthew’s Gospel. Milavec analyzes the data and will conclude the text is largely independent.

Early Didache scholarship, from 1883 until the mid twentieth century, considered the possibility of a dependence on the Epistle of Barnabas (Milavec 2003, 695). This generally pushed estimates of the date of composition to the mid second century and frequently located it in Egypt (Milavec 2003, 696). A key to the similarities between the Didache and the Epistle of Barnabas is the narrative of the Two Ways from 1:3-6. However, in 1900 the discovery of the Teaching of the Apostes and its Two Ways suggested hat the Didache was not directly dependent on the Epistle of Barnabas (Milavec 2003, 696). The similarities in content have remained a matter of discussion. In the second half of the twentieth century many scholars have suggested that several works known to us now are mutually dependent on one or more catechetical manuals known widely in the first and second centuries but no longer extant (Milavec 2003, 697).

One of the problems in scholarship which seeks out literary sources for the Didache is that the existence of texts at different times may force the scholar to make different presuppositions. A text cannot be dependent on another which has not yet been written. Likewise, texts which exist may or may not exert an influence (Milavec 2003, 698). Milavec goes on to say, “The issue of Gospel dependence also has a strong bearing on how one interprets the text. If one supposes, for example, that the Didache made use of Matthew’s Gospel, then one could or should make use of Matthew’s theology and church practice in order to clarify the intent and background of the Didache. On the other hand, if one supposes that the Didache is independent of Matthew, then it would be an unwarranted projection to expect that the Gospel of Matthew could be used to understand a text created outside of its influence” (Milavec 2003, 698). On the contrary, Spotts wonders if there is a legitimate sense in which the conceptual framework which leads to the theology of Matthew also led the framers of the Didache to the very same conclusions, without the need for any show of literary dependence. This is a question of tremendous importance to our understanding of the development of Christian faith and practice in the apostolic and immediate subapostolic age.

Much scholarly inquiry into literary dependence has focused on analysis of words, phrases, or sentences in search of places where an identical idea is expressed in identical form (Milavec 2003, 699). However, agreement may come about for various rasons including common idioms (Milavec 2003, 700). Also, common ideas may be stated in multiple texts with no dependence, but simply because they are common ideas. It is not a given that literary dependence is proven by verbal agreement. This has been the conclusion of some scholars in more recent years. Milavec particularly discusses the work of Clayton N. Jefford in this regard (Milavec 2003, 702). The fact is that there are many ways in which texts can be found to be similar or to differ. Proof of dependence is normally tenuous at best.

Milavec considers the usefulness of analyzing the content of ideas in a search for dependence. If the concepts are found to be dependent on another work, possibly there is evidence of influence (Milavec 2003, 704).

Luke 10:25-37 - Lectionary for Pentecost 5C

7/11/2019

7/11/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Many catechism teachers, well meaning, teach young and old alike that we are to love our neighbor, and our neighbor is everyone in the world. On one level this is true, but I’ll observe it is not specifically what Jesus says in our Gospel passage this week. When asked, “Who is my neighbor?” Jesus responds with a description that tells us the neighbor is someone in proximity, known or unknown, but who is in need. This is someone we have power to care for or to ignore. It is someone we can help or harm.

We live in a startlingly global society these days. I don’t think much about it when I trade a message with a friend who is halfway around the world and we have a conversation in real time. I don’t think much about how amazing it is when we can hear each other’s voices even when we are on different continents. I barely consider my superpower of being able to travel hundreds of miles in a day, have a meeting in a different state and return to my own bed by bedtime. Who is my neighbor? The faster we can move, the more difficult it is to identify that neighbor. The person once distant is almost near. The concerns which two generations ago would have been heard by us after they were over are now broadcast to us real time.

It remains important, and perhaps more important than in previous generations, that we ask ourselves if we are able to do anything meaningful to help in a situation we hear of. Possibly we become concerned with homelessness and poverty in a different country, which is something we should be concerned about. At the same time, we might miss an opportunity to help in our own community, where there is some homelessness and poverty as well. Who is our neighbor? Proximity and a possibility of actually helping is very important.

We love and serve our neighbor. There are plenty of people right near us who need that love and service. As we work locally, the good and care will spread. If all Christians were actively engaged in living and serving their neighbors, there would shortly be no neglected places in the world. The love of God in Christ spreads from one to another.

Love the Lord. Love your neighbor. Don’t give up.

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.

Those who refuse, refuse

7/11/2019

Thursdays are for the New Testament
7/11/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
“IV. Final Judgment at the Arrival of the Eschaton (17:1-20:15)” pp. 603-725.
“C. The Thousand-Year Reign of Christ and Final Destruction of Satan (20:1-10)” pp. 696-718.

Osborne notes that the idea of a thousand year reign of Christ prior to Satan’s final destruction has created a great deal of debate and division in Christianity, particularly prior to Augustine and then again some 1200 years later in the 1700s (Osborne 2002, 696). Osborne takes a premillennial point of view but tries not to entirely discount amillennial or postmillennial stances. The passage and its place in the larger passage (17:1-20:15) about God’s judgment is of greater importance than the theological debate over the sequence of events (Osborne 2002, 697). This passage divides into three segments: the binding of Satan (20:1-3), the saints’ reign (20:4-6), and Satan’s release and final battle (20:7-10) (Osborne 2002, 698).

In verses 1-3, introduced with the typical “and I saw,” an angel descends from heaven to the abyss to bind Satan with a chain and lock him up (Osborne 2002, 699). Osborne thinks it likely that this is the same angel who opened the abyss in Revelation 9:1. Satan is not able to resist the angel’s power. The names given to him appear much like names read in a formal sentence, leading to imprisonment (Osborne 2002, 700). Osborne finds the binding of Satan reminiscent of Jesus’ statement in Mark 3:27 and the parallels, where the strong man is bound and his house is plundered. The theme of a binding of fallen angels is not uncommon in late Judaism. The period of imprisonment in Revelation 20 is a thousand years, which is based on Jewish traditions of a significance of the multiples of ten. Osborne thinks it may refer to a long but clearly defined and spiritually significant period of time (Osborne 2002, 701). Satan is locked and sealed in with no means of escape, “so as not to deceive the nations” (20:3). Osborne here observes that an amillennial view sees the binding of Satan as the age of the Church, while a premillennial view expects the binding of Satan at some point in the future (Osborne 2002, 702). Since Osborne finds Satan’s primary work as deception, he does not think our current age could be that described in Revelation 20. There seems to be too much deception for him to believe Satan is bound (Osborne 2002, 703).

Revelation 20:4-6 describes a thousand year reign of the saints. Some individuals are seated on thrones judging. Osborne observes that the text never says clearly who the judges are (Osborne 2002, 703). Due to the proximity of the mention of martyred Christians, Osborne thinks those who have died for their faith are the judges (Osborne 2002, 704). This power of judgment is given to them, presumably by God. They had been beheaded and refused to worship the beast or receive his mark. These were alive and reigned with Christ for a thousand years. Osborne, noting that verse 4 is before the mention of bodily resurrection inverse 5, is unsure if this would be an early resurrection (Osborne 2002, 706). In 20:5 there is a clear statement of resurrection. There is a “first resurrection” but Osborne sees there is no second resurrection, but that unbelievers will face a second death (20:6). He takes the resurrection to be a raising of all saints from the dead (Osborne 2002, 708). Those who are raised will be “priests of God and of Christ,” serving before God. AGain, this is in sharp contrast to those who died in unbelief so are raised not to life, but to a second death (Osborne 2002, 709).

In Revelation 20:7-10, Satan is released, he once again deceives the nations, and they surround God’s people only to be destroyed and cast into a lake of fire (Osborne 2002, 710). Again, Osborne is critical of an amillennial position because only at the end of the millennium does Satan regain power to deceive. He is released and immediately begins to successfully deceive the people of the earth, who have known no deception for a thousand years. Osborne sees their immediate capitulation as a sign of the sinful nature (Osborne 2002, 711). The assembly of the nations for battle is a parallel to Ezekiel 38-39, where the nations rise up against God’s people. Osborne takes this as a battle which is distinct from that of Revelation 16:14-16 and 19:17-21. Here there is a different outcome and aftermath (Osborne 2002, 713). The saints, pictured here as being in Jerusalem, are surrounded by armies of the nations. Fire comes down upon the nations, again, as before, presumably from God (Osborne 2002, 714). The devil is placed into eternal punishment in a lake of fire. The concept of eternal torment for demonic forces was a common theme in the New Testament (Osborne 2002, 715). Osborne observes again that those who did not believe were immune to the presence of Christ and the lack of deception for a thousand years. They would not believe under any circumstances.

Colosssians 1:1-14 - Lectionary for Pentecost 5C

7/10/2019

7/10/19
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.

Colossians 1:9-12 speaks of how the apostle prays for the Colossians. As we read this passage we realize that many of our prayer requests fall far short of what the Lord might have for us. For in this passage the apostle prays for the Colossians, “asking that you may be filled with the knowledge of his will in all spiritual wisdom and understanding, 10so as to walk in a manner worthy of the Lord, fully pleasing to him, bearing fruit in every good work and increasing in the knowledge of God” (ESV). There is no hint of praying for their financial well being, for their temporal needs, even for their temporal safety. What’s going on here? Is the apostle uncaring about the things that most of us agree mattera great deal when the rubber meets the road?

The fact is, as we are filled with knowledge of God’s will, we see what is of Him and what is not. As we have spiritual wisdom and understanding we find a sense of purpose. We realize what will be helpful in this world and what will hinder God’s people from thriving. We realize that there are certain ways that we live in community and which will be good and right. As we learn from God’s wisdom how to walk in a way that is worthy and pleasing to God, we conduct our lives in such a way that the Lord’s good will becomes apparent. He works in us. He works through us. We bear fruit for Him, and that fruit is described in Galatians as the fruit of the Spirit. We do good works, which, as I often remind people, are good. Our knowledge of God grows and we live according to His plan and concerns more and more easily.

I’m going to depart from my normal blogging mode and ask that my readers pray for me and for others in this way. We need it. We really need to have God’s wisdom to walk according to His plan. Please, pray for me and the work of Wittenberg Door Campus Ministry, that this will be how our life in community can be described. And we encourage one another. I pray the Lord will work likewise in you. Grace to you all today.

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.

Growing in Grace Takes Time

7/10/2019

Wednesdays are for Bits and Pieces
7/10/19

Veith, Gene Edward Jr., & A. Trevor Sutton. Authentic Christianity: How Lutheran Theology Speaks to a Postmodern World. St. Louis: Concordia Publishing House, 2017. Chapter 8. “Sanctification and the Christian Life” pp. 197-218.

Veith and Sutton recognize that our culture tends to value speed to the exclusion of all else. However, they note a movement which self-consciously tries to slow things down, “the Slow Movement” (Veith & Sutton 2017, 197). They compare this to the way sanctification of the Christian works. While justification is instantaneous, the process of growing in Christ can be very slow, though not always so steady (Veith & Sutton 2017, 198).

Lutheran doctrine, characterized by freedom from a bound spirit, has often been perceived as rather libertine compared to the more serious of American Protestants (Veith & Sutton 2017, 119). Veith and Sutton recognize these historic tensions and misunderstandings, but say the actions of the Lutherans are bound up with the doctrine of vocation and of the two kingdoms, which show that the “secular” is not necessarily secular, but may be indwelt by the od who hides himself in the world. Good works, important for our neighbor, are performed from the freedom of the Gospel, not the constraint of the Law. This idea is easily misunderstood. “Today, freedom is often associated with sin. And bondage is often associated with virtue” (Veith & Sutton 2017, 200). But Luther sees sin as enslaving and virtue as liberating (Veith & Sutton 2017, 201). People who deal with addictions or various vices are not freed, but are in bondage to them. The true freedom is found in the virtue, not the vice. “When we are justified not by our works but by faith in Christ, we are freed from the bondage of the will to sin. This means we are free, finally, to do what is right (Veith & Sutton 2017, 201). This does not mean that we never fail or fall into sin. In fact, Lutherans confess that “a Christian is simultaneously a saint and a sinner” (Veith & Sutton 2017, 203). We realize that for the godly person in us to thrive, we need to worship the Lord regularly. This builds our faith.

Veith and Sutton point out that, to Luther, the Christian life is a life of freedom. Even as God commands us to love and serve, we are free to share the riches of Christ with all (Veith & Sutton 2017, 206). The way we share God’s riches with others is through our vocations, which keep us very busy, because “what Christ has done for the Christian, the Christian should do for the neighbor” (Veith & Sutton 2017, 207). Our work in our vocations also leads to our sanctification, as we learn the ways our vocations can be means to love and serve our neighbors and deny ourselves for the sake of Christ (Veith & Sutton 2017, 209). The troubles and struggles we face in our vocations are opportunities to grow in Christ. Especially the people in vocations which are not glamorous or interesting have a tendency to help their neighbors in very practical ways. The purpose of the vocation is to serve the neighbor freely (Veith & Sutton 2017, 211). Veith and Sutton spend several pages illustrating the ways vocation operates, showing finally that it is crucial to our understanding of our relevance in the world.

Psalm 41 - Lectionary for Pentecost 5C

7/9/2019

7/9/19
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.

Psalm 41 speaks of the blessedness of those who care for the poor and needy. Advocacy and care for those who cannot help or protect themselves is essential to a biblical faith. The people of God should rightly be recognized by their care for the poor. I recently received another fundraising letter from a Christian mission school which provides a distinctively Christian education, as well as food, clothing, and lodging as needed for people in a poverty-stricken subculture in one part of this country. It strikes me that I never receive letters asking me to support institutions that are of a secular nature and wish to provide nongovernmental care for the poor. They all seem to have at least some ties to governmental programs, apparently assuming that the government is the mediator of what is good for society. The Christian community, on the other hand, normally assumes that government is not the answer, but that God’s people working together can provide an answer.

The Psalm later makes comments which the Christian will recognize as fulfilled in the person of Judas, betraying Jesus to arrest and death. here we see a microcosm of God’s plan. Jesus, the strong and mighty God, becomes man and places himself in the relatively helpless role of a human. He takes on that which he is going to redeem. He, in the role of someone who is poor and needy, is betrayed to death by Judas, who there stands in for all of sinful humanity. Rather than loving and serving his neighbor, Judas acts in his own selfish interest, bringing death upon Jesus. Little does Judas understand, Jesus’ death is meant to be applied to him by grace through faith.

In Christ, we who were needy, poor, and dead in sin have been given what we need through the riches of God’s love. In turn, we do the same for others.

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 as the Cure for Earthly Trouble

7/9/2019

Tuesdays are for the Old Testament
7/9/19

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 31”

Augustine notes that Psalm 31 takes a close look at the trouble of God’s persecuted people (Augustine Psalms, loc. 320937). Though the Psalmist trusts in God, as in verse 1, it is clear that there are opponents and a need for rescue. For this reason, in verse 2, David calls out to God for immediate rescue. The urgency is clear to Augustine, especially with the repeated cries for help.

By verse 5, the confession is that God has brought redemption. Our confidence is rightly placed in Him, even though the enemies have attempted to entrap God’s people. The idols, which Augustine sees as “the false happiness of the world” are useless (v. 6). God alone is reliable (Augustine Psalms, loc. 320959). In fact, He has shown his mercy in the past and rescued his people (vv. 7-8). This is the liberty of the Christian. The works of evil cannot take God’s people prisoner for long. They are free.

In Psalm 31:9, David is still calling out to God for rescue. Augustine asserts that the Psalmist is “no more alarmed for death, but for torments and tortures” (Augustine Psalms, loc. 320966). The person in distress spends his time dealing with pain and grief, which is consuming. It seems by verse 10 that death would be preferable to the torment of evil. Verse 11 emphasizes the pain of reproach, not only before enemies, but even neighbors and friends (Augustine Psalms, loc. 320974). It is interesting that here Augustine has made no comment to tie this to the betrayal and arrest of Jesus. The rejection expressed in verses 10-13 certainly seem to fit the Christ.

In verse 14, David again asserts his trust in God. All his future belongs to God’s mercy (v. 15). This is why, in verse 16, he pleads that God’s mercy would save him. It is the wicked, in verse 17, who should be ashamed, receiving what they have poured out on God’s people. Where they once made statements none could anser, may they be unable to answer.

In verse 19 the focus changes once again to the “sweetness” of the Lord. Even those corrected by God are greatly loved by Him (Augustine Psalms, loc. 320996). Yet Augustine is aware that we should not use this as cause for a compacent attitude. The ungodly will be ashamed. Better to be protected in God’s tabernacle (v. 20). His mercy is great. Therefore, the person who trusts in God must remain in his trust, courageously, knowing the Lord will repay.

Leviticus 18:1–5; 19:9–18 - Lectionary for Pentecost 5C

7/8/2019

7/8/19
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.

I live in a culture where individuality is often considered the single most important goal. We have been called a society of radical individualists. “Take care of number 1” and “Love yourself first” are common mantras. Yet we are conflicted about this. Millions of people follow the same sports teams, are dedicated to the same types of entertainment, listen to the same music, and hang out with people who dress much as they themselves do. In our individualism we also try to be just like those we admire.

In Leviticus 18, God tells the people of Israel that they are not to be like the Egyptians, whom they have just left, nor like the Canaanites, where they are going. They are instead to be a people set apart for God as He has revealed himself. To make this a little easier, God gives them some certain rules which will make them different, rules which, as we read them carefully, mostly have to do with caring for the poor. Rather than leaving the poor and needy to founder, Israel was to leave something behind so that the industrious poor could take care of themselves. Israel was also to treat employees with integrity and value honesty. I note again that this is different from the larger cultures. We who have lived in the remains of Western Civilization usually value honesty, integrity, and charity. We rarely remember that these are values which, when introduced, were radically different from the values of the cultures where Judaism and later Christianity arose. These are distinctives of a biblical faith.

What are the implications in our current Western society? First, Christians can recognize that these distinctives were note practiced merely to be different, but to work for the good of the community. We can also find ways to care for our society, even while we recognize that some of those ways are already a part of the larger society. Some of the Christian distinctives we have, and certainly the reasoning behind them, will be different. Those will stand out in an increasingly post-Christian environment. As we read in Galatians 6:23, there are no laws against doing good and being kind and gentle with others.

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.

Tradition as Publicly Held Truth

7/8/2019

Mondays are for Church History
7/8/19

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.
§ 139. Catholic Tradition.

After a brief bibliography, Schaff observes that the Church fathers considered there to be a “common faith of the church, as orally handed down in the unbroken succession of bishops from Christ and his apostles to their day, and above all [as] still living in the original apostolic churches, like those of Jerusalem, Antioch, Ephesus, and Rome” (Schaff 2014, Loc. 19035). Counter to the idea of tradition in Christianity, the Gnostics held secret traditions to convey secret truth. Christian tradition, and therefore truth, is held publicly (Schaff 2014, Loc. 19040). Schaff observes that Tertullian boldly said that heretics could not even appeal to Scripture because the Scripture could not be rightly understood outside the context of the Church (Schaff 2014, Loc. 19046). This may also be the root of much teaching of apostolic succession, which has to do not only with human heritage but also the work of preserving God’s Word and a proper understanding of it accurately. Schaff does caution that we should remember the Church at that time was not many generations distant from the apostles. Views of tradition and succession changed over several centuries (Schaff 2014, Loc. 19058). We are also reminded that Irenaeus and Tertullian were both known to take exception to some stands of some Church leaders, but always so as to pursue accurate and faithful understanding of Scriptural doctrine and practice.

The essence of apostolic tradition, according to Schaff, is holding faithfully to the way the Apostles interpreted Scripture. “It is one and the same gospel which the apostles preached with their lips, and then laid down in their writings, and which the church faithfully hands down by word and writing from one generation to another” (Schaff 2014, Loc. 19073). This is the essence of tradition.

Resurrection and Second Coming

7/5/2019

Friday is Didache day.
7/5/19
Milavec, Aaron. The Didache: Faith, Hope, & Life of the Earliest Christian Communities, 50-70 C.E. New York: The Newman Press, 2003.

Chapter 10 “Purifying Fire, Selective Resurrection, and God’s Coming” pp. 619-690, part 4.

The final sign of Didache 16 is a resurrection of the dead (Milavec 2003, 659). Milavec understands the resurrection to be, in effect, a re-creation of a body and soul which have died together (Milavec 2003, 660). Based on the statement in Didache 16:7 and a parallel in Zechariah 14:5 that the Lord will come, Milavec asks whether this refers to “God” or to “Jesus.” Milavec thinks, based on a similarity to Matthew 24:30, the Didache is referring to a Messianic hope here, therefore “the Lord Jesus” (Milavec 2003, 661). As has been observed before, my opinion is that Milavec maintains an artificial distinction of the first and second persons of the Godhead. This clutters his argument. A related question, that of an early Christian expectation of a second cominog of Jesus, does bear consideration. Milavec suggests that early Christians simply took over a Jewish expectation of the Day of the Lord, and read Jesus into it as the Lord who would actually come (Milavec 2003, 662). Based on Milavec’s dating suspicions, he concludes that the Didache was closer to having an Old Testament expectation about the coming of the Lord (God) rather than a New Testament Messianic view (Milavec 2003, 663). Milavec goes on to maintain that context should be consulted in each instance of a reference to a “Lord” to see whether it refers to God or to Jesus. He makes the same distinction with the word euangelion for “good news” or “gospel” (Milavec 2003, 663). His conclusion is that “it would appear that all of the instances of “Lord” in the Didache ought to be understood as referring to the “Lord God” (Milavec 2003, 665). At the end of his argument, Milavec observes that Didache 7:1 has a trinitarian formula. However, he considers that the Didache does make a sharp distinction between Jesus and God. Milavec does no state an argument, but refers the reader to works by Raymond Brown and James D.G. Dunn which purport to demonstrate that the New Testament does not consider Jesus to be God (Milavec 2003, 666).

The image presented of the Lord’s return in the Didache as well as in Christian Scriptures is that of a Lord coming from heaven visibly on clouds (Milavec 2003, 667). Milavec notes that other texts from the early Christian period tend to take the scenes of judgment and destruction and enhance them with very particular comings and goings of God (Milavec 2003, 668).

Milavec questions whether there was a lost ending of the Didache. Apparently “there is some suspicion that Leon, the eleventh-century copyist may have left seven blank lines because the end of the text before him was broken off or lost” (Milavec 2003, 670). However, Milavec does not think any omission would include a judgment scene. God’s final purpose seems to be to raise the elect from the dead and to establish a beneficent reign (Milavec 2003, 671).

In his conclusion, Milavec considers Didache 16 to be not the work of the prophets, but that of some who were at least slightly suspicious that prophets were trying to manipulate a vision of the end so as to fit their preferences (Milavec 2003, 671). However, the prophets are not condemned. They are useful to the community as those who could inspire commitment and a sense of future hope (Milavec 2003, 672).

Milavec asks an interesting question about eschatology. Often we consider eschatological expectations solely in terms of Jewish traditions. How might these compare with Gentile views? He finds that Gentile sources show hopes which are similar to those in Jewish writings (Milavec 2003, 674). This could be important in terms of the Didache communities because Gentile converts to Christianity were confronted with some sort of eschatological hope (Milavec 2003, 675). The cultures of expectation and of a time of peace to come after strife were sufficiently similar that a Christian eschatology could be adopted by a Gentile.

Within Judaism there were a variety of eschatological models. Milavec notes one, found in Tobit from the third century B.C., with a focus on a restoration of the temple and a conversion of many gentiles (Milavec 2003, 676). A later eschatology, found in the Babylonian Talmud from about 600 C.E., has a smilar view of an ingathering and restoration of Jerusalem (Milavec 2003, 677).

Milavec notes that in 2 Esdras, dating from the late 1st century, the Messiah is expected, and has an increasingly important role (Milavec 2003, 679). Counter to the development of a messianic hope in Jewish eschatology, Milavec finds “the Didache clearly runs against the grain by having no Messiah and no messianic age” (Milavec 2003, 680). This assertion is predicated on Milavec’s understanding that “The Lord” in Didache does not refer to Jesus. Milavec theorizes that the neglect of a Messianic hope in the Didache is related to the rejection of the temple culture which he finds in the text (Milavec 2003, 681).

Milavec draws a parallel between the Didache communities and the modern Nation of Islam movement (Milavec 2003, 683). Both groups took on an identity which was based on ideological uniformity. Milavec finds both to have sprung from those left behind by society. He also considers both to have created a social movement of non-violence in a hostile culture. Milavec traces the theological teachings of the Nation of Islam in brief (Milavec 2003, 684). The eschatology looks for rescue of a racially pure group and the destruction of all that was not part of the racial and religious minority associated with Nation of Islam (Milavec 2003, 686). Milavec thinks the Didache communities were also isolated and dedicated groups who would similarly have rejected the rest of the world so as to pursue their pure idological vision.

Milavec concludes this portion of the book with a reflection on the way different theological presuppositions can lead to radically different interpretations of eschatological statements (Milavec 2003, 688).

Luke 10:1-20 - Lectionary for Pentecost 4C

7/4/2019

7/4/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

In our reading from Luke 10 the Lord sends out a group of disciples who are to be cared for on account of their work. They are to heal, teach, and do all the kind of things that Jesus has bee doing. They bring peace into the places where they are staying, and if rejected, they leave and don’t acknowledge God’s blessing upon the place where they stayed.

What does this have to do with a modern missionary, such as myself? It’s a hard passage. It tells me that I shouldn’t worry so much about my livelihood. God’s workers are worthy of their keep. Those who are receptive to the ministry which is faithfully carried on in the name of Christ are to step forward and support the workers. Believing this message takes more courage than most of us have. I recall interviewing a Christian school teacher who had been asked to teach at a salary which left him well below the poverty level. The board of the school (where he did not go to work) asked him why he didn’t have enough trust in God to know his needs would be provided. His response was that his creditors didn’t have the same level of trust that he did. A fair response. The holder of my mortgage may not believe that God’s people will supply the required payments. All too often that hesitance has proven valid.

What do we do? As we read in our passage from Galatians 6 this week, God’s people take care of others, especially in the household of faith. As we recapture this idea of a Christian community which values the ministry of Word and Sacrament and cares for God’s servants, we will improve our reputation before our world. We will find that they see and know the Lord and His people fulfill their responsibilities and care for one another. God’s messengers can go out and do their work freely, knowing that they will be cared for.

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.

Christ's Coming Doesn't Even Require a Battle

7/4/2019

Thursdays are for the New Testament
7/4/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
“IV. Final Judgment at the Arrival of the Eschaton (17:1-20:15)” pp. 603-725.
“B. Final Victory: The End of the Evil Empire at the Parousia (19:6-21)” pp. 669-695.

Osborne notes that the two main events of the end spoken of in the New Testament are a rapture of the saints and a judgment of sinners. The element of judgment is prominent in Revelation but the timing of a gathering of Christians is not at all clear (Osborne 2002, 669).

The hymns to God continue in Revelation 19:6-10. Osborne separates 19:1-5 from 6-10 because the first half includes the idea of judgment but this portion has no hint of judgment. It is entirely focused on the praise of the Lamb (Osborne 2002, 671). The rejoicing brings God the glory which is due to him as not only the one who reigns but also the groom who is taking the Church as bride. Osborne again emphasizes the difference of the brides in Revelation, the Church as contraasted with the “great prostitute” (Osborne 2002,672). Osborne also describes briefly the seriousness of a betrothed which was a sufficient commitment that to break it required a divorce. The commitment of the Church to the Lamb was complete, but the actual marriage was not completed until this point (Osborne 2002, 673). The bride both prepares herself and is given perfect garments by the Lord. Osborne briefly describes the church’s self-preparations to the works of James rather than the imputed righteousness of Paul, but he goes on to see that the garments with which the church prepares herself are provided by God (Osborne 2002, 674). John is again reminded to write what he sees, particularly that God has brought to the wedding those he wishes to have, so they will be able to rejoice in the wedding supper (Osborne 2002, 675). Seeing this, John falls down in worship and is corrected in what he does by the angel, having inadvertently worshipped the angel (Osborne 2002, 677).

In Revelation 19:11-16 the Christ as the conquering king is on the scene, arriving as a very imposing figure on a white horse, and waging a battle which is so certain in its outcome that his mere presence seems to win the victory (Osborne 2002, 679). Osborne walks briefly through the descriptors of Christ. The striking element at first is that he wages war using the power of his righteousness and truth, which are weapons none other actually possesses (Osborne 2002, 680). His flaming eyes, his crown, and the name written add to his striking appearance as the unique ruler among rulers (Osborne 2002, 681). Osborne discusses the idea of Jesus’ special name, concluding that his true identity and power are bound up in a name which he allows nobody else to use (Osborne 2002, 682). The bloody garment worn by Christ, says Osborne, is stained with his enemies’ blood, not his own. Osborne considers this to be so because the context is that of judgment, not redemption (Osborne 2002, 683). Christ proceeds to judge and to make war. He is accompanied by a heavenly army, possibly angels, saints, or a combination of the two (Osborne 2002, 684). There is some unresolved debate over whether the army will actually fight or if all the fighting is done by Christ. Osborne concludes that any combat is under Christ’s authority and that he is the victor in the conflict (Osborne 2002, 685). Significantly to Osborne, Christ is called the king of kings, while the Antichrist had more limited authority. “Thus, this is another place where the divinity of Christ is stressed - the Warrior Messiah is God himself” (Osborne 2002, 686).

In Revelation 19:17-18 a radiant angel commands birds of prey to gather so as to feast on the dead. Osborne sees this as “an obvious parody of the invitation to the saints to attend ‘the wedding supper of the Lamb’ in 19:9” (Osborne 2002, 687). We notice the invitation is issued before the battle, again emphasizing the certainty of the outcome.

Revelation 19:19-20 brings us to the battle itself. Osborne, after listing a number of Old Testament passages about a final war, concludes, “This passage is the culmination of all the previous imagery. This is truly ‘the day of the Lord’ prophesied throughout the OT. Yet there is no battle” (Osborne 2002, 689). The battle ends as soon as the Lord shows his sword. Osborne considers that there is probably a battle but that it is downplayed to show Christ’s superiority. In the battle, the beasts are captured and their forces defeated. They are condemned and thrown into a lake of fire. Osborne concludes this is a description of eternal and conscious punishment (Osborne 2002, 690). He goes on to describe several different images in which cultures take eternal punishment to involve fire. The armies are destroyed, in fulfillment of the promise made to martyrs in Revelation 6:11. The birds have their feast, a humiliation to the dead enemies (Osborne 2002, 691).

Galatians 6:1-10, 14-18 - Lectionary for Pentecost 4C

7/3/2019

7/3/19
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.

Galatians 6:10 says “So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith” (ESV). Several years ago I was struck by just how controversial this verse is. On the surface, it doesn’t seem it would raise many hackles. Do good to everyone, right? Who would oppose that. It has an out clause. As we have opportunity. That’s also relatively uncontroversial. If it’s not possible to do good for someone who would benefit from it, maybe we can try to find a way, but sometimes it is simply not possible. That’s sad, but true. Where’s the big controversy?

We can find a challenge in two areas here. First, we need to recognize the sometimes conflicting definitions of good. Second, we ask what it implies that we especially aim our good works toward “the household of faith.”

God in the Bible has made some specific types of good very clear, often by giving negative examples and negative commands. He generally says what is bad in fairly specific terms, and makes more general statements about what is good. For instance, we are to love one another. That’s a rather general statement. Some of the specific ways we love one another are spelled out in negatives. We don’t lie, steal, murder, commit adultery, and all the rest. The negatives have some positive implications as well. In our not lying, we are truthful and try to view other people’s actions in a generally charitable way, as if they are likely being truthful as well. We not only don’t steal things, but we use things and time for positive benefits, also helping others to benefit from their things and time, if possible. Some of God’s commands about morality and lifestyle may go against some of our impulses. But if we call ourselves Christians we affirm that God’s commands are good for us and for our society.

What does it mean when we direct our good works primarily to the household of faith? Here we don’t necessarily exclude those who don’t believe exactly as we do, but our primary emphasis is on care for those who are part of the Christian community. In times of calamity we care for all we can just the same. Hurricanes, floods, forest fires, earthquakes, all the people in an area are enduring hardship. We help them all. However, there’s nothing wrong with the Christian organization making it clear that the scholarship program they have is intended for students who share their beliefs and values. There’s nothing wrong with the local congregation gathering food and clothing specifically for someone in their congregation who is enduring hardship. They are caring for their family first, then can care for other people’s families. We notice this is “especially” for the household of faith, not “exclusively.”

Is this a difficult and controversial verse? Perhaps. But it does ultimately make a lot of sense and is entirely consistent with the idea of God raising up a special community of faith which will thrive together.

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

Two Kingdoms, One King

7/3/2019

Wednesdays are for Bits and Pieces
7/3/19

Veith, Gene Edward Jr., & A. Trevor Sutton. Authentic Christianity: How Lutheran Theology Speaks to a Postmodern World. St. Louis: Concordia Publishing House, 2017. Chapter 7. “The Church and the World” pp. 173-195.

Veith and Sutton compare change within both Christianity and culture to the very slow motion of the plates of the earth’s surface. When there is a collision it becomes a major issue. Veith and Sutton find important points of conflict such as religious liberty, political involvement, and definition of moral standards (Veith & Sutton 2017, 173). The interplay of Church and world has been the subject of much discussion and writing. Veith and Sutton find this tension is well addressed by a well reasoned understanding of Luther’s doctrine of two kingdoms. However, it has often been misunderstood, to the detriment of all involved.

Veith and Sutton briefly describe “Augustine’s distinction between the city of God and the city of man” (Veith & Sutton 2017, 175), pointing out that the Augustinian concept is not the same as Luther’s two kingdom theology. Augustine finds the city of God as a place of love for God, and the city of man as a place of love for self. The two will always be in conflict. In Luther’s two kingdom theology, the monarch over all is God. The two kingdoms are not about self-love or God-love. They are the temporal and the eternal. The heavenly kingdom is all about law, but the place of love in the temporal is love for the neighbor, not for the self (Veith & Sutton 2017, 176). The Christian lives in both worlds at once, not being a separatist or a dualist. The kingdoms are present and related to one another. We cannot escape from either (Veith & Sutton 2017, 177).

The two kingdom dorctrine does not endorse or glorify the status quo. Related misunderstandings can lead to a fatalistic conservatism or to a pursuit of any sort of progressivism because God must be doing everything that crosses anyone’s mind (Veith & Sutton 2017, 178). However, the period of the Reformation was not quietistic or revolutionary. There was a critical attitude toward princes and other authorities. There were also conflicts within the kingdoms as Christians sought to learn how their theology would be lived out in culture (Veith & Sutton 2017, 179). Veith and Sutton quote the Augsburg Confession article 16 for clarity on the doctrine (Veith & Sutton 2017, 180). God uses the civil realm for certain functions and the churchly realm for others.

Veith and Sutton consider how God rules over his temporal kingdom by means of law, creation, and vocation (Veith & Sutton 2017, 181). God’s statements of law, even of moral law, do not strictly apply to the spiritual. The heavenly kingdom is all about gospel, not law (Veith & Sutton 2017, 182). The law is separated from religion per se. “The essence of the Christian religion is the Gospel, which is not about morality, but, rather, is about forgiveness for failing to be moral” (Veith & Sutton 2017, 182). The heart of the Gospel is forgiveness in Christ. Moral standards, applied to the secular culture, help to restrain evil and promote good. They may eventually lead to repentance and forgiveness, which constitutes an involvement in the spiritual kingdom (Veith & Sutton 2017, 183). God’s creation and natural laws are also part of the temporal kingdom. This has important implications far beyond what we might first assume. “For example, contrary to the beliefs of Hinduism and Buddhism, which teach that the physical realm is an illusion, the universe does exist. Physical reality, however, is not all that exists, contrary to what the naturalists and materialists say (Veith & Sutton 2017, 185). The universe, as created, has order and design. Veith and Sutton emphasize again that the temporal and spiritual worlds are not dualistically exclusive. Events in the temporal world can be eternally significant, while sometimes miraculous events, rooted in the eternal spiritual world, can cause temporal results. Yet at its core, the temporal kingdom is the product of an intelligent creator (Veith & Sutton 2017, 186). Veith and Sutton also note that “God works in His temporal kingdom by means of vocation” (Veith & Sutton 2017, 187). He uses ordinary events and earthly relationships to accomplish His purpose. The doctrine of vocation helps us to see how our relationships and our responsibilities are to be used.

Lutherans confess that God is present in the temporal and spiritual kingdoms alike. However, he is often hidden in the temporal world, revealed in the Word of God (Veith & Sutton 2017, 189). The two kingdoms work together. “The Church...does not exist apart from the ordinary physical mundane-seeming congregation. The spiritual church dwells in, with, and under the very physical church” (Veith & Sutton 2017, 190). Counter to a Calvinist view, the local church is not the spiritual kingdom of God. Lutherans find the local church inhabiting both kingdoms at the same time (Veith & Sutton 2017, 191). The Christian, in his vocation, participates in society to love and serve his neighbor, though still bearing a spiritual perspective of the presence of God (Veith & Sutton 2017, 192). The Luthearn confesses that God makes himself physically present for the good of the world, both in the incarnation and as he works through the physical means of Word and Sacrament. God uses means to come to humans (Veith & Sutton 2017, 192-193). Veith and Sutton conclude that this use of means to accomplish God’s will on earth should give Christians a real way to participate in God’s work as they live out their vocations in the world. The spiritual and temporal kingdoms work together (Veith & Sutton 2017, 194).

Psalm 66:1-7 - Lectionary for Pentecost 4C

7/2/2019

7/2/19
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 66 calls for all the earth to shout out to the Lord God. This includes those who have believed and trusted Him and those who have not. It’s one thing to say that God is to be praised and exalted among those who trust Him. It’s another thing altogether to say that He should receive praise and honor from all, even those who don’t trust Him. But that’s exactly what we see in Psalm 77, especially in verses 3-4.

We notice there is an element of fear involved in this. I recently looked at a chart which an aquaintance of mine is developing, speaking of the challenges presented by different people and the way the Gospel of Christ can address all. It’s a good and interested chart, but I’m pointing out to the developer that it addresses all problems in terms of falsely secure Christians. I hope he will nuance it to deal with those who would be identified in Psalm 66:3 as God’s enemies. With no background in Christ, we may well be looking at an entirely different set of reactions to difficult circumstances. This is especially because of the fear inherent in approaching someone we think may just be Lord of all but whom we have ignored and despised.

What happens to those who come cringing to God in this Psalm? We really aren’t told specifically. The Psalm moves on to say “All the earth worships you” (v. 4a, ESV). Apparently those enemies of God are included in “all the earth.” When we have come before the Lord, even in fear and dread, we are confronted with God’s glory. We see the things He has done. We realize that He is the one who rescues His people even when no human means could possibly do so.

Something this Psalm does, as does much of Scripture, is to point us to definitive actions God has done at specific times and places. The Scripture points us to the historical reality of God’s work. It is not nearly so concerned with our feelings or emotions. It is rooted in historical fact. The real God has worked in real places, at real times, doing real things. If we want to find personal hope, we should look at those real patterns of activity and ask ourselves if we have reason to think God has changed in any of His character or attitudes. The answer is that He has never changed and He never will. This brings hope and joy. It will result in feelings and emotions, driven by facts. Look to the Lord’s activity, then rejoice in Him.

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

God's Rescue - through Resurrection

7/2/2019

Tuesdays are for the Old Testament
7/2/19

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 30”

Psalm 30 exhibits great joy, which Augustine speaks of as “the joy of the Resurrection and the change, the renewing of the body to an immortal state, and not only of the Lord, but also of the whole Church “ (Augustine Psalms, loc. 320898). For this reason, as verse one speaks of being “taken up,” the Lord, though attacked, was not defeated by his enemies. As he cried out to the Father in his weakness, the answer is a resurrection to immortality, rescue from the pit of the underworld (v. 3). This, in verse four, calls all the saints to sing to the Lord (Augustine Psalms, loc. 320905). The weeping of death is replaced by the rejoicing of resurrection, as Augustine sees in verse five.

In Psalm 30:6, Augustine notes that we, in our abundance, think we may have escaped suffering (Augustine Psalms, loc. 320913). God piles blessings upon us. However, in verse seven, we are very likely to realize those blessings are not ours, but God’s. He can turn them away from us. Therefore, in verse eight, we cry out to God, even as Christ cried out from the cross (Augustine Psalms, loc. 320920). Augustine summarizes the cry of Christ, asking what the purpose of his death could be. Then, in verse 10, the Lord hears and has mercy, guarding His Son from corruption (Augustine Psalms, loc. 320927). This turns the mourning of the Christ into joy, and likewise that of the Church. We know that Christ, the firstborn of the dead, lives forever. This clothes us with gladness.

The Latest WDCM Newsletter - July 2019

7/1/2019

Read or download the latest Wittenberg Door Campus Ministry Newsletter here. This month's feature - Integrity.

July 2019 Newsletter - Integrity