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"The Third Anaphora of St. Peter"

1/15/2026

Academic Reading
1/15/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 7: The Third Anaphora of St. Peter (Sharar)." (pp. 45-51). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   This liturgy seems closely identified with that of Addai and Mari, likely being derived from a common ancestor (Jasper & Cuming 1990, p. 45). The word Sharar is the beginning of the liturgy.
   In comparison to Addai and Mari, this has a longer introduction (Jasper & Cuming 1990, p. 45). The first three paragraphs then are very similar. The Sanctus is not inserted very smoothly. There is a commemoration and the Institution narrative. This anaphora of St. Peter has expanded intercessions.
   After a brief bibliography (Jasper & Cuming 1990, p. 46), Jasper and Cuming provide an English version of the liturgy.

An Early Syrian Liturgy

1/13/2026

Academic Reading
1/13/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 6: The Liturgy of Saints Addai and Mari." (pp. 39-44). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   The liturgy of Addai and Mari comes from Edessa, in Syria (Jasper & Cuming 1990, p. 39). Jasper and Cuming recognize the antiquity of the liturgy but do not speculate on an era. The anaphora has been found in use among Nestorian Christians, having been discovered in India as well as Iraq. The liturgy was never adopted in the West. The most basic content of the liturgy may well date to the sixth century. The material was identified through a process of elimination of materials which appeared more recent. There was subsequently some confirmation of the postulated form by discovery of an earlier manuscript (Mar Eshaya) which largely agrees with later versions (Jasper & Cuming 1990, p. 40). This primitive version largely corresponds to the anaphora of Justin Martyr.
   Jasper and Cuming compare Addai and Mari with the Sharar (in a future chapter) which they consider to have a common ancestor (Jasper & Cuming 1990, p. 40). Neither has an institution narrative. The epiclesis, which may or may not be original, is similar to that of Apostolic Traditions (Jasper & Cuming 1990, pp. 40-41).
   After a brief bibliography (Jasper & Cuming 1990, p. 41), Jasper and Cuming provide an English version of the liturgy.

"How We've Always Done It"

1/8/2026

Academic Reading
1/8/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 5: Hippolytus: The Apostolic Tradition." (pp. 31-38). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   Jasper and Cuming briefly describe a historical debate over the provenance of this work. It was likely extant in an untitled form in various languages and was embedded in other works. In 1910 and in 1916 it was independently identified by E. Schwarz and R.H Connolly respectively, both suggesting a date of 215 (Jasper & Cuming 1990, p. 31). Because the work is self-consciously a witness to Roman traditional liturgical practices, the material may be taken to testify to practices dating to the time of Justin. Of interest to this study is a sample of a eucharistic prayer. Jasper and Cuming note that chapters in various editions are not identical in their numbering.
   Hippolytus describes a eucharist on the occasion of an ordination as well as one on the occasion of a baptism (Jasper & Cuming 1990, p. 31). In Jasper and Cuming's analysis, the structure largely matches examples of the anaphora from the fourth century, though without the Sanctus or the intercessions found later (Jasper & Cuming 1990, p. 32). The involvement of deacons and presbyters is more complex than that found in Justin. Of special interest is the sursum corda, first detailed here, still in use to the present time.
   Jasper and Cuming observe that the text of the epiclesis shows a "'higher' doctrine of the Holy Spirit than was current c. 215" (Jasper & Cuming 1990, p. 33). The Latin translation here may have been smoothed somewhat, either because of a corrupt text or due to a translator attempting to make a more viable liturgical unit. The call, however, is not to change the elements, as might be expected at a later time, but merely that the Holy Spirit would be present.
   Jasper and Cuming provide a brief bibliography (Jasper & Cuming 1990, p. 34) followed by an English version of the relevant chapters in Hippolytus.

Justin Martyr and Eucharistic Prayers

1/6/2026

Academic Reading
1/6/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 4: Justin Martyr." (pp. 25-30). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   Justin, a Samaritan convert to Christianity, wrote his notable works after his conversion about A.D. 130. He lived and worked in Ephesus and in Rome before his death about A.D. 165 (Jasper & Cuming 1990, p. 25).
   In his Dialogue with Trypho, a Jew, ch. 41, Justin describes an offering of thanksgiving made by the newly baptized Christian, in terms that closely parallel the anamnesis of the eucharist (Jasper & Cuming 1990, p. 25). The passage from Malachi used in the Didache also appears. In chapter 70 the remembrance is also for the incarnation. Chapter 117 specifically describes prayer and thanksgiving as the sacrifices in the Eucharist. Jasper and Cuming note that Justin describes two different eucharists: one for a baptism and one used on ordinary Sundays.
   Justin makes it clear that the body and blood consumed are those of the incarnate Christ and that the presence is related to the institution narrative, which he records (Jasper & Cuming 1990, p. 26). In Jasper and Cuming's analysis, the tradition of the bread and wine becoming the body and blood of Christ was a long-standing tradition at the time of Justin's writing.
   Jasper and Cuming provide a brief bibliography (Jasper & Cuming 1990, p. 26-27), then a selection of the relevant passages in Justin's writings.

Eucharistic Prayers in the Didache

1/1/2026

Academic Reading
1/1/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 3: The Didache." (pp. 20-24). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   The Didache, which Jasper and Cuming take to date around A.D. 60, contains three chapters which preserve prayers that accompany meals, whether the ceremonial agape, the eucharist, or both. "[C]hapter 9 may be an agape and chapter 10 a eucharist. Chapter 14 is clearly a eucharist" (Jasper & Cuming 1990, p. 20). In chapters 9 and 10, the cup is blessed before the bread. Chapter 10 indicates eating one's fill, as in a regular meal. There is no institution narrative based on the Last Supper.
   Chapters 9 and 10 may also be taken as a eucharist, reflected by the opening of chapter 9, "περὶ τῆς εὐχαριστίας" (Jasper & Cuming 1990, p. 20). The Liturgy of St. Mark refers to eating one's fill in communion (Jasper & Cuming 1990, p. 21). Further, the Apostolic Constitutions, which shows a strong influence of the Didache, takes the prayers as eucharistic in nature.
   Jasper and Cuming observe that the prayers in the Didache have strong Jewish roots both in structure and in vocabulary used (Jasper & Cuming 1990, p. 21). The Eucharist, which chapter 14 directs to occur on Sunday, is to be a holy event. The text addresses it as a "sacrifice," but there is some doubt whether this refers to a blood sacrifice or to the concept of prayer as a sacrifice (Jasper & Cuming 1990, p. 22).
   Jasper and Cuming provide a brief bibliography (Jasper & Cuming 1990, p. 22) followed by an English version of Didache chapters 9, 10, and 14.

Eucharistic Prayers in the New Testament

12/30/2025

Academic Reading
12/30/25

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 2: The New Testament." (pp. 13-19). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   Jasper and Cuming consider the close relationship of the accounts of the Last Supper found in the New Testament to signal a combination of development of liturgical usage and of adoption of pre-existing liturgical units (Jasper & Cuming 1990, p. 13). They note the four actions with "the bread (taking, blessing, breaking, and distributing)" as appearing in numerous accounts of eating. Additionally, they observe, "Three of the actions are repeated over the cup at the Last Supper, making seven actions in all" (Jasper & Cuming 1990, p. 13). In early liturgical practice, the actions involving the cup are collapsed into those with the bread, resulting in a total of four actions.
   The earliest name for this ceremony was "the breaking of the bread." By the second century it came to be called "eucharist," meaning "giving of thanks" (Jasper & Cuming 1990, p. 13).
   Jasper and Cuming briefly explore the New Testament accounts, noting that Mark and Matthew are more similar to each other, while Luke and Paul resemble each other (Jasper & Cuming 1990, p. 14). There is some dispute about the chronology, with John seemingly taking the Last Supper as the day prior to Passover, while the Synoptics take it as a Passover meal. The concept of "remembrance" (anamnesis), is slightly vague in its object. Jasper and Cuming do not offer a solution to this question.
   References to "blessing" and to "thanksgiving" may have had some semantic difference at some point. These are distinguished in Mark and Matthew, but not elsewhere, suggesting that the semantic distance was not great (Jasper & Cuming 1990, p. 15). References to "sacrifice" are taken by Jasper and Cuming to refer to a spiritual sacrifice, akin to that of praise, rather than a concrete, physical sacrifice.
   Jasper and Cuming finally note the Sanctus, absent from the earliest eucharistic prayers, became normative at an early time, possibly modeled in Revelation 4 and 5 (Jasper & Cuming 1990, p. 16).
   The chapter closes with a brief bibliography and the text (in English) of the New Testament passages cited (Jasper & Cuming 1990, pp. 16-19)

Jewish Roots of Early Christian Prayers

12/25/2025

Academic Reading
12/25/25

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 1: Jewish Prayers." (pp. 7-12). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   Jasper and Cuming observe that there were clearly prayer customs in the first century and that Jesus and the disciples would have known these customs. However, the manuscript evidence for customs is relatively late and lacking in date information. Therefore, our reconstruction involves some speculation (Jasper & Cuming 1990, p. 7). It seems likely that the general structures would have been brought over into early Christian prayers. Jasper and Cuming consider the strongest influence on Christian liturgy to probably be the household prayers, rather than those of the synagogue. Meal prayers are easily related to the Christian anaphora.
   The mealtime prayers consist of three brief paragraphs, each ending with a short summary blessing (Jasper & Cuming 1990, p. 7). Jasper and Cuming report Heinemann as identifying the three portions of the prayer as speaking of creation, revelation, and redemption, respectively (Jasper & Cuming 1990, p. 8).
   Jasper and Cuming go on to detail a Passover ritual recorded from around the year 200. The elements and the order fit fairly well into parallel elements found in the Eucharist (Jasper & Cuming 1990, p. 8). The concepts of creation, of the giving of the Word of God, and a remembrance of the messiah are all present in the earliest Chrsitian anaphoras.
   While the Passover is a likely source with parallels in Christian liturgy, Jasper and Cuming find in the Day of Atonement elements of prayer regarding the Creation and the Fall (Jasper & Cuming 1990, p. 9). This has parallels in Eastern anaphoras.
   There are suggestions that the blessing of the cup in Christian practice could be derived from the Jewish men's group called a chaburah, but Jasper and Cuming are not convinced such groups existed yet in Jesus' time (Jasper & Cuming 1990, p. 9).
   The chapter concludes with the Jewish prayers (in English) which have been discussed (Jasper & Cuming 1990, pp. 10-12).

A Wrap-Up of Augustine

12/23/2025

Church History
12/23/25

Schaff, Philip. (2014). "Chapter X. Church Fathers, and Theological Literature." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 2562-2700). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 161-180).

"§179. The Works of Augustine." (pp. 2680-2691).
   Schaff considers Augustine's writing to be lively and, at times, playful (Schaff 2014, p. 2680). His writing, which is very extensive, is sufficiently varied that it can be worthy of many kinds of praise and of blame. Schaff does note that we have none of Augustine's pre-Christian works, so can only speculate about them. In this section, Schaff reviews the most important works of Augustine in various categories.
   Augustine's Confessions and Retractions make up his autobiographical works (Schaff 2014, p. 2681). These discuss his life and his writings, respectively. His Confessions particularly stand out among autobiographies through history, especially due to the humility, depth, and breadth of interest of the universal themes found. During the later years of his life, Aubustine reviewed his prior writings, then published a series of Retractions making corrections where they were needed (Schaff 2014, p. 2682). A third significant autobiographical work would be a collection of his letters, 270 in all, from 386-429 (Schaff 2014, p. 2683). These touch on all sorts of important issues of the time.
   Early in his life, Aguustine wrote a number of philosophical treatises (Schaff 2014, p. 2683). Many of these came from experience and discussions as Augustine was receiving instructions prior to his baptism (Schaff 2014, p. 2683). Topics such as the nature and certainty of truth, the relation of good and evil, and the origin of the soul are typical in these philosophical works. Schaff considers these works to be not directly Christian but to "show a Platonism seized and consecrated by the spirit of Christianity, full of high thoughts, ideal views, and discriminating argument" (Schaff 2014, p. 2684). These works are the subjects of many of Augustine's Retractions. Augustine's practice of refutation of pagan philosophers left us with a wealth of knowledge about the disputes of his time (Schaff 2014, p. 2685).
   A third category of Augustine's works is those "apologetic works against Pagans and Jews" (Schaff 2014, p. 2685). Particularly his De Civitate Dei is worthy of close reading.
   Augustine wrote a number of theological works which were more general in nature (Schaff 2014, p. 2685). These include works on the usefulness of knowledge, a work on faith and symbols, works of systematic Christian doctrine and catechetical works (Schaff 2014, p. 2686).
   We have a number of specifically polemic theological works, particularly detailing the failure of heretical and schismatic groups to find truth (Schaff 2014, p. 2686). Schaff considers Augustine's work in this realm to be fair and dispassionate. Schaff lists these works in some detail.
   Schaff describes a number of Augustine's exegetical works. In particular, his exposition on Genesis 1-3 in twelve books; his comments and sermons on the Psalms, and 124 homilies on John's Gospel stand out (Schaff 2014, p. 2690). These works are not oriented to grammatical and historical exposition. Rather, they depend on edifying ideas and the author's Scriptural background.
   In the category of Ethical or Practical works Schaff mentions many sermons based on Scripture passages, festivals, or martyrs (Schaff 2014, p. 2690). There are also numerous which are prepared following a variety of topics and occasions.

"§180. The Influence of Augustine upon Posterity and his Relation to Catholicism and Protestantism." (pp. 2691-2701).
   Schaff considers Aguustine's influence on both Catholicism and Protestantism to be immense (Schaff 2014, p. 2691). He is claimed as a luminary in both camps. His explorations of doctrine and his stance as a vigorous orthodox Christian cannot be ignored. Schaff engages in a lengthy encomium on Augustine.
   The volume concludes with a list of popes and emperors from 314-590, then a corrigenda segment. Sadly, in the Kindle version of the book, page number references are cumulative, while the references to corrigenda and addenda assume pagination which is not cumulative.

Provoking One Another to Love and Good Works

12/18/2025

Thursday Notes
12/18/25

Welch, Edward T. (2001). "Conclusion: Where Two or Three Are Gathered." (pp. 269-285). In Addictions: A Banquet in the Grave Phillipsburg, N.J.: P&R Publishing (Personal Library)
   In this brief conclusion Welch summarizes what gatherings should look like as addicts work to overcome their addictions. Since he has previously described addiction as a form of disordered worship, our corrective gatherings should have worship which is rightly focused (Welch 2001, p. 270). This is fundamental in adjusting our desires. Welch suggests preparing for gatherings by meditating on passages of Scripture that show God's greatness, as well as considering powerful texts of hymns (Welch 2001, p. 271). Speaking, reading, singing, praying, and welcoming others to believe Jesus are powerful. Praying and meditating on Scripture when alone are also important.
   It is important, in Welch's opinion, that we not only consider God's works in general, but that we also contemplate what he has done for us (Welch 2001, p. 273). This builds our thankfulness and helps us remember the care God has shown despite our failings.
   In our gatherings, Welcho considers it essential to remember that hearts which have led us into addiction and other disordered affections are still deceitful hearts (Welch 2001, p. 275). The battle against sin is not over. For this reason, the role of God's law in exposing sin is important (Welch 2001, p. 276). It is crucial to continue engagement against sin. Welch discusses the use of God's law in the sanctification process in some detail. His argument shows the typical weakness in right distinction of Law and Gospel regularly found among Calvinists (Welch 2001, pp. 277-280). A Lutheran corrective is to recognize the Law as calling us to repentance and preparing the way for the cleansing work of the Gospel.
   In all things Welch reminds his readers to focus on the love of God in Christ (Welch 2001, p. 282). Stirring one another and being stirred up in love confronts us and others with the love of God.

More about Jerome, then Augustine of Hippo

12/16/2025

Church History
12/16/25

Schaff, Philip. (2014). "Chapter X. Church Fathers, and Theological Literature." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 2562-2700). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 161-180).

"§177. The Works of Jerome." (pp. 2656-2668).
   Schaff describes the literary works of Jerome in some detail, noting that editions of those works fill numerous volumes (Schaff 2014, p. 2656). The foremost of his works, which Schaff classifies as an exegetical work, is his translation of the Bible into Latin, the Vulgate. This was begun about 382-385, at a time when Latin was becoming solidified as the language of Christianity (Schaff 2014, p. 2657). Though there was already a Latin translation, it was marred by various emendations and the work of correctors. The Vulgate was completed in 405. The Vulgate was "directly or indirectly the mother of most of the earlier versions in the European vernaculars" (Schaff 2014, p. 2658).
   Jerome further wrote commentaries "on Genesis, the Major and Minor Prophets, Ecclesiastes, Job, some of the Psalms, the Gospel of Matthew, and the Epistles to the Galatians, Ephesians, Titus, and Philemon" (Schaff 2014, p. 2658). He also translated many of Origen's homilies into Latin. The commentaries, in Schaff's opinion, are not always well thought out and are inconsistent in quality (Schaff 2014, p. 2659). However, Schaff sees Jerome moving in a grammatico-historical interpretive direction, in contrast to earlier commentators who relied on allegory (Schaff 2014, p. 2660). Yet Jerome does tend to provide an allegorical application to his readings of passages.
   Jerome's historical works are of value for their descriptions of people and practices from early Christianity (Schaff 2014, p. 2662). He extended Eusebius' chronological history up to his own time, including history of doctrinal disputes. Jerome further wrote a collection of brief biographical sketches of important Christians from the time of the apostles to his own time (Schaff 2014, p. 2663). Additionally, there are more extensive biographies of celebrated hermits and other hagiographies.
   Schaff observes that Jerome's polemic works regarding doctrine and ethics relate not only to the Pelagian controversy, but also to those surrounding Arius and Origen (Schaff 2014, p. 2663). Schaff considers these often to do Jerome little credit, particularly when they engage in personal attacks against opponents who have already died (Schaff 2014, p. 2664). His moralistic views seem bound to asceticism for asceticism's sake (Schaff 2014, p. 2665). He was particularly hostile toward marriage, as Schaff demonstrates with numerous quotations. Schaff finally discusses Jerome's epistles, which he considers "not inferior to the letters of Cicero" (Schaff 2014, p. 2666). The correspondents included many influential persons. The letters deal with philosophy and the practical implications of religion.

"§178. Augustine." (pp. 2668-2680).
   Augustine's writings have been preserved, in whole or in part, in many editions, noted in Schaff's extensive but not exhaustive bibliography (Schaff 2014, pp. 2668-2670). Schaff considers Augustine's Confessions, written when he was 46 years of age, to be exemplary among works of autobiography, describing his life before God and avoiding vanity (Schaff 2014, p. 2670).
   Augustine was born November 13, 354 in the "unimportant" village of Tagaste, in Numidia (Schaff 2014, p. 2670). His father, a pagan, and his mother, a Christian, set him on a journey of education and inquiry which eventually led him to be one of the foremost luminaries of all Christian history. Augustine's conversion dates to September of 386 (Schaff 2014, p. 2672).
   In 391, against his will, Augustine was chosen as presbyter in Hippo Regius in Numidia (Schaff 2014, p. 2673). He was subsequently elected bishop in 395, then served in Hippo for 38 years, the rest of his life.
   Schaff describes Augustine's life as mildly ascetic. He lived in a communal house with his clergy, and developed a seminary in that house. By his actions, "he became unwittingly the founder of the Augustinian order, which gave the reformer Luther to the world" (Schaff 2014, p. 2673). Augustine was busy with administration, yet preached frequently, often twice daily, all the while considering the life of contemplation of great importance (Schaff 2014, p. 2674).
   Augustine's intellectual approach to theology and questions of ecclesiology set him apart in his time, causing him to be widely recognized as the pre-eminent churchly luminary (Schaff 2014, p. 2674).
   At the age of 72, Augustine began stepping back from some of the rigors of his office. His old age saw him troubled not only by illness but also by the invasion of Vandals, who ultimately besieged Hippo (Schaff 2014, p. 2675).
   Schaff engages in a lengthy and eloquent eulogy of Augustine's genius, particularly as regards his ability to reflect the intimate relationship of trust and intellect, in which trust must come before understanding (Schaff 2014, pp 2675 ff).

Connections Matter

12/11/2025

Thursday Notes
12/11/25

Welch, Edward T. (2001). "Chapter 12: Being Part of the Body." (pp. 247-267). In Addictions: A Banquet in the Grave Phillipsburg, N.J.: P&R Publishing (Personal Library)
   Welch has previously built the case for addictions as primarily a spiritual battle. He now, while acknowledging that many people manage addictions on their own, points out that it is helpful to many to have a systematic approach to accountability (Welch 2001, p. 248). If the challenge is primarily spiritual, Welch contends that the best context for accountability and growth is in the local church, a resource that many have abandoned in their search for help. Welch lists a number of ways in which local churches can welcome addicts who are looking for help and can help form a positive network that reaches far beyond dealing with addictive behaviors.
   As a group of people who meet together in order to receive God's gifts of forgiveness, life, and salvation, Welch sees the local church as a gathering that transcends the status quo. People are always changing (Welch 2001, p. 250). The Bible describes church as key in identity change, in reminding people who they are before God (Welch 2001, p. 251), and as the place where we are supplied with all we need (Welch 2001, p. 252).
   The Bible describes the church as a place where unity is forged. Welch observes this is a corporate process (Welch 2001, p. 252). Jesus' prayer in John 17:20-23 asks the Father to create a unity among Christians which reflects the unity of God (Welch 2001, p. 253). Welch notes that this unity is often built as people's relationships are reconciled. This includes not only relationships with other addicts, but among all groups of people. The church is exactly the place where people who struggle with addictions can grow in healthy relationships. These relationships often include asking others for help (Welch 2001, p. 254). The church also provides context for reconciliation, a major concern among addicts and those who have been harmed (Welch 2001, p. 255). Welch points out the context of reconciliation found in 2 Corinthians 5:18-19, where we are reminded that God has reconciled Christians to himself (Welch 2001, p. 256). Welch continues by illustrating positive ways in which reconciliation can be discussed with people who have been wronged. Reconciliation is an intricate thing. Welch is clear that there are many ways it can go wrong. However, it deserves our best effort. In the end, seeking reconciliation with those we have offended and with those who have offended us is a way of loving and serving our neighbors (Welch 2001, p. 263). This is how God's kingdom grows.
   Welch closes with practical directives and a number of questions for consideration as we seek help and attempt to help others (Welch 2001, p. 265-267).

Ambrose of Milan and Jerome of Jerusalem

12/9/2025

Church History
12/9/25

Schaff, Philip. (2014). "Chapter X. Church Fathers, and Theological Literature." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 2562-2700). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 161-180).

"§175. Ambrose." (pp. 2645-2652).
   Schaff introduces Ambrose as the son of the governor of Gaul, born about 340 (Schaff 2014, p. 2646). He was a man of considerable education, and served initially as praetor in Upper Italy before being urged to take up the episcopacy in Milan (Schaff 2014, p. 2647). Milan had been in the hands of an Arian bishop, so the shift to Ambrose as bishop was not comfortable. Further, Ambrose was still a catechumen and had not yet been baptized. Within 8 days of the call, he had completed his catechesis, been baptized, and took up the episcopacy in Milan in 374.
   Schaff (and others) give glowing accounts of Ambrose as bishop. He was apparently a gifted preacher and administrator (Schaff 2014, p. 2647). He himself took on a strict asceticism, as well as voluntary poverty.
   Ambrose proved to be vigorous in his opposition to Arian errors (Schaff 2014, p. 2648). He further strove to separate the church from state politics. Schaff observes, "It was his maxim, that the emperor is in the church, but not over the church, and therefore has no right to the church buildings" (Schaff 2014, p. 2648). Consistent with this point of view, Ambrose chose not to involve himself with the affairs of the state. Ambrose famously refused the emperor Theodosius communion due to a matter of unrepented sin (Schaff 2014, p. 2649). The emperor was moved to repentance, confession, restitution, and absolution. The relationship between Theodosius and Ambrose grew stronger from that point to the time of Theodosius' death (Schaff 2014, p. 2650). Ambrose died on Good Friday, April 4, 397, aged 57 (Schaff 2014, p. 2650).
   Schaff considers Ambrose to be of such a stature in his theology and writing to be excelled only by Augustine and Jerome, and to have been unparalleled as an administrator (Schaff 2014, p. 2651). He practiced an allegorical method of exegesis, which shows in many of his most important works, discussed in brief by Schaff. Much of Ambrose's theology and exegesis is modeled on Basil the Great.

"§176. Jerome as a Divine and Scholar." (pp. 2652-2656).
   Because Schaff had previously discussed the life of Jerome, he here comments only on his theological and literary works. Jerome spent his life in study, teaching, and writing (Schaff 2014, p. 2652). He was an avid collector of books, at great personal expense. Schaff notes that Jerome "possessed a remarkable memory, a keen understanding, quick and sound judgment, an ardent temperament, a lively imagination, sparkling wit, and brilliant power of expression" (Schaff 2014, p. 2653). Jerome's Latin Vulgate arguably did more to solidify the Latin language as used among Christians than did all the works of other Latin Fathers. He had exhaustive knowledge of secular and sacred literature alike.
   At times Schaff considers Jerome to have been somewhat arrogant about his scholastic ability (Schaff 2014, p. 2655). He was, however, genuinely a scholar of outstanding ability. Schaff discusses Jerome's character flaws, inconsistencies, and care for his own reputation frankly as serious problems. He was impulsive and inconsiderate in his work, and was incurably vain and ambitious.

The Long Battle for Character

12/4/2025

Thursday Notes
12/4/25

Welch, Edward T. (2001). "Chapter 11: Staying Violent." (pp. 225-245). In Addictions: A Banquet in the Grave Phillipsburg, N.J.: P&R Publishing (Personal Library)
   Welch describes self-control as something akin to warfare. While some decisions are easy, others require the "heart of a warrior" (Welch 2001, p. 225). The decisions required by self-control against something that would control us in the way reserved for God are difficult, as we are waging war in a spiritual and physical realm at the same time. Welch urges the constant vigilance of a warrior in this engagement (Welch 2001, p. 226).
   Because the battle against negative desires doesn't take any vacation, our response must be constant. In Welch's view, this is the thrust of the many images of a spiritual battle in the New Testament, particularly in 1 Corinthians 9:24-27 (Welch 2001, p. 228). Our appetites, while not bad in and of themselves, need to be governed. This work may well take considerable force. Welch observes that one weakness of the disease metaphor for addiction is that it falls short in the need for our personal forceful response.
   A constant challenge in this battle, in Welch's view, is the fact that some temptations come from within us, thus forcing us to do battle with ourselves (Welch 2001, p. 229). it is possible to flee temptations that come from outside, but not those which are internal (Welch 2001, p. 230).
   Welch considers the battle with internal temptations to be described as progressive sanctification (Welch 2001, p. 230). The battle against sin may then be seen as a good thing, and can be separated from our concept of being justified in Christ. This understanding runs counter to much of popular Christianity which assumes that the life of the Christian will show victory over sin constantly (Welch 2001, p. 231). Rather, we find ourselves doing battle with sin, which constantly tries to overcome us.
   In his discussion of progressive sanctification Welch misses some nuance. Granted, sin is a constant factor to be battled consciously, as he describes it. There is also, however, in progressive sanctification, room to acknowledge the ongoing work of God, building the Christian's holiness and positive desires. This may be largely without the conscious effort of the Christian. It happens mainly through reception of God's gifts in Word and Sacrament and through the positive influence of Chrsitian friends in community.
   From a theological standpoint, Welch sees the experience of addiction to be a bondage to sin, governed by Satan (Welch 2001, p. 233). Yet he reminds the reader that the New Testament, while warning us to be alert to Satan, describes him as an enemy who is doomed, has been defeated, and can be resisted. The Christian, further, is not condemned, regardless of what that enemy may allege (Welch 2001, p. 234).
   Inherent in the life of an addict is some level of guilt. While the Christian does admit to guilt, the central message of the gospel is the grace of God which takes away the guilt. For this reason, Welch urges release of guilt as the starting point for change (Welch 2001, p. 235). The release of guilt must be by God's grace, not by any good action on our part. Welch holds, with historic Christianity, that Jesus is the only one who could pay the penalty for our sin (Welch 2001, p. 236). This knowledge brings liberation from our desire to defeat sin by our own strength. That kind of freedom actually empowers us in our desire to combat sin (Welch 2001, p. 238).
   Welch concludes that although we are tempted, we do not need to give in to sin (Welch 2001, p. 239). The temptation will come constantly, though we make attempts to remain distant. Yet with the identity of a Christian and with the help we gain from others, we can live a life which is pleasing in God's sight (Welch 2001, p. 240). Those temptations and our response to them shows us our character, which grows in godliness as we learn to deal with temptation well. Welch is clear in his expectation that we will face temptation and engage in battle of one kind or another as long as we live (Welch 2001, p. 241). Over time our desires may well change. Yet we can always find areas to work for godly change.
   The chapter concludes with matters of practical application and questions for consideration and discussion.

Two Early Latin Church Fathers

12/2/2025

Church History
12/2/25

Schaff, Philip. (2014). "Chapter X. Church Fathers, and Theological Literature." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 2562-2700). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 161-180).

"§173. Lactantius." (pp. 2640-2643).
   Having discussed the prominent Greek Fathers, Schaff turns to the Latin Fathers, beginning with Lactantius, who in theology belongs more to the ante-Nicene period than the Nicene (Schaff 2014, p. 2641). His origin is a matter of some debate, prior to his apparent conversion around the time of the Diocletian persecution. Lactantius was chosen by Constantine to educate his son, Crispus, prior to Crispus' execution in 326. Lactantius likely died in the imperial household about 330.
   Lactantius was a notable author, showing broad learning and a refined style, resulting in his being referred to as a Christian Cicero (Schaff 2014, p. 2642). His works, in Jerome's estimation, were more apt for refuting error than in positive articulation of truth. However, his Institutes are commonly read and appreciated. Schaff notes that from a doctrinal standpoint Lactantius bordered on Manichaeism, that he was a subordinationist, and that he found Christ to have two nativities: one at creation and another at incarnation.
   Schaff briefly reviews the extant works of Lactantius (Schaff 2014, p. 2643).

"§174. Hilary of Poitiers." (pp. 2643-2645).
   Hilary, born in Poitiers, where he later served as bishop, has been compared to Athanasius due to his forceful stand against Arianism (Schaff 2014, p. 2644). Born in the third century, Hilary became a Christian in adulthood, along with his wife and daughter. He became bishop of Poitiers in 350. His stand against Arianism resulted in a banishment to Asia Minor from 356-361. He was recalled, then banished, living in retirement until dying in 368.
   Schaff reviews a number of Hilary's written works in brief (Schaff 2014, pp. 2644-2645).

Self Control and Addictions

11/27/2025

Thursday Notes
11/27/25

Welch, Edward T. (2001). "Chapter 10: Saying 'No.'" (pp. 201-223). In Addictions: A Banquet in the Grave Phillipsburg, N.J.: P&R Publishing (Personal Library)
   Addiction, on the surface, looks very much like a matter of self control (Welch 2001, p. 201). Welch observes that many addicts have attempted to force change through self control many times. Giving up control to God is, however, a nebulous suggestion (Welch 2001, p. 202). It is rare for someone to experience an effortless change in a set of addictive behaviors.
   Addictions may well be seen as a devotion to excess of something (Welch 2001, p. 202). Welch sees this as a greed which plays out in the form of idolatry (Welch 2001, p. 203). The desire for satisfaction is pursued in something other than God. This may be a physical, emotional, or spiritual desire, visible or invisible.
   Welch does observe candidly that we pursue sin because we like it (Welch 2001, p. 204). The fact that we are rarely willing to admit it does not mean that we actually don't like it. Yet an honest acknowledgement is important in efforts to change.
   An emphasis on the temporary nature of the pleasure of an addiction is also of value (Welch 2001, p. 205). Indulgence does not last forever. The craving can only be satisfied for a brief time. Yet those cravings are complex, having both physical and spiritual dimensions (Welch 2001, pp. 206-207).
   Welch views at least some of our temptations to addictive behavior as being driven by Satan, the spiritual enemy (Welch 2001, p. 208). He actively attempts to entice us at times of spiritual weakness.
   While calls for self control often fail, Welch considers that the context of a spiritual battle involving temptation to idolatry makes the idea of self control more like good news than bad news (Welch 2001, p. 209). The boundaries we create for self control are now protective in nature. In cases of addiction, many boundaries which enforce self-control may involve other people, who can act as gatekeepers for our behavior. A key element in self control is arranging to think before acting (Welch 2001, p. 210). Welch sees this as the heart of all sorts of wisdom.
   There is a common view that self control is an avoidance of passions. However, Welch sees passions as capable of being good or evil (Welch 2001, p. 211). We should develop a passion for what is good, as well as against evil. Intense emotions are appropriate, so long as they are directed rightly.
   The description of a defective view of self-control Welch made at the outset of the chapter actually proves to be a description of self-dependence (Welch 2001, p. 212). This always finally results in exalting oneself above God. It is possibly better than the abuse of substances or other people. However, it falls short of the character approved by God. Welch describes a biblical view of self control. It is treated as a good and desirable thing, available to all (Welch 2001, p. 214). The problem is that we don't always want what we should. Welch sees this also in theological terms. We don't want what is best (Welch 2001, p. 216). However, God's grace is available to all who ask. As we contemplate on the Scripture and God's character, we can expect to be moved out of our former bondage and to develop a love for God's priorities (Welch 2001, p. 217). This becomes more neutral as we consider the promised return of Jesus, who will usher in the end of the very sins we are trying to avoid (Welch 2001, p. 218).
   Welch applies the preceding discussion of self control by suggesting development of a clear strategy for accountability, which is adequately public that the person struggling with addiction can be called to abstinence (Welch 2001, p. 220).
   Welch closes the chapter with a number of prompts for thought and discussion (Welch 2001, pp. 222-223).

Alexandria and Syria

11/25/2025

Church History
11/25/25

Schaff, Philip. (2014). "Chapter X. Church Fathers, and Theological Literature." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 2562-2700). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 161-180).

"§171. Cyril of Alexandria." (pp. 2629-2635).
   After a brief bibliography, Schaff introduces us in an unfavorable way to Cyril of Alexandria, describing him as "a man making theology and orthodoxy the instruments of his passions" (Schaff 2014, p. 2630). After ascending to the position of patriarch in Alexandria in 412, he began consolidating power to himself using armed force (Schaff 2014, p. 2631). When the governor took exception to Cyril's practices, he gathered a guard of armed monks who would insult the governor publicly.
   Cyril became involved in Christological disputes from 428 until his death in 444 (Schaff 2014, p. 2631). He used all tools available to fight against Nestorianism, including misrepresentation, artifice, violence, and bribery (Schaff 2014, p. 2632). Schaff notes, "Cyril furnishes a striking proof that orthodoxy and piety are two quite different things, and that zeal for pure doctrine may coexist with an unchristian spirit" (Schaff 2014, p. 2632). He was a keen minded theologian and apologist (Schaff 2014, p. 2633). Cyril showed great zeal in his battle for the incarnation and for the honor of Mary. Schaff lists his extant writings in brief, mostly consisting of commentary sermons (Schaff 2014, p. 2635).

"§172. Ephraem the Syrian." (pp. 2636-2640).
   Schaff treats Ephraem (also spelled Ephraim) the Syrian as the last of his gathering of Eastern fathers. He was born in Mesopotamia in the early fourth century to pagan parents, then was forced to leave home due to his care for Christianity (Schaff 2014, p. 2637). He was taken in, instructed, and likely baptized by Jacob of Nisibis, who kept him as a teacher after 325. After 363, Ephraem became a hermit near Edessa. He traveled to Egypt and also visited Basil the Great in Caesarea (Schaff 2014, p. 2638). He died in 379.
   Ephraem was known especially for his teaching and his written works (Schaff 2014, p. 2638), in Syriac but translated at an early date into Greek. Though we have only commentaries on about half of the Old Testament and on the Pauline Epistles, Ephraem is known to have written commentaries on the entire Bible (Schaff 2014, p. 2639). His sermons are vividly written. We also know him to have written hymns (Schaff 2014, p. 2640).

Take Lying off the Table

11/20/2025

Thursday Notes
11/20/25

Welch, Edward T. (2001). "Chapter 9: Turning from Lies." (pp. 181-200). In Addictions: A Banquet in the Grave Phillipsburg, N.J.: P&R Publishing (Personal Library)
   In this chapter Welch begins by pointing out the role witnesses have in attempts to resist sin. In particular, he sees the fear of the Lord shining a light on our sin (Welch 2001, p. 1810.). The exposure we feel in that situation, rather than simply condemning us, guides us to a change in life (Welch 2001, p. 182). At their root, addictions may be tied closely to lies and deception, two connections which can ruin relationships.
   The biblical commands of truthfulness are rooted in the simple fact that God himself is truth (Welch 2001, p. 182). Because God doesn't lie, neither do we. Welch points out, on the other hand, that Satan doesn't tell the truth (Welch 2001, p. 183). He is the deceiver. For this reason, Welch considers speaking the truth to be an affirmation of allegiance to God rather than to Satan (Welch 2001, p. 184).
   In terms of addictions, lies are a mainstay of the addict's behavior (Welch 2001, p. 185). There is normally a substantial difference between the addict's private and public life. Lies are a way of life (Welch 2001, p. 186). Welch suggests requesting that an addict not answer a question immediately, but rather think for a moment about a truthful answer (Welch 2001, p. 187).
   One common way that addicts lie is by blaming others for their own failures (Welch 2001, p. 189). This has been the pattern since our first parents in Genesis 3:11-13. After developing a habit of blaming others, it is difficult to shift gears and accept responsibility (Welch 2001, p. 180).
   Welch encourages his readers to strive to hold to the truth (Welch 2001, p. 191). Self-deception is very common, especially among those dealing with addictions. A primary lie we tell ourselves is that God is not good (Welch 2001, p. 192). Sometimes we fall into the trap of thinking there is someone or something greater than God. We are warned against this throughout Scripture. A related lie we tell ourselves is that we are good by nature but make mistakes (Welch 2001, p. 193). The Bible describes us as fallen people who are selfish by default. Our sinful cravings provoke sinful actions (Welch 2001, p. 1294). A third like we tell ourselves is that our idols are harmless (Welch 2001, p. 196). Yet time and again we find that addictions lead to a loss of control and ultimately that they enslave the addict.
   Welch closes this chapter with a reminder that when we are confronted by our sin and failure we are being called to confess it before God and receive his forgiving grace and restoration (Welch 2001, p. 198). Welch's section of practical theology is focused on confronting the lies we tell others and ourselves, gaining the ground of truth, and being reconciled to God.

A Heresy Hunter and an Exegete

11/18/2025

Church History
11/18/25

Schaff, Philip. (2014). "Chapter X. Church Fathers, and Theological Literature." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 2562-2700). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 161-180).

"§169. Epiphanius." (pp. 2614-2620).
   Schaff dates Epiphanius as living from between 310 and 320 to 403 (Schaff 2014, p. 2615). He was born in Palestine, becoming a Christian about the age of 16. In 367 he was elected bishop of Salamis, in Cyprus (Schaff 2014, p. 2616). While in Cyprus he engaged in doctrinal controversies as a zealous defender of orthodoxy. Particularly, he opposed the teachings of Origen. Schaff considers his zealous stands not always to be adequately informed. However, his relentless hunt for heresy has inspired many others.
   Though Epiphanius had a familiarity with five languages, he was not considered a master of them, nor was he broadly educated (Schaff 2014, p. 2617). However, his writings provide information about heresies as well as about patristic polemical practices. Schaff reviews his extant writings in brief. He identifies Epiphanius as a compiler of information more than someone who engaged in structured discursive arguments (Schaff 2014, p. 2618). His catalog of heresies is particularly valuable in this regard.

"§170. John Chrysostom." (pp. 2620-2629).
   Since the seventh century, this John has been called Chrysostom, "the Golden-Mouthed" (Schaff 2014, p. 2621). He is highly regarded as an expositor and preacher. Born in 347 in Antioch, he was well trained, first by his mother, then by Libanius, who considered John his top scholar (Schaff 2014, p. 2622). John received three years of instruction in theology at Antioch, then considered adopting a monastic life (Schaff 2014, p. 2622). He was dissuaded in this by his mother until her death. John then spent six years in study and solitude in the mountains near Antioch, enjoying the fellowship of men such as Diodorus and Theodore of Mopsuestia.
   John's ascetic life created health problems, which brought him back to Antioch about 380, where he was made a deacon, then a presbyter (Schaff 2014, p. 2623). During this time in Antioch he was active in writing homilies, commentaries, and other works. In 397 John was made patriarch of Constantinople. During this time, he made some overtures toward Origenist thought, which resulted in his banishment until his death in 407 (Schaff 2014, p. 2624). John used "simple, sober, grammatico-historical interpretation, in opposition to the arbitrary allegorizing of the Alexandrians" (Schaff 2014, p. 2624). His emphasis generally was on practical matters of piety (Schaff 2014, p. 2625). He was also noteworthy for his care for the poor and his life of simplicity. Schaff briefly reviews Chrysostom's known writings.

Fearing the Lord

11/13/2025

Thursday Notes
11/13/25

Welch, Edward T. (2001). "Chapter 8: Fearing the Lord." (pp. 161-179). In Addictions: A Banquet in the Grave Phillipsburg, N.J.: P&R Publishing (Personal Library)
   Welch observes that it is perfectly normal to respond to good news. The good news "that the Creator of the universe is the Lover of our souls" is the best news we can receive (Welch 2001, p. 161). We would expect a joyful response. Among our expected responses, the Bible describes "fear." Welch contends that the fear of the Lord is not a simple emotion we might experience. It "is more akin to awe, devotion, and worship" (Welch 2001, p. 162). This fear moves us to attempt to know and do God's will. Welch sees this as a powerful guard against addictions. Rather than striving to stop an illegitimate craving, we build a new and legitimate craving.
   To grasp this concept of the fear of the Lord, Welch urges a focus on God as a "loving and generous father" (Welch 2001, p. 164) rather than as a tyrant. Many of the actions commanded of the Israelites in Exodus may have been for the purpose of teaching them that they could trust God. His power was repeatedly shown to Israel as protective in nature (Welch 2001, p. 165). Welch notes that the power of God is overwhelming. It always urges the need for a mediator. Christians recognize Moses as a mediator in the Exodus and Jesus as the true and final mediator for us (Welch 2001, p. 167).
   Welch considers that a disease-based model of addictions leaves the addict with no room for a God who does anything but to urge us to be strong when tempted (Welch 2001, p. 167). The lack of a concept of a holy God who confronts our sin and restores us at his own cost renders Christianity nearly useless in addiction care. God's holiness is the key to our understanding.
   I would interject here that Welch writes from a strongly Reformed point of view. In Lutheran understanding the governing principle is the incarnation of Christ, rather than the holiness and sovereignty of God. An emphasis on Jesus as the suffering savior tempted as we are proves at least as beneficial in addiction care as does the emphasis Welch articulates. The unmerited forgiveness presented to us in Jesus moves us to repentance and a desire for restoration (Welch 2001, p. 168).
   Welch takes the forgiveness found in Christ to be more powerful than all guilt and shame. It is sufficient to move people to lasting life change. However, it may be rejected by those who need it (Welch 2001, p. 169). A refusal to be moved by or convinced of forgiveness is a critical fault. The person who holds to this refusal is ultimately denying Christ and asserting his own sovereignty instead. Welch lists and describes a number of ways this can be manifested (Welch 2001, pp. 169-172).
   The fear of the Lord is something we learn, rather than something we receive as a sudden infusion (Welch 2001, p. 173). Welch urges making deliberate efforts to remember what God says (Welch 2001, p. 173). Reading and meditating on Scripture as well as gathering with other Christians assist us in remembering. Praying the Lord's Prayer and considering each element is also beneficial (Welch 2001, p. 174).
   Through a careful definition of the fear of the Lord, Welch suggests it is possible to refine our goals. He describes it as follows, with some elaboration. 'The fear of the Lord is a son or daughter's response to the divine father's holiness" (Welch 2001, p. 174). "The fear of the Lord is our total response to God. It goes further than an intellectual understanding" (Welch 2001, p. 175). "The fear of the Lord expresses itself in responsive, reverential, and joyful action" (Welch 2001, p. 175). Finally, the fear of the Lord recognizes that God sees us in all we think and do. There are no secrets from God (Welch 2001, p. 176).
   Welch closes the chapter with questions for reflection as readers build their biblical and practical theology (Welch 2001, pp. 178-179).

Alexandria and Jerusalem

11/11/2025

Church History
11/11/25

Schaff, Philip. (2014). "Chapter X. Church Fathers, and Theological Literature." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 2562-2700). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 161-180).

"§167. Didymus of Alexandria." (pp. 2610-2611).
Didymus of Alexandria, dubbed "Caecus" due to his blindness from the age of four, cultivated his knowledge in Scripture, philosophy, rhetoric, and mathematics alike (Schaff 2014, p. 2611). Nominated to teach by Athanasius, he worked in this role in Alexandria for close to 60 years, having many students who were themselves illustrious scholars. Though Didymus took strong stands against Arian beliefs, his acceptance of Origen's views about the pre-existent nature of human souls earned him condemnation after his death by several councils. Schaff lists a number of his extant works, mostly exegetical in nature.

"§168. Cyril of Jerusalem." (pp. 2612-2614).
Cyril, who became presbyter in Jerusalem in 350, was involved in the Arian controversy for much of his life. "His metropolitan, Acacius of Caesarea, an Arian, who had elevated him to the episcopal chair, fell out with him over the Nicene faith and on a question of jurisdiction, and deposed him at a council in 357" (Schaff 2014, p. 2612). He was restored to office in 361, then Acacius converted to Nicene views in 363 (Schaff 2014, p. 2613). After being restored from an exile in 379, Cyril continued working with the church in Jerusalem until his death in 386. His catechetical lectures from about 347 are well known. They provide significant insight into the preparation converts of his time would have prior to baptism (Schaff 2014, p. 2614).

Christ as Central to Addiction Recovery

11/6/2025

Thursday Notes
11/6/25

Welch, Edward T. (2001). "Chapter 7: Knowing the Lord." (pp. 141-159). In Addictions: A Banquet in the Grave Phillipsburg, N.J.: P&R Publishing (Personal Library)
   Welch opens this chapter with a powerful thesis statement. "If the root problem of addictions is false worship, the answer is knowing the Lord, the Lone who deserves our worship" (Welch 2001, p. 141). The means of change consists of a redirection of our affections to a right course. Welch contends that the Scripture is not essentially instructions but that the message of Jesus somehow bears its own power (Welch 2001, p. 142).
   A problem Welch finds in our current culture is that "Jesus has been domesticated" (Welch 2001, p. 143). He seems to be used in our climate as a therapeutic idea or a consultant. Welch urges finding a biblical practical theology which can deal with God as the sovereign lord of all. His love is not merely comfort, but creative of love in us for him and for others (Welch 2001, p. 145).
   Welch elaborates on the love of Jesus by describing it as holy in nature (Welch 2001, p. 146). A holy thing is set apart in some way. It is not ordinary in its use. Welch describes God's holy love for his people in terms of the book of Hosea. Here, God calls the prophet to love and be faithful to an unfaithful wife (Welch 2001, p. 147). This is emblematic of the relationship between God and Israel. In his holiness and dedication to us, Jesus shows himself the superior prophet, redeemer, and ruler (Welch 2001, p. 149).
   Welch considers a central problem of our age to be that we have forgotten the holiness of God in Christ (Welch 2001, p. 150). This results in our willingness to voice opinions of God's unfairness or injustice. While God in Christ has become like us, he remains the holy one, set apart from us. His holy love doesn't always give us what we imagine we want. Yet it is always right (Welch 2001, p. 151). Welch particularly finds this love and exalted nature of Christ at the center of Paul's letter to the Ephesians (Welch 2001, p. 153). He is the source of all we need. This is a particularly important idea in dealing with addictions, since the addictive behavior portrays itself as what we need.
   Welch closes this chapter with a fairly extensive illustration of ways to help oneself and others dealing with addictions (Welch 2001, p. 155-159).

Gregory and Gregory

11/4/2025

Church History
11/4/25

Schaff, Philip. (2014). "Chapter X. Church Fathers, and Theological Literature." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 2562-2700). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 161-180).

"§165. Gregory of Nyssa." (pp. 2592-2597).
   Gregory of Nyssa, brother of Basil the Great, considered earthly wealth and lineage to be unimportant (Schaff 2014, p. 2593). He became an ascetic in Pontus after a brief time as a rhetorician. Although he was married, he endorsed a life of celibacy as a means of freedom from worldly distractions (Schaff 2014, p. 2594). He viewed the spiritual dedication to God as a true sort of virginity, developing a life of freedom.
   In 372, Basil urged Gregory to move to Cappadocia and engage in active interactions to combat Arian beliefs (Schaff 2014, p. 2594). This resulted in a two year exile beginning in 376. After his return from exile he endured the death of all his brothers and sisters, who served as examples to him of the godly life (Schaff 2014, p. 2595). Schaff provides a substantial prayer written by Gregory after the death of his sister, indicating the depth of his repentance and dedication to God.
   Gregory of Nyssa was present at the council of Constantinople. There arose a tradition, which Schaff considers erroneous, that he composed the addition to the Nicene Creed adopted at Constantinople (Schaff 2014, p. 2595). Because of his prominence as a theologian he was sent to tour numerous Christian communities to evaluate and strengthen their faith (Schaff 2014, p. 2596). He died around 395. Schaff lists many of his known works. They show a strong influence of Origen, and stress human freedom (Schaff 2014, p. 2597).

"§166. Gregory Nazianzen." (pp. 2597-2610).
   Gregory Nazianzen is also referred to as Gregory the Theologian. He is a contemporary in both time and place with Basil the Great and Gregory of Nyssa (Schaff 2014, p. 2598). Gregory defended Nicene orthodoxy while embracing the arts, poetry, and contemplation.
   Gregory was born about 330, making him a year younger than the emperor Julian (Schaff 2014, p. 2599). His Christian mother was a strong formative influence on him. In Schaff's analysis, she was a woman of broad interests and abilities, able to concentrate her attention in a singular manner (Schaff 2014, p. 2600).
   Trained in the Scripture and in science, Gregory then moved into a study of rhetoric (Schaff 2014, p. 2600). As a teacher in the church he followed and endorsed the custom of his time, living a celibate life (Schaff 2014, p. 2601). He received training in Cappadocian Caesarea, then in Caesarea in Palestine, followed by studies in Alexandria and Athens. It was in Athens that Gregory became a close friend of Basil. His relationship with his fellow student, Julian (the apostate) was quite the opposite, resulting in ongoing antagonism (Schaff 2014, p. 2602).
   After studies in Athens, Gregory returned to his parents' home with his brother, a physician (Schaff 2014, p. 2602). After receiving baptism he entered a strict form of asceticism. Schaff illustrates Gregory's progressive move into the life of contemplation in this period. In 361, against his will, Gregory was ordained as a presbyter (Schaff 2014, p. 2603). He began service as a presbyter in Nazianzum in 362. Basil subsequently ordained Gregory as a bishop, with responsibility to care for the small town of Sasima. There is some doubt as to whether Gregory actually took up that office, as he is known to have been assisting his father in 372 (Schaff 2014, p. 2604).
   After the death of Gregory's father in 374, he entered a life of solitude in 375 (Schaff 2014, p. 2605). The death of Basil in 379 pushed Gregory into a period of depression. At this time, he was called to the orthodox church in Constantinople, which city had succumbed to Arian thought (Schaff 2014, p. 2606). Through his labors, Nicene orthodoxy came to prominence in Constantinople. Gregory's trinitarian discourses from this time period were well known and received. Schaff considers the edict of Theodosius in 380, deposing Arians, to have been inspired by the work of Gregory, whom he placed over the cathedral church of Constantinople (Schaff 2014, p. 2607). Gregory was placed as bishop of Constantinople in 381. He subsequently resigned due to the political intrigue caused by his elevation (Schaff 2014, p. 2608). Gregory remained active in writing and engaged in human care ministries through the remainder of his life (Schaff 2014, p. 2609). He died in 390 or 391.

Careful Assessment

10/30/2025

Thursday Notes
10/30/25

Welch, Edward T. (2001). "Chapter 6: Respecting, Listening, and Inviting." (pp. 117-140). In Addictions: A Banquet in the Grave Phillipsburg, N.J.: P&R Publishing (Personal Library)
   Welch, having described the initial steps in dealing with addiction, sums up the status of affairs as having reached the point that it is difficult to engage in addictive behaviors due to friends and family providing accountability and the addict having barriers creating separation from the negative behaviors (Welch 2001, p. 117). There is still work to be done. Welch considers the AA model for life change to be the default method used in our culture. However, Welch thinks we can do better for Christians through use of a distinctively Christian model of care (Welch 2001, p. 118). Welch advocates a model in which the gospel is of primary importance (1 Cor. 15:3) and which deals with addictions in terms of repentance, forgiveness, and Christian life change (Welch 2001, p. 119). The life in a Christian community which repeatedly draws attention to Jesus is of greater value than a life in a community of addicts which attempts to draw attention both to and away from addiction, often at the same time.
   To care for those struggling with addictions, Welch contends that the church must do the very difficult task of welcoming those struggling with all sorts of sin, meanwhile providing a place for repentance and life change (Welch 2001, p. 120). This may require a church congregation to cross some challenging cultural barriers. As a helpful thought experiment, Welch suggests considering our "ruling desires. What tends to compete with Jesus for your affections?" (Welch 2001, p. 121). This makes sense since addictions are essentially desires which are ruling us in ways which Christ should.
   Welch emphasizes the importance of getting to know a person's story. This is an important theme in Scripture, essential in building friendships (Welch 2001, p. 123). Because the situation of an addict is likely to be chaotic, it does matter to ask about urgent needs before digging into the addiction. Welch uses the example of a wife planning to leave an alcoholic that day. It is necessary to deal with immediate crises so as to free up attention for longer term help. Relational dynamics may actually become worse while an addict is trying to change behaviors (Welch 2001, p. 124).
   The use of some sort of behavioral contract may be helpful. Areas of the contract must be capable of monitoring, be specific in nature, and provide specific consequences for violation (Welch 2001, p. 125).
   Exploring the life story of an addict in detail is essential. Welch continues with his sample addict, showing that the development of the addictive behavior and its relationship to other elements of life is essential in understanding why it was able to gain control (Welch 2001, p. 126). This exploration may also identify parallel situations to be explored in Scripture. Finding life issues in the Bible pulls us into the relationship we need with God in Christ. Welch reminds us to consider biblically what forces influence our lives (Welch 2001, p. 127) as well as the things which come from within us and are revealed as influencing our lives (Welch 2001, p. 129). In one way or another, and probably in many ways, addictions become linked to other issues in our lives. The story is normally quite complicated.
   Welch discusses at length the question of the addict's conversion. There is a time at which it is valuable to consider growth in Christian character as it relates to our allegiances (Welch 2001, p. 132). My estimation is that Welch here leans closer to a baptistic view of decision theology than I would prefer.
   In addition to one's standing as a Christian, Welch speaks of the value of gaining the addict's commitment to work on the addiction, including root issues which may be related (Welch 2001, p. 134). The commitment to change is not easy. Welch reminds the reader that the addict's life did have a strategy to move through life. Leaving those strategies is a difficult commitment. Bringing Scripture to bear is very helpful, as most addicts are accustomed to acting from secular points of view (Welch 2001, p. 135).
   People who are trying to break addictions generally need to erect barriers to prevent themselves from re-entry into addictive behavior (Welch 2001, p. 136). Awareness of situations that lead to such behaviors is helpful. Welch reminds the reader that the goal is to lead the addict to freedom rather than to be merely satisfied with abstinence. Making a clear break is important in the process (Welch 2001, p. 137).
   Finally Welch urges the reader to give the addict hope (Welch 2001, p. 138). Christ desires to help his people resist temptations to evil.
   The chapter concludes with a number of questions for thought and discussion.

Athanasius and Basil

10/28/2025

Church History
10/28/25

Schaff, Philip. (2014). "Chapter X. Church Fathers, and Theological Literature." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 2562-2700). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 161-180).

"§163. Athanasius the Great." (pp. 2574-2583).
   After an extensive bibliography which includes information about works of Athanasius discovered and published in the 19th century, Schaff asserts that Athanasius should be seen as great in theological and churchly matters similarly to Constantine in political and secular issues (Schaff 2014, p. 2575). Athanasius proved his convictions through many years of standing in the face of opposition. Despite hostility on all sides he was willing to stand for the truth (Schaff 2014, p. 2576). He had been brought into training in 313 by the bishop Alexander of Alexandria, whom he served for many years, accompanying him to the Nicene Council. He became the successor to Alexander in 328 despite his youth.
   Immediately upon his elevation as bishop, Athanasius became intimately involved with the Arian controversy (Schaff 2014, p. 2577). He was exiled five times due to his stance in favor of Nicene orthodoxy. After his fifth exile ended in 369, Athanasius was able to live and write in peace until his death in 373 (Schaff 2014, p. 2678).
   Schaff describes Athanasius as having tremendous acumen and insight, attributed by supporters to divine assistance and by detractors to the devil (Schaff 2014, p. 2578). All accounts suggest he endured good and bad circumstances equally well. Because of his view that Arian belief was completely contrary to Christianity, Athanasius was inflexible in his opposition to the Arians (Schaff 2014, p. 2579). He spoke and wrote against them in forceful terms but never endorsed violence or persecution against the Arians.
   Athanasius' writings, in Schaff's estimation, showed theological depth and rhetorical excellence, as well as the marks of a superior intellect (Schaff 2014, p. 2581). Schaff provides a categorized list with brief descriptions of his written works (Schaff 2014, pp. 2581-2583).

"§164. Basil the Great." (pp. 2583-2592).
   Schaff (with many others) recognizes Basil the Great and "the two Gregories" from Cappadocia as distinguished in a high degree (Schaff 2014, p. 2583). Basil, born to a wealthy and pious family in Caesarea about 329, was raised in piety. Two brothers and a sister are considered saints in the East, one of them being Gregory, bishop of Nyssa, one of the two Gregories. His friendship with Gregory of Nazianzen, began between 351 and 355, in schooling at Athens (Schaff 2014, p. 2584). He and Gregory, unlike their classmate Julian (the Apostate), held fast to their Christian convictions. Schaff observes that Basil and the two Gregories showed broad knowledge and appreciation for the natural world (Schaff 2014, p. 2585). This set them apart from many philosophers, who took little interest in the created order.
   Schaff suggests that the Cappadocian Fathers may have favored the beauty of nature over that of art due to pagan abuses of artwork (Schaff 2014, p. 2567). The beauty of God's creation transcends all our imitations of beauty.
   After his studies in Athens, Basil taught and practiced rhetoric in Caesarea, but in 360 he traveled to Syria and Egypt in order to explore monasticism (Schaff 2014, p. 2588). This became the pattern for his life. The separation from temporal cares and events struck Basil as a blessed life. In 364 Basil was appointed as presbyter, then bishop of Caesarea in 370 (Schaff 2014, p. 2590). A difficult life of asceticism, along with the stresses of hostility in community contributed to Basil's death in 379 (Schaff 2014, p. 2591). Schaff briefly describes a number of Basil's written works.

Opening the Door to Help with Addictions

10/23/2025

Thursday Notes
10/23/25

Welch, Edward T. (2001). "Chapter 5: Speaking the Truth in Love." (pp. 87-115). In Addictions: A Banquet in the Grave Phillipsburg, N.J.: P&R Publishing (Personal Library)
   Welch describes addictions as different from most other problems chiefly because the addict will rarely reach out for help. They almost always prefer covering up their problem (Welch 2001, p. 88). Because of this tendency, identifying an addiction is a difficult task. Observation of changes in work, relationship, spiritual life (Welch 2001, p. 90), physical and emotional health, use of legal drugs (Welch 2001, p. 910, or the presence of drug paraphernalia (Welch 2001, p. 92) serve as clues that addiction may be part of a person's picture.
   A confrontation of addictive behaviors is a difficult thing. Welch advises to "so so as one addict to another, pointing the way to freedom" (Welch 2001, p. 93). He reminds the reader that addictive desires are common to all (Welch 2001, p. 94). All are sinners. We all need help and restoration.
   Counter to waiting for an addict to reach the worst point possible (hitting bottom), Welch recommends earlier intervention, based on Proverbs 24:11, which counsels more immediate care (Welch 2001, p. 95). He then urges use of a pattern found in Matthew 18:15-17, where confrontation by an individual, then a group of increasing size, is used to attempt to resolve conflict (Welch 2001, p. 96). This approach, done out of love for the person struggling, is appropriate for people of any age or situation. It is essential, in Welch's view, that this be done out of loving concern, with a determination to protect the relationship regardless of the likely hostile reaction of the other person (Welch 2001, p. 97). The relationship will necessarily endure a lot of stress through the confrontation. Caution is imperative. Welch describes a number of potential scenarios and responses which may arise.
   Welch returns to his theme of Matthew 18 by moving from individual confrontation to the intervention involving others (Welch 2001, p. 105). The other people should be close friends who are committed to the addict and who have some knowledge of the behavior. The intervention should be carefully and prayerfully planned (Welch 2001, p. 106). Welch lists a number of preparation strategies, then provides a list of some possible options for follow up (Welch 2001, p. 107). He goes on to discuss some of the implications of different follow-up programs.
   There is a very real chance that an intervention will fail. Welch encourages his reader not to give up. Further interventions are altogether possible (Welch 2001, p. 110). Protection of those being harmed is frequently called for, as is forceful intervention to save anyone who is immediately endangered (Welch 2001, p. 111).
   The battle with addiction is not finished when there has been successful intervention (Welch 2001, p. 113). Welch considers the Christian life to be a daily challenge.
   Welch concludes the chapter with questions for ongoing through and study.