Wittenberg Door Campus Ministry
  • Home
  • Calendar
    • Events
  • Blog
  • Recording Archives
  • Resources
    • Christianity 101
    • Greek Tutorials
  • About
    • About Wittenberg CoMo
    • Support Us
    • Contact Us
  • Position Papers
  • Sandbox
  • Greek Tutorials

Various Doctrines Understood Early, Articulated Late

10/21/2019

0 Comments

 
Mondays are for Church History
10/21/19

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014. 
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 12. The Development of Catholic Theology in Conflict with Heresy” Sections 137-158, Loc. 18758-20235.
§ 154. Other Doctrines.

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

​
0 Comments

Redemption - The How

10/14/2019

0 Comments

 
Mondays are for Church History
10/14/19

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014. 
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 12. The Development of Catholic Theology in Conflict with Heresy” Sections 137-158, Loc. 18758-20235.
§ 153. Redemption.

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

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

​
0 Comments

Sabellius - An Ingenious Unitarian Heretic

10/7/2019

0 Comments

 
Mondays are for Church History
10/7/19

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014. 
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 12. The Development of Catholic Theology in Conflict with Heresy” Sections 137-158, Loc. 18758-20235.
§ 152. Sabellianism.

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

​
0 Comments

More Deniers of the Trinity

9/30/2019

0 Comments

 
Mondays are for Church History
9/30/19

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.
§ 151. Second Class of Antitrinitarians: Praxeas, Noetus, Callistus, Berryllus.

A second group of antitrinitarians, rather than seeing Christ as a merely powerful human, held to Christ’s deity but “sacrificed it to his independent personality, which they merged in the essence of the Father” (Schaff 2014, Loc. 19716). These teachers, according to Schaff, had some acceptance even in Rome, through the third century. Prominent among the antitrinitarians, was Praxeas, who, when confronted by Tertullian, was unable to explain adequately that his doctrine did not include the suffrering of God the Father (Schaff 2014, Loc. 19722). Noetus of Smyrna, active at the very start of the third century, held the same positions, viewing all nature to come together into one, an idea similar to that of Heraclitus (Schaff 2014, Loc. 19729). Pope Callistus I took on the views of Noetus, declaring the Son to be “merely the manifestation of the Father in human form” (Schaff 2014, Loc. 19736). For this reason, the Father also suffered on the cross. Schaff does note that much of this report comes from Hippolytus, who opposed Callistus vehemently. Finally, Berryllus of Bostra, according to the one passage found in Eusebius, “denied the personal pre-existence and in general the independent divinity of Christ, but at the same time asserted the indwelling of the divinity of the Father in him during his earthly life” (Schaff 2014, Loc. 19749). In a consultation in 244 with Origen in Arabia, he was corrected and convinced of his error.

​
0 Comments

Early Denials of the Trinity - Monarchians

9/23/2019

0 Comments

 
Mondays are for Church History
9/23/19

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.
§ 150. Antitrinitarians. First class: The Alogi, Theodotus, Artemon, Paul of Samosata.

Schaff observes that the doctrine of the Trinity was well articulated primarily due to controversies of the third century, in which various antitrinitarians arose, normally called Monarchians or Unitarians. Both titles imply the Godhead existing in only one person. Schaff cautions that “we must carefully distinguish among the two opposite classes: the rationalistic or dynamic Monarchians, who denied the divinity of Christ, or explained it as a mere “power”. . . and the patripassian or modalistic Monarchians, who identified the Son with the Father, and admitted at most only a modal trinity, that is a threefold mode of revelation, but not a tripersonality” (Schaff 2014, Loc. 19668). The first, dealt with in this section, was refuted in Christianity but arose outside of the Church, particularly in Islam and in the Eastern Unitarian sects. In essence, Schaff finds, the first class of Monarchians saw Christ merely as a man, but endowed with special power of the Holy Spirit.

Among the first class Monarchians Schaff classes the Alogi, who rejected the idea of Christ as the Logos. They also rejected the Apocalypse as something of no use (Schaff 2014, Loc. 19682). The Theodotians, another group, arose in Byzantium. Theodotus denied Christ in a time of persecution, saying he was only a man, but later said he considered “him to be the supernaturally begotten Messiah” (Schaff 2014, Loc. 19689). Theodotus was excommunicated between 192 and 202. His followers selected another bishop afterwards.  The followers of Artemon were a bit later, after 202. Artemon considered the divinity of Christ to be an innovation rather than a tenet held by Christians from the outset. His followers were very enthusiastic about mathematics and pagan Greek philosophers (Schaff 2014, Loc. 19695). Finally, Paul of Samosata, bishop of Antioch after 260, considered the Son and the Holy Spirit “merely powers of God” (Schaff 2014, Loc. 19702). He was accused of both heresy and other character flaws before being deposed in 268 or 269, after which time the first class Monarchians largely declined (Schaff 2014, Loc. 19709).

​
0 Comments

Trinitarian Christianity Articulated Not Invented

9/16/2019

0 Comments

 
Mondays are for Church History
9/16/19

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.
§ 149. The Holy Trinity..

Having reviewed early Christian descriptions of the Father, Son, and Holy Spirit, Schaff observes that the formulation of the Trinity is complete, and that the teaching of the Trinity “has a peculiar, comprehensive, and definitive import in the Christian system, as a brief summary of all the truths and blessings of revealed religion” (Schaff 2014, Loc. 19571). However, the Scripture normally speaks obliquely about the Trinity, treating with one or another person of the Godhead at a time. Schaff sees the Trinity as that which clearly sets Christianity apart from all the other world religions (Schaff 2014, Loc. 19579).

Schaff notes some opinions that the Trinity came from Platonism, neo-Platonism, or from an Indian religion, but discounts those ideas out of thand (Schaff 2014, Loc. 19592). There may have been a predisposition to see plurality in divinity, but the Trinity is decisively a New Testament explication. Schaff further notes that theologians have frequently tried to find Trinitarian references in nature, though they regularly prove inadequate (Schaff 2014, Loc. 19612).

The Apostles’ and Nicene Creeds are arranged around the Trinity, which formulation also appears in many doxologies and other traditional statements of the Church (Schaff 2014, Loc. 19619). With all this evidence, the claims that the Trinity was a relatively late theological invention do not stand up to scrutiny. Schaff details the articulations of various Fathers, showing that they differ primarily in their means of explanation rather than in their underlying concepts.

​
0 Comments

The Holy Spirit, A Real Person

9/9/2019

0 Comments

 
Mondays are for Church History
9/9/19

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.
§ 148. The Holy Spirit.

Schaff notes that controversy about the Holy Spirit was largely absent prior to the 4th century, which can explain why there were relatively few attempts at explanation (Schaff 2014, Loc. 19518). He does not take this in any way as an indication that there was less of a Trinitarian understanding of theology, merely that there was no need to defend the nature of the Holy Spirit. The ante-Nicene understanding was “that the Holy Spirit, the sole agent in the application of redemption, is a supernatural divine being, and taht he is an independent person; thus closely allied to the Father and the Son yet hypostatically different from them both” (Schaff 2014, Loc. 19531). However, in some instances the Holy Spirit was seen as subordinate to the Father and the Son. Schaff cites Justin Martyr as holding and explaining this view (Schaff 2014, Loc. 19538). Clement of Alexandria and Origen also tend to this weakness, while still confessing the deity and eternity of the Holy Spirit. Irenaeus comes closer to a Nicene understanding (Schaff 2014, Loc. 19565). Again, the careful explanation seems to emerge from questions and disputes.

​
0 Comments

Catechesis and Confirmation

5/7/2018

0 Comments

 
Mondays are for Church History
5/7/18

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 5. Christian Worship” (Includes an introduction and sections 59-74).

§72. Catechetical Instruction and Confirmation.

From the apostolic period onward, training people before their baptism was considered important. Schaff notes that in the Book of Acts, we see, among others, Theophilus and Apollos receiving instruction. Catechesis would precede adult baptism. Schaff does say, “at a later period, after the general introduction of infant baptism, it followed” (Schaff 2014, Loc. 15481). “The catechumens, or hearers, were regarded not as unbelievers, but as half-Christians, and were accordingly allowed to attend all the exercises of worship, except the celebration of the sacraments” (Schaff 2014, Loc. 15488). Regardless of social or academic background, those who came for baptism would receive training. Schaff finds a typical pattern of two years’ instruction (Schaff 2014, Loc. 15496).

Schaff finds confirmation as the “positive complement” to baptism. It normally accompanied baptism but was later separated (Schaff 2014, Loc. 15496). After the third century, confirmation became the power of the bishop. This is the case in the Anglican communion still, but other groups have extended it to priests and deacons (Schaff 2014, Loc. 15504).

​
0 Comments

Baptism in Early Christianity

4/30/2018

0 Comments

 
Mondays are for Church History
4/30/18

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 5. Christian Worship” (Includes an introduction and sections 59-74).

§71. The Doctrine of Baptism.

The earliest Christians considered baptism as the means of entry into the Christian faith. In the case of adults it would follow instruction (Schaff 2014, Loc. 15436). Schaff summarizes Justin and Tertullian describing baptism as a washing which regenerates, cleansing from sin. Belying his own view of baptism, Schaff says of Tertullian, “He already leans towards the notion of a magical operation of the baptismal water” (Schaff 2014, Loc. 15444). Yet repentance and faith were required.

Schaff notes Clement of Alexandria and Hermas taking a position that the Old Testament saints were somehow baptized in Hades. Many agreed that, in case of martyrdom, baptism would be considered accomplished (Schaff 2014, Loc. 15444). However, baptism was widely understood to forgive only sins committed before baptism. This led to delaying baptism until the death bed. For sins after baptism, Tertullian and Cyprian agreed there should be acts of penance, which became a sacrament. “Tertullian held seven gross sins, which he denoted mortal sins, to be unpardonable after baptism, and to be left to the uncovenanted mercies of God…” (Schaff 2014, Loc. 15457).

Schaff states that baptism, even in Constantine’s time, was primarily applied to repentant adults. Application to children was problematic because an infant cannot receive instruction and renounce the devil (Schaff 2014, Loc. 15459). tertullian saw baptism as a consecratory act to be followed by instruction and conversion. To supplement the rite, confirmation was later added (Schaff 2014, Loc. 15466).

​
0 Comments

Early Christians and Baptism Rituals

4/23/2018

0 Comments

 
Mondays are for Church History
4/23/18

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 5. Christian Worship” (Includes an introduction and sections 59-74).

§70. The Celebration of Baptism.

After a brief bibliography about baptism, Schaff describes the rite, referring to the Didache chapter 7 and Justin Martyr, giving extensive quotations (Schaff 2014, Loc. 15383). Schaff goes on to describe the rite without quotations, but based on Tertullian and others.

A candidate for adult baptism would renounce the devil, confess dependence on Christ, and normally agree to the Apostles’ Creed. People were often baptized unclothed, by dipping three times in water (Schaff 2014, Loc. 15393). Pouring also was accepted as needed. A single immersion was accepted later, in the time of Pope Gregory I (Schaff 2014, Loc. 15402). After the baptism itself, there would be a prayer of thanksgiving, another prayer, and a kiss to welcome the baptized person into the community (Schaff 2014, Loc. 15406). An exorcism, rather than a simple renunciation, came to be common after 256 (Schaff 2014, Loc. 154130. Sponsors are mentioned by Tertullian. Schaff associates this with infant baptism and the need to guarantee ongoing Christian training (Schaff 2014, Loc. 15421). Particular days became associated with baptism fairly early, but merely as a matter of symbolic significance.

​
0 Comments

Communion as Medicine, Offering, and Reception

4/16/2018

0 Comments

 
Mondays are for Church History
4/16/18

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 5. Christian Worship” (Includes an introduction and sections 59-74).

§69. The Doctrine of the Eucharist.

Schaff asserts, “The doctrine concerning the sacrament of the Lord’s Supper, not coming into special discussion, remained indefinite and obscure” (Schaff 2014, Loc. 15310). In early Christianity there was a good deal of discussion about who would participate. However, the significance of the sacrament was not a subject of much comment. The Church went “without inquiring into the mode of Christ’s presence, nor into the relation of the sensible signs to his flesh and blood” (Schaff 2014, Loc. 15317).

Ignatius speaks of the sacrament in mystic terms as a medicine to work immortality and as an antidote to death. Justin Martyr and Irenaeus speak in similar terms (Schaff 2014, Loc. 15322). Schaff takes the typical early Christian use of the word “antitype” and turns it into a symbolic antithesis. In this way he says the bread and wine work as a copy, and in Peter, the baptism as a copy of the flood of Noah (Schaff 2014, Loc. 15331).  However, he says the arguments of the African Fathers which turn the words of institution into a purely figurative statement as “approaching nearer the Calvinistic or Reformed” (Schaff 2014, Loc. 15337). Spotts finds this a strangely weak argument. The examples given are strikingly physical, rather than spiritual and symbolic. Alexandrians, on the other hand, tend to speak in symbolic terms, as well as speaking of reception of spiritual life, rather than physical life (Schaff 2014, Loc. 15344).

At the same time, the Lord’s Supper was also regarded as a sacrifice. It would be taken to fill the place of a Passover sacrifice, as well as any other of Israel’s sacrifices (Schaff 2014, Loc. 15351). However, unlike later scholarship which pointed out an unbloody re-sacrifice of Christ, the ante-Nicene fathers saw a memorial appropriation of Christ’s sacrifice (Schaff 2014, Loc. 15358).

The elements were normally viewed as simultaneously a gift from God and an offering of the Christians, who give their gifts and their lives to God (Schaff 2014, Loc. 15365). Schaff notes that in more recent times the element of the Christians giving a thank offering has become more of a sin offering. This concept of the sacrifice has separated Roman Catholic from Protestant practice. In the second century, the offering of the people was seen strictly as a giving of thanks (Schaff 2014, Loc. 15374).

​
0 Comments

Communion Rituals in Early Christianity

4/9/2018

0 Comments

 
Mondays are for Church History
4/9/18

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 5. Christian Worship” (Includes an introduction and sections 59-74).

§68. Celebration of the Eucharist.

The Eucharist and its prayers were early considered the high point of Christian worship (Schaff 2014, Loc. 15243). Schaff records the account of Justin Martyr of the rite. His observation is, “We are not warranted in carrying back to this period the full liturgical service, which we find prevailing with striking uniformity in essentials, though with many variations in minor points, in all quarters of the church in the Nicene age. A certain simplicity and freedom characterized the period before us” (Schaff 2014, Loc. 15257). Schaff does acknowledge the “pseudo-Apostolical Constitutions” but dates the current form in the fourth century.  He considers the Didache to be too scanty in detail. However, the communion was celebrated weekly or even daily (Schaff 2014, Loc. 15264). There was a sharing of peace, a reception of an offering, and prayers of invocation and thanksgiving (Schaff 2014, Loc. 15277). Schaff notes some variations in the prayers. Bread and wine were used, with the bread being placed in the hands of the communicants (Schaff 2014, Loc. 15283). Afterward, deacons carried elements to those sick or imprisoned. Schaff notes also the practice of taking some consecrated bread home for daily use in family prayers (Schaff 2014, Loc. 15290). A “love feast” was found in conjunction with communion but was later separated from it (Schaff 2014, Loc. 15297).

​
0 Comments

Communion as a Secret Ritual

4/2/2018

0 Comments

 
Mondays are for Church History
4/2/18

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 5. Christian Worship” (Includes an introduction and sections 59-74).

§67. Division of Divine Service. The Disciplina Arcani.

Schaff observes that by the mid-second century, Christian worship was divided into two portions. “The former consisted of scripture reading, preaching, prayer, and song, and was opened to the unbaptized and persons undergoing penance. The latter consisted of the holy communion, with its liturgical appendages: none but the proper members of the church could attend it; and before it began, all catechumens and unbelievers left the assembly at the order of the deacon, and the doors were closed or guarded” (Schaff 2014, Loc. 15214). Tertullian was particularly adamant that the unbaptized would not participate in the communion and its confession. The rite was treated very much as a hidden discipline. The term Disciplina Arcani was coined for this in 1679 (Schaff 2014, Loc. 1521). The practice essentially disappeared in the West after the sixth century. Schaff ties the disappearance to the decline of heathenism and universality of infant baptism.

Because the Sacraments were reserved for Christians, it was natural to show reverence and avoid offense by separating those who could not participate. Schaff does concede that the idea of a Secret Discipline has often been expanded to include all sorts of dogmas which may ot have been readily accepted by others (Schaff 2014, Loc. 15228). As Christianity spread in the West, the need to separate the baptized from catechumens became less important. Particularly as it became normal for almost everyone to be baptized as an infant rather than as a confessing convert, people of all ages were among the baptized (Schaff 2014, Loc. 15241). In the East a practice of dismissing catechumens has been retained.

​
0 Comments

What Happens in Christian Worship?

3/26/2018

0 Comments

 
Mondays are for Church History
3/26/18

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 5. Christian Worship” (Includes an introduction and sections 59-74).

§66. Parts of Worship.

A discussion of the seasons of the church year rather naturally leads to a consideration of the actual elements of a worship gathering. Readings of the Old Testament were present from the earliest days, as they were already the norm in the synagogue. As instruction moved away from apostolic orality, the reading of parts of the New Testament was regularly added (Schaff 2014, Loc. 15100). At times, readings which never became canonical were used as well. Meetings typically contained a sermon, an exhortation or exposition based on Scripture. By the mid second century it is clear that the sermon was delivered by an elder, and preferably a bishop (Schaff 2014, Loc. 15112). Prayers were normally carefully composed, including quotations from the Old Testament. These are recorded as early as the close of the first century (Schaff 2014, Loc. 15118). Singing of the Psalms was adopted directly from the synagogue (Schaff 2014, Loc. 15125). It seems clear that early Christians also composed their own songs. Schaff includes samples, then a copy of a prayer from Clement of Rome (Schaff 2014, Loc. 15149). Schaff observes that these ancient prayers have frequently inspired more recent church music (Schaff 2014, Loc. 15191).

​
0 Comments

Christian Assemblies on a Seven Day Calendar, not a Roman Calendar

3/19/2018

0 Comments

 
Mondays are for Church History
3/19/18

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 5. Christian Worship” (Includes an introduction and sections 59-74).

§65. The Order of Public Worship.

Schaff treats the earliest descriptions of Christian worship in their historical order. He first details the account of Pliny the Younger, dating from 109. Christians would assemble on Sunday at dawn. They would sing, pledge their holiness, then go to work. In the evening they would assemble again to eat together (Schaff 2014, Loc. 15079). Justin Martyr, about 140, describes readings from the Bible, prayer, and communion, along with offerings for the poor (Schaff 2014, Loc. 15093). Schaff notes that worship is described in a similar way by Tertullian and in the Apostolic Constitutions.

​
0 Comments

Epiphany and Nativity

3/12/2018

0 Comments

 
Mondays are for Church History
3/12/18

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 5. Christian Worship” (Includes an introduction and sections 59-74).

§64. The Epiphany.

Schaff continues filling in the church calendar with the Feast of Epiphany (Schaff 2014, Loc. 15065). This celebration was begun in the East, but faced resistance even there.  Epiphany is the recognition of the appearance of Jesus as Messiah. The Eastern church restricts Epiphany to a celebration of the baptism of Christ. In the West it includes the visit of the Magi and several other events in which Jesus was revealed to people (Schaff 2014, Loc. 15073). Schaff notes that the first traces of a specific Nativity celebration are seen in a homily of Chrysostom from December 25, 385 (Schaff 2014, Loc. 15079).

​
0 Comments

    ​Help Fuel This Ministry by Clicking Here!

    All the work of Wittenberg Door Campus Ministry, including this blog, is supported by the generosity of people like you. Please consider joining our team of prayer and financial supporters. Read more here!
    Please Note: The opinions presented in blog posts are not necessarily those of Wittenberg Door Campus Ministry. Frequently we report on contrary views, often without comment. Please chime in on the discussion.

    About Throwing Inkwells

    When Martin Luther was dealing with struggles in his life he once saw what appeared to be an angelic being. Not trusting that he was going to be informed by someone other than the God revealed in Scripture, he took the appearance to be untrustworthy and hurled his inkwell at it. The chipped place in the plaster wall is still visible at the Wartburg Castle, though apparently the ink stain on the wall has been refreshed periodically by the caretaker.

    Blog Feeds

    RSS Feed

    Want to keep up with what's happening at Wittenberg Door? Subscribe to our mailing list!

    Categories

    All
    1 Corinthians
    1 John
    1 Kings
    1 Peter
    1 Samuel
    1 Thessalonians
    1 Timothy
    2019-02-feb
    2 Chronicles
    2 Corinthians
    2-john
    2 Kings
    2 Peter
    2 Samuel
    2 Thessalonians
    2 Timothy
    3-john
    Academic-success
    Acts
    Advent 1
    Advent-1-a
    Advent-1b
    Advent-1c
    Advent 2
    Advent-2-a
    Advent-2b
    Advent-2c
    Advent 3
    Advent-3-a
    Advent-3b
    Advent-3c
    Advent 4
    Advent-4-a
    Advent-4b
    Advent-4c
    Alesso-2009
    Alexander 1999
    Allitt-2010
    All Saints' Day
    Alon 1996
    Amos
    Anunciation
    Apostolical Constitutions
    Aristotle
    Ascension Day
    Ash Wednesday
    Audet 1996
    Augustine
    Bakker 1993
    Balabanski 1997
    Bammel 1996
    Baptism
    Baptism Of Christ
    Baptism-of-the-lord-b
    Bauckham 1984
    Bauckham 2006
    Beale 1984
    Belonging
    Ben-Amos 1999
    Betz 1996
    Biesenthal 1893
    Bigg 1904
    Bigg 1905
    Blomberg 1984
    Boehme-2010
    Botha 1967
    Botha 1993
    Braaten 2007
    Bruce1988
    Bruce-1988
    Bryennios
    Butler 1960
    Canonicity
    Capon1998
    Capon-1998
    Carr 2010
    Carson-1991
    Carson-moo-2005
    Catholicism
    Cerfaux 1959
    Chilton 1984
    Christmas-1b
    Christmas-1c
    Christmas Dawn
    Christmas-day
    Christmas Eve
    Christmas Midnight
    Chronicles
    Circumcision And Naming Of Christ
    Cody 1995
    Colossians
    Confession Of Peter
    Confessions
    Connolly 1932
    Connolly 1933
    Connolly 1934
    Constanza-2013
    Court 1981
    Culley 1986
    Daly 1978
    Daniel
    Danielou 1956
    Davids 1984
    Davis 1995
    DeHalleux 1996
    Dehandschutter 1995
    Deuteronomy
    Didache
    Diversity
    Dix 1933
    Dix2005
    Dix-2005
    Doane 1994
    Draper
    Draper 1984
    Draper 1989
    Draper 1995
    Draper-1996
    Draper-1997
    Draper-2000
    Draper-2006
    Due 2003
    Easter-2
    Easter-2a
    Easter2b
    Easter-2c
    Easter-3
    Easter-3a
    Easter-3b
    Easter-3c
    Easter-4
    Easter-4a
    Easter-4b
    Easter-4c
    Easter-5
    Easter-5a
    Easter-5b
    Easter-6
    Easter-6a
    Easter-6b
    Easter-6c
    Easter-7
    Easter-7a
    Easter-7b
    Easter-7c
    Easter-b
    Easter-day
    Easter-monday
    Easter-sunday-a
    Easter-sunday-c
    Easter-sunrise
    Easter-tuesday
    Easter-wednesday
    Ecclesiastes
    Eleutheria2014
    Elman-1999
    Ephesians
    Epiphany
    Epiphany-1c
    Epiphany-2-a
    Epiphany-2c
    Epiphany-3-a
    Epiphany-3b
    Epiphany-3c
    Epiphany-4-a
    Epiphany-4b
    Epiphany-4c
    Epiphany-5-a
    Epiphany-5b
    Epiphany-5c
    Epiphany-6-a
    Epiphany-6c
    Epiphany-7-a
    Epiphany-c
    Epistle-of-barnabas
    Esther
    Eucharist
    Eve-of-the-circumcision-of-christ
    Exodus
    Exodus-20
    Eybers 1975
    Ezekiel
    Ezra
    Fagerberg1988
    Fagerberg-1988
    Farrell-1987
    Flew-2007
    Flusser-1996
    Forde-2007
    Fraade-1999
    France-2007
    Galatians
    Garrow 2004
    Genesis
    Gero 1977
    Gibbins 1935
    Gibbs 2006
    Glover-1958
    Gonzalez-2010
    Good-friday
    Grosvener-schaff-1885
    Grosvenor-1884
    Guardian-of-jesus
    Habakkuk
    Haggai
    Hagner 1984
    Harnack-1884
    Harris 1887
    Harris 1984
    Hearon 2004
    Hearon 2010
    Hebrews
    Henderson1992
    Henderson-1992
    Henderson 1995
    Hezser 2010
    History
    Hoffman-1986
    Holy Cross Day
    Holy-innocents
    Holy-saturday
    Horsley 2010
    Hosea
    Hutchens2013
    Hymes-1994
    Infertility
    Isaiah
    Jaffee-1999
    James
    James Of Jerusalem
    James The Elder
    Jefford 1995
    Jeffreys-1986
    Jeremiah
    Jerome
    Job
    Joel
    John
    Jonah
    Jones & Mirecki 1995
    Joseph
    Joshua
    Jude
    Judges
    Jungmann-1959
    Justin-martyr
    Kelber-1987
    Kelber-1995
    Kelber 2002
    Kelber 2010
    Kelber & Sanders 2010
    Kevil
    Kings
    Kleinig-2013
    Kloppenborg 1979
    Kloppenborg 1995
    Koch2010
    Kolb2000
    Kolb-2000
    Kolbarand2008
    Kolb-arand-2008
    Kurekchomycz2009
    Lamentations
    Last-sunday-of-the-church-year
    Last-sunday-of-the-church-year-a
    Last-sunday-of-the-church-year-b
    Last-sunday-of-the-church-year-c
    Layton 1968
    Lectionary
    Lent-1
    Lent-1-a
    Lent-1b
    Lent-1c
    Lent-2
    Lent-2-a
    Lent-2b
    Lent-2c
    Lent-3
    Lent-3-a
    Lent-3b
    Lent-3c
    Lent-4
    Lent-4-a
    Lent-4b
    Lent-4c
    Lent-5
    Lent-5-a
    Lent-5b
    Lent-5c
    Lessing2014
    Lessing-2014
    Leviticus
    Lincoln-1885
    Lindemann 1997
    Livesey 2012
    Long-2009
    Lord-1986
    Lord-1987
    Lord's Prayer
    Luke
    Luther
    Maas-2014
    Maccoull-1999
    Maier 1984
    Malachi
    Mark
    Marty-2016
    Martyrdom Of John The Baptist
    Martyrs
    Mary Magdalene
    Mary Mother Of Our Lord
    Mason-1998
    Matthew
    Matthias
    Mazza 1995
    Mazza-1996
    McDonald 1980
    McDonnell & Montague 1991
    McKean 2003
    Mcknight-2014
    Micah
    Middleton 1935
    Milavec 1995
    Milavec-2003
    Milavec2012
    Miller 2019
    Mitch-2010
    Mitchell 1995
    Molina-evers-1998
    Monday-in-holy-week
    Montenyohl-1993
    Morris-1992
    Motyer-1993
    Mueller-2006
    Music
    Nahum
    Nehemiah
    Neufeld-1999
    Newsletter
    Newtestament
    New Testament
    Niditch-1995
    Niditch 2003
    Niederwimmer-1982
    Niederwimmer 1995
    Niederwimmer-1996
    Numbers
    Obadiah
    Oldtestament
    Old Testament
    Olsen-1986
    Ong-1987
    Ong-1988
    Ong-1995
    Oralit
    Orality
    Ordination
    Orphan-hosting
    Osborne-2002
    Osborne-2013
    Ozment1980
    Ozment-1980
    Palm-sunday
    Palm-sunday-a
    Palm-sunday-c
    Pardee 1995
    Parks-1986
    Passionb
    Patterson 1995
    Pearce-1993
    Pentateuch
    Pentecost-10a
    Pentecost-10b
    Pentecost-10c
    Pentecost-11a
    Pentecost-11b
    Pentecost-11c
    Pentecost-12a
    Pentecost-12b
    Pentecost-12c
    Pentecost-13a
    Pentecost-13b
    Pentecost13c
    Pentecost-13c
    Pentecost-14a
    Pentecost-14b
    Pentecost-14c
    Pentecost-15
    Pentecost-15a
    Pentecost-15b
    Pentecost-15c
    Pentecost-16
    Pentecost-16a
    Pentecost-16b
    Pentecost-16c
    Pentecost-17a
    Pentecost-17b
    Pentecost 17C
    Pentecost-18a
    Pentecost-18b
    Pentecost 18 C
    Pentecost-19a
    Pentecost-19b
    Pentecost 19 C
    Pentecost-1a
    Pentecost-20a
    Pentecost-20b
    Pentecost 20 C
    Pentecost-21a
    Pentecost-21b
    Pentecost 21 C
    Pentecost-22a
    Pentecost-22b
    Pentecost 22 C
    Pentecost-23a
    Pentecost-23b
    Pentecost 23 C
    Pentecost-24a
    Pentecost-24b
    Pentecost-24-c
    Pentecost-25b
    Pentecost-25-c
    Pentecost-26b
    Pentecost-26-c
    Pentecost-2a
    Pentecost-2b
    Pentecost-2c
    Pentecost-3a
    Pentecost-3b
    Pentecost-3c
    Pentecost-4a
    Pentecost-4b
    Pentecost-4c
    Pentecost-5a
    Pentecost-5b
    Pentecost-5c
    Pentecost-6a
    Pentecost-6b
    Pentecost-6c
    Pentecost-7a
    Pentecost-7b
    Pentecost-7c
    Pentecost-8a
    Pentecost-8b
    Pentecost-8c
    Pentecost-9a
    Pentecost-9b
    Pentecost-9c
    Pentecost-b
    Pentecost-c
    Pentecost Eve
    Pentecost Monday
    Pentecost Sunday
    Pentecost Tuesday
    Peterson2010
    Peterson-2010
    Philemon
    Philippians
    Philosophy
    Picirilli 1988
    Pick 1908
    Pieper1924
    Pieper-1924
    Piper 1947
    Powell 2000
    Preaching
    Presentation Of Our Lord
    Proper-19c
    Proper-20c
    Proper 21C
    Proper 22C
    Proper 23C
    Proper 24C
    Proper 25C
    Proper 26C
    Proper 27C
    Proper 28C
    Prophets
    Proverbs
    Psalm
    Psalms
    Quinquagesima
    Quintilian
    Receptivity
    Reed 1995
    Reformation
    Reformation Day
    Revelation
    Rhetoric
    Rhoads 2010
    Richardson & Gooch 1984
    Riggs 1995
    Romans
    Rordorf 1996
    Rosenberg 1986
    Rosenberg 1987
    Rosenfeld-levene-2012
    Rueger-2016
    Russo 1994
    Ruth
    Saenger 1999
    Sailhamer1992
    Sailhamer-1992
    Sale 1996
    Samuel
    Scaer2004
    Scaer-2004
    Schaff 1886
    Schaff 1888
    Schaff 1889
    Schaff 2014
    Schaff-2014
    Schollgen
    Schwarz 2005
    Seeliger 1996
    Septuagesima
    Sermon
    Sexagesima
    Simon And Jude
    Smith-2009
    Sommerville-2006
    Songofsongs
    St. Andrew
    Stark 1997
    St. Barnabas
    St. Bartholomew
    St. John
    St. John The Baptist
    St Luke
    St Mark
    St Matthew
    St. Matthias
    St Michael And All Angels
    St. Paul
    St. Peter And Paul
    St Philip And St James
    St. Stephen
    St. Thomas
    St. Titus
    Sunday Of The Passion
    Taylor 1888
    TDNT
    Teaching
    Telfer 1939
    Thielman-2010
    Thursday In Holy Week
    Timothy
    Titus
    Transfiguration
    Transfiguration-a
    Transfigurationb
    Transfiguration-c
    Trinity 1
    Trinity 10
    Trinity 11
    Trinity 12
    Trinity 13
    Trinity 14
    Trinity 15
    Trinity 16
    Trinity 17
    Trinity 18
    Trinity 19
    Trinity 2
    Trinity 20
    Trinity 21
    Trinity 22
    Trinity 23
    Trinity 3
    Trinity 4
    Trinity 5
    Trinity 6
    Trinity 7
    Trinity 8
    Trinity 9
    Trinity-a
    Trinity-b
    Trinity-c
    Trinity Sunday
    Tsang 2009
    Tuckett
    Tuesday In Holy Week
    Tuilier 1995
    Twelftree 1984
    Ty 19
    Van De Sandt 2002
    Van De Sandt 2007
    Van-de-sandt-2010
    Van-de-sandt-2011
    Van De Sandt & Flusser 2002
    Varner 2005
    Veith1993
    Veith-1993
    Veith-sutton-2017
    Vikis-Freibergs 1997
    Visitation
    Voobus 1969
    Warfield 1886
    Wasson & Toelken 1998
    Wednesday In Holy Week
    Wenham 1984
    Wenham 1992
    Weston-2009
    Wilson2011
    Wilson-2011
    Wilson20113470b5cf10
    Wolmarans 2005
    Wright 1984
    Ysebaert-2002
    Zechariah
    Zephaniah

Proudly powered by Weebly