Blog Posts - Wittenberg Door Campus Ministry

Micah 7:18-20 - Lectionary for Trinity 3

6/22/2020

6/22/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

What kind of a God is this Christian God? Our Old Testament reading from Micah 7 reflects on the fact that God tramples sins under foot, that he casts them into the sea. This looks on the surface as if it could be very bad news for us. Normally our actions of trampling something and throwing it away is not completely precise. For instance, when we find a part of the insect kingdom invading our home, one of the venomous insects or one that can tend to carry illnesses, we don’t simply remove the venom or clean up the infectious properties. We smash the critter and get rid of it. The whole thing.

What does God do with our sin? Is he going to trample us along with our sin? Is that our destiny? As I said, it looks like it could be bad news.

The good news is that God is able to distinguish between the sin which corrupts and kills us and the fact that we remain bearers of God’s image. He removes that sin from us, replacing it with his own righteousness. In this way he shows faithfulness and love. He pardons our iniquity. He passes over our transgression. He delights in love and compassion toward us.
Do we fear the outcome of a sinful life? We should. But when we are struck by that fear, we look to God the savior, the one who forgives our sins and purifies us in his love.

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

Anti-Pope, Dissident, or Garden Variety Scholar?

6/22/2020

Mondays are for Church History
6/22/20

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 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 183. Hippolytus.

Schaff’s bibliography notes that numerous works of Hippolytus were found during the 19th century and had begun to be studied in detail by the end of the century (Schaff 2014, loc. 22089). He observes, “This famous person has lived three lives, a real one in the third century as an opponent of the popes of his day, a fictitious one in the middle ages as a canonized saint, and a literary one in the nineteenth century after the discovery of his long lost works against heresies” (Schaff 2014, loc. 22117). Though he has appeared lately as a critic of the Roman church, she had long since considered him a saint and a martyr. Eusebius and Jerome knew of him as a bishop, and both list written works by him, but they know little about him (Schaff 2014, loc. 22122). He may have died as a prisoner in Sardinia, but he may have been released and died elsewhere. Schaff does note his Philosophumena takes a schismatic position and considers him to have a relationship to Ostia, the port city which was often conflated with Rome (Schaff 2014, loc. 22141). Light was shed on him in 1551, when a marble statue was discovered, possibly depicting him in a bishop’s chair, on which are inscribed the names of works that would be ascribed to him (Schaff 2014, loc. 22150).

In the Philosophoumena Hippolytus opposes Roman bishops Zephyrinus and Callistus (202-223) for doctrinal and lifestyle issues. This leads many to take him as a counter pope or at least as a leader o a schismatic movement similar to that of the Montanists (Schaff 2014, loc. 22165).

Hippolytus wrote extensively, though Schaff considers him “not so much an original, productive author, as a learned and skillful compiler” (Schaff 2014, loc. 22169). His theology is very similar to that of Irenaeus, and his zeal, especially against philosophy, is similar to that of Tertullian (Schaff 2014, loc. 22174). Schaff summarizes the Philosophoumena to give the flavor of Hippolytus’ style. Among his other works, mostly lost, Hippolytus wrote commentaries on about a dozen books of the Bible (Schaff 2014, loc. 22218), largely using a strongly allegorical method. Schaff continues with summaries of several of Hippolytus’ allegorical arguments based on the prophets.

While Hippolytus does not call himself a bishop, he does assert the authority of a bishop (Schaff 2014, loc. 22221). He may well have been a bishop of Portus, near Rome, though considered a presbyter of Rome. Schaff reviews numerous scholarly theories about this and the relationship between Portus and Ostia, separated by a small island. Others have argued that he was a presbyter in Rome who didn’t recognize Callistus as the legitimate bishop (Schaff 2014, loc. 22304). This view also has weaknesses, as Rome kept lists of schisms and anti=popes, but never included Hippolytus in these records (Schaff 2014, loc. 22319). Schaff considers all the theories as inconclusive.

Early Reviews of the Didache

6/19/2020

Lincoln, Heman. Reviews of Didache editions. Baptist Quarterly Review VII (1885), 375-378. New York: The Baptist Review Association.

In 1885 the Baptist Quarterly Review reviewed three editions of the newly released Didache, one by Canon Spence (London: James Nisbit & Co., 1885), one by Roswell Hitchcock and Rancis Brown (New York: Charles Scribner’s Sons, 1885), and one by Philip Schaff (New York: Funk and Wagnalls, 1885) (Lincoln 1885, 375). Lincoln considers Spence’s edition, which describes the different offices of the church in detail and which ascribes authorship to Symeon of Jerusalem, immediately after James, to be superior to Hitchcock’s work. However, he considers Schaff’s edition the best, as it includes the comparable documents in Greek and English, as well as having numerous illustrations. The text is 33 chapters in length (Lincoln 1885, 376).

The Didache, though probably not as important a discovery as Codex Sinaiticus or Hippolytus’ On All the Heresies, had attracted more attention than either of those recent discoveries (Lincoln 1885, 376). Dating and authorship of the document were the two areas of greatest controversy. Lincoln summarizes the different stances taken by scholars on both date and author, thus compiling a substantial list (Lincoln 1885, 376).

Lincoln considers the Didache to have little value and to only speak to one doctrine, that of the second coming of Christ (Lincoln 1885, 377). He is disappointed that the Two Ways is merely ethical teaching which, in his opinion, Plato or Seneca would have known, and that the teaching about baptism and the eucharist focus on practice rather than doctrine. He finds only ritual and no “spiritual truths” (Lincoln 1885, 377). He views it as useless in giving genuine spiritual teaching. Lincoln is further disappointed, as a Baptist, because the Didache could be used to endorse a paedo-baptist point of view, which he considers inadequate. However, Lincoln suggest this was Hitchcock’s interpretation, but that the Didache itself teaches adult baptism and a symbolic and non-sacramental view of communion (Lincoln 1885, 378).

Luke 14:15-24 - Lectionary for Trinity 2

6/18/2020

6/18/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

“I can’t come to your event, because I don’t want to.” True, this is not a way we would likely treat others. I am of a slightly older generation in my culture, one in which we might deal with invitations in a different way. When invited to something we don’t want to go to, we might go anyway, since it is a polite thing to do. We also might simply say, “No, thank you.” No explanation is really needed, we simply declined the invitation and won’t be going. People a generation younger than myself will, on the other hand, often not respond in any way to an invitation, then decide at the last minute whether they will come or not. Or they may do something I find very rude, accept the invitation and then decline it at the last minute because something else came up. We have all sorts of ways of deciding what our priorities are.

In the world of Christianity, great amounts of time and effort have been expended trying to figure out why more people from one group, fewer people from another, will attend an event. Do some activities reach different ages or demographics differently than others? These are, perhaps, valid questions to ask. However, they all miss the point of our Gospel reading from Luke 14:15-24. Jesus tells a parable about people who have been invited to a banquet. Apparently it is a big deal. When the servants try to get the banquet hall filled, they have to do a lot of recruiting.

The respondents didn’t want to go to the banquet. They all make excuses which are pretty lame. “Oh, I have some real estate I need to look at.” “I have some cattle I want to meet.” “I got married so I can’t do anything.” All are ridiculous excuses. They can’t come to the banquet because they don’t want to.

Jesus invites us to a banquet in his presence. He gives us his broken body and shed blood to eat and drink, distributing forgiveness and peace with God at the same time. He gives us a feast centered around His Word, which creates faith in our hearts and lets us see the goodness of God.

The feast spread by God is available to all who believe. Why do so many reject? They don’t want God to mess with them. Changing the message or the method of presentation won’t fix anything. We need to pray that God will change the hearts and minds of those we invite. Some might come simply because they are polite. But some will come and receive God’s banquet with joy.

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

A Gospel about a Christ, Son of David, Son of Abraham

6/18/2020

Thursdays are for the New Testament
6/18/20

Gibbs, Jeffrey A. Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006.
“1:1 Who Is Jesus?” pp. 71-77.

Matthew 1:1 states that this is “the book of the origin of Jesus.” Gibbs asks to what the statement refers. He rejects the idea of it referring to the entire work, since it speaks to more than Jesus’ origin. He also sees that “beginning” is repeated in 1:18, which begins the specific narrative about Jesus’ birth. Gibbs rather sees the phrase referring to 1:1-4:16, which constitutes the first major division (Gibbs 2006, 71). Gibbs finds that the word “origin” does not probably speak primarily of “birth” since the actual birth narrative is relatively brief. However, the matter of his origin in accord with prophecy is a significant concept (Gibbs 2006, 72). Gibbs sees this verse as introducing Jesus in three ways: as the Christ, the Son of David, and at the Son of Abraham. These three concepts will serve as unifiers throughout the entirety of Matthew’s Gospel.

The first of the titles is that of “Christ.” The term is used in the Septuagint of anointed priests or people of God, but more regularly of Kings with an eschatological view. Gibbs notes that there were a variety of views in the first century concerning what a Messianic figure would do (Gibbs 2006, 73). “It is clear that they hoped for the restoration of their sovereignty in the promised lad and that the idolatrous Romans would bedriven out when God came to sve his people. But some also hoped for a Messiah who would ‘gather a holy people whom he will lead in righteousness’ and who would ‘be compassionate to all the nations (who) reverently (stand) before him’ (Pss. Sol 17:26, 34)” (Gibbs 2006, 74). The hope sometimes included a redemption of the spiritual powers of the world and a restoration of the heavens and earth to their original fellowship with God. The ministry of Jesus, as depicted in Matthew’s Gospel, always looks to some end which includes this kind of an eschatological hope. Gibbs finds Matthew to emphasize that Jesus is the very particular Messianic figure who will accomplish restoration, though not in the way the people expected.

The “Son of David” is the fulfillment of the prophecy in 2 Samuel 7:12-16 and 1 Chronicles 17:11-14. Though Gibbs finds Solomon as a proximate fulfiller of the prophecy, the subsequent kings did not seem to have God’s fvor forever. The hope was for another greater king. This hope is fulfilled in Jesus (Gibbs 2006, 75). Though Jesus is acclaimed by many as the Son of David, and though Matthew regularly emphasizes his role as such, he also shows that Jesus was not uniformly recognized in this role (Gibbs 2006, 76).

As the “Son of Abraham,” which Gibbs observes was not considered a Messianic title, Matthew shows Jesus as the descendant of Abraham, the fulfiller of God’s promise to Abraham, and the one through whom all nations are blessed (Gibbs 2006, 77). He did not come only for the Jews, but also for the Gentiles. Gibbs emphasizes that Matthew’s Gospel does not make the ministry to the Gentiles explicitly in many passages, but that it is periodically hinted at. The most explicit mention is in Matthew 28:16-20, the end of the Gospel, and here in the first verse of the Gospel.

Ephesians 2:13-22 - Lectionary for Trinity 2

6/17/2020

6/17/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

In recent weeks the idea of reconciliation has once again cropped up to the center of many Americans’ attention. The tensions have perhaps been more intense because of the pandemic which has prevented many meetings and appearances of Christian leaders, who have typically been a voice for reconciliation among different racial and cultural groups.

The Bible has a great deal to say about reconciliation. This week, in particular, the Epistle reading from Ephesians 2 points out that the most serious conflict in the world, the conflict between the perfectly holy God and sinful humans, has been resolved by Jesus, who broke down the separation between God and man. This is particularly important when we remember this letter was written to Christians at Ephesus. The Ephesians, in the Greek world, and the Jews, would have very little to do with one another. There was a lot of tension. Virtually nowhere in the Mediterranean world was Judaism accepted, primarily because the pagans had little patience with a people who were monotheistic and who believed in a transcendent God, rather than a group of gods who were more like long living and very powerful humans.

“Everyone” in Christianity recognized that the Jews would become Christians by God’s grace. However, there wa still some doubt about the legitimacy of a Greek becoming a Christian without first converting to Judaism. Paul says that Jesus has made the Ephesians also partakers of his divine nature, breaking down their separation from God through his own work. The Ephesians, just like the Jews from Jerusalem, were citizens in the kingdom of God. They too were built up on the foundation of Christ and were a holy dwelling for God.

It is in Christ and His reconciling work that we have hope for reconciliation with one another. It is in Jesus’ atoning sacrifice and his love for all humans that we can hope to see one another as bearers of God’s image and as those who are worthy of love and respect. This is the message of Christianity, that though we are sinners, God has esteemed us highly as those created in His image, and that he has reconciled us to himself, at his own expense. Our role is to acknowledge his work. That acknowledgement automatically brings us to see other humans, no matter their background, as His precious children. So we treat one another well, with respect, with dignity. Here we can find peace.

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

Doctrinal Review as a Community Effort

6/17/2020

Wednesday is for Bits and Pieces
6/17/20

Harnack, Adolf. “Prolegomena, § 5. “Die Gemeindezustände. Zeit und Ont der Διδαχή.” pp. 88-170. Die Quellen der Schrift.” Lehre der Zwölf Apostel. Leipzig, J.C. Hinrichs, 1884.
“3. Die Einzelgemeinde” pp. 137-140.

Harnack evaluates the role of the community, as described in the Didache. The community has a responsibility to evaluate wanderers, to determine which are false teachers and which should be recognized as prophets and teachers (Harnack 1884, 137). It is based on a preservation of correct teaching. The community also sees that those who would settle there could have appropriate work, so there should be no unemployment, as well as guarding against offenses and disputes. The community, according to Harnack, is obligated to judge fairly, without regard to appearance (Harnack 1884, 138). This applies specifically to their understanding of baptism and the Lord’s Supper, which must be administered in an orderly and proper manner.

All in all, Harnack finds that the governance belongs to the community, rather than to one or more leaders of the community (Harnack 1884, 139). He thinks the Didache creates this unified community concept through a common agreement on the Sunday worship, the work of bishops and deacons, and the practice of establishing peace and reconciliation. All of this may well be solidified by the regular public reading of God’s Word.

Psalm 34:12-22 - Lectionary for Trinity 2

6/16/2020

6/16/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Our reading in Psalm 34 speaks of the Lord’s care for his righteous people. He is the Lord who hears the cries of the righteous, who rescues them from trouble, who cares for those who are brokenhearted and crushed in spirit. God redeems his people. They don’t need to have any eternal fear.

We often ask ourselves about the heroic deeds that must be necessary to be one of the righteous people. Do we need to engage in special meditations on Scripture, staying up late at night to study and pray? Do we lay down our lives for the last, the least, and the lost? Do we give of our finances until we have no more?

All those may be appropriate responses to need around us. However, in Psalm 34 the righteous are engaged in speaking truth and good, in turning from evil and in pursuing peace. Sometimes that entails sacrifice. Sometimes it is very serious sacrifice. But in most people’s minds, telling the truth, speaking about what is good, turning toward what is good, and trying to live peaceably with others is not considered extreme behavior.

The biggest difficulty in all this is probably remembering that the mercy we receive isn’t something we earn but something the Lord gives us out of his gracious care for his people.

We may be surrounded by trials on every side. All our truth telling and turning from evil to good might not do us any earthly good. But God promises to give us eternal good. This is the good news we need. In Christ we have no need for fear of eternity. We’ll be all right, as we are trusting in the Lord.

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

Life Amid Suffering

6/16/2020

Tuesdays are for the Old Testament
6/16/20

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 69”

Augustine finds Psalm 69 to speak of Christ’s humiliation and, by some extension, of our trials (Augustine Psalms, loc. 329400). Change, mentioned in the title of the Psalm, is universal. Yet it is not all from the same source. “That we have been changed then for the worse, to ourselves let us ascribe: that for the better we are changed, let us praise God” (Augustine Psalms, loc. 329410).

Augustine notes that the Hebrew word “Pascha” is different from the Greek word “Paschein,” which means to suffer. The Hebrew word simply refers to a passage, such as Jesus going back to the Father (Augustine Psalms, loc. 329415). He brings this up because of the importance of change in the Psalm.

The call for deliverance, in verse one, reflects a cry that the followers of Jesus make often, though not always from a fear of drowning. Troubles which threaten us do surround us, as Augustine illustrates by the lives of martyrs (Augustine Psalms, loc. 329430). The reference to “clay” in verse two suggests to Augustine the creation of humans, but being “of the deep” suggests the fall into sin (Augustine Psalms, loc. 329446). The verse further makes mention, in English versions, of “no standing.” Augustine’s version speaks of having “no substance,” which he takes to speak of God, who is of great substance (value) but no substance (incorporeal) (Augustine Psalms, loc. 329456). Augustine continues to briefly describe the nature of the Trinity in terms of substance. Augustine then affirms that through the fall into sin the substance of our security before God was broken, resulting in an inability to gain a solid footing (Augustine Psalms, loc. 329476).

Verse three speaks of the fatigue of crying out to God as we wait. Augustine immediately considers this in terms of the Gospel accounts of Jesus’ suffering and death (Augustine Psalms, loc. 329491). His conclusion, however, is that Jesus cried out frequently and never tired of it and that his hope in God did not fail him. The verse therefore seems to speak of “the Body, not the Head” - Christians, not Christ (Augustine Psalms, loc. 329506). He likewise takes verses 4-5 as speakingof Christians, who are opposed for no good cause and who sin before God (Augustine Psalms, loc. 329516). The call of verse six likewise asks that the whole body of Christ may not be hindered because of the failings of one.

Opposition comes, in verse seven, for God’s sake. The revilings we receive should come due to our dedication to Christ rather than from our sin. Augustine is clear that we should have no shame about living for Christ, though others will attempt to treat us as shameful (Augustine Psalms, loc. 329541).

Verse eight turns us back to attention on Christ, who was treated as an alien and a stranger (Augustine Psalms, loc. 329546). Augustine uses verse nine to describe the fact that those who despise God the Father also despise God the Son. This, along with the other aspects of Christ’s humiliation, brought him mourning and sorrow (Augustine Psalms, loc. 329556). Christ became a person scorned, someone to be insulted in public by drunkards (vv. 11-12). Here Augustine does suggest the Christian is in the same condition, due to the animus against Christ (Augustine Psalms, loc. 329577).

The response to scorn is prayer to God (v. 13). Augustine points out that prayer is made based on God’s abundant mercy, which is the only way of overcoming our sin (Augustine Psalms, loc. 329582). The Psalm returns here to the image of water and mud, asking God to have mercy. The deep pit of our sin is able to swallow us (v. 15) but God is able to rescue us. The call, then, continues in verse 16, that God would hear and answer in accord with his mercy, which is “sweet.” Augustine explains the relief and comfort found in the mercy of God (Augustine Psalms, loc. 329613). Again, in verse 16, we ask God to help because of his great mercy, not because of our great sin.

There is a place for calling upon God for help based on sin, but that is the sin of the enemies. In verses 18-19 the adversaries are standing before God in their sin. Therefore we ask God to deal with that sin, as it harms our adversaries (Augustine Psalms, loc. 329644). Augustine is clear that the goal is the conversion of the adversaries.

Verses 20-21 speak to the sorrow of God in Christ, as there were none prepared to receive his mercy (Augustine Psalms, loc. 329663). Though there was lamentation among Jesus’ followers at his death, they all deserted him in their sorrow. Rather than consolation, in verse 21, Jesus was given a bitter drink (Augustine Psalms, loc. 329683). (We note here the verse numbers in this translation are one verse ahead of English versions).

Verse 22 asks that the adversaries of Christ be caught in their own trap. Augustine is clear that it would be far better for them to turn away (Augustine Psalms, loc. 329704). However, their intention is steadfast. Augustine sees this as a just reward, a natural result. They try to flee from the presence of God, but will be overtaince God’s presence is everywhere (Augustine Psalms, loc. 329724). Augustine observes that the Jews lost their place in Jerusalem after opposite Christ and having him executed (Augustine Psalms, loc. 329729). The penalty for rejecting God is thus very serious. Verse 27 describes this in terms of iniquity being piled onto iniquity. Sin begets sin (Augustine Psalms, loc. 329754). The failure to remove iniquity results in decay. Those in verse 28 who wished to be blotted out from God’s book of life receive their wish. Again, this is a natural result of the rejection of God (Augustine Psalms, loc. 329774).

Verse 29 shifts the focus back from the adversaries to the Christian (Augustine Psalms, loc. 329784). Augustine speaks of God’s blessing upon those who are poor in spirit and humble. They receive God’s riches. The praises of God, in verse 31, are more valuable in God’s sight than rich offerings. God listens to the poor, so Augustine exhorts his readers to make themselves poor in spirit, humble before God (Augustine Psalms, loc. 329815). God will then save his people.

Proverbs 9:1-10 - Lectionary for Trinity 2

6/15/2020

6/15/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Our Old Testament passage this week speaks to the invitation made by “wisdom,” normally understood as an expression of the person of God through one of His attributes, for everyone to come and receive the blessings which are stored up for all.

Verses 7-10 then provide counsel which not only calls us to action, but helps us understand the way the Proverbs are interpreted. We are told not to reprove a scoffer, to reprove a wise man, to instruct a wise man, and to teach a wise man. All would make sense in isolation except for the first. How do we know who the scoffer is? People change their attitudes over time. They may be scoffers sometimes, then ready to accept instruction at other times. What do we do?

Very simply, as well as understanding that many of the ideas in Proverbs are truisms rather than hard and fast commands, or promises, we also realize that the worst which will happen if we try to instruct a scoffer will be to create animosity. It could be worse than that. What if the person just appears to be a scoffer but is actually asking hard questions because he wants to learn? The instruction will be a delight to us and to him.

God’s Word works in His people. We pray that we will be fair and charitable, sharing the words of God which bring life and light into our world.

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

A Stable but Unoriginal Scholar

6/15/2020

Mondays are for Church History
6/15/20

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 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 182. Irenaeus.

After an extensive annotated bibliography, Schaff observes that the time and person of Irenaeus is still inadequately researched. “Almost simultaneously with the apology against false religions without arose the polemic literature against the heresies, or various forms of pseudo-Christianity, especially the Gnostics; and upon this was formed the dogmatic theology of the church” (Schaff 2014, loc. 21980). In this movement are Irenaeus and Hippolytus, Greek by education but in the Western tradition of Christianity.

Irenaeus, probably from Smyrna, was instructed by Polycarp, a disciple of the apostle John (Schaff 2014, loc. 21990). Among other places of service, Schaff finds him as a missionary in southern Gaul, possibly also spending some time in London and Vienna. He became bishop of Lyons in 178, after which time he wrote and spoke extensively about defending and expanding Christianity (Schaff 2014, loc. 21995). Schaff is unable to trace his death year, but places it after 190. He was buried in Lyons, at the church of St. John (Schaff 2014, loc. 22000).

Irenaeus championed orthodoxy and catholicity between Easern and Western churches. Schaff describes him as “neither very original nor brilliant, but eminently sound and judicious” (Schaff 2014, loc. 22005). He showed extensive knowledge of the Scriptures, of philosophy, and of the activities of Christians. Schaff does, however, note that Irenaeus was pre-millenarian in his eschatology (Schaff 2014, loc. 22020).

Irenaeus’ most important work is a refutation of Gnosticism, composed between 177 and 190. Schaff considers this the most important text for understanding both Gnosticism and the polemical style of Christians in the period (Schaff 2014, loc. 22034). Schaff does observe that the heretical opinions are “ever-shifting and contradictory” (Schaff 2014, loc. 22044). Irenaeus counters these opinions with unchanging Christian truth. In addition, we know of an Epistle to Florinus, preserved in a fragment, discussing God’s unity and the source of evil. Another work pertains to the centrality of the number eight in Gnosticism (Schaff 2014, loc. 22058). Another work about schisms is known, as well as several other treatises known only by title or from fragmentary quotations in other works.

An Accidental Discovery

6/12/2020

Grosvenor, Edwin A. “An Interview wih Bishop Bryennios - The Discovery of the ‘Teaching’.” Andover Review II, July-December 1884, pp. 515-516.

Bryennios described his finding of the manuscript of the Didache as an accident, as he leafed through the volume located in the Monastery of the Holy Supulcher in Jerusalem (Grosvenor 1884, 515). He was most interested in 1 and 2 Clement and the Epistle of Barnabas, which he worked with from 1873-1880 (Grosvenor 1884, 516). It was not until 1880 that he read over the Didache in the same manuscript and realized what it was. He worked until 1883 to bring it to press, at which time the scholarly community received it very enthusiastically.

Luke 16:19-31 - Lectionary for Trinity 1

6/11/2020

6/11/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

In this week’s Gospel passage Jesus’ story of the rich man should set us back on our heels. It should surprise us, as many of us have become like the rich man. We are used to having all we need. We are used to ignoring some parts of society, especially those that look different, act different, and, yes, smell different from our ideals. The division between different cultures in my native country is growing sharper and sharper by the year, especially evident in the past thirteen to fifteen years, as different groups have grown more hostile toward one another. Many would rather the people who are different from themselves would just go away, or just die.

What does Jesus say in this passage? First, what he does NOT say. The rich man is not excluded from heavenly bliss due to his riches. The poor man is not included in heavenly bliss due to his poverty. That would contradict many other passages of Scripture. Most notably, we recall that Abraham was a very rich man, and he is in the place of bliss. It isn’t about money. The passage also makes no condemnation of rich people using their riches. The clothing and feasting of the rich man is never spoken against. His lack of care for his neighbor is, as the poor man would like what falls from the table but is unable to get it. The household dogs presumably are treated well, but the poor man, to think in terms of the culture I live in, finds the trash cans are kept locked up.

Now, what does Jesus say? He says two very important things. First, there is no changing our status after death. We are ushered into bliss or into torment. The rich man can accept this, but he wants to see if someone can come back from the dead and warn his brothers. The other thing Jesus says is that even if someone rises from the dead they won’t believe. What’s the proof for that? Jesus, who rose from the dead, and who calls people to believe him as Abraham believed him, is rejected and scorned by those who are like the rich man and his brothers.

If we are trusting in our wealth, our property, our influence, our power to make a way in this world, it will all prove a futile trust. If, on the other hand, we entrust our resources, our energy, our very lives to God in his gracious mercy as shown through Jesus, all will work out well. It is our trust in God or our trust in ourselves that makes the difference between being like the rich man and like Lazarus. Let’s be more like Lazarus. He receives his comfort. That’s a very good thing.

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

By Matthew the Tax Collector Turned Apostle

6/11/2020

Thursdays are for the New Testament
6/11/20

Gibbs, Jeffrey A. Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006.
“Matthew’s Location” pp. 59-67.

The issue of Matthew’s authorship and the time and place of composition is challenging. Gibbs grants that certainty is elusive, but that until relatively recently, the consensus was that Matthew, the tax collector, was the author. Opposition to this view grew after the Enlightenment until, by the 20th Century, the consensus no longer existed (Gibbs 2006, 59). Gibbs reviews the arguments against the consensus to show that the original opinion is a reasonable one.

The early church Fathers understood the gospel to be written by Matthew (Gibbs 2006, 60). Papias is reported by Eusebius as saying that the gospels bearing their names were written by Matthew and Mark (Gibbs 2006, 61). No other likely author was ever suggested. Gibbs therefore sees the burden of proof on those who would overturn the idea.

Others argue that the Gospels were anonymous, with names attached much later. However, we have no evidence that any of the Gospels were published anonymously. All the manuscripts which include the beginning are ascribed to Matthew (Gibbs 2006, 62).

Scholars who ascribe to Markan priority assume that Matthew the apostle would not have depended on a writing of a non-apostle such as Mark (Gibbs 2006, 62). Gibbs notes that this view requires the other Synoptic Gospel to depend on Mark. It also assumes that Matthew would hesitate to use something he considered divinely inspired. These are assumptions which don’t have any evidence.

A final objection is based on the well developed theology found in Matthew. Gibbs observes that the view of development of theology has been widely discredited (Gibbs 2006, 63). Therefore, there is no compelling reason to assume Matthew needed a late composition.

Gibbs concludes that the most reasonable view is that Matthew’s Gospel was written by the apostle Matthew, the tax collector (Gibbs 2006, 63). There is no compelling reason to overturn this historical view.

The dating of Matthew’s Gospel also presents challenges. While some suggest a late first century date, the evidence for Matthew’s dependence on Mark is not conclusive, so a date in the 50s is certainly plausible (Gibbs 2006, 64). Further, while some suggest a late date due to internal evidence, such as a suggestion that the parables of destruction indicate a situation after the A.D. 70 fall of Jerusalem, the argument assumes that Jesus could not have known what was yet to come, or that Matthew created the words of Jesus (Gibbs 2006, 65).

Gibbs concludes that Matthew’s Gospel was very likely written by Matthew the apostle, probably around A.D. 55 (Gibbs 2006, 66). Early tradition places Matthew in Jerusalem at this time, though there are some reasonable suggestions that he may have been in Antioch or some other location (Gibbs 2006, 67).

1 John 4:16-21 - Lectionary for Trinity 1

6/10/2020

6/10/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Our reading from 1 John 4:16-21 is a corrective about our general inclinations when we think about love. After all, we think, we all know what love is. Right? All you need is love. And if you hang something on your wall about love being a deep feeling of affection for those who are special to you, you must not be too far off, right? Live, love, laugh, and all that?

What is God’s love for us. His love is the kind of love that finds us when we were still sinners. It is the kind of love that makes us able to live in God’s presence. It is the kind of love that takes away all fear because it has negated punishment. Oh, yes, there’s still punishment but it is for those who are not in Christ. In Christ, there is no fear of anything.

Is true love something we do? Not at all. We love because he first loved us. We would have no capacity for genuine love except that God has initiated it in us. And we have an inkling that the love of God is working in us because we develop the kind of care God has shown us for others in our lives. We love our brother, who we have seen, and it is a sign of love for God who we have not seen.

Does that mean that we also engage in no judgment, that everything anyone else would do is all right? On one level, we leave judgment up to God. However, he has given us a lot of clear statements in Scripture about what is acceptable and unacceptable in his sight. We love our neighbor enough to help him see when he is in danger of God’s judgment. While we ourselves aren’t hostile about it, the ideas may well be perceived as hostile and result in retaliation by those who are in danger of God’s judgment and react in fear, seeking to avoid punishment by punishing us. That’s a very real possibility, which happens to countless people every day.

Yet our attitude remains the same. As we are secure in Christ’s love for us, we are free to love our neighbor. And our love for our neighbor might just help that neighbor see God’s love for him in Christ.

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

Apostles and Prophets in Early Christianity

6/10/2020

Wednesday is for Bits and Pieces
6/10/20

Harnack, Adolf. “Prolegomena, § 5. “Die Gemeindezustände. Zeit und Ont der Διδαχή.” pp. 88-170. Die Quellen der Schrift.” Lehre der Zwölf Apostel. Leipzig, J.C. Hinrichs, 1884.
“I. Die Organisation der Gesammtkirche und der Gemeinde nach der Διδαχή unter Vergleichung der anderen Urkunden.” “2. Die Geehrten in der Christenheit: Apostel, Propheten und Lehrer.” pp. 93-137.

Harnack notes that aside from the role of the bishop and deacon, the other roles which have been widely researched are the apostle, prophet, and teacher (Harnack 1884, 93). The role of bishop and deacon, because of ongoing church polity, have received more attention. In contrast, the Didache describes the apostles, prophets, and teachers in action, with little attention given to bishops and deacons (Harnack 1884, 94). Harnack observes that in the time of the Lutheran Reformation the heirarchy of the Church was an important issue. The Augsburg Confession allowed for flexibility in modes of governance. This seems consistent with the fact that the Didache could be an example of considerable diversity in organizational structure (Harnack 1884, 96). Harnack further sees that the three “offices” of apostle, prophet, and teacher are divided into two classes, with the prophet and teacher together (Harnack 1884, 97).

Harnack points out that the bishops and deacons are never said to be elected, but that they are appointed by laying on of hands. The New Testament speaks of apostles, prophets, [evangelists,] pastors and teachers as gifts from God (1 Cor. 12:28, Eph. 4:11). Harnack further observes that some prophets are identified by name in Acts, and that Saul and Barnabas are identified among the apostles (Harnack 1884, 97). The work of prophet or teacher may have been considered uunder one general category, keeping too many from engaging in the preaching office and urging people to engage especially in teaching.

In the text of the Didache it becomes apparent that there are apostles, prophets, and teachers, working in an itinerant manner in at least Greece and Asia Minor (Harnack 1884, 98). While Harnack recognizes that there were significantly fewer people known as apostles than as prophets or teachers, he does not particularly speculate at this point about an end to the apostolic office (Harnack 1884, 99). Harnack considers that the Didache may have been written about 100 years after the time of Paul, but that the role of an apostle was still a present reality, although he admits we don’t know what may have happened in the intervening years (Harnack 1884, 99). The roles of apostle, prophet, and teacher, according to Harnack, are given in a ranked order, with apostle being the office of greatest respect (Harnack 1884, 100).

Harnack briefly entertains the possibility that the Didache is very old, even composed before Ephesians (which he considers to be not Pauline), but such a proposition he considers too hasty (Harnack 1884, 101). Yet the Didache recognizes both apostles and prophets, while Hermas has only prophets. This could suggest a very early date. Yet Harnack admits we simply don’t know enough about the step by step development of the Church to say (Harnack 1884, 102).

An attempt to recapture apostolic practice in Christianity tends to return the Church to an idea of the appointed office. This most often is manifested in a high view of the preaching office, or that of the pastor, but rarely in the apostle, prophet, and teacher. Harnack doesn’t find this threefold office in the Fathers (Harnack 1884, 103). Though they are given great honor in the New Testament and in the Didache, they largely disappear from discussion rather early. Harnack considers it possible that, as church order and a knowledge of catholicity spread, the work of apostles and prophets would become less important (Harnack 1884, 105). We have clearer information about the organization of Christianity in the third century and beyond, when it seems an episcopacy is governing matters (Harnack 1884, 109).

Apostles and prophets, in Didache 12, are to be examined according to their doctrine (Harnack 1884, 111). Harnack observes that in the later chapters, prophets and teachers are treated together. Harnack observes that the prophets are said to wander without possessions. This may also be the case with the apostles (Harnack 1884, 113). Harnack suggests this is not necessarily the Christian custom such as a Franciscan view of poverty for spiritually serious people, but more as a qualification for those called to the preaching ministry. The expectation Harnack finds in Eusebius is that an apostle would work tirelessly for the Gospel, even if it cost him all he had (Harnack 1884, 114). The idea in the Didache of providing hospitality for just two days may point to the idea of a true apostle, doing his work and moving on without thought of enduring comfort (Harnack 1884, 114). If he wanted money rather than bread, he was a false apostle or a false prophet. Harnack observes this would prevent people from seeking apostleship out of any sort of covetousness. The apostles were devoted to the mission (Harnack 1884, 115). In defense of the idea of a multiplicity of apostles, Harnack notes that Paul was not one of the twelve and that he refers to “all the apostles,” as well as recognizing there are “other” apostles referred to (Harnack 1884, 116). The extrapolation Harnack makes is that there are some special apostles, called “the twelve” to distinguish them from the rest of the apostles. He suggests that the Seventy sent by Jesus in Luke’s Gospel may well be considered apostles (Harnack 1884, 117).

The prophets are considered after the apostles in the Didache. Like the apostles, these are itinerant people who seem to be lacking in possessions (Harnack 1884, 119). Prophets are spoken of more than apostles or teachers in the Didache, with 15 mentions as opposed to three mentions of apostles. They are compared in their role to high priests. Unfortunately, Harnack notes that their function is not described (Harnack 1884, 120). We do see that the prophets, like the apostles, did not settle in the community, but visited it for a short time. While in the community, however, the prophets were given gifts of the firstfruits. Yet, rather than drawing a profit, the prophets were to give to the poor (Harnack 1884, 121). Harnack sees that false prophets may be recognized and rejected based on a refusal to live according to the rules in the Didache or based on false teaching, which would be evaluated in the community (Harnack 1884, 122). Harnack reviews the likely views of the prophets’ work and background, then concludes that the roles described in the Didache are not unlike those described in other early Christian literature (Harnack 1884, 125). For that matter, these prophets bear a striking resemblance to the canonical accounts of John the Baptizer and Jesus (Harnack 1884, 126). Harnack also notes that many of the church Fathers used terms such as prophet freely to speak of people in similar functions, whether or not it was an office of the church.

Psalm 33:12-22 - Lectionary for Trinity 1

6/9/2020

6/9/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

“Our soul waits for the Lord; he is our help and our shield” (Psalm 33:20, ESV). What is the help that we receive from the Lord? Chiefly, eternal hope of salvation rooted in Christ crucified for us.

Why does this hope of forgiven sins mean anything? Isn’t it some sort of a fool’s hope? The Scripture describes forgiveness as the only hope there ever is. As our will, our goodness, our desires make shipwreck of our lives, we see more and more that we need a mighty deliverer. We can’t gain the forgiveness for our sins, and those sins are absolutely real. What else would we do? We turn to the Lord in faith and ask his forgiveness.

No matter what we try, our armies, our forces of horsemen, our wisdom, our intelligence, our courage, none of it will have any avail. We can’t hope to be saved by our might, but only by God’s might and power.

Then, as we realize our identity as the blessed people of God, we are truly blessed. We see that we are chosen by God’s mercy. We are secure in him, not in ourselves.

Our soul waits for the Lord. Come quickly, Lord, to save your people.

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

God Arises and Draws All to Himself

6/9/2020

Tuesdays are for the Old Testament
6/9/20

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 68”

Commenting on Psalm 68:1, Augustine points out that God has already arisen and scattered his enemies, since Christ has risen and the unbelieving Jews have been dispersed into all nations, though they remain opposed to Him, even as they flee from him. He observes, “The flight indeed of the mind is fear” (Augustine Psalms, loc. 328902). As suggested by verse two, the victory over Christ was only temporary. In the long run, Christ showed himself to be the victor. This gives reason for verse three and the delight of those who trust the Lord, resulting in singing to God (v. 4). Augustine therefore sees this as a call to turn toward Christ, the risen, victorious Lord (Augustine Psalms, loc. 328922). Though there will be trials and troubles as we turn to God (v. 5), Augustine recognizes God as the Lord of all consolation (Augustine Psalms, loc. 328932).

Augustine considers that the people who seek the Lord come to be of one mind (v. 6). This mind is a unity with the Lord, whose holy place it is. Augustine finds that since God is present everywhere but has no corporeal location which contains him, his presence would naturally be a state of mind which is shared by His people (Augustine Psalms, loc. 328937). ugstine further describes God’s people as those who have been delivered from bondage to sin (Augustine Psalms, loc. 328953). Regardless of the nature of their sin, they are converted for God’s purposes.

The metaphor shifts in verse 8 as God is depicted going through the desert before His people. Augustine sees the nations who did not know God as a desert place, where God revealed himself to them (Augustine Psalms, loc. 328968). In the desert, God provided for His people, endured their complaining, and finally allowed all but two of the original Israelites who had departed from Egypt to die in the wilderness (Augustine Psalms, loc. 328973). On the other hand, God shows forth His blessing from the Mountain, being Mount Sinai. From the mountain, God pours out the rain which people need, a rain which Augustine takes to be God’s grace (Augustine Psalms, loc. 329003).

Verse 10 speaks of the animals as belonging to God. They are subject to Him and dependent on Him (Augustine Psalms, loc. 329014). As verse 11 speaks of God giving his Word to men, Augustine takes the whole world as dependent on God’s Word, bringing the virtue we need as a gift (Augustine Psalms, loc. 329024). With a slight sense of irony, Augustine notes that the enemies of Christ wish to despoil him, robbing him, but he remains the one who distributes virtues, including all sorts of spiritual gifts (Augustine Psalms, loc. 329054). Ultimately, God’s people and all his creation dwells in God, their place of rest and provision. God, above all (v. 14), purifies all his people (Augustine Psalms, loc. 329120).

Verse 15 speaks of a mountain of God, which is fruitful and “full of curds” (Augustine Psalms, loc. 329137). Augustine questions what mountain this would be, and concludes it refers to Christ, the place of provision. The English translation is unclear at this point, as Augustine compares two possible translations which would exist in Latin based on the case uses of the nouns. They are rendered the same in English, as it is a less inflected language (Augustine Psalms, loc. 329148). Regardless, God has chosen to indwell a particular place, where his people find their needs supplied. His power to do so is affirmed in verse 17, where he uses “myriads” of chariots (Augustine Psalms, loc. 329163), which Augustine sees as God’s saints, bearing his name and being guided by him.

Augustine considers the location in verse 17, Sinai, and takes an allegorical tack, noting that the word may mean “commandment.” God’s command is made in his holy place, where God is present (Augustine Psalms, loc. 329173). There, in verse 18, he has taken captivity captive and received gifts. Paul sees this as a work performed by Christ (Augustine Psalms, loc. 329178). Augustine takes the gifts to be the return of gifts God has given to men. The reference of captivity probably refers to humans who were in captivity to the devil (Augustine Psalms, loc. 329189). When they are no longer captive to the devil they can rejoice as bondservants of God. These sing out the praises of God day after day (v. 19) and are protected in their journey by God (v. 20) (Augustine Psalms, loc. 329214).

Counter to the destiny of those who trust the Lord, in verse 21 those who walk in transgressions will be broken (Augustine Psalms, loc. 329219). Verse 22 again points to the idea of God turning. Augustine finds this turning to be a move that pulls people from sin and confusion into righteousness (Augustine Psalms, loc. 329234).

The subsequent mention of dogs attracts Augustine’s interest. He notes that these seem to be not wild and vicious dogs, but the kind who belong to the Lord and lick things up under his table. Augustine especially notes their tongue, not teeth, are mentioned (Augustine Psalms, loc. 329254). Augustine continues with mention of other dogs in Scripture, as well as the soldiers of Gideon, who lapped water like dogs.

Verse 24 speaks of God’s path being visible. Augustine notes that in Christ God is visible, going to different locations (Augustine Psalms, loc. 329264). The steps of God are visible, in verse 25, by a group of princes and their followers who draw attention to God. Augustine compares the princes to the apostles (Augustine Psalms, loc. 329274). The procession is not something wanton and earthy. Verse 26 identifies it as happening in a place of worship. This activity strikes Augustine as being a great miracle, evidenced by his allegorical reading of verse 27, referring to Benjamin. He observes that the apostle Paul was of the tribe of Benjamin and was selected by the Lord relatively late in time (Augustine Psalms, loc. 329285).

Verse 28 calls on God to command his virtue, an action Augustine sees as being carried out in the coming of Christ (Augustine Psalms, loc. 329305). Continuing to verse 29, gifts are brought to God. Augustine sees these as the praises of kings (Augustine Psalms, loc. 329310). He makes statements about verse 30 and a rebuke of “beasts of the cane” by means of an oblique reference to a writing tool. Unfortunately, his metaphor does not translate well into English (Augustine Psalms, loc. 329315). It is clear, however, that Augustine is concerned that we distinguish between the wise, who understand the Scriptures, and fools. who neglect learning. He continues to speak about several specific views of different heretical groups, indicating that the wise should recognize truth and error (Augustine Psalms, loc. 329330). The world belongs to God, not to the heretics. Verse 32 calls all the nations to sing to God. Augustine affirms that they come before God in faith, then their works, such as singing to God, follow (Augustine Psalms, loc. 329360). In the end, in verse 34, all the glory is returned to God, who draws people to himself (Augustine Psalms, loc. 329380). He is seen in this Psalm and elsewhere, as the Lord of all.

Genesis 15:1-6 - Lectionary for Trinity 1

6/8/2020

6/8/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

A time of stress, a word from God, a plea, and a promise, all in Genesis 15:1-6. Here the Lord comes to Abram and initiates a promise. “Your reward shall be very great” (Gen. 15:1c, ESV). Yet Abram’s response reveals that something is bothering him. I wonder if this has happened to you? It certainly has happened to me. Somebody says or does something and I will suddenly become more aware of a situation that is troubling me. It may seem unrelated at first, but eventually we might find it tied directly tho that other person’s action. For instance, my wife may say something about looking for a missing item, which makes me feel guilty and defensive about the things that are certainly lurking in the garage (my domain) and which I have not taken care of or kept in order.

God promises Abram a reward. This is good news, right? Sure! Abram blurts out something about childlessness. Apparently the great reward he would desire has something to do with offspring to carry on his heritage. Eliezer of Damascus may be a perfectly fine man. He probably is, or Abram would have sent him away to avoid his become the heir. But he doesn’t want his right hand man, someone who works for him and is probably a slave of his, to be his heir. He wanted to have a child.

Before making the promise, God had identified himself as Abram’s “shield.” He is there, ready to protect him. So what is the promised blessing? You will have offspring like the stars in number.

Given time, the child of promise is born to Abraham and Sarah. One child of promise, but that child becomes a mighty nation, the nation of Israel. Out of that nation comes Jesus, who shows himself to be the savior of the world. All who trust in him are redeemed from sin and death and become children of Abram. Countless multitudes have come from Abram, according to God’s promise to him.

What was Abram’s response? In verse six, he believed God, which God counted as righteousness. We are repeatedly told in the Scripture to be like Abraham, to have the kind of faith he did. And that faith is shown in this very simple way. He believed God, which God counts as righteousness. Do we want to be like Abraham? Believe God. Take him at his word. He certainly has shown himself to be the kind of Lord who can keep his promises. Our role is simply to believe.

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

A peaceful but zealous bishop

6/8/2020

Mondays are for Church History
6/8/20

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 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 181. Dionysius of Corinth.

Schaff introduces Dionysius of Corinth as bishop after A.D. 150, until about A.D. 170. “He was a famous person in his day, distinguished for zeal, moderation, and a catholic and peaceful spirit” (Schaff 2014, loc. 21932). He wrote numerous pastoral letters to different churches, all lost, but summarized by Eusebius, in addition to four fragments known to Schaff (Schaff 2014, loc. 21938). His letters were apparently read in churches.

Barnabas and Two Ways

6/5/2020

Connolly, R.H. “The Epistle of Barnabas and the Didache” Journal of Theolgoical Studies 35 (1934), 113-146.

Connolly introduces his article with reference to a proposed enlarged edition of Armitage Robinson’s Barnabas, Hermes, and the Didache, an edition short-circuited by Robinson’s death (Connolly 1934, 113). The edition would reconsider literary dependence. After Robinson’s death in 1933, Connolly received papers which Robinson had prepared, consisting of an extensive revision of the first and third chapters of the book (Connolly 1934, 114), a few minor changes to the second chapter, and some notes indicating that the fourth chapter, dealing with literary dependence, needed to be thoroughly revised, based on new evidence (Connolly 1934, 115). Connolly takes notes in the Appendix section to indicate that, while Robinson had originally considered the Two Ways narrative to depend on an earlier Jewish source, he was now considering it dependent on the canonical Gospels.

Because Robinson’s work was by no means complete, Connolly sought publication of the revised portions in a journal rather than as a partially revised book (Connolly 1934, 117). Robinson’s material follows, on pp. 118-146, with promise of another chapter to follow in the next issue of JTS.

Robinson introduces the topic of dating and influences on the Didache by noting the original theory of dependence on the Epistle of Barnabas and the Shepherd of Hermas. That theory was called into question in 1886 by the work of C. Taylor, suggesting a rabbinic source for the Two Ways material (Connolly 1934, 118). Subsequently, there were suggestions that the specifically Christian material in the Two Ways was a later interpolation. This theory allowed dating in the first century, with later insertions. Robinson asserts of Barnabas “that its closing chapters which treat of the Two Ways are wholly in character with the rest of the book, and are undoubtedly the original composition of this rabbinically minded author” (Connolly 1934, 119-120). He considers Hermas and the Didache to draw on Barnabas. Robinson further takes the intent of the Didache as to present the form of Christianity presented by the apostles and active at the author’s time.

Robinson goes on to address the Epistle of Barnabas as a source for the Didache. He observes that the canonical Hebrews and the non-canonical Epistle of Barnabas both addressed the same issue, that of Christians who were not Gentiles, and their life in Christianity, which was coming to be dominated by Gentiles (Connolly 1934, 121). The entire relation between Christians and the Old Testament was under consideration. Early Christians accepted as fact that Jesus, the Christ, affirmed the validity of the Old Testament. At the same time, in a sense, they viewed it as having become obsolescent (Connolly 1934, 122). Hebrews, addressed to Jewish Christians, resolved the problem by showing Jesus as the fulfiller, the completer, of the Old Testament. The Epistle of Barnabas, addressed primarily to Gentiles, and referenced widely in early Christianity, uses the Old Testament as a text of moral instruction (Connolly 1934, 123). The text is variously dated between about 79 and 130 A.D. (Connolly 1934, 124).

Robinson proceeds to summarize the content and main arguments of Barnabas. From the start, the commands and the knowledge of God are important themes (Connolly 1934, 124). These are seen in contrast to the powers of the evil one, referred to in various terms. By learning God’s will, we eventually reach an understanding of the truth (Connolly 1934, 125). Barnabas sees spiritual sacrifices and worship as the true spirituality. For this reason he rejects the sacrificial system of Judaism. Barnabas sees the people of Israel as having fallen from the promises and commands of God (Connolly 1934, 126). Robinson traces a number of Barnabas’ arguments for allegorical understandings of th eOld Testament. Through special secret knowledge comes an understanding of Christ (Connolly 1934, 127ff). Barnabas further describes all the Old Testament ceremonies as actually being the property of Christianity because the Jewish scriptures pointed to a future fulfillment (Connolly 1934, 129).

After making this argument, Barnabas turns to the Two Ways narrative. Robinson considers this to be a not unexpected transition, as the author has already made numerous rapid jumps to apparently disjointed ideas (Connolly 1934, 130). Robinson proceeds to give a translation of the Two Ways material with comments interspersed. Robinson particularly notes that the text distinguishes between “knowledge” and “power,” with “knowledge” being the positive characteristic (Connolly 1934, 132). I observe that the text proceeds with commands not to do certain things, which would be the way of death. This contrasts with the Didache which simply describes the way of death. Robertson notes a great deal of Barnabas’ material has roots in Ephesians, an opinion which he elaborates on in some detail (Connolly 1934, 135). Particularly Robinson notes the conceptual similarity of Barnabas 19.7 and Ephesians 6.5ff, as both speak to the relationship between masters and slaves (Connolly 1934, 136-137).

Barnabas’ conclusion is that it is good to “learn the ordinances of the Lord” (Connolly 1934, 141). He speaks in many passages of a need to be familiar with the Scripture, and his writing shows many quotations and allusions. Robinson’s assessment of Barnabas is “as a man of earnest piety, claiming no position as a leader or teacher, yet accustomed to pour out his peculiar wisdom for the edification of such as would hear him” (Connolly 1934, 144). He seems to think like an Alexandrian Jew, but he does not think Judaism has any understanding of God (Connolly 1934, 145). Robinson’s conclusion about the Two Ways material in Barnabas is that it was composed by the author, showing the same characteristics as the rest of the text (Connolly 1934, 146).

The Wittenberg Door June 2020 Newsletter is out! Get 'em while they're hot!

6/4/2020

The Wittenberg Door June 2020 Newsletter is out! Get 'em while they're hot!

John 3:1-17 - Lectionary for Trinity Sunday

6/4/2020

6/4/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

In the third chapter of John’s Gospel Jesus affirms God’s supernatural character. He gives birth, even to old people like Nicodemus. But, in verse eight, he does it through means that we will not completely understand.

Do we see some irony here, at least a little bit, when Nicodemus affirms that he doesn’t understand? He want to understand. He’s trying to understand. He assumes that he will eventually be able to understand, because he’s a smart guy!

This is exactly the problem, and it’s a problem that most of us have. We want the kingdom of God to be something that we can grasp clearly with our senses, that we can wrap our mind around. We want to be able to describe everything, and not only describe it, but explain it. When we observe that the world is full of complexities which we can’t explain, such as gravity, which we seem only able to describe, our world will tell us that science is complex because it’s real, but religion is something different.

The fact is, the God who created all this complexity is himself able to be just as complex as he wants to. He gives some descriptions of himself in Scripture, and he allows us to make some sense out of his creation, which may help us understand him a little better, but he remains the one who is inexplicable.

This Trinity Sunday, then, when we confess that God is one in being and three in person, that he has one will and one desire but three persons who arevery different in appearance, yet he is really one, all at the same time, all eternal, all unchanging, we are confessing something we cannot possibly explain without lapsing into some sort of heresy. Like Nicodemus, we can’t fully wrap our heads around God. But he remains the one who is working in our world. He is still the one who rescues us from sin, death, and the grave, through means we really don’t think should be able to do that.

Like Nicodemus, then, we are called to believe on the Lord, not to explain the Lord. Believe on him. He is the redeemer of the world.

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

Matthew's Message of the Kingdom

6/4/2020

Thursdays are for the New Testament
6/4/20

Gibbs, Jeffrey A. Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006.
“Matthew’s Intention:Themes” pp. 47-59

Gibbs finds three summary statements in Matthew’s Gospel, at 4:23, 9:35, and 11:1, which all describe the work of Jesus as teaching and healing (Gibbs 2006, 47). The content of Jesus’ teaching is further identified as centered around the reign of God or the reign of heaven. While specific identification of the meaning of the kingdom is a challenge, it seems clear to Gibbs that this is the central idea. Matthew identifies the news of the kingdom as “good news” (4:23, 9:35, 24:10) (Gibbs 2006, 48). Gibbs observes that the term “of heaven” or “of God” is best identified as an objective genitive, thus suggesting that it is God or his kingdom performing the acts of the reign (Gibbs 2006, 49). This reign is manifested in the life and work of Jesus, though his disciples participate in it according to Jesus’ command.

Gibbs notes also that in Jesus’ parables of the kingdom, each one describes activity such as Jesus the king does in his reign (Gibbs 2006, 49). The activity of the kingdom further suggests to Gibbs that God is moving to establish his reign. “If God the King must come to reestablish his rule in creation, that pimples that the creation is still fighting against its Creator, even though in an ultimate sense God has remained King of kings and Lord of lords (Gibbs 2006, 50). The work of the kingdom is to restore creation to wholeness. The reign of God is also necessarily eschatological as well. As God restores the world to a right relationship with himself he will usher in the end of the fallen world as we know it.

Matthew’s Gospel, then, looks forward to a fulfillment of the Christian’s eschatological hope in Jesus, who will finish his work of fulfilling the Old Testament prophecies (Gibbs 2006, 52). Gibbs sees that Matthew wants his readers to find Jesus as the goal of God’s work with Israel (Gibbs 2006, 52). Jesus is the specific fulfiller of prophecy (Gibbs 2006, 53). He particularly fulfills predictive prophecies (Gibbs 2006, 53). He also shows himself as the one who interprets Scripture rightly (Gibbs 2006, 54). Because of this role of Jesus, we see that the message of all Scripture is cohesive. It all points to Jesus and his work, not to the kingdom of Israel.

Throughout Matthew’s Gospel the mission articulated by Jesus is clear: saving the lost and placing them into fellowship with God is the paramount work of Christ (Gibbs 2006, 55). Gibbs observes that this mission is for both Jews and Gentiles, who appear again and again in Matthew (Gibbs 2006, 56). In his work of mission, Jesus draws people to himself, extends calls to all sorts of people, and shows compassion through the disciples he sends out. They are carefully instructed and bring his message to others, sometimes successfully but sometimes not (Gibbs 2006, 57). Though Jesus calls all humans, only those who respond in faith are called his disciples or his brothers. Gibbs does not make an argument for a “brotherhood of all humans” point of view (Gibbs 2006, 58).

Romans 11:33-36 - Lectionary for Trinity Sunday

6/3/2020

6/3/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

For Trinity Sunday our Epistle features what is probably a piece of writing that is older than the rest of the letter to the Romans. In Romans 11 verses 34-36 are typically set off in a way that suggests a quotation, but the quotation is not from anything in the Old Testament. Many scholars would suggest that these passages were theological statements used by the early Christians in their worship, which were then included in the New Testament writings because the familiar snippet accurately reflected what the author wanted to express. By the time Paul is writing Romans they aren’t old enough to be considered ancient, but they may have dated back to the earliest weeks and months of the Christian period, some twenty or so years before the apostle wrote the letter.

Who has known the mind of the Lord? Who is worthy to correct God. Really, who is qualified to say, “God’s Word says [fill in a moral or ethical statement] but we actually know [fill in the opposite]? That’s the work of those who deny the Holy Spirit. It says that God really didn’t know what he was talking about and that if the people he was inspiring to write an authoritative account of his will failed to understand something he was unable to prompt them in the right direction. It’s the height of arrogance, for it places our human reason on the throne and says that God, the creator, redeemer, and sustainer of all is answerable to my inclination.

Really? Do we think we give anything to God so that he owes us something in return? Christianity has always confessed that everything that is good comes from God’s gracious hand, including the things we need and the things we don’t need, in times of poverty and in times of abundance. And we think we are in a position to bargain with God, to loan him something and make him repay?

No, we can do nothing of the sort, nor should we try. All that we have comes from God. We simply return to Him what he has let us borrow.

The entire idea is summed up by the fact that all glory goes to God, forever. We may come up with some sort of glory that seems, at times, to be ours. This is because we are created in the image of God. But it’s just a faint reflection of God’s glory. It’s just enough light to make us think it would be good to have more light.

God’s riches, yes, that’s what we need. And the Lord has graciously poured out those riches upon his people, giving them the gifts they need. Thanks be to God.

Back to the fact that we were apparently quoting something? As long as there has been Christianity, there have been people proclaiming God’s glory. We join with countless other people to do the same.

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