Blog Posts - Wittenberg Door Campus Ministry

Byzantine Prayers with an Impressive Pedigree

2/10/2026

Academic Reading
2/10/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 14: The Byzantine Liturgy of St. Basil." (pp. 114-123). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   Jasper and Cuming describe this liturgy as still in use on several occasions during the year within Orthodoxy. It is most likely an expanded Greek version of the Egyptian Basil, made by Basil late in his life (Jasper & Cuming 1990, p. 114). There are notable similarities to the anaphora of St. John Chrysostom.
   The text as translated comes from "the Barberini manuscript, written c. 800, the oldest manuscript of a complete liturgy in existence" (Jasper & Cuming 1990, p. 114).
   In contrast to the Egyptian Basil, this version focuses its thanksgiving on Jesus, rather than on the creation (Jasper & Cuming 1990, p. 114). Several elements of the prayer mention attributes of God for which there is some evidence of controversy in antiquity. References to specific Scriptures are common (Jasper & Cuming 1990, p. 115). The segment after the Sanctus is extended, describing the bread and cup as antitypes, and containing extensive intercessions.
   After a brief bibliography (Jasper & Cuming 1990, p. 115), Jasper and Cuming provide an English translation of the eucharistic prayers.

Newsletters, Addresses, and a Medical Announcement

2/7/2026

From the Wittenberg Door Campus Ministry News Desk - February 8, 2026

(It's been a very long time since the last Wittenberg Door newsletter, dated in June of 2025. We're still here. This is the start of a new format for passing around our news, long overdue.)

I've put up a few posts which, when taken together, are approximately like the newsletters produced in past years for Wittenberg Door Campus Ministry. I think some explanation is warranted.
When we first founded Wittenberg Door, email newsletters were a common thing. We communicated with a list of followers, participants, possible participants, supporters, and church congregation this way regularly. But as time went on, we found it increasingly difficult to maintain the mailing system. We also found that a lot of people, over time, were treating our updates as spam.
A few years ago, in an attempt to boost visibility more, and with the philosophy that putting a piece of paper into people's hands was more effective at creating that visibility, we started mailing a newsletter. For some time, it was monthly, or possibly 10-11 times per year. During the last few years, mailing costs have risen steeply.
Web traffic has remained relatively constant, increasing gradually over the years. So we've decided to have a hybrid type of newsletter. Please let us know if you would like to be receiving our news via postal mail. We will probably keep sending newsletters in print to local church congregations in any case. It's much easier for a local church leader to take something out of an envelope and post it on a bulletin board or distribute copies to the congregation physically than it is to get someone to remember to print out a copy and post it. However, if we are told of your preference for an electronic newsletter, you will save us over a dollar in printing and postage costs each time we send something out. Those little amounts add up significantly throughout the year.
Now, why haven't you received a Wittenberg Door newsletter since June of 2025? Since Pastor Spotts cut back in hours early in 2025, one of the cutbacks was intended to be less frequent newsletters. Now we have decided that, since web traffic has actually been increasing, we'll just put out fairly frequent blog posts that represent one or another part of a normal newsletter. They are tagged "newsletter" and can be found easily on the blog at www.wittenbergcomo.com . After a few have built up, my plan is to pull them together into one .pdf newsletter and send them out via email, social media announcement, and postal mail.
There have been some delays in implementing this flow of news. Beginning in September of 2025 and increasing since then, Pastor Spotts has been dealing with a health issue. It began with disorientation, fatigue, and pain. This increased significantly through October and November, and culminated in Pastor Spotts going onto an unpaid leave of absence from his work with the hospital ministry as of the end of December. There have been lots and lots of tests, and we think the underlying issue has been identified. We're still attempting to identify an adequate medical regimen that will bring relief from the worst of the symptoms. All that to say, from the time we would have tried to get a newsletter out until now, production of a newsletter has not been a reasonable goal.
In the last few months, many activities have been cancelled, however, we have managed to keep up with the most basic and mission-critical activities, including what is proving to be a well attended Bible discussion group at a fraternity. It seems that some recovery is on the horizon and that we'll be able to get more involved again in the kind of programs we've had in the past. Meanwhile, we're doing what we can to care for the souls entrusted to us, to spread news locally about opportunities to minister to people, and to be sure that we are above reproach in all that we do.
Please take a moment and drop an email to Pastor Spotts at [email protected] if you would like to be someone who checks for news on our blog. If you would like to be included in an email of our periodic newsletters in .pdf format, just say the word. And if you specifically want to be sure you receive a paper copy of the email, let me know that as well, along with your current postal address. And while you're at it, pray for the ongoing work of the Gospel in and around Columbia, Missouri.

4th Century Prayers of the Western Tradition, with Early Influences

2/5/2026

Academic Reading
2/5/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 13: The Apostolic Constitutions" (Jasper & Cuming 1990, p. 100-113). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   The Apostolic Constitutions, a church order probably from the second half of the fourth century, edited by someone who shows Arian leanings, contains three liturgies (Jasper & Cuming 1990, p. 100). One in book two does not provide an anaphora text. Book seven contains one largely adapted from the Didache, along with "a number of Jewish prayers translated into Greek and adapted for Christian use" (Jasper & Cuming 1990, p. 100). In book eight there is a complete text of a liturgy, the earliest one we have. Jasper and Cuming note that the editor retained a significant portion of Hippolytus' anaphora (Jasper & Cuming 1990, p. 101).
   Book seven takes material over from the Didache with little change, but drawing the thanksgivings from Didache 9 together (Jasper & Cuming 1990, p. 101).
   After a brief bibliography referencing Apostolic Constitutions book seven (Jasper & Cuming 1990, p. 101), Jasper and Cuming provide an English version of the relevant material.
   The material from book eight, being the complete text of a liturgy, provides much more detail. "The preface is of enormous and unparalleled length" (Jasper & Cuming 1990, p. 103). It incorporates a novel element, a section about the nature of God. Creation is described in detail, the fall, and early Old Testament history are also narrated. The prayer continues with references to "the birth, ministry, and death of Christ" (Jasper & Cuming 1990, p. 103). The intercessions in the prayers are shorter than those of St. James.
   After a brief bibliography (Jasper & Cuming 1990, p. 104), Jasper and Cuming provide an English translation of the relevant portions of the anaphora.

Early Eucharistic Prayers from Jerusalem

2/3/2026

Academic Reading
2/3/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 12: The Liturgy of St. James." (pp. 88-99). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   The anaphora of St. James is from the liturgy of Jerusalem. Jasper and Cuming note, "It appears to be the result of a fusion of the old Jerusalem rite with the anaphora of St. Basil in its earliest form" (Jasper & Cuming 1990, p. 88). There are also signs of a cross-pollination of this with later versions of St. Basil and St. Mark. A Syriac version brings us an earlier reading than does the Greek.
   Jasper and Cuming use a translation of a version from the region of Damascus, probably in the ninth century, noting that other scholarly texts are drawn from a Thessalonian manuscript of the fourteenth century (Jasper & Cuming 1990, p. 88).
   The sursum corda presents a version of 2 Corinthians 13:13, then in the preface the heavenly bodies are participants in thanksgiving to God (Jasper & Cuming 1990, p. 88). The Fall and redemption are briefly presented prior to the institution narrative, which, in later versions, is expanded to show "jesus filling the cup with the Holy Spirit" (Jasper & Cuming 1990, p. 89).
   By the ninth century the intercessions are extensive, then by the fourteenth century they have become shorter (Jasper & Cuming 1990, p. 89).
   After a brief bibliography (Jasper & Cuming 1990, p. 89), Jasper and Cuming provide an English version of the eucharistic portion of the liturgy.

Financial Update - End of January 2026

2/2/2026

From the Wittenberg Door Campus Ministry News Desk - February 2, 2026

(It's been a very long time since the last Wittenberg Door newsletter, dated in June of 2025. We're still here. This is the start of a new format for passing around our news, long overdue.)

If you've been watching the life of Wittenberg Door Campus Ministry for some time, you are aware that we are a mission work of The American Association of Lutheran Churches. As such, we spend some time asking people for money so as to keep the doors open. I think this is an especially challenging kind of mission work. Much of the work we do is with people who are not in a position to provide financial support. Many are from other countries in the developing world and will not expect to have a robust income in their future lives. Since we aren't trying to form a permanent congregation, as would be done with a church plant, many people don't automatically recognize the special funding needs we face.

Pastor Spotts is not employed by any of the college campuses where he is engaged in ministry.
Pastor Spotts is not on the staff of any local church congregation.
We receive some funding from The American Association of Lutheran Churches Commission for American Missions. This makes approximately six percent of our annual budget.
To fully fund this mission work, we estimate an annual budget of slightly over $100,000 per year.
Some of our loyal supporters, both individuals and congregations, are part of what we call the Wittenberg Door 300. They support us financially on a repeating basis.
Our estimate is that if we have about 300 supporters, we can make budget and keep one or more staff members engaged full-time in campus outreach and care for souls.

In 2025 Wittenberg Door received gifts representing about 50% of our annual budget. While this was adequate for the day-to-day needs of the ministry as well as providing housing for Pastor Spotts, it did not provide for a salary or the ability of the ministry to contribute to any sort of retirement or benefit plan, or to contribute to The American Association of Lutheran Churches, our umbrella organization.
As of the end of January, 2026, we have logged income amounting to about 1% of our budget. There are several quarterly supporters who are likely to send gifts during February or March.
With that said, the financial needs are great. An important key element in the call process we described last week is being able to provide adequate care for a full-time chaplain. If you are able to step forward with financial support, this would be a wonderful time to start! It's gifts such as yours that can keep this Christ-centered, cross-focused, in-person pastoral care going in the collegiate communities. Please share this need with others who may be interested in supporting our work.
Thank you for your support. We are your servants.

Wittenberg Door Campus Ministry Call Process

1/29/2026

From the Wittenberg Door Campus Ministry News Desk - January 30, 2026

(It's been a very long time since the last Wittenberg Door newsletter, dated in June of 2025. We're still here. This is the start of a new format for passing around our news, long overdue.)

Wittenberg Door Campus Ministry was founded in 2015 by Pastor Dave Spotts (writing this article). At the time of founding, one of the goals for the ministry was that it would be able to issue a full-time call to someone before Pastor Spotts retires. Retirement seems to be getting closer with each passing year. Because of our desire for a smooth transition, and because we know the call process may take a while, the Wittenberg Door Board of Directors agreed in 2025 to move us into the process of calling our next campus chaplain. This process looks different in Lutheran circles than it does in many other church bodies, and very different than the corporate personnel search seen in much of American life.

At the foundation of the call process is the concept that a pastor or chaplain has what we would refer to as a "divine call." This means we who issue the call are consciously attempting to discern God's will and the way He would provide for the organization, as well as for the needs of the person who is being called.

1 Timothy 5:17-20 speaks of the duty of honoring, paying, respecting, defending, and holding accountable the "elders" (The New Testament uses "elders" and "bishops" as synonyms for the word "pastor," which is less commonly used) who serve the congregation. 1 Timothy 3:2 describes the character qualities of a bishop (elder/pastor). The leader is to be someone who has been developed in many important character qualities. In verse six, Paul tells Timothy the bishop should not be "a novice" (NKJV). This indicates maturity and points to a time period of intense training.

Wittenberg Door Campus Ministry is committed to providing face-to-face pastoral care on campus. By "pastoral care" we intend this to be the kind of Christian care that an ordained minister is specially trained to do. As a ministry of the American Association of Lutheran Churches, this means that we would call only a person who is on our church body's roster of ordained clergy to serve as the chaplain. This assures us that our next campus chaplain has been prepared with seminary education, extensive background checks, significant periods of ministry work under supervision, and is qualified to serve in any of the church body's congregations as a pastor. The review given to men preparing for this service is rigorous and extensive. It is intended to protect them and our congregations, as we want the best possible shepherds for God's flock.

The AALC is currently working through a pastor shortage. This is a common report in many church bodies at present. However, we have a good crop of young (and older) men in our seminary, moving toward the completion of their M.Div. degrees, and who will be promising graduates. At some point, the national office of The AALC will begin sending candidates to us, one at a time. The Wittenberg Door Campus Ministry Board of Directors will make sure the candidates spend some time around Columbia, meet with some of our participants, and help us discern how they might fit in. Campus ministry is a little different from ministry in a local parish. We want to find the person who will be a very good fit for many years to come. After appropriate time is spent for discernment and prayer, the Board of Directors, on behalf of all the participants of Wittenberg Door, will have an up or down vote. We normally do things by consensus, and expect that a decision to issue a call will be unanimous.

One area in which Wittenberg Door is slightly behind in this process is that of being able to offer a reasonable living income to our next chaplain. Though we celebrate the generosity of our donors, Wittenberg Door Campus Ministry is not able to pay a pastoral salary. For the past few years, the ministry has been able to pay for housing and transportation as well as the routine operating expenses of the ministry. However, we have been hovering at about 50% of our board-approved budget. Without an increase in the ability to pay a salary, we will not be able to call a new chaplain.

To help with the call process, I'm asking that people who care about the work of this ministry commit to prayer, without which nothing happens. I'm also asking that those who are able would step forward with financial support, and that everyone would share the opportunity of campus ministry with others who are able to provide financial and prayer support. Bringing face-to-face pastoral care to the students, faculty, staff, administrators, and families of the college communities in Columbia Missouri does matter. It's priceless.

We'll keep trying to identify a next chaplain. I hope you'll try to help us in that as well, and see that we can provide well for the future work of campus ministry here.

Prayer Patterns Preserved by Lectures for New Christians

1/29/2026

Academic Reading
1/29/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 11: Cyril of Jerusalem: catecheses." (pp. 82-87). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   Five of the catechetical lectures ascribed to Cyril of Jerusalem (bishop of Jerusalem about 349-386) deal with the eucharist. Jasper and Cuming observe that "most manuscripts attribute them to Cyril's successor, John II, some to both bishops, but none to Cyril alone" (Jasper & Cuming 1990, p. 82). Jasper and Cuming consider 350 to be likely too early for the lectures but that 387 is a good fit doctrinally.
   A reconstruction of the anaphora places the sursum corda first, then a Sanctus, an epiclesis, then intercessions (Jasper & Cuming 1990, p. 82). The presence of an institution narrative is unclear. The epiclesis is by nature a consecration, using vocabulary of a "figure" and "likeness" of the body and blood (Jasper & Cuming 1990, p. 83). Yet the sacrifice mentioned in the intercessions is propitiatory in nature.
   After a brief bibliography (Jasper & Cuming 1990, p. 84) Jasper and Cuming provide an English translation of the eucharistic material, ordered according to the pertinent catechetical lectures.
   In catechesis 4, I observe there is a juxtaposition of the language of "figure" with an assumption of the reality of the body and blood (cf. paragraphs 1 and 3, provided on p. 84). This warrants careful consideration of exactly what Cyril might consider to be the implications of a "figure." Catechesis 5, paragraph 7 further asserts that the Holy Spirit makes the bread to be the body and the wine to be the blood of Christ (Jasper & Cuming 1990, p. 86).

Prayers Apparently for Local Use - Not Top-Down Authority

1/27/2026

Academic Reading
1/27/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 10: Egyptian Local Rites." (pp. 74-81). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   Jasper and Cuming deal with some more or less localized rites from Egypt under three headings: the prayers of Serapion, the Deir Balyzeh papyrus, and the Louvain Coptic papyrus. The prayers of Serapion, a friend of Athanasius, were considered authentic, with a date about 359, until in 1964 language which could be taken as Arian was noted (Jasper & Cuming 1990, p. 74). It has since been suggested that the ascription is likely correct but that some editing may have occurred. Of note is the presence of the intercessions at an earlier point in the liturgy, before the anaphora.
   The rhythmic style of the anaphora, as well as an emphasis on "wisdom" and "light" suggest a Gnostic origin (Jasper & Cuming 1990, p. 74). The material around the Sanctus is strongly reminiscent of the Liturgy of St. Mark, though Jasper and Cuming consider it an early version, possibly from a text that was an ancestor to St. Mark. The Institution Narrative suggests that the bread and cup were previously offered. It also uses language of a "likeness" to Christ's body and blood (Jasper & Cuming 1990, p. 75). In the epiclesis the desire is for God's "Word to come on the elements, rather than his Spirit" (Jasper & Cuming 1990, p. 75). This is consistent, in Jasper and Cuming's view, with the known ideas of Athanasius. The anaphora contains one intercession, "for the dead and for those who have offered" (Jasper & Cuming 1990, p. 75). Jasper and Cuming consider this as a likely first step toward the practice of making all the intercessions during the anaphora.
   After a brief bibliography (Jasper & Cuming 1990, p. 75), Jasper and Cuming provide an English version of the eucharistic portion of the liturgy.
   A second local Egyptian liturgy is found in the Deir Balyzehi papyrus, which Jasper and Cuming date to between 500 and 700 A.D. (Jasper & Cuming 1990, p. 79). The pre-Sanctus and the Sanctus are from the liturgy of St. Mark. The consecration follows the Sanctus immediately. Jasper and Cuming take the anaphora to come from the late fourth century.
   After a brief bibliography (Jasper & Cuming 1990, p. 79), Jasper and Cuming provide an English version of the eucharistic portion of the liturgy.
   The final local Egyptian anaphora which Jasper and Cuming consider is that found in the Louvain Coptic papyrus (Jasper & Cuming 1990, p. 81). Here the epiclesis comes before the Institution Narrative. There is a Greek version of the anaphora from the fourth century, "identified in a papyrus at Barcelona" (Jasper & Cuming 1990, p. 81).
   After a brief bibliography (Jasper & Cuming 1990, p. 81), Jasper and Cuming provide an English version of the eucharistic portion of the liturgy.

Epiphany - From the News Desk

1/26/2026

From the Wittenberg Door Campus Ministry News Desk - January 26, 2026

(It's been a very long time since the last Wittenberg Door newsletter, dated in June of 2025. We're still here. This is the start of a new format for passing around our news, long overdue.)

We are currently in the season of Epiphany, which began on January 6, as it does every year. This is one of the earliest known annual celebrations, with recognitions as early as the fourth century. Due to a question about the revisions of the calendar, from the Julian to the Gregorian system in the 16th century, there has historically been some dispute about whether Epiphany and Christmas are the same celebration. The calendar change can be understood as displacing December 25 to January 6.

Epiphany has normalized to center on the visit of the Magi to Jesus, as recorded in Matthew's Gospel, chapter two. Here they appear, bringing gifts of gold, frankincense, and myrrh, which are often seen as symbolic of Christ's kingly nature, his priestly role, and his impending death.

Within much of the Western church tradition, the season of Epiphany lasts from January 6 until the day before Ash Wednesday, which changes in date depending on the date of Easter. Traditional readings during this season focus on realizing, bit by bit, just how great Jesus is as God the Son. We are therefore invited into the remainder of the church year, with sorrow for our sin, recognition that Jesus is the one who can and will take away our sin, and a desire to look forward to the Easter season, when we specially recognize that Jesus has paid the penalty for our sin through his death, and that he is the first of the resurrection of the dead.

The visit of the Magi has inspired many artists over the centuries. They often put the characters in their paintings into the guise of people of their own culture. The adoration of Jesus gives us much room to reflect on the nature of Jesus and to adore him ourselves. Here's an image of a frescoe by Giotto. The work is in the Scrovegni chapel in Padua, Italy, and is approximately six feet square. This reproduction is considered public domain in the United States and many other jurisdictions because the original artwork (fresco by Giotto) is in the public domain (the artist died in 1337).

An Egyptian Prayer Still Widely Used

1/22/2026

Academic Reading
1/22/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 9: The Egyptian Anaphora of St. Basil." (pp. 67-73). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   The anaphora of St. Basil, available in ancient manuscripts in Greek and Coptic, is in our time the most commonly used of the three options in the Coptic Church (Jasper & Cuming 1990, p. 67). Scholarship since 1932 has concluded this is an earlier version of a Byzantine anaphora, rather than being a later abbreviation of it. The Coptic anaphora is adapted as the third prayer in the 1969 Roman rite and the fourth of Rite II in the 1979 American Book of Common Prayer.
   Jasper and Cuming take the anaphora to date from the fourth century, though our earliest manuscript is seventh century (Jasper & Cuming 1990, p. 67). The institution narrative is present, with 1 Corinthians 11:26 added. The resurrection is not present (Jasper & Cuming 1990, p. 68). The prayer asks for the Holy Spirit to bless the elements but not for a change into body and blood. The Sanctus and intercessions are both present, counter to Apostolic Traditions.
   After a brief bibliography (Jasper & Cuming 1990, p. 69), Jasper and Cuming provide a translation of the anaphora.

An Early Liturgy from Alexandria

1/20/2026

Academic Reading
1/20/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 8: The Liturgy of St. Mark." (pp. 52-66). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   The liturgy of St. Mark gives us a eucharistic prayer from Alexandria (Jasper & Cuming 1990, p. 52). Jasper and Cuming observe we know a good deal about this due to the survival of some documentation from a relatively early period. This survival of various documents also means we have versions of the liturgy from a number of sources, which have some distinctions.
   The Strasbourg papyrus, published in 1928, consists of a number of fragments of one page, probably dated to between 300 and 500. It does contain both the start of the eucharistic prayer and the closing doxology (Jasper & Cuming 1990, p. 52). Later versions replace the doxology with a Sanctus. The prayer itself, beginning with thanksgiving for creation lacks "any reference to salvation-history" (Jasper & Cuming 1990, p. 52). The prayer is thought of as a "bloodless sacrifice." The entire structure of the prayer is akin to a Jewish blessing upon food, suggesting a very early date (Jasper & Cuming 1990, p. 53).
   After a brief bibliography specific to the Strasbourg Papyrus (Jasper & Cuming 1990, p. 53), Jasper and Cuming provide an English version of the Eucharistic material.
   Jasper and Cuming next review a wooden tablet containing a Coptic version of part of the St. Mark eucharistic prayer (Jasper & Cuming 1990, p. 54). The "sacrifice" here, unlike in the Strasbourg manuscript, includes the bread and cup, not just prayers (Jasper & Cuming 1990, p. 55). Here also, the institution narrative is present and expanded by a comment about proclaiming Christ's death. The epiclesis is specifically geared to the consecration of communion. A brief bibliography regarding the tablet follows (Jasper & Cuming 1990, p. 55).
   Jasper and Cuming observe that a "final thirteenth-century form of the liturgy of Alexandria is preserved in five medieval manuscripts. two far from complete" (Jasper & Cuming 1990, p. 57). The earliest, fragmentary, forms are gradually expanded upon. The characteristic form which Jasper and Cuming identify has a preface followed immediately by intercessions, the lack of a christological portion, and the epiclesis using the word "fill" to link a Canctus to an institution narrative.
   After a brief bibliography (Jasper & Cuming 1990, p. 58) Jasper and Cuming provide an English version of the relevant portion of the Alexandrian liturgy.

"The Third Anaphora of St. Peter"

1/15/2026

Academic Reading
1/15/26

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

An Early Syrian Liturgy

1/13/2026

Academic Reading
1/13/26

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

"How We've Always Done It"

1/8/2026

Academic Reading
1/8/26

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

Justin Martyr and Eucharistic Prayers

1/6/2026

Academic Reading
1/6/26

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

Eucharistic Prayers in the Didache

1/1/2026

Academic Reading
1/1/26

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

Eucharistic Prayers in the New Testament

12/30/2025

Academic Reading
12/30/25

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

Jewish Roots of Early Christian Prayers

12/25/2025

Academic Reading
12/25/25

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

A Wrap-Up of Augustine

12/23/2025

Church History
12/23/25

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

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

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

Provoking One Another to Love and Good Works

12/18/2025

Thursday Notes
12/18/25

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

More about Jerome, then Augustine of Hippo

12/16/2025

Church History
12/16/25

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

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

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

Connections Matter

12/11/2025

Thursday Notes
12/11/25

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

Ambrose of Milan and Jerome of Jerusalem

12/9/2025

Church History
12/9/25

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

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

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

The Long Battle for Character

12/4/2025

Thursday Notes
12/4/25

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

Two Early Latin Church Fathers

12/2/2025

Church History
12/2/25

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

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

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