Blog Posts - Wittenberg Door Campus Ministry

Reconstructing Hypothetical Text

9/1/2021

9/1/21
Tour of Christian History

van de Sandt, Huub, & David Flusser. "Chapter 4: A Reconstruction of the Two Ways." The Didache: Its Jewish Sources and Its Place in Early Judaism and Christianity. Minneapolis: Fortress Press, 2002, 112-139.

Because van de Sandt and Flusser consider the Two Ways material to be derived from a source outside the Didache, they undertake a re-publication of the Two Ways ased on the version in Rordorf and Tuilier, then compare this to the version which actually appears in Didache chapters 1-6 (van de Sandt & Flusser 2002, 112). They then reconstruct a Greek version which they think would like behind the text used for both the Didache and the Latin texts.

The Doctrina Apostolorum, which exists in two medieval manuscripts, has a version of the Two Ways. The two manuscripts show signs of using the same Two Ways source, which is different from that used for the Didache (van de Sandt & Flusser 2002, 113). The Latin text is provided (van de Sandt & Flusser 2002, 114-116), with a critical apparatus.

Van de Sandt and Flusser find some structural elements which provide an outline with the Way of Life, its description, then the Way of Death (van de Sandt & Flusser 2002, 117). The Way of Life is first defined, then explained. The explanation can be divided into several topical categories as well. Van de Sandt and Flusser describe these statements in some detail, also comparing them to potential sources. They conclude of Doctrine and the Didache that "both Two Ways versions share a source that must have been derived from an earlier form of the Two Ways tradition than the one underlying the Two Ways tradition in the letter of Barnabas" (van de Sandt & Flusser 2002, 118). The pattern of groups of statements suggests this quite strongly, hence the use of the word "must."

Although van de Sandt and Flusser take the Doctrina Apostolorum as the best representative of the Jewish Two Ways, they still think some elements of its text in the Didache and Barnabas show evidence of an earlier version (van de Sandt & Flusser 2002, 121). For this reason, they attempt a reconstruction of the Greek text which may have served as a source for all three documents. In general they assume that the Greek of the Jerusalem manuscript is the best witness for the parts where there is agreement. There follows the reconstruction, including indicators of text added, omitted, or moved (van de Sandt & Flusser 2002, 123-128), then a translation of the text into English (van de Sandt & Flusser 2002, 128-130).

Van de Sandt and Flusser continue with a textual commentary, explaining their decisions in determining the reading (van de Sandt & Flusser 2002, 131ff).

God's Light on Our Path

8/31/2021

Tuesdays are for the Old Testament
8/31/21

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 119: "Nun"

In Psalm 119:105, Augustine notes the parallelism. God's Word is a lantern: feet, and a light: paths. He concludes that there is a difference between a light and a lantern. A lantern is created, so it cannot represent Jesus, the uncreated Word of God (Augustine Psalms, loc. 339606, par. 105). For this reason, Augustine considers the use of "light" here to differ from the usage elsewhere in Scripture. The Word, then, is the Scripture.

Verse 106 describes the commitment of the Psalmist, to walk in light of God's judgments (Augustine Psalms, loc. 339618, par. 106). These judgments are worked out, as we do good works motivated by faith. According to verse 107 they also humble us. Augustine considers this to be because of the persecution which is received by those who strive to keep God's commands (Augustine Psalms, loc. 339623, par. 106).

Since we fail to keep God's commands at all times, verse 108 prays that at least the words of the Psalmist's mouth might please God. In the past, Augustine has referred to the sweetness with which God treats his servants. "This passage we explained as the words of one who was gaining in grace, and praying that he might receive in addition to what he had received (Augustine Psalms, loc. 339631, par. 107).

There is some dispute in verse 109, whether it says, "My soul is always in Thy hand" or . . . "my hand." Augustine considers both options, but considers it inconclusive (Augustine Psalms, loc. 339640, par. 108). However, verse 110 suggests "thy hand" is a more appropriate reading. Again, Augustine notes some difficulty with the verb, "I have gained" in verse 111. He considers it to translate best into Latin using two words, which in English indicate, "I have gained in heritage" (Augustine Psalms, loc. 339645, par. 110).

In the end, Augustine observes, we engage in works which are works of righteousness, even if they are temporary, for the good of our neighbor. They are all to be motivated by love.

"Getting Behind a Text" to find a text

8/30/2021

8/30/21
Tour of Christian History

van de Sandt, Huub, & David Flusser. "Chapter 3: The Influence of the Two Ways in Christian Literature." The Didache: Its Jewish Sources and Its Place in Early Judaism and Christianity. Minneapolis: Fortress Press, 2002, 81-111.

Van de Sandt and Flusser consider the influence of the Two Ways material on Christian literature. While they concede it is difficult to identify a definitive version, they consider the Latin version as recorded in Doctrina Apostolorum to be the most accurate rendition (van de Sandt & Flusser 2002, 81).

In post-apostolic Christianity, Clement of Alexandria makes several allusions to commands of God, but they are phrased in ways similar to the same statements in the Didache (van de Sandt & Flusser 2002, 82). However, Clement shows no signs of knowing about Didache chapers 7-16. This suggests to van de Sandt and Flusser that the Two Ways was known as a separate document.

By the early fourth century there are a number of Latin references to the Two Ways in terms very similar to the Latin material from the Doctrina Apostolorum (van de Sandt & Flusser 2002, 83). Further, the source material is referenced in various ways by different authors. However, it is not identified as the "teaching of the twelve apostles." Rather, it tends to be referred to as "the Two Ways" (van de Sandt & Flusser 2002, 85). The materials are frequently found among instructions prior to baptism (van de Sandt & Flusser 2002, 87-89).

In later time periods, it is important to consider the continued use of the Two Ways materials. For this reason, van de Sandt and Flusser move to the Merovingian and Carolingian periods (van de Sandt & Flusser 2002, 89). Among the important works is the Rule of Benedict, particularly in chapter four (van de Sandt & Flusser 2002, 91). Van de Sandt and Flusser consider it very likely that the material which bers a similarity to Two Ways statements was borrowed from elsewhere, somewhere in the distant past (van de Sandt & Flusser 2002, 92). Since the passages do not seem tobe taken directly from the Didache, van de Sandt and Flusser comment on the passages as separate entities (van de Sandt & Flusser 2002, 92ff).

The fifteenth sermon of Ps. Boniface, with manuscripts dating back possibly to the ninth century, preserves material from the Two Ways (van de Sandt & Flusser 2002, 95). Here baptism is present as well, though a renunciation of Satan takes place followed by baptism, then the presentation of the Two Ways teaching. Van de Sandt and Flusser provide a photograph of the text (van de Sandt & Flusser 2002, 98-100). It is curious that the form of the Two Ways material does not seem derived from either the Greek text that ended up in the Didache text or from the Latin text which was related to that of Benedict (van de Sandt & Flusser 2002, 101). The text of the sermon, in Latin and English, is reproduced (van de Sandt & Flusser 2002, 101-103).

In this sermon, with its baptismal context, the renunciation of the devil and the pledge to live a holy life is phrased in terms of the Two Ways materials (van de Sandt & Flusser 2002, 105). The materials have been arranged to show parallel structures of evil and good.

Finally, van de Sandt and Flusser refer the reader to a series of six teachings, Ratio de Cathecizandis Rudibus, found in a collection of homilies (van de Sandt & Flusser 2002, 107). The work is possibly based on some catechetical work of Augustine. However, this was probably not prepared until about 800 (van de Sandt & Flusser 2002, 108). A number of the commands are in the form used in the Two Ways sources. Van de Sandt and Flusser conclude that some sort of a Two Ways document was available to the authors of these catechetical works (van de Sandt & Flusser 2002, 111).

September 2021 Newsletter

8/30/2021

Get your Wittenberg Door Campus Ministry September 2021 Newsletter here!

September 2021 Newsletter

A Frequently Borrowed Tradition

8/27/2021

8/27/21
Tour of Christian History

van de Sandt, Huub, & David Flusser. "Chapter 2:The Jewish Source of Didache 1-6: The Two Ways." The Didache: Its Jewish Sources and Its Place in Early Judaism and Christianity. Minneapolis: Fortress Press, 2002, 55-80..

Van de Sandt and Flusser observe that Didache 1-6 is substantially different from the remainder of the work. In this chapter they describe the contents, build a case for multiple compositional layers, and describe the relationship of this section of the Didache with other texts representing the Two Ways tradition (van de Sandt & Flusser 2002, 55). This is a fairly common emphasis found in much Didache scholarship, especially in the 20th century.

The contents of the Two Ways have been described many times. The way of life is presented, followed by prohibitions. Commands which will assist in pursuing the way of life are presented. Next comes a chapter about the overall precepts of life and duties which are enjoined (ch. 4). The way of death is presented in chapter five, with a catalog of vices and of evildoers. Chapter six presents a conclusion and a clarification of standards (van de Sandt & Flusser 2002, 56).

The Two Ways tradition, in a Jewish form predating the Didache, was demonstrated to exist in 1952 with Jean-Paul Audet's work on the Qumran Manual of Discipline (1Q5 3:13-4:26). This material not only included the important concepts but did so in a sharply dualistic manner, in a form similar to that of the Didache (van de Sandt & Flusser 2002, 59). Van de Sandt and Flusser, building on Audet's work, describe Two Ways traditions in other places in the early Christian tradition. Specifically, they consider the Letter of Barnabas ch. 18-20 (van de Sandt & Flusser 2002, 60), the Doctrina Apostolorum (van de Sandt & Flusser 2002, 61-63), the Apostolic Church Order and the Epitome of the Canons of the Holy Apostles (van de Sandt & Flusser 2002, 64-65), the Arabic Life of Shenoute (van de Sandt & Flusser 2002, 66-67), and the Ps. Athanasian Syntagma Doctrinae and the Fides CCCXVIII Patrum (van de Sandt & Flusser 2002, 68-69).

Van de Sandt and Flusser conclude that the Two Ways material had Jewish roots but was taen over into Christian writing at an early time (van de Sandt & Flusser 2002, 70). However, the bulk of the Christian material does not "show familiarity with Did 7-16 nor acquaintance with the evantelical section in Did 1:3b-2:1" (van de Sandt & Flusser 2002, 70). This suggests a tradition drawn upon by the Didache and by the other works independently. Van de Sandt and Flusser then propose the existence of what they call a "Greek Two Ways" differing from the non-Greek records of Two Ways teachings (van de Sandt & Flusser 2002, 71). Though they admit the postulated document is not widely recognized, they continue by building a case for Barnabas and the Apostolic Church Order drawing on a different source than that of the Didache (van de Sandt & Flusser 2002, 74ff). Their case is built based on verbal similarities, illustrated by passages presented in parallel.

Mark 6:14-29 - Lectionary for the Martyrdom of John the Baptist

8/26/2021

8/26/21
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.

Mark 6:14-29 gives us some of the details of Herod's execution of John the Baptist. It was a grisly event, on the occasion of Herod's birthday. And we can reasonably believe, based on verses 26 and 16 that Herod was genuinely sorry. Verse 20 says that Herod was perplexed by John's testimony but that he heard it willingly. After John's death, he even thought Jesus was doing miracles in John's power.

Herod was right, though he had the characters reversed. John's powerful testimony came from the power of Jesus. Herod had been hearing the truth of God, the words of life. This was precisely what he needed to hear.

What is our attitude when we are exposed to God's word? Like Herod, we might both fear and desire it. Like Herodias we might despise it. Or maybe, by the mercy of God, we will hear it, take heed, and trust that the Lord can use it to turn our hearts toward Him.

Jesus is the Lord of life. He is still the hope of the world. May we have grace to receive him gladly, knowing he is the one who can forgive our sin and bring us with him as heirs of the resurrection.

After this post, we'll take a brief break until Monday, September 6. The lectionary readings for feasts and festivals don't always align with weekly progress all that well.

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.

Influence Comes and Goes

8/26/2021

8/26/21
Tour of Christian History

van de Sandt, Huub, & David Flusser. "Chapter 1: Introduction: History and Text of the Didache." The Didache: Its Jewish Sources and Its Place in Early Judaism and Christianity. Minneapolis: Fortress Press, 2002, 1-52.

For the purposes of this first chapter, van de Sandt and Flusser treat the Didache as a unity, rather than a composite (van de Sandt & Flusser 2002, 1). They will add considerations of redactional layers in subsequent chapters.

The Didache went through a time of popularity in early Christianity, but van de Sandt and Flusser note that its reputation declined by the start of the fourth century (van de Sandt & Flusser 2002, 1). There is some evidence for a Latin version by about 300 C.E. Augustine, in the late 4th and early 5th century, was aware of the Didache, and introduces an idea from 1:6 as "Scripture" (van de Sandt & Flusser 2002, 2).

The differences in eucharistic practice between the Didache and the New Testament are significant. This may have contributed to the decline in influence of the Didache (van de Sandt & Flusser 2002, 3). It is also possible that the attribution to the apostles was considered less authoritative as time went by. The Twelve do not appear in the content, making it difficult to consider the apostles as the source (van de Sandt & Flusser 2002, 4).

Van de Sandt and Flusser emphasize that it is not easy to trace influence and use of the Didache, in part due to the indistinct references to "teaching of the Apostles," which, without a quotation, could refer to many different traditions.

Van de Sandt and Flusser next present a translation of the Didache prepared by A. Cody, based on the Rordorf and Tuilier edition of the Greek text (van de Sandt & Flusser 2002, 6-16). The Greek text itself is considered almost complete, existing in one eleventh century manuscript. There are a few other partial witnesses to the text (van de Sandt & Flusser 2002, 16). The main witness, the Jerusalem manuscript (H), was discovered in 1873, published in 1883, and has remained a subject of study since that time.

Van de Sandt and Flusser note that the manuscript can be assumed to have undergone various stages of redaction and interpolation, based on the date of composition as compared to the date given on the manuscript (van de Sandt & Flusser 2002, 17). However, we don't have an earlier manuscript, so it is impossible to make much meaningful comparison to earlier ideas (van de Sandt & Flusser 2002, 18). The codex in which the manuscript is found shows signs of careful evaluation of historic sources. This suggests reliability (van de Sandt & Flusser 2002, 19).

Chronoloigically, van de Sandt and Flusser place the Didache in its current form before the middle of the second century, roughly at the same time as Barnabas and 1 & 2 Clement (van de Sandt & Flusser 2002, 21). Some portion at the end is likely missing, evidenced by the blank lines after the end of our text (van de Sandt & Flusser 2002, 23).

Van de Sandt and Flusser note there are two additional direct witnesses to the text. Two fragments (POxx 1782) which contain 64 words from 1.3c-4a and 2:7b-3:2a show some variants in the text, probably indicating the existence of a divergent tradition (van de Sandt & Flusser 2002, 24). There is also a Coptic fragment containing 10:3b-12:2a (P Lond Or. 9271). This text is significantly different from the Jerusalem manuscript, including an expansion of the Eucharistic prayers (van de Sandt & Flusser 2002, 25). Didache 11:3-13:7 and 8:1-2a is also preserved in the Ethiopic Church Order in one version, though not all (van de Sandt & Flusser 2002, 26).

Indirect textual sources include texts such as the Apostolic Constitutions, which contain adaptations of material in the Didache, particularly the Two Ways material (van de Sandt & Flusser 2002, 26). It is important to note that these are adaptations and not quoted text.

Van de Sandt and Flusser consider the Didache to be a composite of several blocks of traditional material, each of which could stand on its own (van de Sandt & Flusser 2002, 28). They consider these blocks from a form-critical perspective in an attempt to identify the redactional layers. The basic degments they identify are chapters 1-6, 7-10, 11-15, and 16. The different parts are considered in the subsequent chapters of the book.

The Didache, despite having clear divisions into various topics, is one document, intended to work as a coherent whol (van de Sandt & Flusser 2002, 31). The teaching moves from pre-baptismal instruction to baptism, prayer, community life, and eschatology. Van de Sandt and Flusser express uncertainty about the reason for the instruction (van de Sandt & Flusser 2002, 33), though they acknowledge that such training traditions can be found elsewhere in Judaism and Christianity of similar times. They speculate at length that the text emerged as Christianity differentiated from Judaism, descriging a relatively late, though unspecified, time (van de Sandt & Flusser 2002, 34). They suggest, particularly in regard to chapter 16, a dependence on Matthew 24, but the actual relationship is unclear(van de Sandt & Flusser 2002, 39). The passage of 1:3b-2:1 shows a strong similarity to Matthew and Luke. Van de Sandt and Flusser consider it "a later addition to the basic tradition of the Jewish Two Ways" (van de Sandt & Flusser 2002, 40).

Van de Sandt and Flusser engage in some interesting comparison of passages from the Didache and the Synoptic Gospels as they evaluate possible dependence. Though their findings are inconclusive, their method may be of value to inform further studies (van de Sandt & Flusser 2002, 41-47 passim).

The date and provenance of the Didache are, admittedly, a matter of guesswork (van de Sandt & Flusser 2002, 48). Van de Sandt and Flusser summarize the popular opinions, which are gradually moving to the end of the first century, around Antioch (van de Sandt & Flusser 2002, 49).

Romans 6:1-5 - Lectionary for the Martyrdom of John the Baptist

8/25/2021

8/25/21
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.

Jesus loves to forgive sin. Maybe you think that's great news. I do too. But why is it such a good thing? Theologian Michael Horton says frequently that the reason matters. Do we say, "Jesus loves to forgive and I love to sin, so it work out great!"?

The apostle Paul will have none of it. In Romans chapter six he uses probably the most forceful way there is in Greek to say that we don't continue in sin. He then reminds the Romans that as they believed in Crhist and were baptized they "died to sin" (v. 2). They were buried in baptism, which the Lutheran Reformers said was the equivalent of drowning the sinner.

Where does this break down? If we read ahead to Romans chapter seven Paul recognizes that even though he hates sin, he is still drawn to it. That old sinner Paul, though drowned in baptism, swims awfully well.

Let's be really clear. We don't drown anyone in baptism. The water is symbolic of drowning, and also of washing. But we do believe, with the historic church, that the water along with God's Word does have an effect. It delivers God's promise of forgiveness, and does it in a very concrete way, a way commanded by Jesus and affirmed by all Christian practice.

Have you been united with Christ in baptism? Then live as an heir of his resurrection. What, then, do we do when we realize our sin? We ask forgiveness and we strive again to live as his people, who have died to sin and live to righteousness.

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

The Point of a Written Text

8/25/2021

8/25/21
Tour of Christian History

Kelber, Werner H. "The Case of the Gospels: Memory's Desire and the Limits of Historical Criticism." Oral Tradition 17:1 (2002), 55-86.

Kelber observes that study of memory and mnemonic devices have sparked a renewal of scholarly interest in recent years, particularly spurred on by the work of Frances Yates (1966), who "surveyed the ancient and medieval art of mnemotechnique - ranging from memory as a set of waxed tablets to an architectural design functioning as storehouse or inventory - and produced in effect a handbook on ancient Western memorial commonplaces" (Kelber 2002, 55). Yates' work has led Mary Carruthers (Book of Memory 1990) to see late antiquity as "predominantly a memorial culture rather than a purely documentary, textual one" (Kelber 2002, 56). Of interest to Kelber is the concept of recollection which is geared toward gathering and preserving information which confirms a particular community identity. In Kelber's view, this is a selective and sometimes inventive, process. "The memory work of the group consists in constructing a new image from elements it retrieves from the past" (Kelber 2002, 57). Kelber suggests that a written record can distance itself further from a community and the expectations of hearers. This could potentially allow writers to reshape the audience's understanding of the past to a greater extent than would speakers. The written gospels, therefore, could possibly be more creative of past events than would be predicted of oral works (Kelber 2002, 58).

Kelber observes that biblical scholarship has not been heavily influenced by these recently postulated views of the scribal development of traditions. Rather, it has been influenced greatly by Birger Gerhardsson, particularly in his work Memory and Manuscript (1961). Here, Christian tradition operates through memorization of events in a relatively mechanical manner, through repetition of authoritative accounts (Kelber 2002, 59). This would preserve the narrative in a relatively static form. Kelber does, however, note that there is scholarly hesitancy about backdating later known rabbinic practices into the first century (Kelber 2002, 60).

Kelber does illustrate some of the challenges of tradition by citing the concept of the apostles as eyewitnesses of Jesus' work, a concept he sees as being developed after the fact (Kelber 2002, 61). The tradition, which he sees emerging between 80 and 200, would be used to legitimize the New Testament accounts. The fact that the Gospels contain relatively esoteric teachings which are said to be presented to the Twelve apart from the crowds suggests to Kelber a similarity to the Nag Hammadi gospels and a particular genre shift within the canonical Gospels (Kelber 2002, 62). Kelber considers that the New Testament scholarship has been slow to consider the possible distinct functions of memory versus manuscript.

In this relation, Kelber adduces Rudolf Bultmann's The History of the Synoptic Tradition (1921), in which Bultmann took the textual tradition to have been preceeded by extensive oral tradition, which led to a transcription which reflected developments in the tradition when compared to the actual events (Kelber 2002, 63). Bultmann's method, though intellectually and logically consistent, strikes Kelber as not reflecting the actual way content develops in orality or in writing (Kelber 2002, 64). Kelber provides several ways in which Bultmann departs from current understandings of orality.

Another important "analysis of dominical sayings" is John D. Crossan's In Fragments (1983) (Kelber 2002, 65). His analysis covers statements from Mark and Q, along with Matthean and Lukan parallels, for a total of 113 statements (Kelber 2002, 66). In 1986 he released a volume (Sayings Parallels) dealing with 503 statements. The extent of the variations among different sources is striking. Kelber concludes that the written sources act freely with materials, where oral tradition would be less likely to do so (Kelber 2002, 66).

Kelber considers yet another area of weakness in Gospel scholarship, namely, what he refers to as "the eclipse of Gospel narrativity" (Kelber 2002, 67). He describes this as a loss of understanding of the overall narrative structure and logic of the canonical Gospels, in favor of the referents contained in the pieces of narrative. The Gospel as a coherent narrative was considered as unimportant. The thing signified became more important than the overarching narrative concept. Kelber describes this development in terms of Derrida and postmodern deconstruction (Kelber 2002, 68). The movement ultimately looked for a meaning behind the narrative, which, when found, could be in contradiction to the narrative.

Kelber next considers the contribution of a focus on text, essentially on typography, to scholarly challenges (Kelber 2002, 70). Kelber suggests that a focus on the printed word as a rigidly fixed entity may lead to types of scholarship and interpretation which would be foreign to the ancient world. He illustrates this by describing the "Two-Source Hypothesis" in which Mark and the hypothetical Q document served as the sources for Matthew and Luke (Kelber 2002, 71). The outcome of such scholarship is that particularly Matthew and Luke are taken to be entirely dependent on specific wording found elsewhere. Another illustration of the problem is found in the construction of Gospel parallels, in which the four gospels are harmonized with one another. This practice suggests that the actual Gospel narratives are defective and need to be collated so as to achieve their intended purpose (Kelber 2002, 72).

As a possible corrective to the weaknesses Kelber has identified in Gospel scholarship, he notes a movement in the late 20th century to recover a distinct literary identity for each of the evangelists (Kelber 2002, 74). Each one has a distinct narrative voice. This realization breaks down Bultmann's view that the Gospels emerged from some meta-tradition. Source theories in general become less useful (Kelber 2002, 75). Theological ideas become the servant, rather than the master, of the narrative, by arising naturally from the narrative context rather than forcing the narrative to conform. Kelber illustrates the concept by describing how eschatology in Mark's Gospel is addressed based on an overall narrative of expansion of time and details of events as the text approaches the critical eschatological event of Jesus' death and resurrection.

The individual voices of the Gospels speak to issues which are relevant to the context of their original, local audiences (Kelber 2002, 77). These subtexts are significant to our attempts at interpretation. Kelber details several of the subtexts which are in operation, showing how each evangelist has a unique voice.

Kelber's conclusion is that the Gospels reflect a great deal of the way their authors selected and remembered events (Kelber 2002, 79). The written documents emerged from memory of events, but that memory would also have operated to place the events into some context, one which made overall sense. This effect can explain a great deal about the nature of the four distinct narratives and their voices (Kelber 2002, 80).

Psalm 71:1-8 - Lectionary for the Martyrdom of John the Baptist

8/24/2021

8/24/21
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.

Research shows that trust in institutions and individuals has dropped to extreme lows in recent years, in Western societies. I'm not going to cite the studies. You wouldn't trust me . . . or them. So I'll just say it. We sure look like a people with trouble trusting. Maybe it's reasonable caution. Maybe not.

I do know, however, that humans have an intrinsic need to trust someone or something. We all want to. Psalm 71:1-8 speaks of God as a refuge, the one we can hope in and trust (v. 5). And look at verse six. When does the Psalmst say this trust began? Before he was even born.

This leads us to consider John the Baptist, who leapt in his mother's womb when the newly-conceived Jesus walked into the room inside Mary's womb. John was trusting Jesus the savior even then.

Who is the Christian to trust? There are certainly plenty of candidates, but it is only Jesus who proves himself worthy of all our trust. No matter what may happen in this life, Jesus is the one who shows he can deliver resurrection and an eternal hope.

Trust me? Maybe not. Trust him.

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

How Great Are God's Words?

8/24/2021

Tuesdays are for the Old Testament
8/24/21

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 119: "Mem"

At the start of Psalm 119:97, Augustine has us look back to verse 96. There, God's commands were described as "broad." Augustine then points out the breadth of God's law as what makes it easy to love (Augustine Psalms, loc. 339547, par. 97). The zeal for God which expresses itself in study of God's commands gives his people understanding. Augustine is clear that the understanding we may have (v. 98) is superior to the zeal of God's enemies, who have no understanding (Augustine Psalms, loc. 339551, par. 98). Augustine applies this rather extensively to Jesus and his opponents.

Verse 99 says boldly, "I have more understanding than my teachers" (Augustine Psalms, loc. 339545, par. 99). Augustine can think of no person with more understanding than his teachers other than Jesus. Again, in verse 100, where the teachers are recognized as elders, we recall Jesus, still a boy, sitting in the temple with the elders as teachers (Augustine Psalms, loc. 339576, par. 100).

Augustine applies verse 101 to the Body of Christ, not her Head. The verse speaks of avoiding evil ways. Augustine takes such carnal desires not to serve as a serious temptation to Jesus (Augustine Psalms, loc. 339584, par. 101). The law of God does restrain us from evil. For this reason, according to verse 102, we would not shrink away from God's judgment. The law did its protective work (Augustine Psalms, loc. 339589, par. 102). This leaves the Psalmist recognizing the sweetness of God's law (v. 103).

The stanza closes with a return to the gaining of understanding through God's commands (Augustine Psalms, loc. 339597, par. 104). This is the way of gaining wisdom and defining priorities.

Revelation 6:9-11 - Lectionary for the Martyrdom of John the Baptist

8/23/2021

8/23/21
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.

How long, O Lord? Just a little longer. In Revelation 6:9-11 the souls of those who have died for their faith cry out to God. How long? Are you ready yet to judge those who have rejected you and have killed us? When will you bring vengeance?

The Lord's answer to them is a resounding, "not yet." The mercy of God, that great mercy which has rescued all who believe on Jesus from eternal death, is not yet finished. The Lord is still calling people to himself. Just as he called those who cry out to him out of their darkness, out of futility, out of sin and death, he is calling others to himself. Those who despise him will continue their work for now, and the work of sinful man is to sin. Yes, this may include killing Christians. It does include killing Christians.

We may rightly be concerned about public health issues, with diseases killing thousands around the world. But it's also a public health issue when people are persecuted and killed for their Christian faith. So far the 21st century has proven to be a dangerous time for Christians to live.

How long? A little longer. Those who die in Christ are not eternally dead. By his resurrection Jesus showed that he conquered death. There is no need to fear. He is able to keep all who trust in him. The body they may kill. God's Word abides still. Jesus is victorious even over death. He can keep you and me also.

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.

Trying to read an author through that author's own lens

8/23/2021

8/23/21
Tour of Christian History

Powell, Barry. "Text, Orality, Literacy, Tradition, Dictation, Education, and Other Paradigms of Explication in Greek Literary Studies." Oral Tradition 15/1 (2000) 96-125.

Powell, speaking primarily of Homeric studies, sees a myopia among scholars who attempt to interpret Homer using their own cultural context, rather than Homer's. In this article, Powell considers six different features of Homeric studies, reflected in his title. For each, he attempts to describe how the term has been used in a relatively perplexing way (Powell 2000, 96).

The challenge of a textcomes first. Powell maintains that the evidence we possess is a text, consisting of words written in a document. We don't have a non-physical text. Though the poetry was likely an oral composition, at least in part, we are left with a text (Powell 2000, 98). Powell observes that attempts to collect and codify speech always suffer from challenges. They are subject to one type or another of technological failure. Powell suggests that the practice of writing and the oral composition of hexameter verses are not naturally compatible (Powell 2000, 99). Homer's world itself seems nearly devoid of writing and does not understand what writing is for. Thus, it seems clear to Powell that the epic was written down after the time of composition, notduring the composition itself(Powell 2000, 100).

This brings Powell to theconcept of orality. in his view, oral cultures do actually compose works, but they are not in writing (Powell 2000, 100). Many are never written down. Orality, then, is "a Ding an sich with infleunce by no means primitive" (Powell 2000, 101). Orality should not be considered primitive or inferior to literacy, merely different.

Having discussed orality, Powell moves on to literacy. He notes that Ong views writing as enabling thought patterns which are not available in an oral environment (Powell 2000, 103). However, not all literate cultures engage in the same kind of linear thought patterns as the Greeks, who developed a purely alphabetic form of writing. Powell therefore takes literacy to be more fluid than would Ong (Powell 2000, 105). Speech can not necessarily be adequately represented by alphabetic text. In essence, then, Powell considers there to be a significant, though somewhat elusive, distinction between speech and language (Powell 2000, 106).

The nature of tradition is another area which has proven difficult for scholars. Powell observes that literary elements of many stories have parallels in traditions of other cultures (Powell 2000, 108). Identifying the actual roots of these traditions has proven elusive. Homer uses significant pictoral languate, but it doesn't appear to be original. Powell considers it to be borrowed from other cultures (Powell 2000, 109). He suggests then that while people can be multi-lingual and multi-literate, they may also function in multiple cultural and traditional mileus at the same time (Powell 2000, 112).

Powell makes brief mention of the use of writing as it developed, first, for dictation or transcription of oral compositions, then became a means of composition itself, by about 800 B.C. (Powell 2000, 112).

Education is another issue of importance. Powell notes that traditions are passed down through the process of education (Powell 2000, 114). Holding to a tradition is not a denial of originality or a sign of being ignorant. Tradition is seen as a tool which enables communication of important concepts. These concepts, especially as preserved in writing, are passed on through purposeful education (Powell 2000, 116). This process, as writing spread particularly in the Greek world, led to composition in writing rather than oral composition. These compositions frequently took the form of works based on traditional sogs (Powell 2000, 117).

In his conclusion, Powell focuses our attention more directly on Homeric studies. He finds a difference between tie aoidoi, such as Homer and Hesiod, and the rhapsodes, who learned and receited pre-existing works (Powell 2000, 118). Speech, which is always rhythmic, can follow specific rhythmic patterns, thus becoming poetry. The ability to create metrical works, though it requires training, should not surprise us. Writing the metrical work should not be a great surprise, but needs to be seen as an act secondary to the primary work of composition (Powell 2000, 120). Awareness of the progression of technological work and the nature of composition is of great value as we try to avoid interpretive errors.

Lightning-Speed Scholarship

8/20/2021

8/20/21
Tour of Christian History

Schaff, Philip. The Teaching of the Twelve Apostles. (3rd Edition, Revised and Enlarged) New York: Funk & Wagnalls, 1889.

We have previously walked through this book, in its second edition from 1886. According to Schaff's preface (Schaff 1889, v.), with the exception of "a few minor corrections," the book is unchanged but for an addition of a second appendix updating the bibliography of scholarly work from 1886-1889, as well as some additional entries in the index.

I remain impressed by the speed with which Schaff was able to prepare such a significant scholarly work. However, since the content is largely unchanged except for materials readily available in a bibliographic search, we will allow previous comments to suffice.

Luke 22:24-30 - Lectionary for St. Bartholomew

8/19/2021

8/19/21
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.

As a campus pastor, I see it all the time. There's been a fundamental misunderstanding of the very nature of Christianity, growing in the West, now for over 170 years. Sadly, there have been instances in church history (relatively few and always pushed back by corrective force) to reinforce this misunderstanding. We shouldn't be surprised to find that Jesus' 12 disciples fell into the same trap and were corrected by Jesus.

What is this misunderstanding? At its core, it says that the Christian faith is like any institution created and sustained by people who want to gain in power, authority, and wealth. Especially since the revolutionary ideas of Marx were published, some forces would like to tear down Christianity because overthrow of power strucrures is a force for good. And the cultural progressives who take this point of view will seek out instances of power-hungry people within Christian history to strengthen their view that Christianity is a move for dominion and oppression.

What did Jesus tell his discipoles in Luke 22:24-30? They are not to pursue dominion, but service. He will give them a position in his eternal kingdom but for now their job is to love and serve others.

Thankfully, most of the time, and in most places, Christians have remembered their role as servants and caretakers of a fallen, crushed, and hurting world. Yet, they are often accused of, and even confess to, having mixed motives. Yes, I have mixed motives. I want to help others and I would also like to be thought well of and taken care of. I get to repent of my self-serving attitudes all the time. Meanwhile, whatever my world as a whole might say about it, I'm going to busy myself by loving and serving my neighbor.

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.

Photographic Preservation of Texts

8/19/2021

8/19/21
Tour of Christian History

Harris, J. Rendel. "Photographs of Manuscript Pages." The Teaching of the Apostles, newly edited, with facsimile text and a commentary, for the Johns Hopkins University, Baltimore, from the MS. of the Holy Sepulchre (Convent of the Greek Church) Jerusalem. Baltimore: Publication Agency of the Johns Hopkins University, 1887, 109-128.

Harris closes his volume with a series of photographs of the Jerusalem manuscript of the Didache, presented without annotation or comment. The manuscript is clear, as are the ten photos. As discussed earlier, the writer used a number of abbreviations, but they are generally reasonably easy to decipher.

2 Corinthians 4:7-10 - Lectionary for St. Bartholomew

8/18/2021

8/18/21
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.

Life and death. These are prominent themes in all of human thought. The Bible is no stranger to this discussion. Secially significant to today's reading in 2 Corinthians 4:7-10, life, particularly the life in Christ, is considered a treasure. Yet it is not always a treasure which is obvious. In the time and culture of the writing, a clay jar was perfectly common, ordinary storage solution. Often a jar which was used for one purpose would be repurposed. I'd comare it to a cardboard box. Really, I don't have 20 boxes of copier paper in my basement. There's something else in the boxes.

The priceless gifts of God dwell in us. Like the boxes in my basement, the package is often battered, ripped, stained, and poorly labeled. Regardless, the Christian is the dwelling place of God. Verses 8-9 describe some of the ways we endure hardship. Beneath our damaged exterior, we contain the life of Jesus. Like him, one day we will die. The box will fall part. It won't be useful for anything more, so it will be left to the earth, or perhaps recycled somehow. The contents, though, the resurrection life of Jesus, will remain.

Jesus, the one who has eternal life in himself, will also raise us on the last day, as partakers of eternity. Even though my cardboard box is battered, scarred, mislaeled, falling apart, or otherwise out of commission, Jesus still gives me this gift. He is our priceless treasure.

By the way, before you try to get the treasure from the boxes I have stored, you should know that those things are really only valuable to me. They are likely quite commonplace to everyone else. We look to Christ as our treasure.

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.

Miscellaneous Notes on the Didache

8/18/2021

8/18/21
Tour of Christian History

Harris, J. Rendel. "Additional Notes on the Teaching." The Teaching of the Apostles, newly edited, with facsimile text and a commentary, for the Johns Hopkins University, Baltimore, from the MS. of the Holy Sepulchre (Convent of the Greek Church) Jerusalem. Baltimore: Publication Agency of the Johns Hopkins University, 1887, 97-107.

Harris provides a number of miscellaneous notes about the Didache. He observes a variety of opinions about the two titles, suggesting that the work may well have circulated under one or the other title, but not normally with both (Harris 1887, 97).

The Two Ways teaching appears in one form or another not only in Jewish thought, but also in Greek philosophy, though the descriptions of good and evil differ (Harris 1887, 97). Harris observes thatGreek philosophy will often use the letter gamma to indicate a duality. Harris does trace many of the ideas from the Two Ways to biblical and Judaistic roots (Harris 1887, 98-99).

The customs of baptism and prayers are similarly well rooted in biblical and early Christian roots (Harris 1887, 99-101). Harris considers the Didache to be a document which accords with historic Christianity.

Harris also finds the Didache's attitude toward traveling prophets to be biblically appropriate. Christians care for those who serve them in the Word of God, but they do not feed the ministers' greed or avarice (Harris 1887, 104). It is entirely appropriate that those who can work for their living should do so (Harris 1887, 105).

Psalm 121 - Lectionary for St. Bartholomew

8/17/2021

8/17/21
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.

Psalm 121 speaks of the LORD as the greatest protector there is. He is able to keep you, guard you, provide you with shelter from the elements and from your enemies. He can act as our guide and guard, "going out and coming in" (v. 8) forever.

Why, then, do so many people wonder if the Lord is there or not? They get the idea that it is somehow bad to trust that God will actively intervene in anything. Ultimately, this deistic attitude reduces our concept of God to that of someone who sort of started everything then wandered off to ignore it until the last day.

That isn't historic Judaism or Christianity. Psalm 121:4 says God does not slumber or sleep. He's the one who remains alert and on duty. He is engaged actively in his work of guarding and providing for his people. He's ready to work for your good, right now.

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.

Wearied But Not Ruined

8/17/2021

Tuesdays are for the Old Testament
8/17/21

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 119: "Lamed"

Augustine notes the Psalmist's expression of how tiring tribulations are. Verse 89 says, "They have almost made an end of me upon earth" (Augustine Psalms, loc. 339505, par. 89). Yet verse 90 recognizes the earth abiding. Augustine finds this a matter of comfort, as God works in his people on earth in every generation (Augustine Psalms, loc. 339513, par. 90). The days we experience on earth are according to God's ordinance (v. 91).

Augustine sees the Psalm distinguishing between the hope we have in God's law and our temporal trials. Verse 92, speaking of God's law, is not mere legalism. "This is the law of faith, not avain faith, but that which worketh through love" (Augustine Psalms, loc. 339520, par. 92). Augustine sees faith of this kind as selivering grace and creating courage. And, in verse 93, remembering God's righteousness brings us life. For this reason, the Christians are God's possessions. Augustine sees this as a realization whichbrings hope and comfort (Augustine Psalms, loc. 339528, par. 94).

Though the ungodly would try to destroy God's people, they will not perish (v. 95). As one who bears witness to God's testimonies, there is a confidence of persevering to the ehd (Augustine Psalms, loc. 339532, par. 95). Augustine takes verse 96 to speak to the applicability of God's Law to everyone. It has a "broad" meaning (Augustine Psalms, loc. 339540, par. 96).

Proverbs 3:1-8 - Lectionary for St. Bartholomew

8/16/2021

8/16/21
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.

Proverbs 3:1-8 calls the young reader, "my son" (v. 1) to hold to wise teaching, particularly that which guides him to God. He gives a reason as well. Verse two says the teaching will add "length of days and years of life and peace" (ESV).

When we read a text like this we do need to remember that proverbs are not guarantees or dogmatic theological statements. But they do express ideas that generally apply to life.

What's the general principle? God grants his people fulfillment. The days are productive. Living a godly life makes us less likely to self-destruct through conflict or unhealthy patterns. We live a longer life, a life of peace.

Granted, this doesn't always work out. But trusting in God, surrounding yourself with those who love and trust him, committing yourself to live at peace with God and others, and seeking his wisdom is good. It leads us to fulfilled lives.

The Proverbs say that we find all this as we acknowledge God as he is revealed in Scripture. This is why we dedicate some of our time to faithful study of the Bible. Thanks for joining me in this venture.

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.

Can Heretics Borrow? Yes!

8/16/2021

8/16/21
Tour of Christian History

Harris, J. Rendel. "Supposed Montanism of the Teaching." The Teaching of the Apostles, newly edited, with facsimile text and a commentary, for the Johns Hopkins University, Baltimore, from the MS. of the Holy Sepulchre (Convent of the Greek Church) Jerusalem. Baltimore: Publication Agency of the Johns Hopkins University, 1887, 95-96.

It may be a popular activity to look at a text and assign it to one or another heretical group coming from early Christianity. Harris notes that Harnack has done this with the Didache. Harris considers the most likely allegation against the Didache is that of Montanism (Harris 1887, 95).

Though the issue could be avoided altogether by affirming the Didache comes from a time period prior to Montanism, Harris observes that Montanism did grow from earlier ideas. It seems more likely to Harris that Montanism may have borrowed some elements of the Didache and repurposed thiem. His argument is that this is especially more plausible because the Didache has Jewish origins but Nontanism grows out of Phrygian culture (Harris 1887, 95). Harris concludes by illustrating that prophecy and the work of prophets as described in the Didache can be shown to harmonize either with New Testament texts or conflciting Montanist views (Harris 1887, 96).

The Entire Didache as a Christian Work with Hebrew Roots

8/13/2021

8/13/21
Tour of Christian History

Harris, J. Rendel. "Integrity of the Teaching and Genealogical Relations of the Authorities to Its Text." The Teaching of the Apostles, newly edited, with facsimile text and a commentary, for the Johns Hopkins University, Baltimore, from the MS. of the Holy Sepulchre (Convent of the Greek Church) Jerusalem. Baltimore: Publication Agency of the Johns Hopkins University, 1887, 90-94.

Here, as earlier, Harris' Table of Contents and the actual content of his book appear to diverge. While we would expect to find information about the relation of different secondary materials to the text of the Didache, instead, Harris has a conclusion of his argument about Hebraisms.

Harris concludes that the entire Didache can be shown to have Hebraic character, not just the Two Ways material. The manuscript tradition of the Jerusalem Codex appear to be of a very early origin, more so that other fragments. Based on that early provenance, Harris concludes that the entire work fits a very early context, prior to the time of the Epistle of Jude (Harris 1887, 94).

Luke 1:39-55 - Lectionary for Mary, Mother of Our Lord

8/12/2021

8/12/21
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.

"Why the hurry, Mary?" That's a question we should consider asking based on Luke 1:39. Mary "went with haste" to the home of Elizabeth, who was some sort of a cousin. Why was she in a hurry? Elizabeth, an older woman, was six months pregnant. We don't know of any distress. She would want help as her pregnancy advanced, but we don't know the reason for urgency.

Perhaps Mary was aware of a divine appointment. Her newly-conceived child, Jesus, who was to be the savior of all, was ready to meet John, the one who would prepare his way. The time was right. The message of the angel had given her a sense of urgency.

What is the urgency of the Gospel? We need to hear the words of life. We need to be reminded that the Lord blesses and raises up the humble. We need to hear that God's mercy is for us. We need to know the Lord's power to do all things. We need to know that our thoughts and imaginations are futile. We need to see that he provides what we need, and that his provision is good.

All this is drawn from Mary's statements in Luke 1:46-55. Elizabeth and Zechariah needed to know what kind of savior she was carrying. John, in the womb, seemed to know it all already.

The Lord is good. It's worth hurryingt ohear from him.

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

Hebraisms and Why They Matter

8/12/2021

8/12/21
Tour of Christian History

Harris, J. Rendel. "Hebraisms of the Teaching." The Teaching of the Apostles, newly edited, with facsimile text and a commentary, for the Johns Hopkins University, Baltimore, from the MS. of the Holy Sepulchre (Convent of the Greek Church) Jerusalem. Baltimore: Publication Agency of the Johns Hopkins University, 1887, 78-90.

Harris considers the Didache to have a very strong Hebraistic foundation, and to show evidence of that foundation throughout. He considers it to be very much like a Talmud in nature (Harris 1887, 78). The precepts, as well as the tendency toward expression using parallelism, are strongly Hebrew in nature (Harris 1887, 79). Harris also sees that the concepts used, particularly in the Two Ways material, are found in the Old Testament, and are thus Hebraistic (Harris 1887, 80).

Harris further sees significant passages in which parallelism is akin to that typical in Hebrew usage. In Didache chapter five there is a list of sins, then a parallel list of types of sinners. This is a typical pattern in Hebrew literature and prayer (Harris 1887, 82). Interestingly, here as well as in Romans chapter one, there are twenty-two items, corresponding to the number of letters in the Hebrew alphabet. They are presented without connectives, another Hebraism (Harris 1887, 84). Harris concludes, "there is ground for asuspicion that the Vidui of the Day of Ataonemtn, the Catalogue of vices in the Teaching, and the Catalogue in the first chapter of Romans, are all derived from a lost aphabetical Catalogue of Sins" (Harris 1887, 86).

An important category of Hebraism to Harris is the demand that the prophet be subject to his own prophecies (Harris 1887, 87). This is a common thread in Hebrew thought. Furthermore, it is important that members of the community actually live in accord with the standards of doctrine and practice. This is a common theme in the Didache aid in Talmudic writings (Harris 1887, 88).

Harris further notes that the prayers articulated in the Didache are strongly Hebraic in nature (Harris 1887, 89). This is, for that matter, Harris' explanation of the didache's use of the word κλάσμα rather than ἄρτος. The Hebrew root for breaking is typically used in the Old Testament for a fragment of bread (Harris 1887, 89). Even the prayers relating the eucharist to the Son of David are reminiscent of Passover prayers (Harris 1887, 90).