Blog Posts - Wittenberg Door Campus Ministry

Acts 8:14-17 - Lectionary for Pentecost Tuesday

6/2/2021

6/2/21
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.

The work of the Church is intended by God to call people to receive God's word. In Acts 8:14-17, the people of Samaria had received God's word. The apostles who were in Jerusalem wanted to be sure the Samaritans were in Christ. Apparently, in verse 16, the Samaritans had not shown some sign which was expected of those who had believed. The apostles laid hands on those Christians and they received the Holy Spirit. They showed the evidence the apostles could recognize.

We may not always recognize someone's trust in Jesus at first. It's very hard to read some people's reactions. This includes their reaction to the Gospel. We speak the truth of God. Some people hear. They might respond positively or not. And they might not let us know in any way we can identify.

Regardless, we do the same thing. We encourage them, we pray for them, we continue to care. The person who has heard the Gospel continues to hear. At some time, by God's grace, we hope to discern a positive response.

The Word of God and the Holy Spirit will not be hindered. God is working to draw all people to himself by the Gospel of Christ. He boldly proclaims forgiveness of sins and reconciliation with God as a free gift. This is God's gift to the Samaritans and his offer to us as 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.

The Bait: Sort of Christian Language

6/2/2021

Wednesday is for Bits and Pieces
6/2/21

Schwarz, Christian A. "Chapter 2: The Trinitarian Compass." Color Your World with Natural Church Development: Experiencing all that God has designed you to be. St. Charles, IL: Church Smart Resources, 2005, 45-79.

In chapter two from the outset, Schwarz affirms that he is not producing a marketing gimmick (Schwarz 2005, 45). He further refuses to identify his theological orientation other than by saying he is trinitarian (Schwarz 2005, 46). He then introduces the "Trinitarian Compass" based on three colors: red, green, and blue. red apparently represents "evangelism and discipleship." green is used to describe a "focus on tolerance and social justice" (Schwarz 2005, 46). Blue he associates with a "focus on emotional health and spiritual power" (Schwarz 2005, 47).

To his credit, Schwarz does disclose that the center of theology is "drawing closer to the living God" (Schwarz 2005, 48). However, he describes this as a highly subjective matter. The results are that people are drawn as to a magnet. He does tie this idea to reflecting the light of Jesus (Schwarz 2005, 49).

Schwarz goes on to make distinctions about how God communicates with us. He describes the Trinity not in terms of God's fixed character but in terms of the relationshiop we might have with God (Schwarz 2005, 51). Schwarz goes on to describe Trinitarian actions in terms that shed doubt on the unity of God (Schwarz 2005, 52-53).

Schwarz' extrapolation from this model of God being divided into different elements is that we need to consciously develop in the areas we are weak (Schwarz 2005, 54). Reading that sentence again gives me a strong impression that he views us, rather than God, as the arbiter of our spiritual lives. He continues by applying Revelation 21 and the three dimensional perfection seen there to our spiritual lives (Schwarz 2005, 56). He goes on to repeatedly assert that it is our responsibility to build up our spiritual lives in the way that God can use us and accomplish his purpose (Schwarz 2005, 58). Failure to work on our balance will allow us to veer into another direction, landing in heresy. He unpacks this idea in some detail.

Schwarz next begins to describe the Trinitarian Compass, which he discusses in radically postmodern terms (Schwarz 2005, 66). He views the compass as directing people, who by nature are out of balance, to go to one central destination, despite their diverse starting points. Because of Schwarz, focus on diverse starting points, he again emphasizes that the compass is about how we relate to God, not about how the Trinity is understood (Schwarz 2005, 69).

Schwarz next moves to a questionnaire he has used in his NCD program. He is clear that he considers it highly proprietary material (Schwarz 2005, 72). Candidly, the way this is presented makes it appear to be an advertisement to boost book sales. The questions themselves (Schwarz 2005, 73-74) are vague, though carefully worded. It reminds this reader of the vague language used by cultural Marxists so as to get everyone to agree, for a brief time at least.

Psalm 85 - Lectionary for Pentecost Tuesday

6/1/2021

6/1/21
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.

Forgiveness is atricky thing. We perceive a wrong or we do something wrong. Sometimes there is a lingering coldness, possibly a refusal to speak or interact, often a desire for distance in hopes that time will act to heal the offense. This interruption in the relationship may last for years and even be carried to the grave. We may forgive, but it is often partial in nature.

God's forgiveness, as described in Psalm 85, is nothing like this. The sins of God's people had sent them into captivity. God brought them back, and, in verse two, he forgave them and covered their sin. In verse three, God put away his anger. When he does this, God is all merciful and restores his people. He saves his people, speaking peace to them (verses 7-8).

This is the truth of God which is manifested in mercy and forgiveness. It is active. It is restorative in nature. As we reflect on Psalm 85, we see God's mercy not only as something for which we give thanks, but also something we should imitate. As we see that we have endured offenses, rather than coldly pretending we were not hurt, we try, with God's help, to put away our anger and to seek reconciliation with those who have offended us. Our prayer is that in us, as in God, mercy and truth would meet, that righteousness and peace would kiss, and the world would be filled with truth and 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.

Isaiah 32:14-20 - Lectionary for Pentecost Tuesday

5/31/2021

5/31/21
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.

Isaiah 32:14-20 describes a progression which leads from desolation to comfort and prosperity. The place which was a home to royalty (v. 14) is forsaken and becomes a desolation. It's where wild animals roam and people might raise flocks. The city is overcome with grass, becoming a pasture. This is the fall of a society.

What hope is there? Do we force society to return to a longed for golden age? Actually, we can't manage that, no matter what the current crop of classical educators says. It isn't within our ability. This is something that only happens by the work of the Holy Spirit.

That's exactly what does happen in Isaiah's description, starting in verse 15. The Holy Spirit comes and the land becomes no more barren. It is fruitful. Yet the fruitful cropland doesn't remain in the same condition it was found. It becomes a forest, which is where Isaiah 32 pictures God's justice dwelling.

A forest, then, at least in this passage, is a place of safety, of provision, a place from where all manner of resources can be derived. The peace, justice, and righteousness that dwells in this forest is a haven for God's people.

Eventually, when the forest falls down, what is left? The people who have been nurtured in God's peace, justice, and righteousness still have a place of safety and peace.

God puts his people in a place of hope. There's nothing that we will lack, at least as it regards eternity. We have all the forgiveness, life, and salvation we could ever need through trust in Jesus. We have been restored to fellowship with God. He is able to keep us in that place of peace and hope.

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

A Meal and Communion!

5/31/2021

Monday Tour of Christian History
5/31/21

Schaff, Philip. "The Agape and the Eucharist." The Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 57-62.

Didache 9-10 presents "the oldest elements of a eucharistic service, but without the words of institution or any directions as to particular forms and ceremonies and posture of the communicants" (Schaff 1886, 57). Didache 14 again mentions the eucharist, tying it to Malachi 1:11, 14, which Schaff sees as a common connection in early Christianity.

After reproducing the prayers in an English translation, Schaff speaks of the early Christian tradition of the
Agape, a re-enactment of the last Passover recorded in the Gospels, being the context of communion, which was the culmination (Schaff 1886, 58). He details five distinct actions of the Passover, of which the Eucharist is the fourth step, after the main meal (Schaff 1886, 58-59).

By the early second century Schaff considers the meal to have been separated from the eucharist (Schaff 1886, 59). The two do not appear to be separated at the time of the Didache. It provides for three prayers, which could be associated with the Agape. There is reference to being filled. The third thanksgiving appears to be "a post-communion prayer " (Schaff 1886, 60).

Schaff observes that "the thanksgiving for the cup precedes the thanksgiving for the broken bread" (Schaff 1886, 60), which follow the order of events in Luke 22:17. He also notes "the warning after the third prayer" (Schaff 1886, 61) would be seen as calling catechumens to join with the church.

A third, and surprising, observation is "that there is no allusion to the atoning death of Christ" (Schaff 1886, 61). Schaff does see influence of John chapters 6 and 17, as well as the occasion for additional prayers. The actual given prayers, however, are not based on Christ's atoning dath.

Schaff notes that the prayers of the prophets in the Didache do not rever to any of the ecstatic gifts involved in 1 Corinthians 11-14 (Schaff 1886, 61). However, there is a preservation of considerable flexibility in the participation of various individuals (Schaff 1886, 62).

John 3:16-21 - Lectionary for Pentecost Monday

5/27/2021

5/27/21
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.

What is God's judgment? In John 3:16-21 it is that the light has come and that people preferred the darkness. This may seem an odd statement for those of us who think as 21st century Americans. Judgment is usually stated in negative terms. But here, the first aspect of judgment mentioned is the coming of God's light, Jesus, into the world.

By speaking in this way, Jesus tells Nicodemus that God's judgment is for good. All the work of God is for the good of his world. He's reconciling the world to himself. It's his desire to show loving care for the created order.

When we are confronted by the idea that God is working for good, that He is actually putting things in order to nurture us, to enlighten us, to make us like him, we also come face to face with our own ideals and desires. We are forced to ask whether we actually want God's kingdom to be at work in us. We have to ask if we are willing to be changed into his image.

Sadly, Jesus' reading of the world in this passage says we are not. We love the darkness rather than the light. We don't want to be changed. We want to change ourselves and to glorify our image.

What hope is there? The light is still shining into our world. Jesus, the light of the world, shines in the darkness. All who see their sin in his light and who turn from their sin to his forgiveness are rescued from the darkness of sin and death. This is Jesus' solemn promise.

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.

Confess Christ Boldly

5/27/2021

Thursdays are for the New Testament
5/27/21

Gibbs, Jeffrey A. “Matthew 10:32-33: Confess Jesus Boldly." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 533-535.

In Matthew 10:32-33 Jesus affirms the need and effectiveness of confessing him boldly. Gibbs applies this to all Christians in every age (Gibbs 2006, 533). He is clear, referencing Romans 10:0, that the confession does not earn merit before God but rather reflects the attitude of the heart which has received God's grace (Gibbs 2006, 534). Denial of Jesus has terrrible consequences, and, according to Gibbs, must be stopped with repentance and faith.

Acts 10:34a, 42-48 - Lectionary for Pentecost Monday

5/26/2021

5/26/21
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.

The events of Acts chapter 10 were earth-shattering to the early Christians. Peter and some other Christians, all from among "the circumcised," were brought to the household of Cornelius, a Roman centurion. They were in a setting which few devout Jews would enter. Not only was it bad form for Jews to enter into a Gentile household, but it would create ceremonial uncleanness. Gentiles could come to the Jews but it didn't work the other way around.

While Peter was telling Cornelius and his household about Jesus, the Holy Spirit fell on them. They began speaking in tongues, declaring God's praise (v. 46). The other Jewish Christians who were there were amazed as well. They really didn't know that the Holy Spirit would or could come to Gentiles, especially if they had not previously converted to Judaism.

The great discovery of this day was that God saves Jew and Gentile alike by his grace through faith in Jesus. He doesn't make any cultural requirement. You don't have to become Jewish in your outlook or behavior. People of every nation can be rescued from sin by trusting on Jesus. Even those of a pagan background, even those from a nation which has persecuted the Jews.

We can take hope in every age, then, that Jesus is just the same sort of savior. He has not neglected his people. He rescues them as they believe he is the savior. He turns all nations from their sin and toward his righteousness. And he welcomes them to the washing of baptism and the regeneration found in a life which looks toward Jesus' resurrection as our eternal hope.

Jesus comes to the household of Cornelius. He can come to your household, your workplace, your community. He is that great.

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

A "Scientific" Approach to Christian Growth

5/26/2021

Wednesday is for Bits and Pieces
5/26/21

Schwarz, Christian A. "Chapter 1: Explore the Second Chapter of NCD." Color Your World with Natural Church Development: Experiencing all that God has designed you to be. St. Charles, IL: Church Smart Resources, 2005, 10-43.

"NCD" is a reference to Schwarz' earlier book, Natural Church Development. In that book he laid out principles which he considered universally applicable, regardless of your part of the world or theological orientation (Schwarz 2005, 9). Schwarz urges the idea that church growth is to be built on a theologycal foundation which in turn is based on research of many different churches (Schwarz 2005, 10-11).

Schwarz notes that churches which have followed his system, when measured according to his surveys, have shown improvements in both quality and numbers. His measures of quality are not identified at this point in the book (Schwarz 2005, 12). However, he claims a greater than 50% increase in the rate of conversions in these churches after 31 months of using his program. He goes on, advertizing the program he leads as "a pure network" with "no committees, no hierarchies, not ocnstitution" (Schwarz 2005, 14). This he immediately contradicts by describing his headquarters, a very humble location, and the people who have coordinated others to make the work happen.

Schwarz' organization has developed an NCD survey, which he considers a diagnostic tool. He then says that the rest of NCD is not a series of unrelated tools, but a way (the way?) of bringing the local church into a health condition (Schwarz 2005, 17). They classify the treatment into five basic tools, or components, but distinghish these from actual principles. The description of tools given on p. 18 makes reference to various parts of the book, but articulates remarkably little about the overall concepts.

Schwarz distinguishes "principle-oriented" approaches to church growh from others. He notes that principles are universally valid, proven statements of essential truth, which are given generally but must be individualized so as to work (Schwarz 2005, 19). There are several different principle-oriented approaches. He proceeds to discuss several, but then says they are not truly principle-oriented (Schwarz 2005, 21). He concludes the section by saying, in vague terms, that Willow Creek Church is principle oriented becaus the pastor "clearly seeks God's calling for himself and his church" (Schwarz 2005, 22).

Schwarz describes his principles as drawing diverse groups together using universals which all Christians can share (Schwarz 2005, 23). He remains vague about them at this point.

Schwarz goes on to describe the importance of evaluating the church based on quality. His contention is that numerical growh will naturally follow (Schwarz 2005, 25). Because in 1996 he was able to develop a tool "to measure quality precisely" the world has allegedly been revolutionized (Schwarz 2005, 26). The church made of Christians who are growing in quality will grow numerically as well.

Schwarz also notes that his program is multi-cultural (Schwarz 2005, 28). He particularly draws a picture of the global West as a place of competition, the East as a place which values harmony, and the South as a place which values solidarity. All these orientations have strengths and weaknesses. Schearz sees a need for the strengths to work together.

The NCD approach self-consciously avoids what Schwarz calls "media hype" - efforts are focused on long-run interpersonal processes (Schwarz 2005, 33). Larger churches may havea tendency to focus on program prese Smaller churches tend to do better on the interactions that boost quality (Schwarz 2005, 34). Developing an interest in the actual spiritual lives of those in the community may well be more useful than improving presentation or production values. Schwarz suggests that of all the measures of success commonly used, the roll of people evangelized and discipled is the most important (Schwarz 2005, 36). He goes on to make a comparison of typical churches to David and Goliath based on their size. The larger one is less efficient and is defeated by the smaller one (Schwarz 2005, 38).

With a clear look at reality, Schwarz says we can develop good practices. To do this, we may need our vision improved (Schwarz 2005, 39). He continues to muddy the waters, though, by a preview of the concept of chapter two. "The wonderful thing about the Trinitarian Compass is that it doesn't try to push you into a direction that somebody else...has defined as important (Schwarz 2005, 40).

Schwarz sees life as a cyclical process involving information, application, and transformation. All are important. Completing the cycle with transformation leads us to new information and repetition of the cycle (Schwarz 2005, 41-42). His goal in this book is to enable readers to enter the cycle.

Psalm 43 - Lectionary for Pentecost Monday

5/25/2021

5/25/21
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.

How do we make sense of this world? Psalm 43:3 says we do it by the power of God's light and truth. These gifts of God lead us where we need to go - directly to God's altar.

It is at the altar of sacrifice that we realize God has made atonement for our sins. It is at the altar of sacrifice that we recognize our need for Jesus, the perfect substitute, dying in our place. It is at the altar of sacrifice that we can finally admit that we were unable to take care of our greatest problem, the problem of sin, and that we needed God in Christ to take care of it for us.

This light of God draws us through an increasingly dark world, a world of turmoil, a world which casts us down (verse 5). Instead of that turmoil, God in Christ gives us life and hope.He delivers us and provides a refuge.

This is exactly the hope we need. For this reason we give thanks and praise to God, who is able to deliver us from sin and death, and to provide us a place of safety and peace.

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

Isaiah 57:15-21 - Lectionary for Pentecost Monday

5/24/2021

5/24/21
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.

Isaiah 57:21 quotes God as saying, "There is no peace for the wicked" (ESV). We easily take a statement like this and recast it as a condemnation of evil, a way of telling those we see as wicked that they are doomed.

On the contrary, the picture Scripture gives us in Isaiah (and elsewhere) is that the wicked, who are going their wicked ways despite God's call to come and receive his loving grace, are objects of pity. God was there all along, offering them his peace. He was warning them of the judgment to come. He was telling them that their future could involve condemnation. He was inviting them to be safe from condemnation through the power of his love. And the wicked have run away, again and again, seeking turmoil like the tossing sea (v. 20).

What is the ultimate destination of the wicked? Destruction. This flies in the face of God's offer of abundant mercy and grace. For the rich, the poor, the lofty, and the lowly, God offers life. He will revive those who look to him. There will be comfort, restoration, and healing.

In short, God's desire, which he expresses consistently in Scripture, is the redemption of the entire world, all those who would turn to him. Sadly, those who are stubborn, hard-hearted, and desire to work go their own way will eventually be left to their destruction.

This redemptive desire of God in Christ is what has motivated missionary activity throughout history. It is what motivates my work with Wittenberg Door today. We call people to experience the rescue God has made available. That call is for everyone, including you, the reader.

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.

Modes of Baptism

5/24/2021

Monday Tour of Christian History
5/24/21

Schaff, Philip. "Immersion and Pouring in History." The Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 41-57.

Having reviewed some images of baptism from the Roman catacombs, Schaff considers the historic patterns of immersion and pouring as they pertain to the Didache. The rule at the time seems to be triple immersion, while the exception is pouring (Schaff 1886, 42). Schaff is clear that the authorities he brings us in his discussion are all Paedo-Baptist. He then cites numerous authorities who all agree that the triple immersion is the normal way of baptism, and that pouring would be used only in exceptional circumstances, such as when there is a lack of water.

The habit of pouring developed largely after the 13th century (Schaff 1886, 44). Schaff finds the change to be made only in the Church of the West (Schaff 1886, 51). While we might assume that pouring would be preferred in cold climates, this was not the case. Immersion remained the custom in England through at least the sixteenth century. It was after the time of the Reformation that sprinkling and pouring became more widespread (Schaff 1886, 52). Schaff also observes that the distinction was not due to a conservative Reformation reaction against Anabaptists. The Anabaptists didn't insist on immersion until the 17th century. Schaff summarizes the positions taken, concluding that the arguments of paedobaptists for pouring are generally inconsistent (Schaff 1886, 55). Modern (to Schaff and to me) Protestant Baptists also have inconsistent practices, such as their insistence on immersion or no baptism at all, or their practice of immersing only once (Schaff 1886, 56).

Documents Entirely Dependent on Something...

5/21/2021

5/21/21
Friday's Orality/Rhetoric Lesson

Layton, Bentley. "The Sources, Date and Transmission of Didache 1.3-2.1." Harvard Theological Review 61 (1968), 343-383.

Layton, observing that the manuscript evidence for the Didache is unsatisfactory, concludes that it is "through study of the sources of Did. 1.3b-2.1 that more pressing textual problems have received received clarification" (Layton 1968, 344). However, in attempts to harmonize texts, Layton does not think there have been adequately convincing explanations. He proposes that a combination of prallel comparison and evaluation of rhetorical and literary devices will yield more conclusive evaluations (Layton 1968, 345).

As an important example, Layton considers Didache 1.4d-e, which contains a very odd statement. "If someone should take your [possession] from you, do not ask [it] back: for not to be able" (personal translation). Layton summarizes years of commentary by saying, "If one is really powerless to reclaim stolen goods, there is little virtue in not demanding their return" (Layton 1968, 346).

Harnack and others have taken this as a parallel to Joannes Klimakos' Scala Paradisi 26.347 (Migne PG 88.1029A) (Layton 1968, 346) but Layton finds it more closely resembling Luke 6:30. Commentators have remained puzzled over the cryptic nature of the statement (Layton 1968, 347).

Layton suggests the last line was corrupted. With the change of a vowel and an assumption that the goal is holiness, the last line which I italicized above reads, "for thus (you are_ able (to be complete)" (Layton 1968, 348, personal translation). This resolves the confusion and also restores the passage to having a tidy example of homoioteleuton, the parallel ending of balanced lines (Layton 1968, 349).

Layton continues to hypothesize based on this balanced structure that the entire passage may be derived from different sources which can be identified based on line by line analysis (Layton 1968, 349). He considers that it must have been common practice to draw lines from different sources together. For this theory, Layton notes "the familiar and annoying habit of many ancient Biblical scribes to introduce readings from one gospel into the parallel text of another . . . (as well as) Tatian's Diatessaron" (Layton 1968, 350).

Layton continues by illustrating his method, comparing Did. 1:3b, Matthew 5:44, and Luke 6:27f (Layton 1968, 352). Here he finds some parallel wording and similar rhetorical devices, which allow him to see the Didache passage as a rhetorical "improvement" on the verses in Luke (Layton 1968, 353). Layton continues this analytic method by comparing Did. 1:3C with Matthew 5:46ff and Luke 6:32, 27, 36 (Layton 1968, 353-355), concluding again that the Didachist drew from Synoptic material and refined the rhetorical style. Layton then moves on to Did. 1:4 compared to Matthew 5:39b, 41, 40, 42 and Luke 6:29f (Layton 1968, 355-358). Examples of the same method continue through p. 372.

Layton goes on to describe his method as a means of comparing the text to sources or later parallels so as to evaluate whether or not the text we retain is correct, or whethe the other parallels may be more authentic (Layton 1968, 373). He goes on to illustrate the process by comparing some passages. Layton additionally creates a complex history of textual changes and corruptions based on the emergence of different possible parallel texts at various times in history (Layton 1968, 376).

Layton further concludes that, because of a relation he finds to "the Pastor which contained the Mandates" the Didache cannot come from before the second half of the second century (Layton 1968, 378-379). He does see a "Two Ways" work that antedates the Pastor. However, it is not a Christian work (Layton 1968, 380). He concludes that the best explanation is that the specifically Christian content in 1:3b-2:1 was a second century insertion (Layton 1968, 382).

John 14:15-21 - Lectionary for Pentecost Eve

5/20/2021

5/20/21
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.

Does your family have patterns it follows? Mine does. I think most do. There's the family that always goes to the park on Friday evenings in the summer. There are the people who eat the same thing together for breakfast, day after day. There are the people who only eat a meal together on very special occasions. There are the barefoot inside families and the shoes inside families. The TV on and the TV off families.

We often think of these patterns as if they are insignificant, and on one level they are. But in John 14:15-21 Jesus describes his family pattern. It has nothing to do with the park, eating, shoes, or entertainment. Those who love Jesus and are cared for by the Father and the Holy Spirit, value Jesus' commandments. Many translations speak of "keeping" or "obeying" the commandments. But the normal way the New Testament speaks of it is by use of a word which also indicates what a guard on duty would do. The security guard at a bank, a store, or a factory, will not normally be engaged in what we would think of as active work. There's watching, moving around to different places, checking some doors and windows, and generally keeping an eye out, but there isn't much banking, manufacturing, or retailing going on in the guard's life. It's more a matter of presence and awareness.

The Christian is present within and aware of what God's priorities as revealed in Christ are. We end up doing the things that Jesus says, but it's because we are living in his word. We don't manage to live in God's word by forcing ourselves to do what he commanded. It's the other way around. We receive God's word and we find ourself following it, because it becomes part of our culture.

What's the family culture? Resting in God's Word. Praying. Nurturing. Caring. Loving and serving your neighbors. Why? Because we value what Christ has told us.

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.

Jesus Cares about Body and Soul

5/20/2021

Thursdays are for the New Testament
5/20/21

Gibbs, Jeffrey A. “Matthew 10:26-31: Do not Be Afraid!" Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 527-532.

Gibbs acknowledges that many hardships await Jesus' missionaries. Yet in Matthew 10:26-31 Jesus says, in forceful terms, that those he sends do not need to fear (Gibbs 2006, 528). Though they will suffer, they cannot come to eternal harm. Gibbs notes the opponents will fail in the last day, when truth is seen clearly (Gibbs 2006, 529). The very most persecutors can do will not remove Christians from their standing with God.

Gibbs engages in a brief discussion of 10:28 and the distinct yet intertwined nature of body and soul. God is presented as the only one who can destroy both body and soul (Gibbs 2006, 530). However, though even a human can destroy the body, it is not to be devalued, as in Gnostic and Greek philosophical thought (Gibbs 2006, 531). God cares about the body to the extent of knowing every sparrow and the hair on his people's heads.

Romans 8:12-17 - Lectionary for Pentecost Eve

5/19/2021

5/19/21
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.

There's a pretty big branch of modern American Christianity that seems obsessed with the Holy Spirit. They want to have the victory of God in the Spirit, to walk by the Spirit, and to do great things in the power of the Holy Spirit. Often they look for powerful and, frankly, noisy demonstrations of the spiritual ife.

In Romans 8:12-17 Paul pictures life by the Spirit as something which isn't as showy. It's more like life in a family, where you call out to your father with your needs. You trust that your troubles can be cared for.

When I had small children, they would show their parents things that they wouldn't reveal to anyone else. They would tell about their cares, their fears, their little victories, their hurts. They would take their parents into their confidence.

This is the spirit of adoption Paul is talking about. We can turn to the loving care of the Holy Spirit when we are afraid, when we are disappointed, when we are in doubt. We can bring our joys and our trials before God. And we can know that by the Holy Spirit everything will be all right. We know that the Holy Spirit is always going to be watching over us. He will always be guarding us. He will care for our treasure. He will pick us up when we fall, and it's a good thing, since we fall all the time. He will provide for our needs, since we aren't able to do for ourselves.

Rather than depending on ourselves, walking by the flesh, which leads to death, we depend on the Holy Spirit, walking by the Spirit, on the path that leads not only to eternal life, but to being heirs of God's promises.

Would you like the riches of God? They are yours. You don't have to be shouting about it. Just ask. The Lord will give you all you need, as you live in his household as his child.

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.

Development of the Roman Mass

5/19/2021

Wednesday is for Bits and Pieces
5/19/21

Jungmann, Josef A., S.J. "Chapter Twenty-Three: The Roman Mass Before Gregory the Great." The Early Liturgy to the Time of Gregory the Great. (translated by Francis A. Brunner, C.S.S. R., Notre Dame, Indiana: University of Notre Dame Press, 1959, pp. 288-307.

Jungmann considers the origin of the Latin Mass to be "wrapped in obscurity" (Jungmann 1959, 288). While Latin was likely used in the Roman Mass sometime in the third or fourth century, the accounts we have date to the sixth and seventh centuries, so some amount of speculation is necessary.

The "Fore-Mass," which many might call the Service of the Word, consists of lessons and prayers (Jungmann 1959, 289). The number of readings fairly early settled at three, with a Gradual and Alleluia after the Epistle (Jungmann 1959, 290). Prior to the readings, an introit, a song, and a prayer came into common use. Specifically, the introit and a Gloria Patri, followed by a prayer became normal, possibly due to the formality appropriate to the arrival of the bishop of Rome and his attendants (Jungmann 1959, 292). The Kyrie also appears, first in the East in the fourth century, as a litany before the prayer (Jungmann 1959, 293). It was adopted in the West by the sixth century, sometimes translated into Latin, but normally retained in Greek. The Gloria is known to have been a part of the Mass prior to the sixth century (Jungmann 1959, 295). It always came prior to the "oration" or "collect."

After the readings of Scripture and any sermon, the Mass proper would begin. At the outset the offertory was present as people could bring gifts including bread and wine (Jungmann 1959, 299). Communicants would come forward. Alternatively, those who were not communicants would either leave or make space for the communicants to gather. The consecration, a breaking of the bread, and the Lord's prayer would follow, then the kiss of peace prior to reception of communion.

The canon of the mass included the preface and a number of prayers before the consecration (Jungmann 1959, 301). Some elements were excluded on some occasions but in general all the parts were present as they are today. Jungmann finds some significant changes to have taken place between the time of Hippolytus in the third century and the records of the sixth century (Jungmann 1959, 302). First, a prayer of thanksgiving specific to every different celebration was develooped. Second, the Sanctus is not mentioned in Hippolytus, though Jungmann thinks it was probably in use (Jungmann 1959, 303). Third, intercessions came to be inserted into the prayers before or after the Sanctus. The words of institution underwent some elaboration as well (Jungmann 1959, 305). In the later Roman tradition additional prayers of commemoration could be added after the consecration (Jungmann 1959, 306).

Jungmann concludes with a brief observation that the Mass, by the sixth century, was a service which well involved the congregation in the fullness of a well-rounded liturgy.

Psalm 85 - Lectionary for Pentecost Eve

5/18/2021

5/18/21
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.

Psalm 85 has an interesting view of time. God was favorable to his land. He restored his people. He forgave. He withdrew wrath.

In short, God already did all sorts of good for his people Israel. It's over. It's done.

This should be the end of the story. What more is there to expect? We really can't anticipate much more. God has shown his favor.

Did it last? From God's perspective it should have lasted. The work of God was completed.

Sadly, God's people are like sheep. We go astray easily. Sometimes it is by mistake, because like sheep we aren't all that smart. Sometimes it is on purpose, because like sheep we are easily frightened into not trusting our shepherd. We run away and try to escape.

What's the cry of the Psalm? Lord, restore us. We need to see your favor. We need your forgiveness. We need you to withdraw your wrath. We need you to speak peace to us.

At the end of verse eight we find confirmation of our tendency. The Psalm asks that God's people should be prevented from returning to their folly.

We can call out to God the same way today. Have we turned to folly? You bet. Do we endure times of trouble? Indeed. Do we need God to show favor? No doubt about it.

When God's faithfulness is springing up from under us and his righteousness is falling from the sky, we want to be right in the middle, between the two, like a sandwich. There, God will catch us with his favor. There, we can dwell in 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.

For All Nations

5/18/2021

Tuesdays are for the Old Testament
5/18/21

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 117"

Augustine's comments on this very brief Psalm are likewise brief. Here all the nations are called to praise the Lord. Augustine particularly observes, "Let those rather listen who have refused to be the children of this city, since they have cut themselves off from the communion of all nations" (Augustine Psalms, loc. 338829, par. 1). The Lord who restores all nations to himself also calls those who reject him to turn and acknowledge him in praise.

Joel 3:1-5 - Lectionary for Pentecost Eve

5/17/2021

5/17/21
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.

The people of this world don't seem to mind plundering God's people or God's resources, when it fits their desires. In Joel 3:1-5 God condemns several particular practices. The people of Tyre, Sidon, and Philistia have displaced God's people Israel and have confiscated and divided up the land which God had apportioned for the different tribes of Israel. Some of the people have been taken into slavery and have been considered as stakes to be wagered for. Human trafficking, particularly for the sex trade, has been practiced, and the perpetrators have gone to such an extent in their folly that they would sell a girl, take the proceeds in wine, and drink it up, leaving themselves with nothing of value.

Are these the acts of a people God should respect? Not at all! In verses 4-5 God has no respect for this kind of crime. It is unwarranted folly. God will return payment in kind. The people of Tyre, Sidon, and Philistia will be plundered, scattered, and sold into slavery if they should survive.

Our world remains in a terrible state. Human trafficking is rampant. People rejoice in successful fraud. There are power-brokers engaged in profiteering.

Those who think God won't notice need to think again. None of it has escaped God's notice. He understands our human injustice. And one day, it will be repaid.

This should strike fear in the hearts of those who wish to use their power and authority, or their resources, including their intelligence, to plunder, dominate, and oppress. Your desires are known to God, and your actions are known to others. He will settle accounts in his time.

What comfort does this bring to those who are downtrodden, who have been scattered, whose resources have been confiscated, who have been treated as objects to be bought, sold, used, and discarded? God also sees you. He is not going to be silent forever.

Christians believe that in Christ, even death and hell have been conquered. Those who are looking to him in hope will find life and assurance in this world as well. There is nothing that can harm us eternally. No matter how we may have suffered, Jesus has overcome all who would try to destroy us. This is the Christian hope. God will put everything to rights in his time.

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.

Baptism in the Didache and Roman Catacomb Art

5/17/2021

Monday Tour of Christian History
5/17/21

Schaff, Philip. "The Didache and the Catacombs." The Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 36-41.

The topic of baptism takes Schaff to a consideration of art in the Roman Catacombs (Schaff 1886, 36). Paintings found there represent people being baptized in a river, with the baptizer on dry land. The person being baptized is unclothed, which suggests immersion (Schaff 1886, 37). Schaff presents pictures of these catacomb paintints along with descriptions of the paitings. By the time of Constantine baptistries were regularly built near churches, bringing the river baptisms to an end (Schaff 1886, 41).

Where Did Jude Come From?

5/14/2021

5/14/21
Friday's Orality/Rhetoric Lesson

Eybers, I.H. "Aspects of the Background of the Letter of Jude." Neotestamentica 9:1 (1975), 113-123.

Eybers questions the background of Jude, as he notes the immediate move into polemics. It is worthy asking who the recipients of the letter were and what could have provoked this counsel (Eybers 1975, 113).

The heresy being resisted "is decidedly practical, without much metaphysical speculation" (Eybers 1975, 114). Eybers reaches this conclusion based on the descriptions of the heretics in verses 4, 16, 18, and 19.

Eybers notes that Jude's reference to a book of Enoch is significant. Enoch 1:9 is quoted and the text is considered authoritative, though non-canonical. It was apparently well knwon to the audience, which indicates an association with Jewish apocalyptic groups (Eybers 1975, 115).

Eybers also notes the important role of angels in Jude (Eybers 1975, 116). Their place is prominent in Jewish apocalptic literature. Here the angels are involved in disputes betwen worldly and spiritual issues. The dualism of the heretics can be applied to the angelic conflicts as well (Eybers 1975, 117).

Though some are quick to conclude that Jude is speaking against Gnosticism, Eybers notes that it was only one of many human systems which would separate religion and morality (Eybers 1975, 118). People frequently take the forms of a religion to substitute for moral and ethical requirements and vice versa. Gnosticism as found in the second century is not clearly identified in Jude (Eybers 1975, 119).

Eybers concludes that there is nothing inherent in Jude that requires us to look outside of a first century A.D. Jewish or Christian culture. There is no need to assign it a later date based on its background (Eybers 1975, 119).

A Servant and a Master

5/13/2021

Thursdays are for the New Testament
5/13/21

Gibbs, Jeffrey A. “Matthew 10:24-25: Servants Are Like Their Lord." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 525-526.

Matthew 10:24-25 speaks to the disciple as like his master. It sharply divides Jesus from "Beelzebub" the "Lord of the flies, Baal" or "Beelzeboul," "Baal, the Lord." (Gibbs 2006, 525). Gibbs notes that Jesus has described himself as God's Son, the true Lord, whose mission is to the world. Christians are called to be his disciples and become like him. However, Christ and his followers can expect to be misunderstood and condemned as they represent the one true God (Gibbs 2006, 526).

Acts 1:1-11 - Lectionary for The Ascension of Our Lord

5/12/2021

5/12/21
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.

The first eleven verses of the book of Acts take the place of our Epistle reading for Ascension Day. Here, the author, presumed to be Luke, jumps right in with Jesus' post-resurrection appearances and the last interaction between him and his disciples before the ascension.

The disciples wanted to know if Jesus was going to restore the kingdom to Israel. Jesus' answer was rather cryptic. He pointed them to the coming of the Holy Spirit who would make them his witnesses. Then he ascended into heaven.

Has the kingdom been restored? In these last days, as we will be considering more during the season of Pentecost, the Holy Spirit has come and we testify about what God has done in Christ. This testimony extends all around the world. God is calling people to himself, by grace, through faith, to receive his forgiving love. He rules over the world, but in an oblique way. He rules over his Church in a less oblique way. And He calls the Church to bring his good news of salvation to every nation.

When we pray, "thy kingdom come on earth as it is in heaven" we are acknowledging that God's kingdom is, indeed present. We want his reign to be evident among us as well. God is restoring the kingdom. Not to a political group, like Israel, but to his children, adopted by grace, living in Christ.

Even though the Holy Spirit has fallen upon the Church, we still pray for the work of the Holy Spirit in us, making us faithful witnesses to the resurrection, now and always, to every nation.

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.

Daily Offices

5/12/2021

Wednesday is for Bits and Pieces
5/12/21

Jungmann, Josef A., S.J. "Chapter Twenty-Two: The Daily Office." The Early Liturgy to the Time of Gregory the Great. (translated by Francis A. Brunner, C.S.S. R., Notre Dame, Indiana: University of Notre Dame Press, 1959, pp. 278-287.

Jungmann asks, based on the centuries of liturgical development, what Christian worship actually looked like by the end of antiquity (Jungmann 1959, 278). It is clear to Jungmann that Sunday was the day of the divine service for the community. In general, each church had one Sunday service, and the Mass would occur. However, Jungmann does not think communion (the Mass) was celebrated on days other than Sundays except on special occasions (Jungmann 1959, 279). There may well have been additional, more private services celebrated in chapels within the churches. There is evidence of settings of the Mass for different purposes.

In public, however, Jungmann finds the development of the canonical hours (Jungmann 1959, 280). Particularly a Matins and Vespers seem to have been commonly used in public worship on the days other than Sunday. This is clear from, among other sources, the developed nature of the canonical hours described in the Rule of St. Benedict (Jungmann 1959, 282).

Jungmann reviews the specific arrangements of the different offices (Jungmann 1959, 283). They centered specifically around the Scripture readings, a practice which grew from the concept of God speaking to his people by his grace (Jungmann 1959, 284). The essential outline of the liturgy has changed little over the centuries.