Blog Posts - Wittenberg Door Campus Ministry

Joel 2:12-19 - Lectionary for Ash Wednesday

2/16/2021

2/16/21
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.

In Joel 2:12-19, the people of God are called to a time of repentance, fasting, and prayer before God. We notice in verse 16 that the repentance and dedication to God is to apply to everyone - elders, children, infants, bride and groom, the whole congregation.

The life of the body of Christ applies to all ages, all socieoeconomic status, all walks of life. It is not exclusive. God has had mercy on his people. As those he has redeemed, we call out to him together.

What's the end result of our passage in Joel 2? In verse 19, God is going to give his people what they need and they will not be a reproach. They will find their reputation rehabilitated. Rather than being a curse to others, they will be a blessing.

What's the reputation of Christians in our culture? In the culture where I live, Christians are often considered foolish, uneducated, bigoted, offensive, and even dangerous. Our dedication to the Lord in fasting and prayer, our conscious decisions to love and serve our neighbors, these activities may bring more accusations from our world. However, they serve to show the Lord's care for the humble. They equip us to care for those who cannot care for themselves. They allow us to do good, not evil.

If our world looks at us and despises what it sees, may it at least see the care of Christ in action.

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 Lord of Light

2/16/2021

Tuesdays are for the Old Testament
2/16/21

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 104"

Augustine's comments on Psalm 104 press immediately into the content of the first two verses, calling the reader to bless the Lord who is great and clothed with light (Augustine Psalms, loc. 337092, par. 1). As the Lord is pictured spreading his light like a skin over the world, Augustine sees the Church spread out, mortal, signified by skin, over all the earth.

He does this, in verse three, by covering the earth, the "upper parts," with water. Augustine sees this as a representation of God's mercy, which washes His people (Augustine Psalms, loc. 337097, par. 2). In verse four the Psalmist mixes the metaphor by having the messengers in this water acting as flames of fire. This suggests to Augustine that those who proclaim God's Word must be on fire spiritually (Augustine Psalms, loc. 337108, par. 3).

Verse five speaks of a firm foundation, which Augustine sees as the Church, built on the Rock of Christ (Augustine Psalms, loc. 337108, par. 4). Augustine argues, then, that the Church will remain unshaken if it is rooted in Christ. In verse six, "it" is clothed with "the deep." Augustine asks who this would be, since God is clothed in light, not with the deep (Augustine Psalms, loc. 337118, par. 5). He takes "it"to be the earth. This covering reaches above the mountains, which suggests to Augustine that the Church is covered with a destructive flood of persecutions, and must call out to God for rescue (Augustine Psalms, loc. 337124, par. 6).

The rebuke of God, in verse seven, causes the waters to retreat. Again Augustine takes this as God's protection of his people against their persecutors (Augustine Psalms, loc. 337128, par. 7). All the turmoil is settled by the voice of God (v. 8). The persecutors still exist, just as a calm sea is still a sea, but God has restrained them. Augustine takes verse nine to indicate an ongoing work of restraint allowing some work of evil (v. 10) but only within bounds (Augustine Psalms, loc. 337149, par. 9).

The springs of water, however, which pass through, may also indicate something else. Augustine interprets the mountains as the apostles and the springs between them as their teaching, which flows among them (Augustine Psalms, loc. 337159, par. 10). This is consistent with verse 11, which treats the streams and springs as the place where animals can drink, rather than as a force of destruction (Augustine Psalms, loc. 337165, par. 11). Augustine interprets these beasts as the Gentiles. In this he contrasts them with the Jews, who are said to have a permanent city. Augustine does go on to say that all our mortal life is passing as well, since we look forward to the eternal city in heaven (Augustine Psalms, loc. 337171, par. 12). At that time and in that place we will know God perfectly, without needing an explanation of His Word. This will contrast with the statements in the Psalm about the wild beasts, who he considers now to be the nations, following their own inclinations (Augustine Psalms, loc. 337181, par. 13). On the contrary, the Christian hears, believes, and follows Christ, the rock of salvation (Augustine Psalms, loc. 337202, par. 15).

Verses 13 and following speak of God watering the rocks from above and bringing forth fruit. Augustine sees the fulfillment of this in God's Word giving grace (Augustine Psalms, loc. 337212, par. 17). Among those gifts are the provision made for Christian workers. Augustine describes Paul's ability to live from the Gospel in some way (Augustine Psalms, loc. 337218, par. 18). It is important to Augustine that when someone does not receive his due it should be by his own decision, not by compulsion. The fruit of the Gospel, further, is the treasure of Christ, the bread of heaven (Augustine Psalms, loc. 337228, par. 19).

Verse 15 compares the Gospel to wine. Augustine cautions the reader to make sure he is receiving the good wine of the Lord, not an earthly substitute (Augustine Psalms, loc. 337233, par. 20). The wine of God then leads to the power of bread to strengthen a man. Augustine promptly relates this to Christ and the bread of righteousness, for which we hunger (Augustine Psalms, loc. 337251, par. 21). In verse 16 even the trees of the plain, which Augustine sees as "the lower orders of the nations" are watered (Augustine Psalms, loc. 337253, par. 22). Verse 17 shows birds in these trees. Augustine takes this as a sign that God cares for even the least members of His creation (Augustine Psalms, loc. 337264, par. 23). They also have leaders, ordained by God, Jesus, who humbles himself. Verse 18 continues the metaphor of wildlife, with stags in the hills (Augustine Psalms, loc. 337279, par. 25).

With verse 19 we leave the flora and fauna and see the moon as the timekeeper for the seasons (Augustine Psalms, loc. 337289, par. 26). Augustine finds here a statement that the Church and the things of the world have a rhythm and a calendar. Yet all of it is under the rule of God, not of the sun and moon (Augustine Psalms, loc. 337300, par. 27). Light and darkness have their own purposes, but they are not the ruler. Rather, they are part of the created order. With the growing light, Christ is seen more clearly, even driving the lions back to their dens (v. 22) (Augustine Psalms, loc. 337315, par. 29). Augustine sees a coming time of safety and security for the Church.

Verse 23 speaks of this security in terms of a man going to work (Augustine Psalms, loc. 337320, par. 30). This leads to a reflection on God going to work (v. 24). Augustine questions what God's work is, and concludes that it has to do with creating and ordering all the world and its progress, especially in the work of the Church (Augustine Psalms, loc. 337327, par. 31). In the Church we can "see," as it were, the invisible work of God, dealing with the spiritual life. All creation ultimately directs our attention to God, the creator of all (Augustine Psalms, loc. 337344, par. 32). Augustine doesn't consider nature exactly safe.

Verse 25 describes "small and great beasts." Augustine considers them allegorically as those things which could take us from Christ (Augustine Psalms, loc. 337350, par. 33). Our safety is found in Christ, who guards his disciples through wind and waves.

Verse 26 describes ships, which Augustine understands as churches navigated by Christ "on the wood of His cross," able to bring God's people safely to their destination (Augustine Psalms, loc. 337362, par. 34). Even the Leviathan, a serpent, does not threaten God's people. Augustine notes that the Leviathan was made for God's plaything and was rightly kept imprisoned. Augustine sees this as a clear picture of Satan, the deceiver, who is really imprisoned by God (Augustine Psalms, loc. 337375, par. 36). The conclusion based on all this is that Satan is utterly unable to harm God's people unless they have forsaken God's Word (Augustine Psalms, loc. 337393, par. 39).

Counter to giving his people to the serpent, in verse 28, God opens his hand to give good to his people (Augustine Psalms, loc. 337399, par. 40). The trouble only comes on those who think they earned or deserved blessing due to their own righteousness. God does humble people by making them aware of their weakness, with a result of turning the people back to him (Augustine Psalms, loc. 337411, par. 41). At that time, as we read in verse 30, God sends His spirit on the people, to replace their spirit. This brings glory to God, not to man (v. 31) (Augustine Psalms, loc. 337423, par. 42). Verse 32 continues by describing the whole earth as responsive to God's glory. Even the hills which God touches give forth smoke, symbolic of prayers (Augustine Psalms, loc. 337440, par. 43).

Verse 33, then, concludes that thePsalmist will sing to the Lord. He is the hope of the Christian (Augustine Psalms, loc. 337442, par. 44). Our joy is not in ourselves, but in God. So, in verse 35, we trust the Lord can take care of sinners and the righteous. For all this we give praise to God.

Jonah 3:1-10 - Lectionary for Ash Wednesday

2/15/2021

2/15/21
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.

Who knows if God might change his mind and not give us what we deserve for our disobedience? That's what the king of Nineveh was asking in Jonah 3:9. The prophet Jonah had been confronting sin in Nineveh. The threat was serious. Your sin deserves destruction and God is ready to take care of that.

What was the problem in Nineveh in the first place? Their sins had been crying out to God. All our unrighteousness harms us and our neighbors. We can't think God would miss noticing it. Injustice calls out to God, the just judge of all. In the case of Nineveh, he was ready to let justice be served. This would mean the destruction of the city.

What would God say about our corruption? In recent years I've had many occasions to face those who are acting unjustly, some of whom are sorry for their actions, some of whom are sorry they were caught, some of whom are hoping they never get caught and are not sorry at all. All this injustice cries out to God. He hears and knows it all.

The New Testament presents two essential ways in which sin is dealt with. In the end, the sinner receives the just penalty for his actions, or the sinner calls out to God in sorrow and repentance, then sees that Jesus has received the penalty in place of the individual sinner.

What's the answer to the king of Nineveh? God has mercy on sinners who confess they have done wrong and ask for his mercy. He is the Lord of forgiveness and grace. While this was a disappointment to Jonah, he had expected God to act in exactly that way. May we have grace not only to expect God's merciful care for others, but to rejoice in it.

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.

Bryennios according to Schaff

2/15/2021

Monday Tour of Christian History
2/15/21

Schaff, Philip. "Philotheos Bryennios." The Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 8-9.

Schaff observes that the manuscript of the Didache, the "Jerusalem" manuscript, was not known, though it was in the library in a volume cataloged in 1845, 1856, and 1858. The actual Didache text was discovered by Philotheos Bryennios, Metropolitan of Nicomedia, in 1873 (Schaff 1886, 8). In Schaff's estimation, Bryennios was a thoroughgoing scholar, familiar with patristic literature and current German scholarly literature.

Writing Is Better?

2/12/2021

2/12/21
Friday's Orality/Rhetoric Lesson

Neufeld, Christine. "Speakerly Women and Scribal Men." Oral Tradition 14:2 (1999), 420-429.

Neufeld observes a tradition, dating back to classical times, by which women are storytellers and allegedly inaccurate or irrelevant, while men engage in scribal, accurate, and relevant discourse (Neufeld 1999, 420). Because she sees this characterization as a way in which men have been described as having authority over women, she chooses to explore the concept in terms of sexuality and authority. As an example, she uses Dunbar's Tretis of the Tua Mariit Wemen and the Wedo, which appears in literary form in the early 16th century (Neufeld 1999, 421). In this work, the married women and the widow, who engage in oral poetry complaining about married life, the literary poet overhearing them reflects that it would be a terrible thing to marry someone who would speak in such a way. The women's speech is very derogatory toward men. What is significant to Neufeld is that Dunbar considers this as a normal type of behavior (Neufeld 1999, 423). Of additional interest to Neufeld is that the widow has a book, which she apparently could have read if she wished, but she uses it only as an accessory. She has rejected literary pursuits because of her desire to communicate within an oral tradition (Neufeld 1999, 423).

The overall concept of the literary poet as an evesdropper is of additional interest. He knows more about the women than they know about him. He is able to describe them, while they don't know he is present at all. This could also suggest that to Dunbar the literary sensibilities are superior to oral traditions, as they can know what those steeped in orality will never know (Neufeld 1999, 424).

Neufeld suggests it is possible that the genre of the oral poetry fits into that of a medieval "flyting", as described by C.S. Lewis. Here there is an oral poetry contest and the participants and audience decide which voice has been able to satirize the situation at hand most effectively (Neufeld 1999, 425). The work, then, may stand as an example of a literary attempt to capture an oral event and to make commentary on it.

Luke 2:22-40 - Lectionary for the Presentation of Our Lord

2/11/2021

2/11/21
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 purification rituals in Israel were quite specific. The birth of a first born male was to be confirmed with a sacrifice. This stemmed from the time of the Exodus, when the angel of death took away the first born males of Egypt. In gratitude to God for preserving his people, the Israelites would make an offering. It could be a costly one, but for those of limited means, it could be pigeons or turtledoves, creatures which were easily attracted with a handful of grain.

Mary and Joseph brought Jesus to the temple right on schedule to give thanks to God. He had preserved His people. Yet they were met at the temple by additional signs of God's preservation. Simeon, waiting for "God's consolation," greeted Jesus as the one who saves the world. Anna, an old widow devoted to fasting and prayer, gives thanks that Jerusalem is redeemed.

What do we do with this kind of news? It is news for us as it was for Mary and Joseph. They made the sacrifice, returned to Nazareth, and carried on with life. We do the same. We know that Jesus, the life of the world, has come for us. So we live our lives, run our businesses, raise our children, and carry on with joy. He has come. All will be 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.

Touching and Healing

2/11/2021

Thursdays are for the New Testament
2/11/21

Gibbs, Jeffrey A. “Matthew 8:14-17: Jesus Heals Peter's Mother-in-Law and Fulfills Isaiah 53:4." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 421-428.

When Jesus heals the sick in Matthew 8:16-17, Gibbs observes that Matthew provides a very literal translation of Isaiah 53:4. Matthew seems to be making a clear statement of Jesus' ability to take away not only sickness, but also guilt and sin (Gibbs 2006, 422). Gibbs finds that this is done not only in Matthew's Gospel, but also in 1 Peter 2:24, when it is made clear that Jesus takes away our guilt (Gibbs 2006, 423).

Jesus' authority in Matthew 8:14-17 is seen as coming from his words. Gibbs sees the touch of Jesus as a typical accompaniment to his word, but that the word has the pre-eminent rule.

Gibbs finds the reference to demon possession in Matthew 8:16 as an important concept. It has indicated to some that Isaiah 53 shows the Messiah as cleansing from sin, but that Matthew fails to see that. Others have decided that the Messiah is specifically a healer of leprosy, but that he might not be literally taking the illness onto himself. Jesus' touch seems to cure, rather than to spread, the illness (Gibbs 2006, 425). The teaching and healing works of Jesus are inextricably bound to one another (Gibbs 2006, 426).

Gibbs finds the good news of Jesus' life, death, and resurrection to be "the end and goal of Matthew's narrative" (Gibbs 2006, 427). Matthew sees healing and forgiveness as an essential part of the eschatological mission of Christ, showing what his goal is.

Hebrews 2:14-18 - Lectionary for the Presentation of Our Lord

2/10/2021

2/10/21
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 is the high priest of the Christian faith. So we are told in Hebrews 2:14-18. Why is it significant that Jesus is called the high priest? It's critcally important particularly because the high priest is the one who makes sacrifice for himself and for his people. He is, first and foremost, one of the people.

Jesus, as the high priest, is absolutely human, though without sin. He has no need to make sacrifice for his sin, but goes directly to making sacrifice for our sin. And it's what we need. Since we bear sin, both our own and that of our ancestors brought to us through the fallen human nature, we need someone else to approach the holy God on our behalf with an offering.

We need that person to be one of us. It won't do to send someone without an intimate knowledge of our frail humanity to stand before God. We need someone who is human. Entirely human.

There have been plenty of movements within Christianity over the generations which have tried to defend the deity of Christ, and which have done so to the extent that they deny his true humanity. We, with the author of Hebrews, must remember that Jesus is really, truly human. There's nothing non-human about him. In his life, in his death, in his burial, and in his resurrection, he is entirely human, like us, except that he has no sin.

This allows him to stand as our representative, the one who can bear our sin for us.

For Jesus to bear our sin he must be sinless himself. Otherwise, he dies for his own sin, not for ours. This he has accomplished by being truly God. But if he isn't human, he can't die for us either. So he must be also truly man.

What kind of a Lord is this Christ? He is the one we can't entirely understand. He is also the one we do entirely need. So we accept the fact that this truly divine, truly human, person has humbled himself to submit to the penalties of sin which we deserve, so we can receive his resurrection by grace through faith.

Jesus is for you.

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.

Pausing for Prayer

2/10/2021

Wednesday is for Bits and Pieces
2/10/21

Jungmann, Josef A., S.J. "Chapter Nine: Daily Devotions of the Early Christians." 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. 97-108.

Though there are voices which suggest the entirety of early Christian life revolved around the corporate celebration of liturgy, Jungmann considers them to be incorrect (Jungmann 1959, 97). The Gospels are clear that we should expect to be involved in a life of private prayer. Jesus particularly taught his disciples both about assembling and praying privately. Further, Jungmann considers that mass gatherings may have been dangerous (Jungmann 1959, 98). The earliest of the patristic writings also prescribe prayers, typically three times a day, a custom Jungmann sees as individual prayer times which eventually grew into the liturgical hours. The observances at the third, sixth, and ninth hours of the day are clearly shown in Scripture as times when individuals would engage in prayer (Jungmann 1959, 99). Tertullian adds mention of prayers upon awakening and at bed time, as if they were so common as to have been taken for granted. He also considers a prayer in the middle of the night to have been customary (Jungmann 1959, 100). Early commentators make some mention of the customs and even the content of some of the prayers. However, Jungmann does not consider the comments very prescriptive or detailed (Jungmann 1959, 102). A seventh time of prayer may also have emerged, at the cock's crow, not the regular time to arise (Jungmann 1959, 103). The themes of the various times of prayer become associated with the hours. Jungmann sees numerous medieval sources which do just that (Jungmann 1959, 104). The growth of monasticism finished the task of making the liturgical hours a matter of corporate prayer (Jungmann 1959, 106).

Jungmann further suggests that Constantine's edict of toleration led to a greater freedom for Christians to assemble for corporate prayer. This may have moved Christians to gather at different times in the day at a central location (Jungmann 1959, 106). Hippolytus does speak of regular gatherings for catecehsis. The meeting would be presided over by a clergy member and would be open to all the congregation (Jungmann 1959, 107). Evening prayer services with a meal were also customary at this time. While times of persecution would interrupt the practice, it would resume when the persecution died out (Jungmann 1959, 108).

Psalm 84 - Lectionary for the Presentation of Our Lord

2/9/2021

2/9/21

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.

Several years ago I had the opportunity to visit the city of Boston for a few days. It was an interesting place, as there were sites of importance from the 17th century among the sites of importance from the 20th century and a few from the 21st century. The Boston Massacre took place on a street, which was a street back then as well. However, I think you would have a traffic massacre if you stepped into that street today without police assistance. It's a very busy intersection.

Another thing which struck me about that visit was the amount of wildlife. I had not been to a large city for some time, and had possibly drifted into a subconscious attitude that said you would find wild animals in small towns, but not in a major city. This couldn't be farther from the truth. Granted, I didn't see the variety of wildlife I can typically count on where I live now. There wasn't a deer in sight, nor a wild turkey. There were, however, plenty of squirrels and the smaller songbirds were abundant. They found places of refuge and safety. Lighted signs often had evidence of bird nests, since the lights make a nice warm place.

In Psalm 84 the house of God is seen as a sanctuary, like the place where a bird would go for refuge. But it is a refuge for us to seek out. It is a place of safety and of nurture. As God's people who assemble to sing His praise, we have a sanctuary which is just as secure as the nook where the bird can hide and raise its family. We are able to gather and to know that God's mercy and forgiveness are present for us.

There have been many discussions in my native country lately about whether Christianity should even be allowed to meet in congregations. These discussions are often couched in the language of public health and safety. However, they have a deeper importance. Some voices would be delighted to remove Christians from public discourse. They think Christians are a dangerous class of people and need to be shut out of society. Rather than being condemned as intolerant, they manage to portray Christianity as intolerant, since Christians have typically taken firm stands on some issues about which God speaks differently from our secular sensibilities.

God is not going to shut his people out from his temple. He is not going to separate us from his means of grace. Even if our entire world should turn against us, we who are called by His name will gather. A day in God's courts is better than a thousand elsewhere. And thankfully, I am able to spend more than one day out of a few years receiving God's gifts of forgiveness and grace.

Christians, then, turn to the Lord in faith and trust, knowing that He has given them a place of safety, a place of shelter, in his forgiveness.

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.

Bless the Lord!

2/9/2021

Tuesdays are for the Old Testament
2/9/21

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 103"

Augustine plunges into his comments on Psalm 103 with no prefatory remarks whatsoever. He quotes verse one, "Bless the Lord, O my soul! and all that is within me, His holy Name" (Augustine Psalms, loc. 336843, par. 1), then notes that the reference to what is within is not to bodily organs but rather to our inner soul. Augustine goes on to say that, whether aloud or silently, we sing the praises of God all the time (Augustine Psalms, loc. 336859, par. 1). Verse two goes on to say we remember God's rewards. To do this, Augustine says, we must also remember God's condemnation of our sins so we can see his reward of forgiveness (Augustine Psalms, loc. 336864, par. 2). In a stark contrast to God's gift to us, Augustine notes that we could never give any worthy gift to God (Augustine Psalms, loc. 336874, par. 3). All that we actually possess of ourselves is some form of sin. This is not the gift we would give God. What we give to God is the gift which he first gave us.

Again in verse three, the Psalm speaks of God's rewards to us, this time in the form of forgiveness and healing (Augustine Psalms, loc. 336884, par. 4). Augustine notes that God's work of healing is trustworthy. He is never deceived about what we need. This is because of God's intimate knowledge of us. "He knoweth how to restore what He hath made" (Augustine Psalms, loc. 336895, par. 4). Whtever the corruption might be, then, God can redeem us from it (Augustine Psalms, loc. 336899, par. 5). His redemption is even pictured as a crown. Augustine rightly asks why we would be crowned. It is not because of us but because of the gifts God has given us (Augustine Psalms, loc. 336914, par. 6).

In our exalted state, our appropriate work, in verse five, is to be satisfied by God's gifts (Augustine Psalms, loc. 336920, par. 7). The satisfaction may differ in some ways, as we are all pleased by various goods. Yet God gives to each as it is appropriate. When will this come, though? The Psalm speaks of a time of restoration, when we will be made young again. Augustine does not find a particular time in the Psalm, but trusts God to acocmplish it (Augustine Psalms, loc. 336930, par. 8). He continues to speak of eagles trimming their beaks on rocks so as to be able to eat. In an allegory, we are rubbed and shaped by Christ, the Rock (Augustine Psalms, loc. 336951, par. 8).

Verse six speaks of the Lord working mercy and judgment for the oppressed. Augustine spaks immediately of theGospel passage of the woman cuaght in adultery (Augustine Psalms, loc. 336951, par. 9). The judges of the woman came to Christ the rock, saw the Law written clearly, and turned away from judgment.

Augustine digresses slightly, speaking of how we show mercy (Augustine Psalms, loc. 336961, par. 10). We do not receive the wicked in his wickedness. We give what it would please God to give, not what would please the sinner. In this way we can show genuine care even for those who would persecute us (Augustine Psalms, loc. 336981, par. 11).

Verse seven speaks of God's ways being made known to Moses. Augutine sees this as God's ways of healing and forgiveness (Augustine Psalms, loc. 336986, par. 12). Verse eight further emphasizes God's care for his people. Augustine sees this especially shown in God's repeated calls that his people should repent (Augustine Psalms, loc. 336997, par. 13). This patience of God will come to an end (v. 9). Augustine sees our life and the state of the world as variable, based on the decree of God. In Adam we live through trials. But God in Christ has been generous (Augustine Psalms, loc. 337007, par. 14). God has dealt with his people not according to their sins but according to His mercy (vv. 10-11). This can be seen in all creation (Augustine Psalms, loc. 337017, par. 15). Verse 12 expands this picture by saying God has taken our sins away as far as east is from west. This allows grace to grow and flourish (Augustine Psalms, loc. 337028, par. 16). Again, in verse 13, this is a sign of God's mercy, which is, in turn, based on God's knowledge of our frailty (v. 14). Augustine points again to the creation of man out of dust, redeemed by the Man from heaven (Augustine Psalms, loc. 337038, par. 18). We flourish, but only in a momentary way, like grass (v.15). In contrast, God is our eternal hope (Augustine Psalms, loc. 337048, par. 19). Verse 16 continues the theme, with man and grass passing away as in a wind.

In contrast to this human frailty, verses 17-18 call us to hope in God, whose mercy does not perish. He gives His reward to all generations (Augustine Psalms, loc. 337058, par. 22). Augustine observes that we keep the memory of God's rewards alive by living, not simply in our minds or with our words.

The importance of God's mercy is great. It is to be remembered everywhere, as it reminds us of Christ's throne in heaven, from where he gives gifts (Augustine Psalms, loc. 337069, par. 23). Verses 20 and following call God's servants to bless His name. In every way and in every place God is worthy of praise. This, Augustine says, is why the Psalm begins and ends in the same way, with God's praise (Augustine Psalms, loc. 337085, par. 26).

1 Samuel 1:21-28 - Lectionary for the Presentation of Our Lord

2/8/2021

2/8/21
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 the value of a child? Our readings just now are related with the commemoration of the presentation of the Lord Jesus in the temple, which, if he was born on December 25, would have been done on February 2. The Mosaic Law commands that male children be presented before the Lord, along with an offering. In this way, among other things, the Israelites are saying that they believe their children are partakers of the covenant of God, the covenant of circumcision, the covenant that says they will have an inheritance from God.

Hannah's child, Samuel, is clearly a gift of God. She had been unable to have children, but after many times of prayer, she finally became pregnant. Samuel was the child God promised her in prayer. He was to be dedicated to the service of God in the temple from his youth.

We'll make a brief side note here. "Everyone" knows the temple was not built until after the death of King David, who was anointed king by Samuel. However, the place of worship described in 1 Samuel seems to be a permanent building, not simply the tabernacle we read about in the Pentateuch. Recent archaeological study has located what seems to be a permanent place of worship, in Shiloh, as described in 1 Samuel. Sometimes it is called a temple, but it is not of the grand type built by Solomon.

Hannah knows that she is going to send her child away to be a servant of God, full-time. She takes advantage of the times she has with her child, to nurture him and remind him that he has a caring family. But she is going to give her child over.

This is a sign of the New Testament fulfillment, the true "prophet" like Moses, who also serves as a priest, and as a king. Samuel fills the bill part of the way, but the work is actually completed in Jesus, who is given over by his mother from the very time of conception. She ponders in her heart how God is the Father, how he will live a perfect life, and how he will die for the sins of the world, including her sin.

The Christ child is the truly precious one. While we welcome all children, Jesus is the one we were really looking for.

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 Tour of an Eight-Hundred Year Old Book

2/8/2021

Monday Tour of Christian History
2/8/21

Schaff, Philip. "A Precious Volume." The Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 2-7.

In this brief chapter, Schaff describes the library of the Jerusalem Monastery in Istanbul. "It contains about a thousand volumes and 'from four hundred to six hundred manuscripts'" (Schaff 1886, 2), including the bound volume of 120 leaves approximately 8x6 inches, including seven documents. Schaff describes them in turn: a synopsis of Old Testament books, by Chrystostom; the Epistle of Barnabas; 1 Clement; 2 Clement; (Schaff notes that the epistles of Clement are the only complete manuscripts known of those texts (Schaff 1886, 3); The Didache (less than ten pages, "By far the most valuable of the documents" (Schaff 1886, 4); the Epistle of Mary of Cassoboli; and twelve Pseudo-Ignatian Epistles (Schaff 1886, 5). The text was prepared, according to the signature on the last leaf, by "Leon, notary and sinner" and completed Tuesday, June 11, 1056.

Schaff provides for his readers a picture of the first page of the Didache as well as a picture of the last page of the volume (Schaff 1886, 4 and 6 respectively). The manuscript is clean and largely legible, though there is considerable abreviation in use. Examination of the text illustrates to the reader of Greek that it is an entirely different matter to read from a manuscript such as that of Leon than to read from a modern, typeset, unabbreviated Greek edition including standard modern spacing and punctuation. Schaff kindly includes such a modern Greek typeset version of what he has shown as a photograph, along with his translation of the Greek text.

Can You Write Songs Expressing Difficult Theology in a Language You Barely Know?

2/5/2021

2/5/21
Friday's Orality/Rhetoric Lesson

MacCoull, Leslie. "Oral-Formulaic Approaches to Coptic Hymnography." Oral Tradition 14:2 (1999), 354-400.

MacCoull introduces the reader to the blend of exegetical, narrative, and folk elements found in Coptic hymnody (MacCoull 1999, 355). The Coptic language, written with Greek characters, came about around the third century CE. It was widely used by the sixth century and continued to be common until the later 10th century, when it began to be replaced by the Arabic language. From that time it remained in use in some liturgies for several hundred years.

Coptic hymnography has been relatively unstudied, despite there being a strong tradition of music using the language (MacCoull 1999, 356). MacCoull articulates a wide variety of scholarly questions which could and should be asked about this literature. She then discusses the types of hymnody which she can distinguish. First is a Psalmody, which is found "arranged according to the days of the week and including moveable feast seasons" (MacCoull 1999, 356-357). Another group consists of hymns to Mary, the Theotokia. Third is a collection of antiphons as the propers for the different saints' days. While there are dating clues, they are only occasional. The most common dating clues appear in the songs for martyrs, as it is clear the song would not have been composed prior to the death of the martyr. A few other linguistic clues can be found, but very few.

The Antiphonarium exists as a complete work only in some late Ottoman-era manuscripts. It progresses from the first month (September) through the twelfth (August) and places five intercalary days at the end. Though MacCoull identifies some earlier, partial manuscripts, there are few of these. The hymns in the fragmens are arranged in differnt ways, indicating to MacCoull that the manuscripts would be for monastic use, with morning and evening hours intended for meditation and prayer (MacCoull 1999, 359). The meter is the same for all the antiphons. All are strophic. Nearly all have a standard final strophe. The manuscripts contain some minimal pointing, though MacCoull points out that the later manuscripts, after the Coptic language was becoming less familiar, have more errors in the pointing (MacCoull 1999, 360).

The Coptic hymnography is a written tradition, yet MacCoull considers them to show significant oral-formulaic traits in composition. Specifically, she sees "recurrence of stock openings nad sock opening strophes, often subject to variation according to the meter" (MacCoull 1999, 361). Much of the earlier studies of this hymnography may have neglected the compositional methods, as they were conducted by musicologists, who may have taken a different type of interest in the composition. The similarity of openings became more apparent in 1995 when an edition of the work contained an index of first lines, causing the patterns to emerge more clearly (MacCoull 1999, 362). MacCoull describes and illustrates several of these similar openings. Their essential structure is the same, though nonstructural elements may change. MacCoull observes that collation of these elements and variations is an enormous task, just in its inception (MacCoull 1999, 366).

MacCoull observes also that the hymnody represents different types of saints: "martyrs, bishops, patriarchs, monks and hermits, holy women (ascetics or mothers), aposltes, as well as Old Testament figures, celestial archangels, and so on" (MacCoull 1999, 367). Her analysis shows that the martyr hymns are follow formulaic patterns to the greatest degree. She gives a number of examples of different compositions. Her conclusion is that many of these works were composed by oral poets who used elements which could be easily modified and connected to one another (MacCoull 1999, 371).

The Coptic hymnography is rich in doctrinal statements. MacCoull evaluates the way some of this doctrinal content is played out in the works (MacCoull 1999, 372ff). In an example she gives, not only is the concept of baptism and its relation to water and blood made clear (as observed by MacCoull), but there is also a trinitarian statement of consubstantiality which is not a necessary part of the hymn's narrative but which makes a strong defense of a critical element of Christian theology.

MacCoull raises the question of the identity of the composers and audiences of the Coptic hymnography, particularly after about 1100 CE when the language was really not well known (MacCoull 1999, 375). The tradition had apparently begun by the sixth century, when Coptic was still in active use (MacCoull 1999, 376). In the eighth through the start of the eleventh century there was substantial diglossia in the region, with Arabic being spoken in the marketplace but with Christians using Coptic at home. The use of Coptic eventually declined and died in domestic use. The language was effectively dead by the thirteenth century. At this time MacCoull observes there were tools used to train liturgists how to perform the liturgy, learning the forms as a foreign language (MacCoull 1999, 377). She does recognize that it would be possible for someone, having learned these liturgical patterns, to compose songs using the formulas and plugging in different vocabulary words that would fit a different occasion.

Luke 10:1-9 - Lectionary for St. Titus, Pastor and Confessor

2/4/2021

2/4/21
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.

In Luke 10:1-9 Jesus sends workers out to the places he is planning to go. He urges them to go with a sense of urgency and dependence on God. They bring a blessing of God's peace to their hosts and carry on the work of ministrywhere they land. Their work is to bring healing and to proclaim God's kingdom.

It's easy for us to get some sort of romantic notion about this as the typical life of the Christian, particularly the Christian worker. While there's some truth to the concept, we want to remember that these 72 people were a select few who were sent out on a rather limited basis. They weren't going to spend the rest of their lives doing this work. They were making a visit to prepare people for the arrival of Jesus.

In one way, though, this is exactly the same message that pastors and evangelists have today. We ask God's peace on a community and we pray that the Lord will bless the people. We bring healing in whatever way we can, particularly the spiritual healing that comes through the Scripture, but we also pray for people's physical and emotional healing. Our message is focused on the urgent call, "Jesus is coming soon, be ready to welcome him."

We realize in all of this that we are sent out as lambs among wolves. We purposely make no attempt to guard ourselves against the opposition of our world. We speak the truth and do good, no matter what others say of us. And our trust is not in our own ability, but in God's ability to keep us.

The central idea is that Jesus is planning to come. He is going to bring all our work to fruition. He is going to establish his kingdom on earth, as it is in heaven, and we pray that he will establish it in us as we eagerly expect him. Jesus, the soon coming Lord, is able to keep his people.

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

Authority to Command

2/4/2021

Thursdays are for the New Testament
2/4/21

Gibbs, Jeffrey A. “Matthew 8:5-13: Jesus Heals a Centurion's Servant." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 414-420.

Gibbs notes that the centurion, possibly not a Roman, as Syrians and Idumaeans were active in the Roman forces, shows Jesus honor and begs his assistance (Gibbs 2006, 414). Jesus' response suggest sstrongly that the centurion is not an Israelite, as he is compared to what Jesus had seen "in Israel." Gibbs sees this as parallel to Luke 7, and not contradictory, though in Luke Jesus is approached by Jewish representatives. The request still comes from the centurion (Gibbs 2006, 415). In additional defense of the event being the same, while Luke mentions a servant, Matthew uses the word παῖς, which only rarely refers to a son in the New Testament. Gibbs takes the sick person to be a servant.

The centurion's response to Jesus' offer of a personal visit both emphasizes that the centurion is not worthy. Gibbs observes the very emphatic word order used. Further, though the centurion does not imply that Jesus is under authority, he says clearly that he himself is (Gibbs 2006, 416).

Gibbs notes that in the initial encounter, the centurion does not actually ask Jesus to do antyhing. He merely states the problem. It is Jesus who suggests the solution (Gibbs 2006, 417). The narrative then becomes not so much about the need of the servant but about the conversation pertaining to Jesus' authority to heal. Jesus rather surprisingly states his willingness to enter the home of a Gentile and heal a servant. The centurion shows his own humility by acknowledging Jesus' authority (Gibbs 2006, 418). Jesus' authority extends beyond that of any earthly ruler, since he can command an illness to go away.

Jesus' response of praise and wonder is surprising to Gibbs. He speaks not to the centuryon but to those following him, praising the centurion's faith (Gibbs 2006, 418). In his praise, he also predicts that those of all nations will be brought together into the heavenly gathering. God gathers all nations, like that of the centurion (Gibbs 2006, 419).

Gibbs finally notes the word of caution which Jesus brings to the crowds. They must also trust Jesus' authority so as to be gathered into the kingdom (Gibbs 2006, 419). It is Jesus' authority which makes all things possible, including the healing of the centurion's servant. Gibbs lists a number of other New Testament passages which speak of God's welcome of all who believe in Jesus.

Titus 1:1-9 - Lectionary for St. Titus, Pastor and Confessor

2/3/2021

2/3/21
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.

Our reading from Titus 1:1-9 opens a window into church order around the middle of the first century. Specifically, Paul tells Titus of his big mission in Crete. He is to appoint elders in every town (v. 5). This might not seem to be such a big task to us, unless we have ever served on the nominating committee of a local church congregation, and until we realize that the elder, as described by Paul, is also called an "overseer." This is the same word used of pastors and of bishops. Titus is appointing pastors who are likely to end up in a supervisory role over other pastors. That's a challenge.

I know what most of us think of when we consider a church call committee. They are looking for someone who will be the pastor to the local church. They want someone who is young and energetic, with forty years of pastoral experience. They want a scholar who reads everything and has plenty of time to play with the teens of the church. They want someone who will lead the church in a brand new direction of ministry to the community, adding vitality, and changing nothing whatsoever. Of course, all this is impossible.

Perhaps that's part of the reason that the churches in the towns don't seem to be selecting their own elders/pastors/overseers/bishops. Titus appoints them. It isn't so much a matter of the local congregation exercising its muscles and attracting someone.

Do these elders come from within the town? Are they outsiders? We really aren't told. We do know, though, that they have an assignment and are expected to be there. They don't seem to have a whole lot more choice in the matter than the churches do.

Is it just a matter of having a warm body in the office of pastor? Not precisely. Notice that Paul gives lots of qualifications, including being the husband of one wife, having believing children, and generally being of a good reputation. I know there have been lots of debates over the years about whether pastors may be unmarried and childless. Paul appears to have been unmarried and childless, though he wasn't precisely a pastor. However, I think it is perfectly reasonable to expect that some unmarried and childless people would end up as pastors.

All the other characteristics, if we think of them, are perfectly normal for a godly man. If he is to be an example of Christian piety and if he is to be of a good reputation in the community, all these characteristics are quite understandable. None is something exceptional. Yet we must realize that they are markers of someone who takes the Christian faith seriously.

Titus appoints elders. The main job of these elders seems to be that they should teach and correct false doctrine. It isn't an easy job. But someone's got to do it. The elders, the pastors, the bishops we have today, we must remember, are a gift from God. They have a vital function in the body. We need to welcome them, accept them, pray for them, and encourage them to do their work well. In this way they will certainly be a blessing to the Church.

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.

Psalm 71:1-14 - Lectionary for St. Titus, Pastor and Confessor

2/2/2021

2/2/21
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.

Our reading from Psalm 71:1-14 points again and again to our dependence on God. He is the refuge, the deliverer, the rescuer, the safe place.

We live in a world of uncertainty. To listen to some voices in the public square, this is a new phenomenon. Yet it was the same kind of world three thousand years ago. It was the same kind of world two thousand, one thousand, or one hundred years ago. What makes us think our time is so special?

We are uncertain in ourselves. That's uncomfortable. I'll grant it freely. Not knowing what is going to happen next makes us uneasy. The issue, however, is not with our world. It's a rough place, but it hasn't really changed that much.

The problem we have is that we are uncertain in ourselves. You and I are not big, strong, wise, and stable enough to bring order out of chaos. We aren't able to govern a large enough part of the future. We fall short even in small things. How much more in large things? If we want some sort of certainty, we can't find it in ourselves, we need to find it somewhere else.

Where will we look? The Psalm has us look to the God of all. He is the one who can govern us, who knows how our world works, who can keep us in his place of refuge, who can defend us from all harm and danger.

When we look to God, however, even in great faith, we are still confronted with this deadly looking world. It can shake us up. In what way are we safe? When we consider the tens of thousands of people who die each year under persecution for their Christian faith, we might not feel too safe as Christians. When we consider the threats of famine, general warfare, and disease, we might not feel particularly safe. When we consider the fact that we simply age and eventually die, we can easily feel very mortal. Where's the security? The world seems pretty deadly.

God is not the god of this time only, but he is the God of all eternity. He is able to keep his people, even if they die, for eternity. He is able to overcome death itself. The Christian shouldn't approach death with fear. The Christian recognizes that life is eternal, though it is interrputed for a little while by death.

We have nothing to fear. The Lord of all eternity is able to keep you and me in eternity, pefectly safe. Our certainty is found in him, not in ourselves. He is the Lord God, the almighty.

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

God's People Dwell in Safety

2/2/2021

Tuesdays are for the Old Testament
2/2/21

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 102"

Augustine opens his reflections on Psalm 102 with a consideration of whether the poor man who prays might be Christ, who became poor for our sake, that we could be rich (Augustine Psalms, loc. 336530, par. 1). Augustine's allegorical interpretation extends from that point to describe Christ not only taking on humanity but having as His body the whole Chruh. Therefore, Christians, strong and weak alike, are His body, His limbs (Augustine Psalms, loc. 336540, par. 2). The afflicted one, identified in the title of the Psalm, is the Christ, who pours out prayers. Augustine reflects briefly on the paradox that Christ, the ruler of all, is also the afflicted one (Augustine Psalms, loc. 336548, par. 2).

In Psalm 102:1, then, the Psalmist cries out to God with his prayers. The plea is that God would not turn away from him (v. 2). This is the cry of someone who is facing trouble day after day (Augustine Psalms, loc. 336556, par. 3). Augustine sees this as the same prayer which is prayed day by day throughout the ages by the faithful. Even in times of light (v. 3, "day"), the faithful must call out to God (Augustine Psalms, loc. 336561, par. 4).

In verse four, the Psalmist's "heart is smitten down" (Augustine Psalms, loc. 336571, par. 5. Augustine sees this as the pattern, from Adam to Christ. The smitten heart doesn't eat the bread that is good for him, the living bread. After Christ, however, the blessing of God is upon those who hunger for righteousness. In the meantime, however, in verse five, the groaning is severe (Augustine Psalms, loc. 336581, par. 6). Augustine sees this groaning as a sign that though we may gain earthly wealth we are stil groaning for righteousness.

Verse six describes three types of birds in different places. All are in their own habitats, all call out to be heard (Augustine Psalms, loc. 336597, par. 7). Augustine sees these as an illustration of the Christian who calls out that others should believe. Augustine does continue to tell a myth about pelicans, that they kill their young then pour their blood over the young, bringing them back to life (Augustine Psalms, loc. 336607, par. 8). This reminds Augustine of Christ, who poured out his blood to give us life. Augustine continues by comparing Christ and his work to that of other birds.

Verse eight reveals a reason fro the groaning. Enemies have spoken against th Psalmist (Augustine Psalms, loc. 336627, par. 9). Augustine again observes that this is easily applied to Christ. The attacks of the unrighteous lend a foul taste to life, as exemplified in verse nine, where we eat ash and drink tears (Augustine Psalms, loc. 336633, par. 10). The attacks of the pagans in Augustine's time were very similar. Augustine creates a brief sample dialog between the Christian ad=nd the pagan at this point. It is clear that the pagan neiither understands a Christian view nor intends to try.

The topic of the Psalm shifts slightly in verse 10, which observes God can lift up or cast down (Augustine Psalms, loc. 336653, par. 11). We are born under the curse of sin, not being in God's image but in that of our sinful father Adam. Augustine notes that our freedom of choice leads not to our being lifted up by God but to our condemnation. It is by God's grace we are lifted up (Augustine Psalms, loc. 336658, par. 11). Verse 11 goes on to speak of our days declining. The earlier theme of a decline has come back. However, in Christ, Augustine says we will be refreshed (Augustine Psalms, loc. 336668, par. 12). Despite our weakness or even our fall, God has not grown old or weak. Verse 12 shows that God remembers his people forever (Augustine Psalms, loc. 336668, par. 13). God's mercy, in verse 13, is present.

In the time of God's presence and deliverance, verse 14 says God's people are pleased in the stones of Zion. Augustine takes these to be the prophets of God, those who preach the truth of the Gospel (Augustine Psalms, loc. 336679, par. 15). The kingdom of God then grows, through Christ. This brings even the unbelieving nations to fear God (v. 15). Augustine here again draws the image of Jesus as the corner stone, connecting Jew and Gentile walls in God's temple (Augustine Psalms, loc. 336694, par. 16). In this way, in verse 16, God builds up Zion. He hears the cry of the poor, caring for the humble who belong to him (Augustine Psalms, loc. 336699, par. 18).

In verse 18 the message becomes intergenerational (Augustine Psalms, loc. 336704, par. 19). The message of the Old Testament is also for the people of the New Testament. God looks down (vv. 19-20) to see the rich and poor and to rescue "the children of such as are put to death" (Augustine Psalms, loc. 336714, par. 20). God's care extends to all generations. To do this, Augustine sees God taking his people as prisoners to wisdom and mercy. This would not be our natural desire but it fulfills God's good will (Augustine Psalms, loc. 336720, par. 20). It is the means by which God raises His people up. Sorrow for sin leads to repentance, which calls forth God's action to forgive and release His people (Augustine Psalms, loc. 336729, par. 20). This brings forth a declaration of God's Word (v. 21). Augustine sees God's Church serving as a watch tower where God's Word is declared. This is done not only by our words but as the nations gather to serve God (v. 22) (Augustine Psalms, loc. 336740, par. 22).

In verse 23, Augustine notes, it is either "God's praise" or "Jerusalem" which answers God (Augustine Psalms, loc. 336745, par. 23). Because Augustine finds the antecedent to be indistinct, he comments on the verse using each interpretation. If "his praise" answers him, God's elect respond to His voice, by faith, not by works (Augustine Psalms, loc. 336750, par. 23). If Jerusalem answers, the same conclusion holds. The response is a fithful assent of God's people to His call. The answer comes from "the path of His strength" (Augustine Psalms, loc. 336755, par. 24). Augustine takes this as a reference to Christ's people responding in faith of His resurrection, not His death. The resurrection is the sign of strength. This answer requires unity. It is not on of individual, fragmented Christians (Augustine Psalms, loc. 336761, par. 25). The Church, with one voice, speaks the truth. Augustine sees this also as a declaration that the Gospel must be taken to all nations (Augustine Psalms, loc. 336771, par. 26).

Augustine therefore says that heresy and the heretics pass away, having a short life. On the contrary, God's truth lasts forever (Augustine Psalms, loc. 336776, par. 27). Verse 24 speaks of enduring to the end of our days, not being interrupted in the middle of them. Yet in contrast to God's people, God's days will never come to an end (Augustine Psalms, loc. 336787, par. 27). When God gathers people, then, He gathers them from all generations, but they are eternally in the present time. They share in God's eternity (Augustine Psalms, loc. 336797, par. 28).

Verse 25 reflects on the eternity of God. He was able to create all things (Augustine Psalms, loc. 336802, par. 29). The works of God pass away (v. 26) but He lasts forever. Augustine notes many things in the created order that have passed away (Augustine Psalms, loc. 336813, par. 30). Even our earthly bodies wear out. Augustine takes verse 27 to speak of our wearing out, but reminds us that we change and God does not. The emphasis lies on God's eternity (Augustine Psalms, loc. 336828, par. 31).

The eternity of God is the safe dwelling of God's people, from age to age (v. 28). The promises of God are for every generation (Augustine Psalms, loc. 336833, par. 32). This is evidence of God's goodness.

Acts 20:28-35 - Lectionary for St. Titus, Pastor and Confessor

2/1/2021

2/1/21
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.

In Acts 20:28-35 the apostle Paul speaks with a number of elders, encouraging them. They are due to face many challenges - "fierce wolves," "men speaking twisted things." We don't actually know if Titus, whose day we recognize on January 26, was among those elders. But we do know that Paul was speaking to men like Titus. These elders serve as pastors of congregations. They are the resident theologians, encouragers, prayer warriors, and leaders, making disciples to be like Jesus.

What is the work of a pastor like? It involves facing opposition, often the kind of opposition which will twist words, assume bad motives for good actions, and attempt to destroy the work of God. Paul reminds these elders that he has worked tirelessly to care for God's people. He has spoken to them from God's word. He has worked with his hands when needed to make ends meet, since the Christians have not always been able to support their leaders financially. His desire has been to provide Christians, any who will receive the Gospel, the words of forgiveness and eternal life, given freely by God's grace through Jesus.

In verse 35 he reminds us that the Lord says it is more blessed to give than to receive. When we give away the Gospel, the grace of God, we certainly don't lose anything. Rather, we are provided with God's encouragement.

It's a good thing to be a pastor. I would encourage any young man who has a desire to work with God's Word to consider whether the Lord would be calling him to be a pastor. It's a gift of God to be able to give to God's people. As Paul passed the torch on to younger pastors such as Timothy and Titus, we in this generation are seeking those who would be the pastors to the next generation. It's a wonderful calling.

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.

Introduction to a Monastery

2/1/2021

Monday Tour of Christian History
2/1/21

Schaff, Philip. "The Jerusalem Monastery." The Oldest Church Manual Called the Teaching of the Twelve Apostles. Second Edition, Revised and Enlarged. New York: Funk & Wagnalls, 1886, 1-2.

Schaff introduces the reader to the Jerusalem Monastery of the Most Holy Supulchre, located in Constantinople (modern-day Istanbul). His introduction describes the neighborhood and evokes a recollection of the historical apperance of some of the New Testament locations (Schaff 1886, 1).

Matthew 19:27-30 - Lectionary for the Conversion of St. Paul

1/30/2021

1/30/21
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 we close our reflections on the Conversion of St. Paul, we recognize that Paul left a career, a reputation, and probably considerable wealth behind when he followed Jesus. In Matthew 19:27-30 Peter asks Jesus what will happen to the disciples. They are leaving everything to follow him. Jesus promises that his disciples will have their reward.

I have heard this passage used for sermons that speak of this as a temporal reward. Verse 29 is not clear about whether we expect a "hundredfold" return in our mortal life, or if it is deferred to eternity. And it is also patently unclear how that return would be quantified. It is clearly not the case that the disciples became more wealthy or comfortable than they were before following Jesus.

What kind of a reward does the Christian value? There are temporal rewards to a life in Christ, and they are desirable. However, they are not always easily measured. A life of joy. A hope that doesn't perish, rather than a hope only in the things of this world. A life as someone who has been forgiven all manner of evils by the perfect God, who then teaches us to forgive others who sin against us in lesser ways than we sin against God. The knowledge that in Christ we have things in common with people who are otherwise very different from us. A family that goes far beyond our physical relatives. A framework on which to hang our lives. These are precious rewards indeed.

What did Paul leave behind? A lot. What did he gain? Abundance beyond measure. The same is true for us. Even as we have left some things behind, we are filled with a blessedness of God which can't be rightly comprehended. And in the future, there's even more to come. This is the good news of Jesus.

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.

WDCM Newsletter February 2021

1/30/2021

The latest Wittenberg Door Campus Ministry Newsletter is here!
Find out all the news from the front lines.

Read More WDCM Newsletter February 2021

Galatians 1:11-24 - Lectionary for the Conversion of St. Paul

1/29/2021

1/29/21
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.

In Galatians 1:11-24 Paul tells us clearly that the Gospel he preaches is not man's idea, but it is something from God. Recently a friend of mine pointed out his concern that the Church has allowed some sort of secular ideas to creep into its theology, secular ideas based on how our human wisdom would deal with suffering and injustice in the world.

As we discussed it further, he clarified that the human wisdom he sees is normally based on a hope for civic justice. This justice is always sought by means of obedience to some sort of moral or ethical demands. The problem in the public square is that the demands are always changing and that they can never be met adequately, at least not by those we may disagree with.

This runs counter to a biblical view of God's redemption. In Christ, we believe that we have forgiveness of our sins. There's a moral and ethical standard, no doubt. But we are all bound to fail it. The ultimate goal is to turn us to sorrow for our failings and leave us to plead for forgiveness from a gracious God. This forgiveness is granted, not based on our holiness, but on God's loving desire to make us holy by his own work. Jesus serves as the substitute in holiness, and at the same time serves as our substitute, receiving the penalty and condemnation that we deserved.

The moral and ethical standard is there, but we strive for it now in thanksgiving for God's mercy which we have received. We try to live a holy life because Jesus has given his life on account of our failure. Yet when we fail, we realize he has already done all that is necessary to forgive.

Our world's systems don't know about such forgiveness. They know only about demands. Alternatively, they demand that we have no standards, though then when they realize the implications of such a stand, they impose standards.

Paul did not teach man's gospel, but God's. It's the one that really forgives.

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.

Oral Compilation

1/29/2021

1/29/21
Friday's Orality/Rhetoric Lesson

Jaffee, Martin S. "Oral Tradition in the Writings of Rabbinic Oral Torah: On Theorizing Rabbinic Orality." Oral Tradition 14:1 (1999), 3-32.

Jaffee introduces the idea of an Oral Torah as that which God preserved through oral tradition, though it was written down in one form or another by about the tenth or eleventh centuries (Jaffee 1999, 3). The teachings were considered to be authoritative and to preserve teaching that had stood for millennia. Jaffee seeks to analyze the antecedent traditions, particularly from the third through seventh centuries, andattempting to understand the oral foundations of the actual literature (Jaffee 1999, 4). He considers this article to be introductory in nature, but hopefully useful in setting the stage for further discussion (Jaffee 1999, 5).

Rabbinic literature may be classified into three basic forms. Mishnah (repeated tradition) "consists primarily of brief legal rulings, narratives, and debates, normally ascribed to teachers who lived from the last century BCE through the early third century CE" (Jaffee 1999, 5). Such works are largely compolied into a literary work itself known as the Mishnah. Tosefta (supplement or amplification) is commentary on the Mishnah. Jaffee seems to consider the Tosefta as a subgroup of Mishnah. These works appear in writing beginning about the twelfth century (Jaffee 1999, 6). Midrash (interpretive tradition) attempts to tie different types of teaching to Scriptural passages. Many of these works appeared, especially from the third to seventh centuries (Jaffee 1999, 6). The third class of literature Jaffee finds is known as "Talmud" or "Gemara" (learning, analytical discourse) (Jaffee 1999, 7). These relatively complex materials were used to train students in a process of dialectic by which they could resolve questions. The two compilations of this genre are the Palestinian Talmud and the Babylonian Talmud, both appearing in the twelfth or thirteenth centuries in written form (Jaffee 1999, 8).

The consensus of medieval Rabbinic scholars was "that the writings known to them in manuscript stemmed from, and, but for vagaries of scribal error and other sorts of natural corruption, faithfully reproduced teachings that for centuries had been inscribed only in the memories of scholars and transmitted solely in the oral instruction imparted by masters to their disciples" (Jaffee 1999, 8). Interestingly, Jaffee asserts that "what made a text Oral torah was neither the medium of its comtemporary preservation nor the fact that mastery of the text involved the capacity to call its sources immediately to mind from the ark of memory" (Jaffee 1999, 9). The manuscripts occasionally pointed to sources dating back to the earliest period of Judaism, though the understanding of the material in the manuscripts was taken to be transmitted primarily in the present time through oral means (Jaffee 1999, 10). The consensus of Rabbinic teaching is that the Rabbis do not consult books to confirm traditions, but they may consult those who are experts at memorization. Since the mid nineteenth century, Jaffee observes, scholars have sought out information that may enable reconstruction of the oral culture of the earlier time periods. Jafee mentions numerous lines of investigation which show a strong influence of the late 19th century and 20th century politics of oppression and power (Jaffee 1999, 11).

Jafee considers rabbinic compilations on three different levels, "the 'lemmatic,' the 'intermediate,' and the 'documentary'" (Jaffee 1999, 12). In esäsence, one can focus on very small elements, intermediay elements, or entire documents. On the lemmatic level, scholars have looked at small units, not generally words or phrases, but passages of a few sentences. At issue is to what extend the lemmata represent the actual oral tradition and to what extend they are literary elements (Jaffee 1999, 13). Jaffee observes that the maximalist scholars expect they can find the actual oral material behind the writing, while the minimalist scholars think this to be largely impossible.

On the level of intermediate and documentary analysis, there is debate about "how intermediate units are related to their documentary settings" (Jaffee 1999, 15). Some, exemplified by Neusner, consider that the different Rabbinic documents with their different characteristics, must have been composed by anonymous teams which had sovereign literary command of the material and style (Jaffee 1999, 16). One significant difficulty in this scheme is that the view of historiography is based on something which is not known to have existed. The collective editorial or compositional effort has never been demonstrated by anything except speculative efforts in modern times. Jaffee illustrates this through a brief analysis of Neusner's interpretation of literary process in composition of the Mishnah (Jaffee 1999, 18). According to Jafee, Neusner ultimately describes the Mishnah as something that is orally composed but written in order to be redacted so as to finalize the composition. It is therefore both an oral and a literary work in its composition, but is considered an oral work. Jaffee considers Neusner to overstate his case for order in texts which show relatively little intentionality (Jaffee 1999, 20). In contrast to Neusner, Jaffee discusses the work of Schäfer, who finds no pure background text with evidence of extensive compilation (Jaffee 1999, 21). Rather, Schäfer considers the material to have been gathered using a relatively organic process, resulting in the texts which we find now.

Jaffee proposes a compromise position between the two poles. "The most apt literary analogy for most Rabbinic comilations, I submit, is the anthology, provided that we add one crucial proviso. Rabbinic anthologies must be distinguished from those composed in cultures that ascribe sovereign integrity to authored literary works or are engaged in the business of canonizing Scriptures" (Jaffee 1999, 22). The compilers felt free to make adjustments to the readings of the material they were compiling. These materials, in turn, had already been subject to their own transmission history, which could have similarly made adjustments to them. Within this compromise position, it is perfectly reasonable to assume that oral performance of materials would occur. These oral recitations would be very likely to maintain particular language and structure, but it would be acceptable to exercise at least some level of freedom in transmitting the materials (Jaffee 1999, 24). The written collection, then, may well have been assembled from oral sources, and itself leads back to oral usage. The governing principle involved becomes discourse rather than literary editorial philosophy (Jaffee 1999, 26). Jaffee considers this compromise to move in a positive direction, answering many of the questions raised by both sides of the issue.