Blog Posts - Wittenberg Door Campus Ministry

Revenge

11/5/2020

Thursdays are for the New Testament
11/5/20

Gibbs, Jeffrey A. “Matthew 5:38-42: On Revenge." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 297-300.

In Matthew 5:38, Gibbs notes that the use of the preposition ἀντί with the genitive is shown to regularly mean "in exchange for." The quotation Jesus makes is from Exodus 21:24, Leviticus 24:20, and Deuteronomy 19:21, word for word, except for the added "and." (Gibbs 2006, 301).

Verse 39 is somewhat more complex. Gibbs notes that some have attempted to make the dative "evil" a dative of means, thus allowing, "not to resist by evil means." However, Gibbs finds the use of the verb typically includes a direct object in the ddative case, no less than 47 times in the Septuagint and the New Testament. Therefore, Gibbs considers "evil" to be the direct object here (Gibbs 2006, 301).

Gibbs observes that Jesus' teaching in Matthew 5:38-42 is about "the true divine intent of the Torah" (Gibbs 2006, 302). Rather than keeping track of instances of evil so as to gain retribution, we do good. Gibbs cites Kleinig's commetary on Leviticus showing that the Israelite law of retribution was particularly intended to put limits on retribution. Jesus' teaching is that we self-limit the use of retaliation. Gibbs illustrates this by the life and sacrifice of Jesus (Gibbs 2006, 303).

Philippians 1:3-11 - Lectionary for Trinity 22

11/4/2020

11/4/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

In Philippians chapter one the apostle gives thanks for the church in Philippi. He is sure, according to verse six, that "he who began a good work in you will bring it to completion at the day of Jesus Christ" (Philippians 1:6, ESV). The work of God in Christ, redeeming us and keeping us safe in His hands to eternal life, is a certain thing. God promises that he is able to take care of his people, even until the last day. No matter what may interrup them, they can be secure in Christ.

Where are we tempted to find our security? In money? In family? In shows of respect? In a fulfilling career? All these, though they are good things, will fall short of eternal fulfillment.

Our security is found in Christ. He is the one who began the work of the Spirit in us. He is the one who can bring it to completion. He is the one who guards us every step of the way in between.

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.

Memory, Recollection, and Reconstruction

11/4/2020

Wednesdays are for Bits and Pieces
11/4/20

Bauckham, Richard. “Chapter 13, Eyewitness Memory.” Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony.” Grand Rapids: Wm. B. Eerdmans, 2006, pp. 319-357.

In this chapter, Bauckham observes that psychological studies of memory have been very common, but that New Testament scholars have not made significant attempts to apply the data uncovered to biblical transmission (Bauckham 2006, 320). He sets up his analysis by providing an example of unreliable eyewitness testimony and one of very accurate testimony given of an event over seventy years earlier (Bauckham 2006, 320-323). The example of accurate testimony is identified by psychologists as “recollective memory” (Bauckham 2006, 321). Bauckham considers the narratives in the Gospels to fit generally into the same category of memory.

One of the challenges in studies of recollective memory is determining “whether a particular recollective memory is a copy of the original experience or a reconstruction of the original experience” (Bauckham 2006, 325). A copied memory would tend to be impervious to change, while a reconstructed one will be more fluid. Bauckham classes the false memories, in which we remember something that never happened, as coming from the reconstructive process (Bauckham 2006, 325). However, the situation becomes more complex when we realize that in memories as a copy of the original event, there is still an element of re-assembly to express the memory. There must be room for some variation in expressing memories (Bauckham 2006, 327). Memories may be distorted through substitution of similar details or through importation of details which did not occur (Bauckham 2006, 328).

It is important to consider how reliable recollective memory actually is. Bauckham observes that some memories are recollected much better than others. Bauckham summarizes several categories of memories which are very likely to be recalled correctly. In brief, if we would donsider it memorable, it probably fits into one of these categories (Bauckham 2006, 331-334).

Central to recollection is the interpretive structure we use. “We are already structuring events, selecting and ordering, seeking coherence and meaning, when we experience and perceive the events, but even more so when we recall and recount them” (Bauckham 2006, 335). There seems to be a process in recollection of preserving details in a manner consistent with our overall understanding of the situation. Recollection bears with it an element of communication, with oneself and possibly with others. Therefore, the memories are arranged according to a sensible framework (Bauckham 2006, 337).

An essential element in the authority of eyewitness testimony in antiquity was the witnesses’ interpretation of the events. The participant understanding of thesituation was important because the eyewitness would grasp its importance. Bauckham notes that memory specialists consider meaning to be an important element instability or change of recollections (Bauckham 2006, 339)

The timing of events is also important to memory. “Those who recall the past really do intend to recall the past, not to create it to suit present needs and purposes. At the same time memories are recalled in order to be put to use in the present” (Bauckham 2006, 30). The current relevance and the past context of the memory are both important.

The Gospel accounts, as Bauckham observes, fit many of the criteria we would identify in regard to highly accurate memories (Bauckham 2006, 341). The events are unusual, often unique. They are full of distinctive features. Many are of great consequence (Bauckham 2006, 342). The eyewitnesses were personally involved in the events. There are relatively few vivid or irrelevant details. This could serve to prevent elaboration of the narratives. The point of view may shift between that of a participant and that of an observer. This is consistent with the pattern of recollective memory (Bauckham 2006, 344). As we might expect, dating and chronology are not entirely precise. It is also possible, across the different Gospel accounts, to tell the difference between essential and inessential details (Bauckham 2006, 344-315). Finally, the accounts would certainly have been told and re-told. The rehearsal would stabilize the narrative quickly (Bauckham 2006, 345). Bauckham therefore concludes that the eyewitness testimony which led to the composition of the Gospels was very likely to be reliable (Bauckham 2006, 346).

Bauckham ocnsiders the mental frameworks used in construction of narratives, observing that form criticism assumed there would be no presence or involvement of eyewitness testimony after the very earliest time period (Bauckham 2006, 347). The Conclusion made by form critics was that the very elements expected by memory experts are present due to the absence of eyewitness accounts (Bauckham 2006, 348). In fact, the narrative style is entirely consistent with repeated story telling based on actual events, without intermediary written accounts.

Bauckham returns to the idea of fact and meaning, observing that recollected memories such as those in the Gospels, are linked with meanings. In the case of the Gospels, those meanings are fulfilled in the passion and resurrection narratives (Bauckham 2006, 352). The Gospel accounts make numerous statements about the disciples’ lack of understanding and their later realization of the importance of events (Bauckham 2006, 352). Bauckham finds it surprising that the Gospels have relatively little interpretive explanation. The interpretation was likely present, but in the preaching which accompanied the telling of the Gospel. Bauckham suggests, though not very specifically, that the absence of interpretations speaks against form criticism and its developmental view of narratives (Bauckham 2006, 354).

Psalm 116:12-19 - Lectionary for Trinity 22

11/3/2020

11/3/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Our reading from Psalm 116 speaks of the tender love of the Lord who cares for his people, whether in life or in death. This is the grace of God, to bring us undeserved benefits in every age.

What is the appropriate response to such a Lord? We give ourselves to him in service, we give him thanks, we call on his name when in need, and we bring gifts back to him, realizing that all we have came from him in the first place.

Whether I bring glory and honor to God by my death or by my life, then, I desire to bring him the honor due his name. At some time, I suppose it will be by my death, though I am in no hurry and in no apparent danger at the moment. But God's name is worthy of honor and glory.

Is this a fair exchange? Indeed it is, because God has glorified his name by dying on my behalf, then rising again from the dead to give me a promise of resurrection. So he has shown his glory in a death for me. I can show his glory in a death for him. He has shown his glory in a life for me. I can show his glory in a life for him. In all things, we give thanks to our Lord, who has cared for 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.

Mercy for the Weak

11/3/2020

Tuesdays are for the Old Testament
11/3/20

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 89”

Augustine takes Psalm 89 to be intended to strengthen us, who in the world, are weak by nature (Augustine Psalms, loc. 334126, par. 1). The Psalm calls out to God, singing His mercies. Verse two finds God saying "mercy shall be built up for ever" (Augustine Psalms, loc. 334132, par. 3). In this verse, Augustine notes, mercy and truth are closely related. The truth Augustine finds emphasized is that Jesus, the cornerstone, is the savior for Israelites (one wall) and Gentiles (another wall) (Augustine Psalms, loc. 334146, par. 3). Verse three goes on to establish that God's covenant, which He made, is wit hHis chosen. God has sworn an oath, which is a promise. This continues in verse four, where Augustine is clear that God's covenant is with David's seed, Christ, who makes all who believe heirs of the promise (Augustine Psalms, loc. 334159, par. 5).

Verse five declares that even the heavens praise God's work. Augustine illustrates how in all the good we see, we recognize God's merciful works (Augustine Psalms, loc. 334179, par. 6). Verse six continues that in all creation there is none comparable to God. He is "to be had in dread of all them that are round about Him" (v. 7) (Augustine Psalms, loc. 324205, par. 8). Augustine quickly notes that God, being limitless, is difficult to conceive of as being surrounded. However, in the Incarnation, there is a legitimate way to picture a local presence. This continues even in the resurrection, as Jesus does possess a literal body.

There is turmoil in God's presence. In verse nine He rules the sea. Augustine sees this as an indicator that God uses such forces as the buffeting of the waves to scatter people around the world, bearing the Gospel with them (Augustine Psalms, loc. 334232, par. 10). Through verse 12 the power of God over all nature is emphasized. The nations do recognize the power of God and rejoice in His name, which Augustine sees as the name of light (Augustine Psalms, loc. 334252, par. 13). God is consistently pictured as the one who is might and able to judge rightly (vv. 13-14). Augustine is clear that the righteous judgment and mercy of God are what make us willing to come into God's presence (Augustine Psalms, loc. 334265, par. 15). This also provides the motivation found in verse 15. The people can shout before God because they know His mercy. Again, in verse 17, God's praise is due to His mercy, which was His idea, coming from His pleasure. Verse 18, then, sees God as the one who gathers His people (Augustine Psalms, loc. 334285, par. 18).

By verse 20 the focus shifts back to God's personal care for His people, as He has anointed David as His servant. Augustine recalls for us in this context, through the verses which follow, that Jesus is the fulfillment of David's kingdom (Augustine Psalms, loc. 334299, par. 20ff). In his work, none of his enemies will overcome him, but in the end he will defeat his enemies. Eventually, in verse 25, God will even extend this to "the sea." Augustine takes this as a reference to the entiles (Augustine Psalms, loc. 334313, par. 25). The covenant with Jesus, the Son, bears everlasting mercy (vv. 28-29). Augustine understands the mercy of God in Christ to be poured out on all Christians (Augustine Psalms, loc. 334333, par. 29). Yet he also sees the mercy of God shown as He chastizes His people (vv. 30-32). As a sign of God's mercy, though, the chastizement is poured out on Christ, God the Son, rather than on the Christian. Augustine unpacks this idea at some length (Augustine Psalms, loc. 334353, par. 3). In the end, God will not deny His covenant (v. 34). He remains the God who reaises up a people to receive the promise to Abraham (Augustine Psalms, loc. 334373, par. 31). Verse 35 describes this as the security of God's people, that God always keeps His promises. Augustine considers the promise which is of greatest value as a proof of God's character to be the bodily resurrection. He also sees the resurrection as the article of the faith that people dispute, to their own harm (Augustine Psalms, loc. 334406, par. 32).

The reality of God's mercy is denied by the people of the Psalm, just as by people in Augustine's time. Verses 38-40 speak of the rejection (Augustine Psalms, loc. 334412, par. 33). Augustine continues to emphasize that the Psalm is fulfilled in Christ. He concludes that David also knew that he himself was not the fulfillment of the prophecy (Augustine Psalms, loc. 334438, par. 34).

What happens to the enemies of God? In verses 42 and following they are turned away in battle. God has vengeance on His enemies (Augustine Psalms, loc. 334458, par. 34). Apart from Christ, God's promises are not fulfilled. Augustine finds this as the great barrier between God and man (Augustine Psalms, loc. 334464, par. 34). Yet God does fulfill His promises. In verses 46 and following, the Psalmist again asks that God would not hide His mercy. Again, Augustine finds this mercy brought to life in Christ, who rose from the dead, fulfilling verse 48 (Augustine Psalms, loc. 334484, par. 37). The prayer, in verse 50, becomes that the Lord would remember his people in their hardship. Augustine recalls the type of hardships which fall on the Church (Augustine Psalms, loc. 334511, par. 39). Even in these troubles the Christian has hope. Augustine closes with reminders that God is able to rescue and gather His people.

Micah 6:6-8 - Lectionary for Trinity 22

11/2/2020

11/2/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Our passage from Micah , particularly verse 8, is frequently used to scold Christians. Really? To scold people? Yes. If a Christian says or does something that suggests the Lord's demands, the requirements of the Law, or any sort of traditional morality, we'll hear the retort that we really just need to do justice, love kindness, and walk humbly. Really, just be kind. And your view of justice should be the same as mine, by the way.

Aside from that sort of retort not showing humility, there are some additional challenges to be dealt with. Who gets to define justice? The larger passage, and certainly the consensus of the Scritpure, is that God is the one who decides what is just and right, and that most of the time it is God who tells how we should rightly pursue justice.

In other words, I can't with a clear conscience suggest consulting a revolutionary to find out how a Christian ought to pursue justice. I need to consult the Scripture and, if in doubt, consult some good theologians.

I am very tempted to wax political here, but that isn't the purpose of this blog. We do have a national election coming up, though, tomorrow. Are there issues of justice on the ballot? I'm going to challenge my readers to seek out God's view of justice, kindness, and humility. We bear those in mind, not only on election day, but on every day we get to live on earth.

God speaks in His Word, very clearly, about things like dignity of human life, fair treatment of employees (though often it's in terms of servants or slaves), considering the health and safety needs of others before those we ourselves have, the value of our natural world, property rights, and many other topics that underlie not only our political discussion but also our life in society.

Go, dig in. See what the Lord has said. Then go for it. Do justice. Love kindness. Walk humbly with your God.

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.

Arnobius

11/2/2020

Mondays are for Church History
11/2/20

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 202. Arnobius.

Arnobius, an adult convert to Christ, was a rhetoric teacher near Carthage around the turn of the fourth century (Schaff 2014, loc. 23492, par. 2). Schaff notes that Arnobius' conversion was striking in the change it brought to his life (Schaff 2014, loc. 23505, ;ar. 3). He is only mentioned by Jerome. Arnobius leaves us "an Apology of Christianity in seven books of unequal length" (Schaff 2014, loc. 23502, par. 5). The allusions to the Diocletian Persecution point to composition about 303.

Schaff observes that Arnobius' speciality seems to be pagan mythology, but that he does not seem to know much of the Bible (Schaff 2014, loc. 23518, par. 7). However, Arnobius seems to have a fairly clear picture of the nature of God (Schaff 2014, loc. 23524, par. 8). Arnobius' theology does miss the mark of mature orthodoxy. Schaff notes that his writing was partly banned, mostly forgotten. However, the writing does show "the honesty, courage, and enthusiasm of the convert for his new faith" (Schaff 2014, loc. 23531, par. 13).

Two Different Uses of the Same Ideas

10/30/2020

Draper, Jonathan A. "Barnabas and the Riddle of the Didache Revisited." Journal for the Study of the New Testament 58:1995, 89-113.

Draper considers that the discovery of different Two Ways material has recently moved scholars to consider the Didache and the Epistle of Barnabas to depend on some third source, rather than one depending on the other (Draper 1995, 89). He asks whether the two documents use this source in such different ways for some neutral reason or due to a different position regarding Judaism.

One possible key to this discussion is that Barnabas may have a different understanding of paraenesis, or exhortative teaching (Draper 1995, 90). Draper identifies some of the characteristics of paraenetic teaching as similar to some of the compositional patterns found in Barnabas, particularly by the lack of cohesiveness in the flow of ideas. It seems clear that the scholarly community recognizes that paraenetic works tend to jump from one idea to another (Draper 1995, 91).Some scholars consider this to be a function of the setting. Marginalized groups tend to engage in paraenetic works. They also typically show signs of conflict in their writing (Draper 1995, 92).

It is worth asking whether there was substantial redaction involved in Barnabas. A study of possible sources, such as we find in Wengst, does not normally cosnider the redactional process involved in putting the sources together (Draper 1995, 93). This can lead to a lack of serious concern with the relationship of a document such as Barnabas to theological underpinnings.

Draper considers the Two Ways passage in Barnabas 17.1-18.1 in some detail. The transition into the material is elaborate. It tries to explain the entirety of the section, as if attempting to establish a relationship with the rest of the document (Draper 1995, 94). The issue of gnosis in the Two Ways is also significant. Critics do not agree whether the meaning is the same as used elsewhere in Barnabas or whether it has different connotations here, a clearer sign of borrowing (Draper 1995, 95).

Draper ultimately considers the Two Ways as a matter of catechetical teaching in Barnabas. The Didache also uses the material as an introduction to the Christian life. (Draper 1995, 96). The binary of life and death forms the key to understanding it in the Didache. However, Draper questions why in Barnabas the material is at the end of the text. This would not indicate it as a foundational starting point, but as a matter of "secondary socialization" (Draper 1995, 97). For this reason, Draper questions whether it would be used for catechesis so much as for some sort of exhortation and development of character qualities. This suggests to Draper that in Barnabas the material is used to confront opposition, rather as an introductory teaching (Draper 1995, 99).

Draper next turns his attention to the idea of irony in classical rhetoric. It is possible that the use of the Two Ways in Barnabas could be intended as irony (Draper 1995, 99). Draper reviews some Plato and Quintilian as examples of classical definitions of irony. The issue is disjunction between what someone says and what is known to be true (Draper 1995, 100). Draper finds this to be a common situation in Barnabas. God does things for his people, they are aware of him, and their lives have no relationship to what God has done (Draper 1995, 101). This leads some, including Wengst, to consider whether Barnabas may be written to address Jewish Christians who think they are living in a way consistent with Torah but know nothing of it (Draper 1995, 103).

Moving to chapter 1 of Barnabas, the superscript may also be an exmaple of irony. Draper observes that the name of Barnabas is present on all manuscripts and that it is known to Clement of Alexandria, however, it is highly unlikely that the apostolic Barnabas was ever considered to be the author (Draper 1995, 103). This would be another use of irony. The greeting, further, indicates the form of a letter, though Draper doesn't consider that Barnabas was ever considered a personal letter (Draper 1995, 104). This, again, is irony at work. The greeting implies the author has changed in his understanding, though there is no evidence to suggest that is so (Draper 1995, 105). Chapter 1.6-8 speaks of three dogmas. Draper, admitting this is a difficult passage, finds that the three positive dogmas argue "against the idea of justification by works of law" (Draper 1995, 108). Once again, there are suggestions that the author is not authoritative, but there is an understanding he is the authority, a use of irony.

The end of the Two Ways material in Barnabas has a relatively smooth conclusion, guiding the reader to walk in the Two Ways, though it is clear that the reader is to walk in the way of life (Draper 1995, 109). The readers of Barnabas are to govern themselves carefully and also be governed by Torah and the guidance in Barnabas. Again, Draper finds this to be a use of irony (Draper 1995, 110).

Draper shifts between considering the work polemical and ironic. In reality, the two categories go hand in hand. Irony will be used to point out the distinction between a real situation and what is ideal, thus creating a polemic. in Baranabas the polemic seems to be directed to persuading people to livel ives which are consistent with the teachings of the Epistle (Draper 1995, 111).

John 4:46-54 - Lectionary for Trinity 21

10/29/2020

10/29/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Personal presence is very important to us humans. I fear we are forgetting its importance in these days of a virtual presence, text messages, emails, and social media messages. In John 4:46-54, the official from Capernaum does something very human. He goes to Jesus, in person, face to face, to ask him for mercy. The official's son is sick and dying. Will Jesus come and heal him?

Not only is the encounter in person, but he asks Jesus to come in person and bring healing. This kind of face to face encounter is deeply human. It's how we are made to work.

Jesus deviates a little bit from his usual pattern here. Rather than going with the official, he simply tells the official that his son will live. The man takes Jesus at his word and goes home, only to be met on the way by servants who say the son became better at the time Jesus said he would live.

We learn several important things from this encounter. First, as we expected, Jesus is able to heal people without actually being physically present there in the room. Jesus' word is powerful. He created heavens and the earth, and filled the earth with His Word. He can certainly speak to our needs and take care of them. A second thing we learn from this encounter is that Jesus receives people who come to ask him for mercy on behalf of others. We can all approach the throne of grace, trusting that Jesus will show grace and mercy.

This passage also teaches us something about Christian care. When possible, instead of settling for a text, an email, a social media message, or even a phone call, visit with one another in person, face to face. Bring the love of God in Christ to people you can see and hear and who can see and hear you. Love and serve your neighbor in the presene of your neighbor. Especially in a society that has been rocked by illness and isolation, we need to exemplify the God who is near. Thanks be to God for coming to be with 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.

Making Promises

10/29/2020

Thursdays are for the New Testament
10/29/20

Gibbs, Jeffrey A. “Matthew 5:33-37: On Oaths." St. Louis: Concordia Publishing House, 2006, pp. 297-300.

In Matthew 5:33-37 Jesus speaks of making and breaking oaths. Gibbs observes that the idiom used here differs from that of Exodus 20:7 and Deuteronomy 5:11. His conclusion is that Jesus is not actually citing the Old Testament though he is referring to an Old Testament principle (Gibbs 2006, 297). Promises are not to be based on heaven or earth, or on Jerusalem, as they are the special property of God. Jesus refers to such a promise as coming from the evil one (Gibbs 2006, 298).

Gibbs finds in some Palestinian teachers a heirarchy of ways one could swear an oath (Gibbs 2006, 298). Counter to this idea, Jesus is teaching that all promises are binding. Gibbs observes that Jesus' implication is that all things belong to God. Making an oath based on something is a promise before God (Gibbs 2006, 299). Rather, our word is to be our word. Gibbs does not regard this as an injunction against making solemn promises. However, our words are never to be used lightly (Gibbs 2006, 300).

Ephesians 6:10-17 - Lectionary for Trinity 21

10/28/2020

10/28/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Who are we going to trust? Our Epistle for this week, from Ephesians 6:10-17, eminds us that our strength is found in God, in His power, and in the use of the aramaments He has given us.

In my native country, we are fast approaching a national election. It seems over the last several election cycles that we have seen increasingly bizarre behavior, not only on the part of the candidates, but also on the part of the electorate. Many commentators have begun to speak of politics in terms which, just a generation ago, indeed, maybe 15-20 years ago, would be reserved for religion. We have placed our hopes and dreams on particular candidates. People claim Messianic status for individuals running for our presidency. Appointments to the Supreme Court are viewed in apocalyptic terms. While some hints of this behavior can be found in the first half of the 20th century as well, it has reached a fever pitch which has taken many by surprise.

How should a Christian react to such a culture? First, we remember that it is God who is the great king and judge of all. If our hopes are in fallen humans, our hopes will be disappointed. There is no political party or candidate that will be perfect. Those haven't been made for millennia, since the Fall of man in the Garden of Eden. We try to identify what will be best for society, but we realize that in the end there will be disappointment.

Second, when we have been empowered to do so, we speak our Christian convictions in the public square, voting for candidates and policies we think will do the most good. We love and serve our neighbors through our political voice, including voting, writing letters and emails to people in office, and urging our governmental officials to do what is good and right.

Third, we pray for our nation and all its people, including those who hold elective and appointed office. They are trying to do a very difficult thing. The leaders need wisdom, courage, endurance, and conviction. So do the people they lead. Hardship will not be eliminated.

Finally, as we see our world is full of dissent and strife, we put on the armor of God. We defend ourselves and others, using truth, righteousness, peace, faith, and the helmet of salvation. In Ephesians these are all defensive weapons. They are God's means of protection for us and for those around us in times of hardship. We also speak the truth of God, His Word, which is the sword of the Spirit. It can kill evil. It can hold enemies hostage. It can cause people to lay down their arms and surrender to God's will, which is for the eternal salvation of all who will believe.

We don't put our hope in elections. We put our hope in God. He is the one who can really rescue us.

Lord, have mercy. Christ, have mercy. Lord, have mercy.

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.

Tradition as Conservative of Content

10/28/2020

Wednesdays are for Bits and Pieces
10/28/20

Bauckham, Richard. “Chapter 12, Anonymous Tradition or Eyewitness Testimony?” Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony.” Grand Rapids: Wm. B. Eerdmans, 2006, pp. 290-318.

Bauckham, counter to James Dunn, sees the work of he community not as developing and elaborating tradition but as securing traditions as delivered to them (Bauckham 2006, 290). While there is such a thing as collective memory, it is routinely reined in by one or more authoritative individuals who preserve the content of the message. Even Dunn recognizes this as necessary, though he may undervalue its importance (Bauckham 2006, 291). Bauckham evaluates Dunn’s rhetoric pertaining to the role of apostles in preserving the Gospels, and finds Dunn lacking. Dunn considers the role of the eyewitnesses to be unimportant once their testimony has become part of a tradition (Bauckham 2006, 292). For the importance ofthe eyewitness testimony, Bauckham returns to Papias’ account, which is uninterested in community transmission but depdns on tradition with a known transmission history (Bauckham 2006, 294). Inrenaeus describes the authoritative nature of tradition of information in a manner similar to that of Papias. Knowing the chain of transmission is critical (Bauckham 2006, 295).

The importance of the eyewitnesses is further emphasized by the abundance of named witnesses to the events of the Gospel. Bauckham sees this as documentation of the important credible witnesses who could still make authoritative statements during the first century.

With the emphasis on eyewitnesses in mind, Bauckham questions whether the Gospels were actually anonymous, as much 20th century scholarship has suggested (Bauckham 2006, 300). While the Gospels were not identified by statements that named the authors, there are many internal pieces of evidence which could certainly show the personality and identity of the author. Bauckham walks the reader through some ofthe trails of evidence. Bauckham also considers the titles attached to the Gospels by about the year 200 AD. It is important that all of the Gospels are known by their titles and by no other titles from an early time period (Bauckham 2006, 303).

Bauckham asserts very boldly that the tradition used for each Gospel was clearly known and that it could easily be guarded from additions and subtractions (Bauckham 2006, 305). The eyewitnesses would have acted to preserve and guarantee the accuracy of the messages. Bauckham sees this as an important function of 1 Corinthians 15 with its very specific identification of eyewitnesses (Bauckham 2006, 308).

While form criticism posits a community memory which is a creative body, Bauckham continues to see the Gospel accoutns as distinctly stable works based on the literary people who preserved the messages (Bauckham 2006, 311). Bauckham’s strongest contention here is that the Gospels are based on a brief period of oral transmission of events clearly known by the people who reported them (Bauckham 2006, 313).

Psalm 8 - Lectionary for Trinity 21

10/27/2020

10/27/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Yesterday's reading was from Genesis chapter 1 and the start of chapter 2. I can predict some of the reaction my comments might provoke. I said that God made people in a special way and with special gifts, as well as a special vocation. Of all the created order, we are the part with the responsibility to care for the rest of it. Of all creation, we are the species which is said to be created in the image of God. Of all creation, we are the part that was made in a special, personal, way, rather than through God's word of command.

Who do we think we are, anyway? What makes people special? Is this just a natural human way of claiming to be a special type of being, because, after all, we think highly of ourselves?

There is evidence, and I alluded to some of it in yesterday's post, that humans are special by nature. However, Psalm 8, while it reaffirms that we are special, goes somewhere else that I would like us to go as well. It reflects on how God, the almighty, all-knowing, creator, redeemer, and sustainer of all, chooses humanity to have dominion of all the works of God, all of nature. What's going on here?

There are two applications which should rightly concern us. First, we humans have a God-given responsibility to take care of the planet. We have been placed here and all creation is under our feet. It is not for being trampled, but for being nurtured. What is the point of having grass growing in a green area? Certainly, for cleaning carbon dioxide and creating oxygen, but also for walking on. It's for the small members of the animal kingdom to find shelter and food. It's for people to enjoy. It's for using, not for avoiding. While we don't want to wear it out and uproot the plants by our heavy traffice, we also don't need to avoid contact. It is for using. We take care of things so they can be used. That's stewardship of resources.

What's the second application? I've been reading St. Augustine's comments on the Psalms lately. Posts about those happen Tuesday mornings, while the lectionary posts come out some nine hours later, hitting the Psalm on Tuesday afternoon. Augustine always points us to this one concept. The Psalms are about Jesus. Even though He is not mentioned by name, He's there.

Who is the truly human one who, without sin, is placed lower than the angels? He is crowned with glory and honor. All creation is placed under his feet? It is surely not you or me, but it is Jesus, God the Son, known as the Christ.

In his mercy, Jesus is able to care for all aspects of creation. He is identified in the New Testament as the living Word of God, the creator of all. He is also identified as the one who redeemed it all, buying the creation out of its bondage to sin and death, becoming death on its behalf. Does Jesus take care of all creation? Yes, he does, including taking care of you and of me. And in doing so, he uses countless humans to engage with the different parts of creation.

How will he use us to engage? There is no telling. But he has a purpose for us. There's nothing unworthy about being a human and being told that we are to care for the world. It's exactly what Jesus does.

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.

Christ in Bondage for Us

10/27/2020

Tuesdays are for the Old Testament
10/27/20

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 88”

After a few brief comments about the cryptic nature of the Psalm's title, Augustine moves into a series of brief comments about the first several verses. In verses one and two, our desire is to hear Christ singing so we can imitate him and depend on him, while he prays for us (Augustine Psalms, loc. 333938, par. 2). This is necessary, since we confess in verse three that we contend with evil. Jesu scertainly did contend with evil, though Augustine recognizes it was not due to his condition, but due to his mercy (Augustine Psalms, loc. 333952, par. 3). Due to the mercy of God in Christ, he is treated as one who descends to hell, in bondage, and without help.

In contrast to our expectations, the Lord is as a free person among the dead (v. 5). Augustine observes that Jesus was able to lay down his life and take it up again (Augustine Psalms, loc. 333965, par.4 ). Even though he was placed "in the lowest pit" (v. 6), Augustine sees Christ as triumphant. Verse seven even speaks of being subject to the anger of God (Augustine Psalms, loc. 333991, par. 6). Augustine does not that verse eight is slightly cryptic. Who is a person who is not an acquaintance of Jesus? He suggests this refers to teh separation of Jesus and his discioples at his trial (Augustine Psalms, loc. 334012, par. 7). Likewise, the weakness of Jesus' body prior to his death is a likely subject of verse nine. Yet, Jesus calls out to God even from the cross (Augustine Psalms, loc. 334025, par. 8).

Verse 10 wonders at the works shown "among the dead." Augustine takes this as a reference "to men so dead in hurt, that such great works of Christ could not rouse them to the life of faith" (Augustine Psalms, loc. 334004, par. 9). The rejection of God in Christ deprives people of God's promises. The result, in verse 11, is destruction in the grave, where none will show God's faithfulness. It condemns forever (Augustine Psalms, loc. 334071, par. 10). Verse 12 depicts a load of forgetfulness. Augustine sees this as a dark place, so intense that the light of Christ can never be seen. Again, the idea of reaching the hands out to the Lord is repeated in verse 13 (Augustine Psalms, loc. 334084, par. 11). The troubled nature of Christ's body giving himself into God's wrath is reprised near the end of the Psalm (Augustine Psalms, loc. 334097, par. 13).

Genesis 1:1-2:3 - Lectionary for Trinity 21

10/26/2020

10/26/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

God as pre-existing and creative. Three days to create and shape the territory. Three days to populate the world. One day of rest. Creation of plants and animals that reproduce according to their own kind, not in different ways. Humanity as a special part of creation. The doctrine of vocation. A rhythm to life. There sure is a lot in the first 34 verses of Genesis!

We can't mine the depths of this passage. I would certainly write too much and miss many ideas. You would stop reading long before we got anywhere. Let's just pull three concepts out of this opening of Genesis.

First, God is the sovereign, creative, communicative, and pre-existent Lord of all. He exists before anything was created. He is uncreated. He is able to make everything, sometimes through unspecified means, sometimes by speaking it into existence, once out of non-living material, and once out of living material. The Bible presents God as being boundless. He is not a captive of time. He rather creates time. He is not a captive of space. It does what He wants. He can do things that would be completely impossible for us, like creating everything from nothing. And he is able to bring life, again, from what was not living.As we study creation more, especially using modern scientific methods and thought processes, we continue to find that it is more complex than we had ever dreamed before. Life, also, is one of those mysterious things. Try as we might, we find symptoms of life, but we don't really find a cause of life. The Bible describes God as causing all of this by his knowledge and power.

Second, humans have a special place in creation. Every other living thing in creation was created and made alive by God's word of command. Not so, humans! We were formed from the earth and then breathed into life by God. Since it takes male and female to reproduce, and the male was created first, in order to make a couple that could reproduce, God took like from the male and made female. As with the rest of creation, we really can't understand how this works. But we can see the symptoms of life. And we see something else. There is a particular kind of self-awareness and other-awareness that humans seem uniquely capable of. Of all the creatures, we seem to be the ones who actually think about things such as philosophy, who create structures to care in a meaningful way for others, including other species, and who would invent means to investigate the way things work in great detail. We are somehow special. The Bible descibes this as bearing the image of God. In that way, then, human life deserves a special kind of attention and respect.

Finally, we all have a role in creation. All the plants and animals are to bring forth offspring, but humans are not only to do that but also to tend the garden. We are to take care of the systems and inhabitants of this world, including humans, plants, and animals, to be sure that they work in reasonably good harmony with each other. This responsibility has never come to an end. It is deeply ingrained in the Jewish and Christian philosophy of life, or should be. Humans are responsible to take care of things. We aren't always told how to do it, but we are surprisingly good at figuring out those little details. When necessary, we take the steps needed to keep everything running well. That includes our families, our business, our government, and those other beings we call "the environment." Mostly, it chugs along pretty well. But there is proper use of natural resources, and we are not afraid to use those resources for our own benefit and for the benetit of others.'

God has given us a special role. As we progress from today's reading, which represents the very start of the biblical account, let's keep reading and finding out what our roles are to be.

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.

Commodian, a Minor Christian Poet

10/26/2020

Mondays are for Church History
10/26//20

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 201. Commodian.

Schaff identifies Commodian as a North African who converted to Christianity due to study of Scripture. He was probably a clergyman (Schaff 2014, loc. 23452, par. 2). He is known to have written two poetic works, in inferior Latin. Schaff considers them "theologically worthless, but not unimportant for the history of practical Christianity" (Schaff 2014, loc. 23458, par. 3). They show theology of the time as well as linguistic transitions of the period. Schaff describes the two poems and their content. The works are focused on eschatology and warnings to those who do not live in light of the end.

Sense Error or Emphasis?

10/23/2020

Russo, Joseph. "Homer's Style: Nonformulaic Features of an Oral Aesthetic." Oral Tradition 9:2 (1994), 371-389.

Russo observes that the Homeric epics use a particular dialect all their own. This differs significantly from what most members of a modern audience would expect. He further nots that audiences should also ask whether the Homeric works are genuine oral compositions (Russo 1994, 371). Russo's previous suggestions in the field have been based on finding an aural means of appreciating Homer (Russo 1994, 372). Looking for formulaic figures or linguistic features may not, however, be the most useful way of recognizing or appreciating Homer's style.

Rather than pusuing formulas or grammar, Russo sets out to describe trops used by Homer which give the works their flavor. This differs from identifying formulas in that it does not look at quotable content so much as at aesthetic presentation elements (Russo 1994, 373). These stylistic elements, which Russo sees as often consider "stylistic and narrative infelicities" (Russo 1994, 374) may actually be part of a purposeful style, part of Homer's aural toolbox.

Russo illustrates the stylistic features as found in Odyssey 4.363-90 (Russo 1994, 375ff). Here there are many examples of linguistic expansion, linking ideas together. Russo sees Homer as presenting some redundancy so as to avoid any abrupt expression (Russo 1994, 377). Other types of extension tropes are used throughout Homer's work. In review of other scholars, this writer has regularly seen such tropes identified as means by which the poetic meter can be maintained. However, Russo considers it as a means by which the character concept is enlarged through use of epithet (Russo 1994, 378). Likewise, when a sequence of events is reversed (e.g., having dressed after bathing), the setting or character is amplified (Russo 1994, 379-80). Antoehr means Russo identifies to this same end is ambiguity or grammatical oddity (Russo 1994, 381). This may well not be a matter of error or authorial weakness. Confusion in language may enhance the atmosphere of confusion expressed in the setting of the poem (Russo 1994, 382). The grammatical oddity creates a particular understanding in the reader or listener. This, according to Russo, may be very purposeful. It may also be closely connected to an oral process of composition (Russo 1994, 384).

Editing of texts of this nature, then, may well wish to preserve the apparent infelicities, not making an attempt to normalize the text (Russo 1994, 385). Russo advocates allowing the literature to exist in writing in a way parallel to the way it may have emerged from its oral composition.

Matthew 21:33-44 - Lectionary for Trinity 20

10/22/2020

10/22/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

"The stone that the builders rejected has become the cornerstone" (Matthew 21:42). This is a very brief summary of Christian thought. All of sin, through all of history, is a rejection of God. He, the eternal rock, the one which has always existed and was never shaped by anyone, was rejected. We prefer our own materials, our own way. Somehow it seems God, as revealed in Scripture, is simply too wild for us. We prefer something we can tame.

In our rejection of God we set up our own opinions, our own logical processes, our own societal norms. We count the cost, ignoring the God from whom our ability to pay the cost comes. It always leads to failure.

The tenants in the parable attempted to get and keep their own way. Rather than receiving the thanks and blessing which could come from their master, they acted as if he didn't exist. They killed his messengers and even his son. Rather than leading to their victory, it leads to the promised slaughter of the tenants.

God, the Rock, is the foundation of all. We could reject Him, but we need to realize that without Him, the whole building, all our hopes, dreams, and plans, will fall down sooner or later. If we deny His nature, we do so at our peril. Rather, we recognize Him, follow His wise leadership, and return thanks for all His many gifts.

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.

Divorce and Adultery

10/22/2020

Thursdays are for the New Testament
10/22/20

Gibbs, Jeffrey A. “Matthew 5:31-32: On Divorce." St. Louis: Concordia Publishing House, 2006, pp. 290-296.

In Matthew 5:31-32, Jesus speaks of divorce. Gibbs quotes a first century example of a write of divorce (Gibbs 2006, 290). The assumption in the document is that the woman will remarry. The term Jesus uses to describe the outcome, porneia, probably refers to a sexual relation with someone who is married to someone else. Of interest to Gibbs is the implication that the husband who issues the divorce provokes his former wife to endure adultery (Gibbs 2006, 291). He is the one guilty of the adultery.

The issue arises again at greater length in Matthew 19:3-12. In this briefer passage, Gibbs considers Jesus to be speaking specifically of the husband's responsibility. The concept is predicated on Deuteronomy 24:1-4, where Gibbs observes that it is permited for a man to divorce his wife but not to take her as his wife again (Gibbs 2006, 292-293).

At the time of Jesus' teaching there was a debate between the schools of Hillel and Shammai. The followers of Shammai saw the reason for divorce as a woman's adultery, while Hillel took it to be "indecency," which could include any sort of indecorum. Gibbs concludes that the Hillel interpretation was the most accepted at the time of Jesus' statements (Gibbs 2006, 293).

Gibbs sees Jesus as affirming that marriage and divorce involve more than "a measure of protection and future security" (Gibbs 2006, 294). The divorce breaks the union created by God. For this reason, it could be seen as an act of adultery. Unlike adultery, Gibbs observes divorce causes more harm because reconciliation is no longer an option (Gibbs 2006, 295). Gibbs does not take the passage to mean that an innocent party to a divorce should be unable to marry. However, he does see the passage as a statement that divorce is seriously harmful by nature. For this reason, Jesus compares it to the grave sin of adultery.

Ephesians 5:15-21 - Lectionary for Trinity 20

10/21/2020

10/21/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

The apostle Paul warns the Ephesians, "Look carefully then how you walk, not as unwise but as wise, making the best use of the time, because the days are evil" (Ephesians 5:15-16, ESV). In this command, it is clear that it is possible to act in a wise way, but also that due to evil in the world our efforts may be challenged.

It is important for Christians to recognize that God has made known the difference between wisdom and foolishness. Our own measures are not reliable. Wisdom, rather than being something we find deep within ourselves, comes from above, as a gift of God, as He opens our eyes to the Scripture. In short, if we want to understand our world, we need to learn from the God who created, redeemed, and sustains it all.

What of the evil in the world? We live in evil days, as did the Ephesians who first read Paul's letter. We are surrounded by people who, to paraphrase Orwell, say wrong is right, poverty is wealth, trash is treasure, and violent overthrow is the way of peace. The greater society mocks Christian values once they recognize the tie to Christianity. Christians have even been complicit in this, by showing indecision, treating truth as something negotiable, and too often overlooking our own sin and failure. As a result, we are in a cultural wasteland filled with toxicity and explosive ideas. The days are evil.

What is a Christain to do? We can't leave this world. We walk on in it. We pursue a fair understanding of our world and of God's wisdom. We confront sin in ourselves and in other Christians, calling for repentance which seeks God's restorative forgiveness in Christ. We do good in this world. Some will believe. Many will be influenced for good. Watch your step!

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.

Controlled Transmission

10/21/2020

Wednesdays are for Bits and Pieces
10/21/20

Bauckham, Richard. “Chapter 11, Transmitting the Jesus Traditions” Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony.” Grand Rapids: Wm. B. Eerdmans, 2006, pp. 264-289.

In this chapter, Bauckham begins to make a case for formal controlled transmission of the accounts of Jesus, eventually leading to the written Gospels (Bauckham 2006, 264). The apostle Paul used the very specific terminology for passing on of authoritative tradition as would be assumed in Hellenistic schools. The transmission process was understood to take a tradition from an authority and impart it to another person with certainty that the tradition was accurately received (Bauckham 2006, 265).

Bauckham suggests that in Paul’s time with Peter mentioned in Galatians 1:18, Paul became adequately acquainted with the Jesus traditions that he made a great number of allusions to them in his writing (Bauckham 2006, 267). Baucham also notes that Paul is able to distinguish between Jesus traditions and particular instruction intended to be consistent with Jesus’ will (Bauckham 2006, 268).

Paul’s teaching is not only received from the Lord, but it is also passed on to others. Bauckham observes that we are never told of an individual who received Paul’s teaching (Bauckham 2006, 269). The concept of transmission to a community also exists in Josephus. The whole community was to receive the teaching faithfully.

Bauckham had earlier observed that different traditions are often remembered in different ways. The early Christians were very motivated to recall the events of Jesus’ life, death, and resurrection as real historical facts, requiring very accurate transmission (Bauckham 2006, 272). The concern of Christians in the past to preserve historically accurate accounts has been demonstrated frequently. Bauckham particularly refers his readers to Graham Stanton and his 1974 book Jesus of Nazareth in New Testament Preaching, as well as The Past of Jesus in the Gospels by Eugene Zemcio (Bauckham 2006, 275). Both books build persuasive cases for a great deal of care for accuracy and the most appropriate wording possible in the New Testament writings. Particularly in Lemcio’s work, we reach the conclusion that the Gospels are, first and foremost, a form of biography (Bauckham 2006, 277).

Bauckham notes that the Gospels were preserved faithfully, in part, by being preserved in isolation rather than as a part of another work. The events of Jesus’ life were not conflated into ethical or theological teachings (Bauckham 2006, 278). This may well have served to protect the accounts of the events from corruption.

The issue of memorization in the transmission of the Gospels is of great importance. Much of learning in antiquity was directly associated with memorization (Bauckham 2006, 280). Bauckham reviews the way memorization, expansion, and contraction of material, and use of notes would have been common in rhetorical studies. He then applies the treatment of rhetorical forms to the preservation of the Gospels. Much of the teaching would be retained verbatim, while narrative of events would have more variation, yet preserving the essential information (Bauckham 2006, 284).

Bauckham does observe that there is open debate about the possibility of disciples writing down the events of Jesus’ ministry while they followed him around (Bauckham 2006, 287). He recognizes that writing was typically used as a supplement to oral transmission. Scholars typically kept private notebooks as an aid to their memory or organizational skills (Bauckham 2006, 288). For this reason, Bauckham considers it likely that some disciples would have made notes. However, these notes would almost certainly have been used to strengthen the oral history (Bauckham 2006, 289).

Psalm 27:1-9 - Lectionary for Trinity 20

10/20/2020

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

Poetry is difficult. It always stretches me, if I spend enough time to try understanding and appreciating it. A few years ago I had a brief conversation with a budding English scholar who was the president of a collegiate poetry club. She told me that everyone concentrated on free verse these days because historic poetic forms were too restrictive. Nobody could express things in poetry if meter and rhyme were required. These were sad words. Hopefully the attitude will shift soon and poets will do the hard work of their craft.

Why do I mention this? When reading Psalm 27:1-9 one verse leapt out at me. It's about the middle of our reading, in verse five. Here, the Psalmist uses three parallel statements, breaking the flow of doublets. This is the central idea, and it draws our attention b its length. The third unit, "he will lift me high upon a rock," hits us like a brick, or maybe a stone.

God hides me. He conceals me. He lifts me up. But isn't that the opposite? What's it doing there? God lifts His people out of the fray. He places them in a position where they can be seen, but where they cannot be overcome. How did we get there? Not by our work, but by His.

This is a transition point in the Psalm. Before this verse, we are under attack. We are beseiged, and our desire is to escape from war and strife. We want to be in God's house, obscure, and rescued from attack. Afterward, we sing freely to God, in His presence.

When God in Christ covers us with His love, we are taken to a place of safety and peace. We find we are His children and He is our God. We are exalted for the express purpose of giving Him glory. This is the center of the Psalm, and the center of the Christian life.

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 Place of Joy and Peace

10/20/2020

Tuesdays are for the Old Testament
10/20/20

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 87”

Augustine observes that the content of Psalm 87 is very deep, as it shows how God in Christ has made a way throughour world of trials to reach our city of eternal blessedness (Augustine Psalms, loc. 333772, par. 1). The foundations of this city are established on "holy =hills," which would be identified as the Prophets and the Apostles (Augustine Psalms, loc. 333785, par. 2). Augustine goes on to tie this city of God to the new heavenly Jerusalem, built on the foundation of Jesus himself. He then proceeds to speak of numerous figures used in Scripture to represent Christ - a foundation, pillar, door, shepherd, etc. If Christ is the foundation, then the building is one of living stones, Christ's people, built by Him (Augustine Psalms, loc. 333819, par. 3). Augustine then asks what the city is like.

In verse two the focus shifts to the gates of the city. Augustine is clear that he considers the gates and the foundations both to represent Christ. However, they have functional differences. We enter God's city through the gate (Augustine Psalms, loc. 333825, par. 4). It is significant to Augustine that we find portrayals of one gate and of twelve gates. The twelve symbolize not only the twelve apostles, but also the four cardinal directions, thus the whole world. No matter where you come from, each side has a threefold gate, symbolic of the Trinity (Augustine Psalms, loc. 333839, par. 4). Verses 3-4 speak of the excellency of God's city, but also the consideration of "Rahab and Babylon." Augustine notes that Rahab was protected by God though she was not of Israel (Augustine Psalms, loc. 333852, par. 5). Jesus is the one who is able to save people from every nation. Augustine addresses this as a "deep mystery" because God is in the process of turning Babylon into Jerusalem (Augustine Psalms, loc. 333859, par. 6).

God gives assurance to His people when, in verse six, God reviews His mercy fo His people to know they belong to His city (Augustine Psalms, loc. 333878, par. 7). No matter the social rank of the person, God makes him into a prince, giving him glory. Verse seven describes the result as being given a dwelling full o joy (Augustine Psalms, loc. 333885, par. 8). Here Augustine finds a place with no sorrow at all. He even asks what we might do to occupy ourselves. It is a place of quiet and rest, with contentment (Augustine Psalms, loc. 333898, par. 8). Augustine does observe that our earthly delights are treated by us differently at different times and we have mixed motives about what we do. However, in the heavenly rest we will no longe have the mixed motives. The joy and blessing will be genuine.

Isaiah 55:1-9 - Lectionary for Trinity 20

10/19/2020

10/19/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

We're moving into that time of year, "the most wonderful time of the year" when we begin to dream of getting free stuff. Want some? In just about two months most of us will get free things. At least they kind of seem free.

If we think about the exchange rate, we might wonder. But I'm hoping to score some new black socks, maybe a nice bottle of something drinkable, and, if it works out really well, some rope and a tarp or two, because you can never have too much of that. All free! Never mind that we've been buying clothes, books, toys, and gadgets for people we care about. That doesn't matter. Why not? Because someone will give me black socks that I don't have to buy. Absolutely free!

What kind of gifts does God promise in Isaiah 55? Food and drink, that's always goody which we reeive God's redeeming love. I have no idea where to get that. But it's even more precious than my grandchildren washing the bottom half of one side of my car for me! God promises gifts that would motivate people to run to our nation (v. 5) to claim them. He gives us pardon (v. 7).

What does this cost God? He gives Jesus, God the Son. His only-begotten, so that we may have life. And if we give Him something in return, all we have to give is something He gave us in the first place. Yes, I'm talking about dirty, worn-out, black socks that are now grey and have holes in them.

God as described in the Bible does not think as we do (vv. 8-9). He gives us priceless gifts, all free to us. Why are people not breaking down the doors of the Church to ask for God's forgiveness and reconciliation? We don't understand how enormous those free gifts are. They cost Jesus his life. They are free to us. Thanks be to God!

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.

Novatian, an Anti-Pope

10/19/2020

Mondays are for Church History
10/19//20

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 200. Novatian.

After a fairly extensive bibliography Schaff identifies Novatian as "the second Roman anti-Pope" (Schaff 2014, loc. 23406, par. 2), a figure who resembles Hippolytus as well as Tertullian. It is significant that his writing shows skillful use of Latin. Schaff rather incidentally observes that the Roman church at this time, mid 3rd century, "may have amounted perhaps to about 50,000 members" (Schaff 2014, loc. 23412, par. 3). Though we don't know specific birth or death dates, the dated correspondence of Novatian is in 250-251.

In Novatian's time, the majority elected Cornelius as pope, but a minority elected Novatian as anti-Pope and he was consecrated before being denounced and excommunicated (Schaff 2014, loc. 23425, par. 6). The schism spread, between followers of Novatian and his strict view of discipline and others, who were more lenient. At issue were "the extent of the power of the Keys and the claims of justice to the purity of the church and of mercy towards the fallen" (Schaff 2014, loc. 23431, par. 7).

Schaff lists numerous written works of Novatian, two of which have survived. "The most important is his Liber de Trinitate (31 chs.) composed A.D. 256" (Schaff 2014, loc. 23431, par. 8).