One of the most fascinating parallels in Scripture for me can be seen in Paul's writings to the church in Corinth, Jesus' words to the church in Laodicea (Revelation 3), and the book of James.
The subject of the writings and words were presumably true believers, eternally saved. However, the churches in Corinth and Laodiciea had major flaws with sincere love for their brothers and sisters. For instance, 1 Corinthians 13, the great love treatise, aimed at the church of Corinth and, as an example of its powerful sermonic tone on love, repeated at most Christian weddings I have ever been too; while the church in Laodiciea was neither "hot nor cold", and thought they were "rich" and did not "need a thing" (Laodiciea had become a very material wealthy city), when, in fact, like all humans, saved and unsaved, they were (are) "wretched, pitiful, poor, blind and naked" (Revelation 3:17) (ironically, the great Newton anthem, Amazing Grace, that proceeded from these truths can be heard at most Christian funerals, "that saved a wretch like me/I once was blind", etc....).
Strangely enough, a lot of doctrinal disagreement about the Eucharist has come from Paul's words nearly begging the Corinthians to act on and in the love for each other that they had through their faith (1 Corinthians 11:27). (Actually, a lot of traditional theologians have identified the "body of Christ" with the actual crucified Jesus Christ. While there are a lot of folks who have much, much deeper theological minds than I that favor this interpretation, for me the better fit for Paul's words involve whom make up the body of Christ, and, perhaps, the most satisfying understanding is the truth is Paul had both in mind). Here in, Paul continues to preach the missing love these folks had for each other, for their brothers and sisters (or at least some) were drinking the blood of Christ and eating the body of Christ without recognizing the body (the entire communion of believers) and the blood (the sacrifice of Jesus which gracefully freed us from everything the law could not) of Jesus Christ.
The parallel for the Loadiceans is they did not know they were "wretched, blind, naked (thus drinking without recognizing the blood of Christ), and Jesus knew their deeds, and they were "neither hot nor cold." Isn't the obvious parallel than that the church, during their Eucharist celebration, was "drinking without recognizing the Body"? Weren't they in essence answering the apostle John's redundant question, "If anyone has material possessions and sees his brother in need but has not pity on him, how can the love of God be in him?" (1 John 3:17). Note, this is exactly what James is saying: "In the same way, faith by itself, if it is not accompanied by action, is dead." (James 2:17). Even more apparent, James was writing of the same problems that the church of Corinth was experiencing. In simple terms, some people who were part of the church thought they were spiritually, physically, financially or in some other way/all of the above superior to some of their brothers and sisters. Not surprisingly, there are many in churches today with members or - even worse- leaders, who think they are spiritually better or socioeconomically better than their fellow believers. Genuine, Biblical, saving faith is in no way compatible with persons who think this way. In every way, loving works will always accompany faith, and this faith will never be alone - because (i) true believers always possess and are sealed with the Holy Spirit (Ephesians 1:13-14) and (ii) that is God's plan (Ephesians 2:10). The Loadiceans were "rich" but were not recognizing the body of Christ and all the needs of the body of Christ, because they were "lukewarm", and while their faith was not "dead" (cold), it was not the faith that came with the understanding that we are all "wretched", and no better spiritually or in any way than other people, especially those in the body of Christ.
Just like the church in Corinth and Loadicea, if we are to partake in the Eucharist and thus declare our faith in the death and resurrection of our Lord, than our faith must be one that does not in anyway promote or condone favoritism, and sees all true believers as equal partakers in the promises of Christ, whom we have genuine love for, and could never see go cold or hungry - or spiritually misled- without acting (1 John:2, James:2, and Galatians 1). If our faith does not include this, we need to desperately "examine" ourselves (1 Corinthians 13). Folks, if we are partaking in the Eucharist and in some way not loving ALL our fellow Christians, we need to "examine" ourselves, and see if we do in fact have genuine, saving faith.
Why? "Because there is one loaf, we, who are many, are one body, for we partake of the one loaf" (1 Corinthians 10:17).
Friday, September 4, 2009
Tuesday, September 1, 2009
Orthodox Augustinianism
The link below is to a wonderful article on the revival of the Augustinian understanding of grace, two hundred years before the Reformation came to fruition. It is also a startling reminder of the corruptions that have invaded the Gospel today, even in so-called "reformed" circles.
http://www.modernreformation.org/default.php?page=articledisplay&var1=ArtRead&var2=448&var3=issuedisplay&var4=IssRead&var5=46
http://www.modernreformation.org/default.php?page=articledisplay&var1=ArtRead&var2=448&var3=issuedisplay&var4=IssRead&var5=46
The second book of Acts- Ambrose and the fellas.
I think it is safe to say we are desperately in debt to those who proceeded us, who risked a lot more as a believer than say, a 21st century American believer as myself. Without in particular, the first several generations of believers, our ability to believe the Gospel in 2009 would be a much different experience.
One of the most influential Christians to ever live in the post-apostolic era is Ambrose, a 4th century Bishop. Perhaps the only post-apostolic Christian up to the Reformation that has been more influential in Biblical interpretation is Augustine - of course, whom was baptized and highly influenced by Ambrose.
There can be no doubt that Ambrose was deeply conscious of his sinful nature, and saw his only hope in Jesus the Christ, a justification fully by faith. It is no accident the early Reformers often referenced Ambrose. For instance, he is all over the Augsburg Confession:
"In Adam I fell, in Adam I was cast out of Paradise, in Adam I died. How shall God call me back, except he find me in the Second Adam – justified in Christ, even as in the first Adam I was made subject to guilt and destined to death?"
He points out, stunning in its accuracy, "By humbling myself I have broken the bonds of that ancient transgression by which Adam and Eve had bound the whole line of their succession."
Here, Ambrose has captured in one sentence what I will not be able to in any series of posts. In order to call on the name of Lord, we must realize the great need, the great desperation, and reach out to our only hope.
Ambrose, concludes a little later:
"Here is one reason that the Law was unnecessary and became necessary, unnecessary in that it would not have been needed if we had been able to keep the natural law; but, as we did not keep it, the Law of Moses became needful to teach me obedience and loosen that bond of Adam’s deception which had ensnared his whole posterity. Yes, guilt grew by the Law, but pride, the source of guilt, was loosed, and this was an advantage to me. Pride discovered the guilt and the guilt brought grace.
Consider another reason. The Law of Moses was not needful; hence, it entered secretly. Its entrance seems not of an ordinary kind, but like something clandestine because it entered secretly into the place of the natural law. Thus, if she had but kept her place, this written law would never have entered it, but, since deception had banished that law and nearly blotted it out of the human breast, pride reigned and disobedience was rampant. Therefore, that other took its place so that by its written expression it might challenge us and shut our mouth, in order to make the whole world subject to God. The world,24 however, became subject to him through the Law, because all are brought to trial by the prescript of the Law, and no one is justified by the works of the Law; in other words, because the knowledge of sin comes from the Law, but guilt is not remitted, the Law, therefore, which has made all men sinners, seems to have caused harm.
But, when the Lord Jesus came he forgave all men the sin they could not escape, and canceled the decree against us by shedding his blood [Colossians 2:14]. This is what he says: “By the Law sin abounded, but grace abounded by Jesus” [Romans 5:20], since after the whole world became subject he took away the sins of the whole world, as John bears witness, saying: “Behold the Lamb of God, who takes away the sin of the world!” [John 1:29] Let no one glory, then, in his own works, since no one is justified by his deeds, but one who is just has received a gift, being justified by Baptism. It is faith, therefore, which sets us free by the blood of Christ, for he is blessed whose sin is forgiven and to whom pardon is granted (Psalm 32:1)."
We would all benefit from reading about Ambrose's understanding of Biblical Justification. Ambrose reminds me of the story in Luke, of the man who was distraught over his sinful nature, and the words of Jesus..."I tell you that this man, rather than the other, went home justified before God. For everyone who exalts himself will be humbled, and he who humbles himself will be exalted." (Luke 18:14)."
One of the most influential Christians to ever live in the post-apostolic era is Ambrose, a 4th century Bishop. Perhaps the only post-apostolic Christian up to the Reformation that has been more influential in Biblical interpretation is Augustine - of course, whom was baptized and highly influenced by Ambrose.
There can be no doubt that Ambrose was deeply conscious of his sinful nature, and saw his only hope in Jesus the Christ, a justification fully by faith. It is no accident the early Reformers often referenced Ambrose. For instance, he is all over the Augsburg Confession:
"In Adam I fell, in Adam I was cast out of Paradise, in Adam I died. How shall God call me back, except he find me in the Second Adam – justified in Christ, even as in the first Adam I was made subject to guilt and destined to death?"
He points out, stunning in its accuracy, "By humbling myself I have broken the bonds of that ancient transgression by which Adam and Eve had bound the whole line of their succession."
Here, Ambrose has captured in one sentence what I will not be able to in any series of posts. In order to call on the name of Lord, we must realize the great need, the great desperation, and reach out to our only hope.
Ambrose, concludes a little later:
"Here is one reason that the Law was unnecessary and became necessary, unnecessary in that it would not have been needed if we had been able to keep the natural law; but, as we did not keep it, the Law of Moses became needful to teach me obedience and loosen that bond of Adam’s deception which had ensnared his whole posterity. Yes, guilt grew by the Law, but pride, the source of guilt, was loosed, and this was an advantage to me. Pride discovered the guilt and the guilt brought grace.
Consider another reason. The Law of Moses was not needful; hence, it entered secretly. Its entrance seems not of an ordinary kind, but like something clandestine because it entered secretly into the place of the natural law. Thus, if she had but kept her place, this written law would never have entered it, but, since deception had banished that law and nearly blotted it out of the human breast, pride reigned and disobedience was rampant. Therefore, that other took its place so that by its written expression it might challenge us and shut our mouth, in order to make the whole world subject to God. The world,24 however, became subject to him through the Law, because all are brought to trial by the prescript of the Law, and no one is justified by the works of the Law; in other words, because the knowledge of sin comes from the Law, but guilt is not remitted, the Law, therefore, which has made all men sinners, seems to have caused harm.But, when the Lord Jesus came he forgave all men the sin they could not escape, and canceled the decree against us by shedding his blood [Colossians 2:14]. This is what he says: “By the Law sin abounded, but grace abounded by Jesus” [Romans 5:20], since after the whole world became subject he took away the sins of the whole world, as John bears witness, saying: “Behold the Lamb of God, who takes away the sin of the world!” [John 1:29] Let no one glory, then, in his own works, since no one is justified by his deeds, but one who is just has received a gift, being justified by Baptism. It is faith, therefore, which sets us free by the blood of Christ, for he is blessed whose sin is forgiven and to whom pardon is granted (Psalm 32:1)."We would all benefit from reading about Ambrose's understanding of Biblical Justification. Ambrose reminds me of the story in Luke, of the man who was distraught over his sinful nature, and the words of Jesus..."I tell you that this man, rather than the other, went home justified before God. For everyone who exalts himself will be humbled, and he who humbles himself will be exalted." (Luke 18:14)."
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