The readings appointed for Mass this day in the 1928 Book of Common Prayer (USA) are taken from the Joel 2:12, and St. Matthew 6:16.
To most attentive worshipers, these lections would seem to be preaching contradictory messages. On the one hand, the Prophet Joel would seem to call for a holy fast, “Turn ye even to me, saith the Lord, with all your heart, and with fasting, and with weeping, and with mourning...Blow the trumpet in Zion, sanctify a fast, call a solemn assembly: gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet. Let the priests, the ministers of the Lord, weep between the porch and the altar....” For those involved in the Right to Life movement, the National Day of Prayer, or other public penitential movements, this imagery is not at all foreign. Our liturgical worship on this day evokes some of this sentiment as well.
By contrast the Gospel lection enjoins, “When ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward. But thou, when thou fastest, anoint thine head, and wash thy face; that thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.” Is not this teaching contrary to our liturgy, the solemn assemblies such as National Day of Prayer, or the forty-day fasts called by Protestant leaders? What do we make of this?
I suspect the reason behind the choice of these lessons has nothing to do with a sinister anti-liturgy, puritanical, or anti-catholic plot. The Prophet Joel calls us to keep a holy Lent. Now is the time for fasting. We who have been joyful and comforted over the previous season through the celebration of our Lord's Nativity and Epiphany are called to be confronted with our own sinfulness, our mortality, the sin-corrupted world we live in, and understand that indeed, salvation did not come through a flourish of God's magic wand, but rather came through the Son of God living, suffering, and dieing as one of us. In order to deliver us from sin and redeem corrupted creation, he had to endure the effects of sin (cf. Romans).
The Gospel lection calls us to fast rightly. Prayer, fasting, and almsgiving are not good works done to be seen by men and thereby earn us praise and honour from their lips. I say go and receive the ashes on your forehead and take on a discipline. But be warned against lifting up your heart in pride. Remember that all our righteousnesses are bloody rags. There is nothing wrong with the tradition we have received and follow. We worship with our whole body. As such external things, like ashes, matter as a way of making tangible the internal and invisible, and helps keep a communal understanding of the fast.
In conclusion, let us make our Lent holy. Let us live simply, come to terms with our sinfulness, and look to God for forgiveness and grace, whose love for mankind was so great that he became man, lived, suffered, and died for our sins, but rose again, ascended to God's right hand, and will come again in glory.
Almighty God, we give you thanks for the gift of your Son, Jesus the Christ, who took on our human nature to redeem us from death and reconcile us to you in his body; we especially ask that as we embark with him upon the long journey to Mount Calvary, we might be given the grace to put to death the sinful affections of our flesh and cultivate new, holy habits, so that in this time, and throughout all our life, we might show your love and glory to all men. Through Jesus Christ our Lord. Amen.
22 February, 2012
15 February, 2012
Saint Valentine's Day Reflections
The more and more I have grown older and
subsequently in my knowledge of Christianity and society the more I am struck
by the oddities the latter’s beliefs and traditions. Saint Valentine’s Day is a
case in point. We celebrate two Saints days in Australia which occur throughout
the Western World. Saint Valentine and Saint Patrick. Despite being a country
with a strong British heritage, and one that continues, the saints, George,
Andrew and David, are forgotten, despite being the patron saints of England,
Scotland and Wales respectively. Ironically they make up the Union Jack which
is on the Australian flag but most Australians wouldn’t able to explain the
meaning our flag either. Patrick is seen as representative of Ireland and a
reason to celebrate what is great about Ireland and general Irish-ness. Also
the fact that he was Welsh and helped convert the Irish to Christianity is
largely forgotten.
Australia also has one native saint now
in St. Mary Mackillop (admittedly only recent so no chance to grow in national
celebration and very unlikely to) and THREE patron saints. Of which no one
would have any clue to their names, let alone their lives. There is only one
official patron, the Blessed Virgin, but we have also had St. Francis Xavier
and St. Therese of Lisieux both patrons of universal missions. The fact that by
a quirk of Western history which Australians wouldn’t on the whole would be
able to explain (High immigration to Australia by the Irish) we celebrate St.
Patrick’s Day or (Because largely of romantic literature of the Middle Ages and
its effect upon Christian society of the time) St. Valentine’s Day.
What however St. Valentine’s and Saint
Patrick’s does offer, along with the great festivals of Christmas and Easter, a
chance to put forward the Gospel. I sincerely believe that with Hot Cross Buns
(for Americans, rolls with crosses on the top eaten traditionally on Good
Friday) and the incessant amount of carols played at shops over Christmas the
Holy Ghost can use such simple things as buns and carols to draw people to Himself, to get them thinking, to get them questioning and asking what Easter and Christmas are all about.
Our thoughts should be turned to praying that the little left we have in the
forms of public expressions of Christianity can be used by God, and that people
may be stirred to either at Christmas or Easter attend church or merely look up
the meaning behind the days. We are lucky here in Australia that Christmas Day, Good Friday
and Easter Sunday are public holidays enabling people the chance to attend services but also ensuring that they are at the centre of Australian society. ANZAC Day without doubt is the national holiday, but Christmas is the high point of the year for most. Saint Valentine’s and Saint Patrick’s
are both highly publicised, though not public holidays, and serve as opportunities to bring up our faith by
engaging with the resources we have to do so. I was able to share with a guy at
work that among the many stories of Saint Valentine was that he was engaged
with soldiers and their women being able to get married in secret defying Roman
law. Such a story that paint Christianity in a positive light serve as chances
to share about our faith and the religion we are a part of. They may seem
trivial or not workable but every chance we have we should take.
Another thing that got me thinking on
Saint Valentine’s Day were the amount of single people I met upset or trying to
be content to be single on the day. This got me thinking because if in secular
eyes Saint Valentine’s is all about love and showing love to the person who
means the most in our lives, then surely as Christians we can use this as a day
to show our love to God and to reflect on His love for us. A love that was made
very clear at Calvary. As Christians we a part of the Church, the bride of
Christ, we are Christ’s bride and He is our husband. This in turn emphasises the importance of
marriage in society, for mankind, and the importance of the family as a place
for children to be raised and nurtured. That marriage is given definition not
by what society says or a minority insists it should be, but rather created by
God as a sign and symbol, perhaps the deepest we have of our relationship with
God. Marriage then becoming the very definition of our relation with Him. With
Christ as my husband then the need for a bride drops dramatically (though I do
want to be married one day) and the emphasis of a day taken over by society can
once again be used as Christians as a day at least for us to draw closer to
God, and to bring glory and honour to Him. If we can do this and strive to do
it with intent that will surely be the best way to honour Saint Valentine and
Saint Patrick as well as providing us with another day to glorify God and to
spread His name amongst the nations.
I’d be interested to hear your thoughts
about this. I do firmly believe that the Church should embrace the role that
Saint Valentine’s plays in our societies and use it as a means of growing
Christians, help them deepen their understanding their relationship with God,
as well as strengthen the sacrament of marriage and the role of the family in
society.
Peace and Blessings,
Brett
10 February, 2012
Joint Post: What does it mean to be living in the age of the Church?
So it is time for our first "joint post" as authors of this blog. When I originally posed the idea of this blog to Brett, I stressed that not only should we have individual posts whenever we had opportunity, but once in awhile we should put our heads together on a single question. So we have decided to answer the following question:
Our three individual answers are as follows (and we did not collaborate on any of these responses, they are each our own). The wealth of perspective on this question is stimulating and very interesting. Thank you for putting your heads together on this with me, guys. And please comment so we can keep the discussion going (especially if you read the blog!).
Brett's response:
Without the need to qualify basic truths my answer begins as follows:
To be living in the age of the Church means that our whole lives should be centered and directed upon serving her. She is the bride of Christ, instituted by Christ Himself, sustained by the Holy Ghost to be a living witness to God upon the Earth. Israel was a sign of God's presence in the world, but with the Advent of Jesus and his rejection by Israel, the Church becomes the sign of God in the world. Her role is to contionously point to God. Her role is to allow people through herself to see the light of Christ. She exists to serve God and to serve the world.
She preserves the teaching entrusted to her by the Christ, the Holy Scriptures and the Tradition handed down by the Apostles and maintained by Orthodox writers throughout the centuries. This may seem irrelevant but it is not so, for the maintaining of true doctrine is imperative for the Church to stay within the will of God. She also offers the Sacraments of Baptism and Communion which give visual evidence to the change that has happened upon the inside. By the Holy Spirit in Baptism we are washed and made clean beginning our new lives in Christ and by Holy Communion we are united to the Holy Trinity, united as the mystical body of Church to all Christians at all times and places who have participated in the Paschal Feast.
The Church forms and guides us, prepares us and sustains us for the doing of God's work. While she may not be perfect, she is the true and right way for an individual to express and live out their faith. Christ established the Church and we cannot claim to be Christians without at least seeking to become part of the Church Catholic in a particular location. The Church is our mother. the Church is Christ's bride. Nothing brings us closer to God and to each other, than the Church. Therefore service in and for the Church is our ministry. All that we do is pointed to Christ for the sake of Christ and done within and for His Church. Not so she may be glorified but that the God she serves may be glorified. She prepares us for the life to come, the life spent with Christ, eagerly anticipating His Second Coming.
Stephen's response:
In a way this question asks us to consider the vocation of the Church. Who are we, what are we doing here, and how are we supposed to do it? No discussion of ecclesial identity would be complete without at least a nod to the broken relationship between God and Man. It was to reconcile us to Father that the Son became Man, lived, suffered, died, rose from the dead, and bodily ascended into heaven. On the day of Pentecost the Most Holy and Blessed Theotokos, Mary the Virgin, together with the holy Apostles, and many other disciples received the indwelling of the Holy Spirit. The Apostles would go on to teach us in the Epistles that we who have been baptized by water and the spirit into the death and resurrection of Christ are made members of the Body of Christ. Thus, our identity is fundamentally tied to the Incarnation as the means of our redemption and theosis.
What is our purpose? The Great Commission is our statement of purpose. As we are going into all the nations we are to proclaim to them the Gospel of the Lord, teach them to observe all that Jesus has commanded us, and to baptize them into the name of the Father, the Son, and the Holy Ghost. In short, our mission is to bring Christ to the nations so that the nation might partake of Christ and be saved. How is this commission to be fulfilled? We proclaim the message by our words and our deeds so that the nations might be stirred by the Holy Spirit to repentance. We are to teach Christ so that the nations will learn and follow Christ. And never to be neglected are the sacraments as conduits of grace. Confession and repentance are needful, as are proper catechetical instruction. Baptism is just as necessary, not only because of our Lord's command, but also because of the spiritual benefits that we receive. Proclamation, teaching, and sacrament are all equally necessary to make a Christian.
How then does this affect our ministries? The clergy (bishops, priests, and deacons) are to be the servants of the servants of God. Their job is to model Christ to the Faithful, to teach, equip, and coordinate the Faithful as we collectively execute the Great Commission, and to administer the sacraments. To put it simply, clergy are in the business of discipleship and coordination. The Faithful are the 'boots on the ground'. It is the job of every baptized Christian to exercise the 'priesthood of all believers.' Quite simply this troublesome phrase means mediating Christ to the world around you. As Christians (little Christs) we need to be about the business of proclaiming and revealing Christ to the world through our lives in our relationships with other people. That can't be done unless we are growing in Christ.
I will conclude my remarks here before another paragraph of that skims through ascetical theology consumes more space. In summary, the Church continues the work of Christ reconciling the world to the Father by the power of the Holy Spirit who indwells her.
Chris' Response:
As the self-proclaimed mystic in the group, my answer may prove a bit absurd. I want to go a bit beyond the basic understanding of fulfilling The Great Commission and the like and pick up on a more nuanced understanding of what it means to be living in the "Church Age." So, up front, I believe first and foremost in the supremacy of the Church in fulfilling the Great Commission, following the leading of the Spirit, discipling believers, upholding orthodoxy, and loving. Putting all of that aside, allow me to digress: The Church is the Bride of Christ. This is a metaphor I have never taken lightly and I believe it has radical implications for the Church should we truly adopt it as a guiding principle. Why? Because by "Bride of Christ," I truly mean bride. Yes, with all the sexual trappings of the word as well (I am one who does see Song of Solomon as an allegory of God's love for his bride, the Church--a sensual, romantic, passionate love). In essence, then, the same speech given the bride at any Christian wedding you'd hear today is the same speech we all need to hear as Christians forming the corporate body of Christ's bride. If we are to be Christ's bride then I think it is worth looking at the Biblical ideals for a bride to allegorically understand our role in the world in this, the age of the church.
So what does the Bible tell us about being a good bride? Quite a bit actually. However, us authors all agreed to make these answers fairly short so I cannot be exhaustive in my answers. If you read the passages I outline as an allegory for the Church, God's bride, as well as instructions for human brides you will see several important qualities of living in the Church age. Allow me to go through a few (again, remember that I am reading these as an allegory for the Church as a bride/wife and God as husband):
So there you have it! What do y'all think? The goal of this post was too give a breadth of opinion and insight on one specific issue. I hope it is illuminating.
In Christ,
Chris, Stephen, and Brett
WHAT DOES IT MEAN TO BE LIVING IN THE AGE OF THE CHURCH? HOW OUGHT THIS SHAPE AND COLOR OUR MINISTRY?
Our three individual answers are as follows (and we did not collaborate on any of these responses, they are each our own). The wealth of perspective on this question is stimulating and very interesting. Thank you for putting your heads together on this with me, guys. And please comment so we can keep the discussion going (especially if you read the blog!).
Brett's response:
Without the need to qualify basic truths my answer begins as follows:
To be living in the age of the Church means that our whole lives should be centered and directed upon serving her. She is the bride of Christ, instituted by Christ Himself, sustained by the Holy Ghost to be a living witness to God upon the Earth. Israel was a sign of God's presence in the world, but with the Advent of Jesus and his rejection by Israel, the Church becomes the sign of God in the world. Her role is to contionously point to God. Her role is to allow people through herself to see the light of Christ. She exists to serve God and to serve the world.
She preserves the teaching entrusted to her by the Christ, the Holy Scriptures and the Tradition handed down by the Apostles and maintained by Orthodox writers throughout the centuries. This may seem irrelevant but it is not so, for the maintaining of true doctrine is imperative for the Church to stay within the will of God. She also offers the Sacraments of Baptism and Communion which give visual evidence to the change that has happened upon the inside. By the Holy Spirit in Baptism we are washed and made clean beginning our new lives in Christ and by Holy Communion we are united to the Holy Trinity, united as the mystical body of Church to all Christians at all times and places who have participated in the Paschal Feast.
The Church forms and guides us, prepares us and sustains us for the doing of God's work. While she may not be perfect, she is the true and right way for an individual to express and live out their faith. Christ established the Church and we cannot claim to be Christians without at least seeking to become part of the Church Catholic in a particular location. The Church is our mother. the Church is Christ's bride. Nothing brings us closer to God and to each other, than the Church. Therefore service in and for the Church is our ministry. All that we do is pointed to Christ for the sake of Christ and done within and for His Church. Not so she may be glorified but that the God she serves may be glorified. She prepares us for the life to come, the life spent with Christ, eagerly anticipating His Second Coming.
Stephen's response:
In a way this question asks us to consider the vocation of the Church. Who are we, what are we doing here, and how are we supposed to do it? No discussion of ecclesial identity would be complete without at least a nod to the broken relationship between God and Man. It was to reconcile us to Father that the Son became Man, lived, suffered, died, rose from the dead, and bodily ascended into heaven. On the day of Pentecost the Most Holy and Blessed Theotokos, Mary the Virgin, together with the holy Apostles, and many other disciples received the indwelling of the Holy Spirit. The Apostles would go on to teach us in the Epistles that we who have been baptized by water and the spirit into the death and resurrection of Christ are made members of the Body of Christ. Thus, our identity is fundamentally tied to the Incarnation as the means of our redemption and theosis.
What is our purpose? The Great Commission is our statement of purpose. As we are going into all the nations we are to proclaim to them the Gospel of the Lord, teach them to observe all that Jesus has commanded us, and to baptize them into the name of the Father, the Son, and the Holy Ghost. In short, our mission is to bring Christ to the nations so that the nation might partake of Christ and be saved. How is this commission to be fulfilled? We proclaim the message by our words and our deeds so that the nations might be stirred by the Holy Spirit to repentance. We are to teach Christ so that the nations will learn and follow Christ. And never to be neglected are the sacraments as conduits of grace. Confession and repentance are needful, as are proper catechetical instruction. Baptism is just as necessary, not only because of our Lord's command, but also because of the spiritual benefits that we receive. Proclamation, teaching, and sacrament are all equally necessary to make a Christian.
How then does this affect our ministries? The clergy (bishops, priests, and deacons) are to be the servants of the servants of God. Their job is to model Christ to the Faithful, to teach, equip, and coordinate the Faithful as we collectively execute the Great Commission, and to administer the sacraments. To put it simply, clergy are in the business of discipleship and coordination. The Faithful are the 'boots on the ground'. It is the job of every baptized Christian to exercise the 'priesthood of all believers.' Quite simply this troublesome phrase means mediating Christ to the world around you. As Christians (little Christs) we need to be about the business of proclaiming and revealing Christ to the world through our lives in our relationships with other people. That can't be done unless we are growing in Christ.
I will conclude my remarks here before another paragraph of that skims through ascetical theology consumes more space. In summary, the Church continues the work of Christ reconciling the world to the Father by the power of the Holy Spirit who indwells her.
Chris' Response:
As the self-proclaimed mystic in the group, my answer may prove a bit absurd. I want to go a bit beyond the basic understanding of fulfilling The Great Commission and the like and pick up on a more nuanced understanding of what it means to be living in the "Church Age." So, up front, I believe first and foremost in the supremacy of the Church in fulfilling the Great Commission, following the leading of the Spirit, discipling believers, upholding orthodoxy, and loving. Putting all of that aside, allow me to digress: The Church is the Bride of Christ. This is a metaphor I have never taken lightly and I believe it has radical implications for the Church should we truly adopt it as a guiding principle. Why? Because by "Bride of Christ," I truly mean bride. Yes, with all the sexual trappings of the word as well (I am one who does see Song of Solomon as an allegory of God's love for his bride, the Church--a sensual, romantic, passionate love). In essence, then, the same speech given the bride at any Christian wedding you'd hear today is the same speech we all need to hear as Christians forming the corporate body of Christ's bride. If we are to be Christ's bride then I think it is worth looking at the Biblical ideals for a bride to allegorically understand our role in the world in this, the age of the church.
So what does the Bible tell us about being a good bride? Quite a bit actually. However, us authors all agreed to make these answers fairly short so I cannot be exhaustive in my answers. If you read the passages I outline as an allegory for the Church, God's bride, as well as instructions for human brides you will see several important qualities of living in the Church age. Allow me to go through a few (again, remember that I am reading these as an allegory for the Church as a bride/wife and God as husband):
- Proverbs 31--This famous passage describes the "ideal" woman/bride. As such, I think it contains many truths about being Christ's ideal bride, the Church. Verse 10 says that the Church, if she acts nobly, is more valuable to God than rubies. Verse 11 states that God has full confidence in us. In verse 12 the Church Bride "brings good" to God, not harm. Verses 13-16 tell of the Church bride being industrious, hardworking, ceaselessly faithful to her family, and wise with funds. She works vigorously (17), does not rest (18), "opens her arms to the poor and extends her hands to the needy" (20), cares for those in the household (21), is strong and dignified (25), speaks with wisdom and faithful instruction (26), she is not idle and cares about the affairs of the house (28). Above all, she fears the Lord and honors God with the work of her hands (30-31). If read allegorically, the power of those statements for the Church is unmistakable.
- Song of Solomon--The whole book is arguably an allegory for Christ's bedding with the Church, his bride. It is full of sensual, erotic imagery and captures the passion of an all-encompassing love for God (I will blog more about this later). It tells us, the Church, that we are to bed Christ, become intimately attached with Him, know every contour of his body, and touch of his presence. We should know him intimately and passionately and unashamedly declare the pleasure we get from such a relationship (it sounds odd, but I think it true none-the-less).
- 1 Peter 3:1--Tells wives to be subject to their husband so that others are won over to him by the conduct of the wife alone
- 1 Peter 3:2-6--Tells wives not to adorn themselves externally, but to adorn their heart. It's not about the appearances, but the spirit behind them
- Ephesians 5:22-6:9--This passage makes the allegorical interpretation I am using explicit
So there you have it! What do y'all think? The goal of this post was too give a breadth of opinion and insight on one specific issue. I hope it is illuminating.
In Christ,
Chris, Stephen, and Brett
08 February, 2012
Sin & Sickness
"Is anyone among you in trouble? Let them pray. Is anyone happy? Let them sing songs of praise. Is anyone among you sick? Let them call the presbyters of the church to pray over them and anoint them with oil in the name of the Lord. And the prayer offered in faith will make the sick person well; the Lord will raise them up. If they have sinned, they will be forgiven. Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous person is powerful and effective." -- James 5:13-16
I recently had a conversation with some fellow seminarians about going to Confession. One of the number had never gone before and expressed an interested in doing so during the upcoming holytide of Lent. The rest of us then began retelling some of our experiences with Confession. To a man, each of us mentioned the overwhelming sorrow for our sins that brought us to tears as we poured out a lifetime's worth of sins to the priests hearing our confessions. Also shared among us was the fear and the shame we experienced, the apprehension that griped us as we waited for the priest to say something in reply to the veritable encyclopedia of wickedness to which we had just confessed ourselves guilty. And again without exception, we told of how our priests addressed us in the most loving way, assuring us of God's love for us and the forgiveness which he gives us. Nothing compares to that moment when you hear those merciful, sweet words of absolution, knowing those sins that burdened your conscience and stained your soul are carried away:
Our Lord Jesus Christ, who hath left power to his Church to absolve all sinners, which truly repent and believe in him: of his great mercy forgive thee thine offences: and by his authority committed to me, I absolve thee from all thy sins, in the Name of the Father, and of the Son, and of the Holy Ghost. Amen.
This absolution comes from the Visitation of the Sick contained in the 1549 Book of Common Prayer, the very first of many editions, published under the authority of King Edward VI. The inclusion of this absolution with that office raises an important question. Why on earth would we associate the need for confession of sin with bodily ailment? I think the passage from St. James' epistle above provides us with sufficient biblical grounds for making the connection. But why would James write this?
The answer, unfortunately, more lies with us than with St. James. We ask this question because most people (Christians included) no longer believe that a human being is Body, Mind, and Spirit, and that each of these constituent parts affect one another in profound ways. Thus, when you sin, you not only damage your relationship with God in the purely spiritual sense, you also face physical consequences. The Early Christians, along with their Israelite ancestors, recognized this. It is not surprising then to see Jesus first forgave the sins of the paralyzed man who was lowered through the roof on the cot before Jesus healed him of his paralysis. Incidentally the surprising thing about that miracle was that Jesus claimed authority to forgive sins, a solely divine authority, which comes to bear when he communicates that authority to the Church following his resurrection.
In conclusion, we must remember that our sins have consequences more far reaching than we realize. They are not confined to the “realm of the spiritual”, as some might call it. We Christians are not gnostics. We believe that when Adam fell, all creation fell with him. But we are to be comforted in that Jesus the Christ, though being God, assumed our human nature, and redeemed it through his sinless life, patient suffering, precious death, mighty resurrection, and glorious ascension. Through him we have obtained the forgiveness of our sins if we truly repent and turn to him, and by his stripes we are healed both in body and soul. Therefore we praise, bless, hallow, and adore, thee, O God, Father, Son, and Holy Spirit, now and ever, and unto ages of ages. Amen.
I recently had a conversation with some fellow seminarians about going to Confession. One of the number had never gone before and expressed an interested in doing so during the upcoming holytide of Lent. The rest of us then began retelling some of our experiences with Confession. To a man, each of us mentioned the overwhelming sorrow for our sins that brought us to tears as we poured out a lifetime's worth of sins to the priests hearing our confessions. Also shared among us was the fear and the shame we experienced, the apprehension that griped us as we waited for the priest to say something in reply to the veritable encyclopedia of wickedness to which we had just confessed ourselves guilty. And again without exception, we told of how our priests addressed us in the most loving way, assuring us of God's love for us and the forgiveness which he gives us. Nothing compares to that moment when you hear those merciful, sweet words of absolution, knowing those sins that burdened your conscience and stained your soul are carried away:
Our Lord Jesus Christ, who hath left power to his Church to absolve all sinners, which truly repent and believe in him: of his great mercy forgive thee thine offences: and by his authority committed to me, I absolve thee from all thy sins, in the Name of the Father, and of the Son, and of the Holy Ghost. Amen.
This absolution comes from the Visitation of the Sick contained in the 1549 Book of Common Prayer, the very first of many editions, published under the authority of King Edward VI. The inclusion of this absolution with that office raises an important question. Why on earth would we associate the need for confession of sin with bodily ailment? I think the passage from St. James' epistle above provides us with sufficient biblical grounds for making the connection. But why would James write this?
The answer, unfortunately, more lies with us than with St. James. We ask this question because most people (Christians included) no longer believe that a human being is Body, Mind, and Spirit, and that each of these constituent parts affect one another in profound ways. Thus, when you sin, you not only damage your relationship with God in the purely spiritual sense, you also face physical consequences. The Early Christians, along with their Israelite ancestors, recognized this. It is not surprising then to see Jesus first forgave the sins of the paralyzed man who was lowered through the roof on the cot before Jesus healed him of his paralysis. Incidentally the surprising thing about that miracle was that Jesus claimed authority to forgive sins, a solely divine authority, which comes to bear when he communicates that authority to the Church following his resurrection.
In conclusion, we must remember that our sins have consequences more far reaching than we realize. They are not confined to the “realm of the spiritual”, as some might call it. We Christians are not gnostics. We believe that when Adam fell, all creation fell with him. But we are to be comforted in that Jesus the Christ, though being God, assumed our human nature, and redeemed it through his sinless life, patient suffering, precious death, mighty resurrection, and glorious ascension. Through him we have obtained the forgiveness of our sins if we truly repent and turn to him, and by his stripes we are healed both in body and soul. Therefore we praise, bless, hallow, and adore, thee, O God, Father, Son, and Holy Spirit, now and ever, and unto ages of ages. Amen.
01 February, 2012
Just War...Does it exist?
[You'll notice from a few posts ago, that Brett and I added an additional author to our blog. I want to welcome Stephen Hilgendorf, my good friend, colleague, and personal hero to our blogging group. He comes with a wealth of knowledge and a unique perspective that we'll all benefit from immensely. I have known few men in my life more worthy of admiration than Stephen. I am thankful for his role in my life and grateful for an opportunity for him to continue being an active part of it. Thanks for joining us, Stephen.]
I am about ready to write the most "disagreeable" and "confrontational" post thus far on the blog, but it is something I feel fairly strongly about. As always, I claim no expertise or authority in the matter. I merely present my reflections and look for them to be refined by my reading peers. Hopefully I won't appear too much in left field with this post. If so, I promise to return to safer ground soon.
Anybody following American news these days, knows that the Americans are in a time of political excitement. Everything is buzzing with the primary season, wherein the nation picks the candidate to run against Obama in the upcoming presidential race. Amidst all the debates and politicking of the republicans vying for the coveted honor of running against Obama, one issue has consistently came to the fore--WAR. As many know, America has been actively involved in several (largely unpopular) wars in recent years. As such, the issue is very important to voters. This is especially true given the fact that three of the four possible Republican nominess will not only continue current military actions, but see potentially more on the horizon.
Now, I do not claim to be an expert on war or the political situations which either do or do not necessitate it. I do not wish to comment on this (and would ask that anybody reading this post not turn this into a political debate about those points). What interests me more is the tendency of the Christian community in America to loudly proclaim that war is "never" the solution. Now, please understand that I am not a war-monger and certainly do not wish to see wars waged and perpetuated. To say that war is "never" the solution, however, is simply not true. Both the wealth of tradition within our Judeo-Christian heritage and Biblical teaching in general support the fact that SOME wars are JUST and OUGHT be waged in the face of greater injustice. As a Christian community, I feel we should be more precise with our rhetoric. We may not like war. We may not want more war. We may think that current wars are being waged for unjust or insincere motives. This does not, however, make all war inherently unjust (excepting, of course, that war is an outcome of the Fall) nor lacking in purpose. As Christians, I feel we should know that some wars in the past were seen as very "just" and some wars in the future may be "just" as well--war is....sometimes....the answer. This is a controversial opinion to have, but it is also one in keeping with Christian tradition and orthodoxy. As this blog hopes to uphold these lessons, I feel I am not amiss to make it.
Many theologians throughout history have weighed in on the touchy issue of war--men like Aquinas, Augustine, and Erasmus. Together, they have helped formulate what we call "Just War Theory." Just War Theory's primary goal is to reconcile a God who clearly wants justice in the world to reign supreme and has used violent methods to obtain this end. Just War theorists have sought to understand a God who calls for love and yet encourages the Hebrew nation, for example, to wage war. Clearly, they thought, there must be criteria which, in God's eyes, warrants war on this earth. Having met these criteria, Christians could--in good conscience--take up arms. To go into great depth on the nuances of the various tenets of Just War Theory would take some time and not be particularly effective (as we all would get lost in the theological jargon). In light of this, I want not to turn to these theorists, but to the Bible--the source of all truth.
Biblically, I feel there are AT LEAST three limitations (there may be more--as I said, I am not an expert) God has placed around war to help keep it within "just" bounds. N.B. Please take the time to read the Biblical passages I provide should you be interested. Also note that I am indebted a sermon I heard long ago on this topic. Unfortunately, the pastor, church, and title elude me.
1.) First, those waging war ought not enjoy killing/making war. In the Psalms we are taught not to love war or take any enjoyment from waging it. You see waging war is like rolling a snowball down a hill. As it descends, it gains size and momentum. By the bottom of the hill it is nearly impossible to stop. Wars can be the same. Justifying one war for poor reasons makes the next war easier to justify for the same and so on and so on. Such a tendency show a love for war instead of a natural aversion to and revulsion with it. The minute we start to love, seek, desire, or not fear war, we have entered dangerous territory. As Christians, war should be the last resort in our minds. As I said above, war is sometimes the answer. But in order to keep ourselves honest, it should always be the last answer. So be wary of any who talk of war as if it is an easy things. Be wary of those who do not talk about it with somber hearts and minds. War is grave business and they have calloused themselves and learned to "love" that which no man ought. Such a person could never wage a "just" war because they ignore the magnitude of taking life. Here are just a few verses that support this idea: Psalm 11:5, 68:30, 120:6, 140:1-2.
2.) If a nation is to war they ought to war in a just manner. This gets at some of the work of the theologians I mentioned above. If we boil down their teachings, three simple tenets stick out to me. To wage a war in a just manner, first one must have a just cause/reason for going to war (psalm 72 and 82 address this quite well). Second, one must go about waging war in just ways (see Deuteronomy 20 which literally starts "When you go to war..."). Finally, going about war in a just manner requires just terms and conditions for peace (the Bible is rife with examples of kings ending wars in just manners--see the book of II Chronicles as a whole).
3.) The third limitation on war is the truth that ONE DAY war will never be the answer--all wars will end. People waging just wars look forward to the day when all wars will end, when all will be at peace, when God will reign supreme. Anybody waging a just war must keep this in mind. Ultimately, Jesus will come to restore the world to its perfect state--when war will no longer be necessary at all. To forget that wars will end one day is definitely an example of missing the forest for the trees.
Now, I know that what I just wrote is extremely controversial. Please remember what I am not saying, however. I am not saying that current wars being waged are "just" in a Biblical sense. I am not saying war-mongering and seeking new war is a good idea (in fact I think it is deplorable). I am not saying war should be a first option or a preferred option. I am not even saying that ANY WAR in the history of man has been "just" necessarily (although I personally believe that many wars have been just and anybody living through WWII would probably agree with me...at least among those to whom I have spoken). What I am saying, is that according to the Bible and according to tradition, Christians ought not loudly proclaim as they do that there is never a cause for war. Indeed, if you believe war is never the answer as an American, you ought to despise the American Revolution which, as a point of national pride, we describe as just (although I do not believe it just for other reasons). If war was the "right" answer then, let's be consistent and not openly decry the evils of war in any and all circumstances forever and ever, amen. I just don't see support for this anywhere in Scripture. I would encourage us to be careful with our rhetoric and realize that the God of the Universe hates injustice far more than he (appears) to hate war. In the end, there is a time for all things under heaven--a time for peace and a time for war (Ecclesiastes 3:8). When we do war, however, and war we shall, I pray it will be a just war waged in light of the Biblical limitations outlined above. I will never support a war waged under any other auspices than those.
Yours in Christ,
Chris
P.S. Yes, I know there are also many christian traditions that believe in a strong pacifist doctrine (most notably those coming from the Anabaptist tradition). I am not ignoring these when I say that the overwhelming amount of tradition in the church supports a sort of "just war" theory. I do believe, however, that proponents of just war are more representative of the church as a whole and tradition in general. Also, having read many pacifist works of theology, I believe the emphasis there is not necessarily on there being no such thing as a "just war," but about not participating in that war if it were to occur. So it is more about a personal walk of faith than a sweeping generality about the nature of war. I figured I would bring this up before any of my Anabaptist/Mennonite friends grill me.
I am about ready to write the most "disagreeable" and "confrontational" post thus far on the blog, but it is something I feel fairly strongly about. As always, I claim no expertise or authority in the matter. I merely present my reflections and look for them to be refined by my reading peers. Hopefully I won't appear too much in left field with this post. If so, I promise to return to safer ground soon.
Anybody following American news these days, knows that the Americans are in a time of political excitement. Everything is buzzing with the primary season, wherein the nation picks the candidate to run against Obama in the upcoming presidential race. Amidst all the debates and politicking of the republicans vying for the coveted honor of running against Obama, one issue has consistently came to the fore--WAR. As many know, America has been actively involved in several (largely unpopular) wars in recent years. As such, the issue is very important to voters. This is especially true given the fact that three of the four possible Republican nominess will not only continue current military actions, but see potentially more on the horizon.
Now, I do not claim to be an expert on war or the political situations which either do or do not necessitate it. I do not wish to comment on this (and would ask that anybody reading this post not turn this into a political debate about those points). What interests me more is the tendency of the Christian community in America to loudly proclaim that war is "never" the solution. Now, please understand that I am not a war-monger and certainly do not wish to see wars waged and perpetuated. To say that war is "never" the solution, however, is simply not true. Both the wealth of tradition within our Judeo-Christian heritage and Biblical teaching in general support the fact that SOME wars are JUST and OUGHT be waged in the face of greater injustice. As a Christian community, I feel we should be more precise with our rhetoric. We may not like war. We may not want more war. We may think that current wars are being waged for unjust or insincere motives. This does not, however, make all war inherently unjust (excepting, of course, that war is an outcome of the Fall) nor lacking in purpose. As Christians, I feel we should know that some wars in the past were seen as very "just" and some wars in the future may be "just" as well--war is....sometimes....the answer. This is a controversial opinion to have, but it is also one in keeping with Christian tradition and orthodoxy. As this blog hopes to uphold these lessons, I feel I am not amiss to make it.
Many theologians throughout history have weighed in on the touchy issue of war--men like Aquinas, Augustine, and Erasmus. Together, they have helped formulate what we call "Just War Theory." Just War Theory's primary goal is to reconcile a God who clearly wants justice in the world to reign supreme and has used violent methods to obtain this end. Just War theorists have sought to understand a God who calls for love and yet encourages the Hebrew nation, for example, to wage war. Clearly, they thought, there must be criteria which, in God's eyes, warrants war on this earth. Having met these criteria, Christians could--in good conscience--take up arms. To go into great depth on the nuances of the various tenets of Just War Theory would take some time and not be particularly effective (as we all would get lost in the theological jargon). In light of this, I want not to turn to these theorists, but to the Bible--the source of all truth.
Biblically, I feel there are AT LEAST three limitations (there may be more--as I said, I am not an expert) God has placed around war to help keep it within "just" bounds. N.B. Please take the time to read the Biblical passages I provide should you be interested. Also note that I am indebted a sermon I heard long ago on this topic. Unfortunately, the pastor, church, and title elude me.
1.) First, those waging war ought not enjoy killing/making war. In the Psalms we are taught not to love war or take any enjoyment from waging it. You see waging war is like rolling a snowball down a hill. As it descends, it gains size and momentum. By the bottom of the hill it is nearly impossible to stop. Wars can be the same. Justifying one war for poor reasons makes the next war easier to justify for the same and so on and so on. Such a tendency show a love for war instead of a natural aversion to and revulsion with it. The minute we start to love, seek, desire, or not fear war, we have entered dangerous territory. As Christians, war should be the last resort in our minds. As I said above, war is sometimes the answer. But in order to keep ourselves honest, it should always be the last answer. So be wary of any who talk of war as if it is an easy things. Be wary of those who do not talk about it with somber hearts and minds. War is grave business and they have calloused themselves and learned to "love" that which no man ought. Such a person could never wage a "just" war because they ignore the magnitude of taking life. Here are just a few verses that support this idea: Psalm 11:5, 68:30, 120:6, 140:1-2.
2.) If a nation is to war they ought to war in a just manner. This gets at some of the work of the theologians I mentioned above. If we boil down their teachings, three simple tenets stick out to me. To wage a war in a just manner, first one must have a just cause/reason for going to war (psalm 72 and 82 address this quite well). Second, one must go about waging war in just ways (see Deuteronomy 20 which literally starts "When you go to war..."). Finally, going about war in a just manner requires just terms and conditions for peace (the Bible is rife with examples of kings ending wars in just manners--see the book of II Chronicles as a whole).
3.) The third limitation on war is the truth that ONE DAY war will never be the answer--all wars will end. People waging just wars look forward to the day when all wars will end, when all will be at peace, when God will reign supreme. Anybody waging a just war must keep this in mind. Ultimately, Jesus will come to restore the world to its perfect state--when war will no longer be necessary at all. To forget that wars will end one day is definitely an example of missing the forest for the trees.
Now, I know that what I just wrote is extremely controversial. Please remember what I am not saying, however. I am not saying that current wars being waged are "just" in a Biblical sense. I am not saying war-mongering and seeking new war is a good idea (in fact I think it is deplorable). I am not saying war should be a first option or a preferred option. I am not even saying that ANY WAR in the history of man has been "just" necessarily (although I personally believe that many wars have been just and anybody living through WWII would probably agree with me...at least among those to whom I have spoken). What I am saying, is that according to the Bible and according to tradition, Christians ought not loudly proclaim as they do that there is never a cause for war. Indeed, if you believe war is never the answer as an American, you ought to despise the American Revolution which, as a point of national pride, we describe as just (although I do not believe it just for other reasons). If war was the "right" answer then, let's be consistent and not openly decry the evils of war in any and all circumstances forever and ever, amen. I just don't see support for this anywhere in Scripture. I would encourage us to be careful with our rhetoric and realize that the God of the Universe hates injustice far more than he (appears) to hate war. In the end, there is a time for all things under heaven--a time for peace and a time for war (Ecclesiastes 3:8). When we do war, however, and war we shall, I pray it will be a just war waged in light of the Biblical limitations outlined above. I will never support a war waged under any other auspices than those.
Yours in Christ,
Chris
P.S. Yes, I know there are also many christian traditions that believe in a strong pacifist doctrine (most notably those coming from the Anabaptist tradition). I am not ignoring these when I say that the overwhelming amount of tradition in the church supports a sort of "just war" theory. I do believe, however, that proponents of just war are more representative of the church as a whole and tradition in general. Also, having read many pacifist works of theology, I believe the emphasis there is not necessarily on there being no such thing as a "just war," but about not participating in that war if it were to occur. So it is more about a personal walk of faith than a sweeping generality about the nature of war. I figured I would bring this up before any of my Anabaptist/Mennonite friends grill me.
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