Beggars All: Reformation And Apologetics: Tying up some loose ends from yesterday: "The one true church"

Beggars All: Reformation And Apologetics: Tying up some loose ends from yesterday: "The one true church"

Finished part one of 'Seven Storey Mountain'

I finally have got through part one of Merton's 'Seven Storey Mountain'. So far it has been a long and depressing story because of the aimless selfishness of his early years. I know that his conversion to Catholicism is coming soon, but I don't know what else to expect. In part one, Merton did bring out some insights that were interesting and helpful from a human standpoint. Here's one quote from fairly early in the book:

Indeed, the truth that many people never understand until it is too late, is that the more you try to avoid suffering, the more you suffer, because smaller and more insignificant things begin to torture you, in proportion to your fear of being hurt. The one who does most to avoid suffering is, in the end, the one who suffers most: and his suffering comes to him from things so little and so trivial that one can say that it is no longer objective at all. It is his own existence, his own being, that is at once the subject and the source of his pain, and his very existence and consciousness is his greatest torture. This is another of the great perversions by which the devil uses our philosophies to turn our whole nature inside out, and eviscerate all our capacities for good, turning them against ourselves.

That isn't necessarily a spiritual insight, but it is an observation that I can relate to. As someone that has suffered from depression since I was small, and used to suffer acute anxiety as well; and as someone who is often way over-sensitive and has tried for most of my life to escape from and avoid pain and discomfort, I can see the truth of Merton' statement. Maybe he learned this truth from personal experience as well. This attitude of escaping from pain comes from selfishness and unbelief; from a lack of faith or trust in God's goodness, and that He works for the good of those who put their trust in Him. This is something that God has been showing me for a long time, little by little, to help me trust in Him more and more. I'm learning to 'trust in the LORD with all your heart, and lean not on your own understanding. In all your ways acknowledge Him, and He will make your paths straight.'

More to come....

Beggars All: Reformation And Apologetics: The Reformation was not a "day", but an increase in understanding, caused by the opening of the Scriptures.

Beggars All: Reformation And Apologetics: The Reformation was not a "day", but an increase in understanding, caused by the opening of the Scriptures.

Finished 'Choosing to SEE' by Mary Beth Chapman

Last week I finished reading 'Choosing to SEE' by Mary Beth Chapman, who, as many know, is the wife of Christian recording artist Steven Curtis Chapman. It is an amazing story, very uplifting, though as one might imagine, very difficult to read when Mary Beth relates the story of their child's death and the aftermath. The story has many funny moments as well.
The main themes of the story are the goodness and faithfulness of God; God's grace in our weakness and trouble; God's plans are usually not the same as ours, so we may find ourselves doing the things we said we'd never do; and God brings good out of what the enemy means for evil.
Mary Beth writes very candidly about her feelings, faults, weakness, and troubles, as well as the triumphs that come when she and her family look to God and trust in Him for their help and strength. She also writes about the strength and help that come from the body of Christ when others pray and help and weep with those who weep. Another theme is revealed towards the very end of the book and I won't say what it is, but God truly brings beauty from ashes in this family's story, which is the theme of one of Steven Curtis's songs that came out of Maria's death.
Mary Beth also writes quite a bit about the adoptions of her three daughters from China, and about the way that God changed her during the process; also about the new children's home, Maria's Big House of Hope, that was built and dedicated recently in China, as one of the ministries of Show Hope, the adoption grant organization founded by the Chapmans.

Pray for Haiti: Cholera Outbreak!

Haiti is having a cholera outbreak which began abut 2 days ago and has already claimed over 150 lives.

Pray for the people, the government, the missionaries, the aid workers, and the medical workers in Haiti. Pray for the body of Christ there; pray that God will bring spiritual and physical healing as people cry out to Him, that God will be glorified, and the gospel will go out clearly. Pray that God will call, equip, and send laborers into the fields.

Here's a link to the 'Bakers in Haiti' blog with a little more info: http://ourlifeinhaiti.blogspot.com/2010/10/cholera-outbreak.html

The Invocation of Saints: Dr. Joseph Mizzi

Here's a new post by Dr. Joseph Mizzi of 'Evangeliku' blog, comparing the way Catholics may pray to Mary and the saints to how one might ask a fellow Christian to pray or intercede.

Quote and passage from 'Choosing to SEE' by Mary Beth Chapman

Quoted in Mary Beth Chapman's book 'Choosing to SEE': May this be your experience: may you feel that the Hand which inflicts the wound supplies the balm, and that He who has emptied your heart has filled the void with Himself. James Hudson Taylor


Psalm 40:
1 I waited patiently for the LORD;
And He inclined to me,
And heard my cry.
2 He also brought me up out of a horrible pit,
Out of the miry clay,
And set my feet upon a rock,
And established my steps.
3 He has put a new song in my mouth—
Praise to our God;
Many will see it and fear,
And will trust in the LORD.

Hurray! I got a Kindle for my birthday!

My husband gave me a Kindle for my birthday yesterday, and put 'Choosing to SEE' by Mary Beth Chapman on it for me, so I'll be starting to read it today. I'm still working on 'Seven Storey Mountain' by Thomas Merton. It's very long and I haven't gotten to his conversion yet. The early part of his life is pretty depressing, since he lived such an aimless and selfish life, and was moved around so much by his family; then he traveled around alot by himself in his later teens and early twenties without any direction. I'll try to comment soon about some of the things I've seen so far that are interesting or helpful.

Matt Redman - You Alone Can Rescue

'The Torch of the Testimony': 'Crystalized tradition' vs. the life of the Spirit

'The Torch of the Testimony' by John W. Kennedy is similar in message to 'The Pilgrim Church' and lists 'The Pilgrim Church' in its bibliography. Kennedy also begins his book with a description of the synagogue system as it relates to the early church. In the first chapter after discussing the synagogues, he relates the story of Stephen as an example of how 'crystalized tradition' such as that of the Jews is a barrier to the life of the Spirit. I believe this was what Jesus was speaking of in Matthew 9 when He said: "Nor do they put new wine into old wineskins, or else the wineskins break, the wine is spilled, and the wineskins are ruined. But they put new wine into new wineskins, and both are preserved." The Jews had the word of God, but they had taken it and 'crystalized' it into a tradition that actually hampered the work of the Holy Spirit and 'made the word of God of no effect' in their hearts. Their own ideas about the word were outside of the true Spirit of the word. Here is an excerpt from chapter one of 'The Torch of the Testimony':

One of the believers in Jerusalem was a Greek speaking Jew named Stephen. We first meet Stephen as one of the seven deacons appointed to look after the needs of a section of the church which, it was alleged, was being unfairly neglected. It is soon a parent, however, that Stephen was also a gifted teacher and preacher with a particularly sharp, God-given insight into some of the implications of the Gospel as touching Jewish tradition (Acts 6 : 10). In one of the Jewish synagogues he preached a sermon which so stirred up the hot-head champions of Jewish orthodoxy, that he was seized and arraigned before the Sanhedrin on a charge of blasphemy.

The outline of Stephen's sermon is preserved for us in Acts 7. What was the main burden of his message? It was simply this, that the old, Jewish sacrificial order was destined from the beginning to pass away, and the time had now come for itsdeparture. With the revelation of Christ, all the traditional trappings of the Temple had become obsolete, and there could be no reconciliation of the two orders. Life and tradition could not carry on side by side. Judaism as it was could not contain Christ; it would have to give way to Christ or die a spiritual death in isolation. Stephen points out that the transitory nature of the traditional, sacrificial system was symbolized in the impermanence of the tabernacle, and that the building of a permanent structure in the Temple was out of accord with God's ideal (Acts 7 : 44-50). It is true that God honoured the devotion with which the Temple was built, but it was, nevertheless, man's idea (I Chron. 17 : 1), while the tabernacle was erected on the specific command of God Himself (Ex. 25: 8).

It is noteworthy that there was one eminent disciple of Gamaliel whose devotion to his master did not extend to accepting his master's advice of moderation in dealing with the followers of Christ. That disciple's name was Saul. The sentence passed upon Stephen met with his full approval. "And Saul was consenting unto his death " (Acts 8: 1). Saul, or Paul, as he was afterwards to be called, totally rejected Stephen's claim that Jesus was the Christ in whom all the law and the offerings were fulfilled, but he plainly recognized that, if Stephen's claim were fact, it would mean an end to all the tradition in which he had been nurtured, and for which he was so zealous. In the light of Saul of Tarsus' future ministry, it is of interest to see how, in his tacit compliance with the condemnation of Stephen, there was an awareness, probably shared at that time by few if any of the disciples themselves, that this new movement, the church, could not be confined within the limits of Judaism. Separation was inevitable.

Theoretically, it might be maintained that the synagogue could have become the church, but practically this was never the case. No doubt, as has already been shown, the synagogue, being free from the sacrificial ritual of the Temple and with the Scriptures as central to its life, was in a position to accept Christ as the fulfillment of the Word of God without having to undergo quite such a radical upheaval as such an acceptance would have occasioned in the life of the Temple, but it was never likely that a ruling majority of the synagogue adherents would accept this. Loyalty to the orthodox, Jewish tradition was too strong and too deep-seated to be thus rooted out. The Spirit of God had to' move elsewhere to start on fresh and more free ground. We see here but the beginning of a pattern of events which is repeated over and over again through the history of the church. When that which is revealed of God is crystallized into a tradition, rigidly held and propagated with purely human energy, it becomes an impenetrable barrier to the truth. The life of the Spirit can never be confined within the framework of religious tradition. God is much greater than man's thoughts concerning Him, and the plant of the church grows best in a soil uncluttered by the pretty hedgerows of man's limited understanding.

When that which is revealed of God is crystallized into a tradition, rigidly held and propagated with purely human energy, it becomes an impenetrable barrier to the truth. I've used the phrase 'crystalized tradition' myself when talking about traditions that I've seen in protestant and Catholic teachings. The main doctrine that showed me this principle and made me think of the phrase 'crystalized tradition (or doctrine)' is that of Calvinism, though there are many more examples that could be used. The principles of Calvinism come from the seeds of truth in scripture, but the doctrines that we call Calvinism are an extrapolation from these scriptural truths that are then hardened or crystalized into a doctrine that ignores some other parts of scripture and so becomes a barrier to truth and to unity in the body of Christ. We need to be forbearing with each other's differences that come from incomplete understanding of scripture, because we all have an incomplete understanding and can learn from each other if we exercise patience and love. It's one thing if the differences come from faith with an incomplete understanding, and another thing if the differences come from error and unbelief. I think, for example, that both Calvinists and Arminians are coming from love of God and His word, and from faith, so we should all exercise forbearance and love toward those in the body of Christ, as God commands us.

Beggars All: Reformation And Apologetics: Oscar Cullmann on the relationship between oral tradition and the canon of the New Testament, part 2

Beggars All: Reformation And Apologetics: Oscar Cullmann on the relationship between oral tradition and the canon of the New Testament, part 2

Beggars All: Reformation And Apologetics: Oscar Cullmann on the relationship between oral tradition and the canon of the New Testament, part 1

Beggars All: Reformation And Apologetics: Oscar Cullmann on the relationship between oral tradition and the canon of the New Testament, part 1

'The Pilgrim Church': The Union of Church and State

Here's an excerpt from 'The Pilgrim Church' by E.H. Broadbent in which we see the church uniting with the Roman State and then the fall of Rome:

This second period of the history of some of the churches, beginning with Constantine's edict of toleration in 313, is of lasting importance because it exhibits the experiment on a large scale, of the union of Church and State. Could the Church, by union with the world, save it?

The Roman world[16] had reached its greatest power and glory. Civilization had attained to the utmost of which it was capable apart from the knowledge of God. Yet the misery of the world was extreme. The luxury and vice of the rich were boundless; a vast proportion of the people were slaves. The public exhibitions, where the sight of every kind of wickedness and cruelty amused the populace, deepened the degradation. There was still vigour at the extremities of the Empire, in conflict with surrounding enemies, but disease at the heart threatened the life of the whole body, and Rome was helplessly corrupt and vicious.

As long as the Church had remained separate it had been a powerful witness for Christ in the world, and was constantly drawing converts into its holy fellowship. When, however, already weakened by the adoption of human rule in place of the guidance of the Spirit, it was suddenly brought into partnership with the State, it became itself defiled and debased. Very soon the clergy were competing for lucrative
positions and for power as shamelessly as the court officials, while, in congregations where a godless element predominated, the material advantages of a profession of Christianity changed the purity of the persecuted churches into worldliness. The Church was thus powerless to stem the downward course of the civilised world into corruption.

Ominous clouds, threatening judgment, were gathering. In distant China movements of the population, setting westward, led to a great migration of the Huns, who crossed the Volga, and, pressing upon the Goths in what is now Russia, forced them on to the frontiers of the Empire, which was by this time divided; the Eastern part, or Byzantine Empire, having Constantinople as its capital, and the Western, Rome. The Germanic or Teutonic nations came out of their forests. Pressed by the Mongol hordes
from the East, and attracted by the wealth and weakness of the Empire, Goths (divided into Eastern and Western under the names of Ostrogoths and Visigoths) and Germanic peoples such as the Franks, Vandals, Burgundians, Suevi, Heruli, and others, broke like the waves of some resistless flood over the doomed civilization of Rome. In one year great provinces such as Spain and Gaul were destroyed. The inhabitants, long accustomed to peace, congregated mostly in the cities for the sake of the ease and pleasure afforded there, saw the armies which had so long guarded their frontiers disappear; the cities were wiped out, and a cultivated and luxurious population, which had avoided the discipline of military training, was massacred or enslaved by Pagan barbarians. Rome itself was captured by the Goths under Alaric (410), and that great city was plundered and desolated by barbarian hosts. In 476 the Western Roman Empire came to an end, and in the vast regions where it had so long reigned, new kingdoms began to grow up. The Eastern part of the Empire continued, until, in 1453, nearly a thousand years later, Constantinople was captured by the Mohammedan.

"The Pilgrim Church": The Council of Nicea, The Canon of Scripture

Here's another excerpt from "The Pilgrim Church" by E.H. Broadbent, from page 20-22 in the online book:
The prominence of the Bishops and especially of the Metropolitans in the Catholic churches made for ease in communication between the Church and the civil authorities. Constantine himself, while retaining the old imperial dignity of chief priest of Pagan religion, assumed that of arbitrator of the Christian churches. The Church and the State quickly became closely associated, and it was not long before the power of the State was at the disposal of those who had the lead in the Church, to enforce their decisions. Thus the persecuted soon became persecutors.

In later times those churches which, faithful to the Word of God, were persecuted by the dominant Church as heretics and sects, frequently refer in their writings to their entire dissent from the union of Church and State in the time of Constantine and of Sylvester, then bishop in Rome. They trace their continuance from primitive Scriptural churches in unbroken succession from Apostolic times, passing unscathed through the period when so many churches associated themselves with the worldly
power, right down to their own day. For all such, persecution was soon renewed, but instead of coming from the Pagan Roman Empire it came from what claimed to be the Church wielding the power of the Christianised State.

The Donatists being very numerous in North Africa and having retained, or restored, much of the Catholic type of organisation among themselves, were in a position to appeal to the Emperor in their strife with the Catholic party, and this they soon did. Constantine called together many bishops of both parties and gave his decision
against the Donatists, who were then persecuted and punished; but this did not allay the strife, which continued until all together were blotted out by the Mohammedan invasion in the seventh century.

The first general council of the Catholic churches was summoned by Constantine and met at Nicaea in Bithynia (325). The principal question before it was that of the doctrine taught by Arius, a presbyter of Alexandria, who maintained that the Son of God was a created Being, the first and greatest, but yet, consequently, not on an equality with the Father. Over 300 bishops were present, with their numerous attendants, from all parts of the Empire, to examine this matter, and the Council was opened in great state by Constantine. A number of the bishops present bore in their bodies marks of the tortures which they had endured in the time of persecution. With two dissentients, the Council decided that the teaching of Arius was false, that it had not been the teaching of the Church from the beginning, and the Nicene Creed was framed to express the truth of the real Divine Nature of the Son and His equality with the Father.

Although the decision reached was right, the way of reaching it, by the combined efforts of the Emperor and the bishops, and of enforcing it, by the power of the State, manifested the departure of the Catholic church from the Scripture. Two years after the Council of Nicaea Constantine, altering his view, received Arius back from exile, and in the reign of his son Constantius all the bishoprics were filled by Arian bishops; the Government, now become Arian, persecuted the Catholics as formerly it had done the Arians.

One of those in high places, moved neither by popular clamour nor by the threats or flatteries of the authorities was Athanasius. As a young man he had taken part in the Council of Nicaea and afterwards became Bishop of Alexandria. For nearly fifty years, though repeatedly exiled, he maintained a valiant witness to the true divinity of the Saviour. Slandered, brought up before tribunals, taking refuge in the desert, returning to the city, nothing shook his advocacy of the truth he believed. Arianism lasted nearly three centuries as the state religion in a number of countries, especially in the later established Northern kingdoms. The Lombards in Italy were the last to abandon it as the national religion.

Not only the first, but the first six General Councils, of which the last was held in 680, were occupied to a large extent with questions as to the Divine Nature, the relations of the Father, the Son, and the Holy Spirit. In the course of endless discussions, creeds were hammered out and dogmas enunciated in the hope that the truth would by them be fixed and could then be handed down to succeeding generations. It is noticeable that in the Scriptures this method is not used. From them we see that the mere letter cannot convey the truth, which is spiritually
apprehended, neither can it be handed from one to another, but each one must receive and appropriate it for himself in his inward dealings with God, and be established in it by confessing and maintaining it in the conflict of daily life.

It is sometimes supposed that Scripture is not sufficient for the guidance of the churches without the addition of, at least, early tradition, on the ground that it was by the early Church councils that the canon of Scripture was fixed. This of course could only refer to the New Testament. The peculiar characteristics and unique history of the people of Israel fitted them to receive the Divine revelation, to recognise the inspired writings, and to preserve them with an invincible pertinacity and accuracy. And with regard to the New Testament, the canon of inspired books was not fixed by the Church councils, it was acknowledged by the councils because it had already been clearly indicated by the Holy Spirit, and accepted by the churches generally, and this indication and acceptance has ever since been confirmed by every comparison of the canonical with the apocryphal and non-canonical books, the difference in value and power being evident.

Grace and gifts come through Christ, our Intercessor, who will come again for us

Romans 8:31-34 If God is for us, who can be against us? 32 He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things? 33 Who shall bring a charge against God’s elect? It is God who justifies. 34 Who is he who condemns? It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us.

1 Corinthians 1:3-7 Grace to you and peace from God our Father and the Lord Jesus Christ.
I thank my God always concerning you for the grace of God which was given to you by Christ Jesus, that you were enriched in everything by Him in all utterance and all knowledge, even as the testimony of Christ was confirmed in you, so that you come short in no gift, eagerly waiting for the revelation of our Lord Jesus Christ.