Kurt A. Beard's Portfolio

2007-12-24T17:35:00.000-05:00

Small Portfolio
Resume
My Library
My Call to Ministry
I Believe...
Philosophy of Ministry
Spiritual Gifts

Poetry
Poetic Facade(Poetry Site)
Rapture
You Are...
On Blue Water

Theological Studies
Why is the Christian View of God the Triune God?
What Type of Book is the Holy Bible?
The Influence of God on Theological Reflection
Worship in the Early Church
Salvation Credo
Inspiration of Scripture
Role of Women in the Church
Homosexuality and the Nature of Christianity
The Origin, Characteristics and Warnings of Satan
In Defense of Infant Baptism
The Biblical and Historic Context for the Stone-Campbell View of Baptism
The Humanity Of Christ

Biblical Studies
Exegesis Habakkuk 2:4
A View of Marriage for the Church; Position
A View of Marriage for the Church; Integration
A View of Marriage for the Church

Pre-Publication Work
Encountering Worship
4 Little Missionaries

Projects and Other Work
Google Projects
Modern Christian Catechism Work in Progress
CCEL.org search plug-in for Mozilla-based browsers
Manual of Liturgy for the Modern Church
Hymnal Collection
Case Study: Mapped Resume
New Testament Outline Charts

Graphic Design
Cover for the Manual of Liturgy for the Modern Church
Cover for Encountering Worship

4-Mat Reflections
Hudson Taylor's Spiritual Secret
Contemporaries Meet the Classics on Prayer
Luther the Reformer
Christian Spirituality; five views of sanctification
Foundations of Wesleyan Arminian Theology
The Scripture Way of Salvation
Whatever Became of Holiness
Holiness for Ordinary People

Google COOP Projects

2006-12-09T13:29:00.000-05:00

I've put together two gadgets using Google Co-Op and a Gadget using Googles Homepage API.

I've developed a Subscribed link that integrates Bible (KJV) verse look up into the Google search engine. When you subscribe to the link you can use the Google search engine to look up a Bible verse; the verse displays in a box above the usual Google search results. Currently the Subscribed link displays the reference and verse with a link to the verse in biblegateway.com

I've also developed a Topic which allows you to categorize websites and filter searches for those categories and sites when you trigger the search. (To see a good example of the concept Google back pain, the Topic information appears above the normal search results and is used to filter the results.) The topic is triggered by the word Bible and is filtered based on resources and research sites. I designed this with University Religion Departments in mind, specifically the Biblical studies courses. The topic would allow teachers and students to label sites as a way to recommend them to other students for use in research. The topics are split into subtopics research has concordance and dictionary while resources have essays and books. These are only sample topics and subtopics they can easily be changed and expanded to meet the needs of the users. To trigger the search you must subscribe to the Topic then type Bible before your search query (currently the search does not work from Google.com only from within Google Co-op ( Google.com/coop)

Subscribed Link

Strengths:

Makes it easier to look up Bible verse in Google and get the text of the verse.
Clear and easy to use.
Links to Biblegateway.com make finding relevant information easier and faster.

Weaknesses:

Doesn't display the entire text of the verse on the screen only the first 40 or so characters.
Cannot display passages or more than one verse.
Must use open source Bibles (KJV, ASV and other freely available texts), currently it is the KJV

Desired Updates:

Develop a script that allows the display of passages or more than one verse. This is above my technical abilities but if you wish to help please contact me and we share work.
Add links to other sites besides Biblegateway.com
Add a trigger for translations. I.e. KJV John 3:16 would trigger the King James Version of John 3:16 while ASV would trigger the American Standard Version of John 3:16.

Summary :

There isn't a wide market or a great use for this Subscribed Link; it is a widget to demonstrate a possible use for Google Co-Op within the Christian body. With the updates and modifications listed above the Subscribed link would be of more use. Links could be added and ordered using steps and tools for writing a sermon or leading a Bible study.

Topic

Strengths:

Makes researching Biblical verses and topics easier by implementing site recommendations through labels into the Google search engine.
Partnered with other online tools (such as Google Notebook and Writley) the college essay writing and grading process could be streamlined. It would be easier for teachers to check sources, comment on essays and recommend improvements.
It is easily scalable and re-definable based on the users.
The Topic has the potential of filtering out much of the unorthodox information on the internet (if a reliable group of people add labels to sites)
Adding labels is easy through Google Marker. Adding labels influence the filtering of the Topics sections.

Weaknesses:

The user group cannot be restricted. It would always be possible for outsiders to label sites and influence information. While this is good in the co-op sense it makes it less scalable for universities.
I am having trouble getting the Topic to work within the Google search engine; it works from within Google co-op but not during a normal search.
The usefulness of the topic is based on the number of users who add tags to sites.

Desired Updates:

Fix the Topic so it works properly in a normal Google search. I'm not sure why they don't function properly if anyone wants to offer help please contact me.
Re-define the labels for a narrower focus and more usefulness. Any suggestions for labels would be appreciated.
Work with a group to gear the Topic to their needs. If you wish to help label subscribe to the topic and download Google Marker to get started.

Summary:
The Topic is of very little use in its current state. It would take an effort from a group of users to polish and make it useful. It is designed as a concept of potential uses.

Bible Gadget

The Bible Gadget is a plug in for Google's homepage and Google pages websites. It is a demo version that allows users to search predefined sites for bible passages and verses. For example when a user searches for John 3:16 the Gadget creates links for several websites that are directed to the information on John 3:16. It works off the idea that most students and pastors frequent the same set of websites on a regular basis during their research processes. The Bible Gadget has a similar effect to the subscribed links but works in a different manner.

Strengths:

Streamlines the search for information on Bible verses. By pre-programing the sites which are considered good and reliable (for the demo version wikipedia has been included this is not considered a reliable research website)
Simple plan and straightforward use.

Weaknesses:

The selection of websites is limited by the current code. The Gadget can only be set to work with websites that have John 3:16 in the URL. This eliminates many of the best websites which break the string down to JHN/3/16 or iv.iii.xiv.
The links open within the Gadget instead of in a new window. Users can right click on a link and select open in new window to get around this issue.
Only works for Bible verses and not terms or words

Desired Updates:

Fix the bugs and issues. If you would like to help with the code please contact me.
Add a greater number of websites

Summary:
This concept Gadget shows potential for use in sermon and essay writing. With updates to the code it could be of use to a wide variety of people and in a wide variety of situations.

The combination of Subscribed links and Subscribed topics could make a powerful co-op tool for churches and universities. Using the Topics functions Professors could easily recommend research sites for younger students and help them learn to find reliable information on the Internet.

Google Projects

2006-12-09T13:27:00.000-05:00

I have been working on a series of Church related projects using Google's API tools and other programs. These projects aren't fancy or polished, they are examples of the types of Internet elements which the church can easily use. For the most part these projects aren't polished or guaranteed accurate; they are concepts and ideas.

Google Calendar:

Minor Commemoration and Festival Calendar (add calendar) - A Calendar of Minor Commemorations and Festivals compiled from the Evangelical Lutheran Church's website.
Major Holyday Calendar (add calendar)- A Calendar of major Holydays and Sundays compiled from the Evangelical Lutheran Church's website. This calendar covers 2006 because the Holydays are effected by the date of Easter. In the future I plan on updating this for future use and adding notes which include the scripture readings for that Sunday.

Google Maps -

Church History Map (view) - I have shared this project before; it is a map of major events in the lives of Martin Luther, John Wesley, St. Augustine and John Calvin.

Google Personalized Homepage Modules

Martin Luther Random Quote Module (add to Google) - This module displays a random Martin Luther quote on each visit to your Personalized Google Homepage. I would eventually like to add quotes for other locations including the Bible, the Early Church Fathers and other influential theologians.
John Wesley Journal Module (concept) - This module is designed to display an abridged entry from John Wesley's personal journal from that day. This module is going to remain in the development stage indefinitely because I do not have a SQL server to run the module. check old blog style RSS to see if you can blog the entries to run them each day.

Google Search

Christian Classic Ethereal Library (Firefox plug-in) - This search plug-in works with Mozilla brower's quick search bar. The plug-in uses Google's site search functionality to search CCEL.org.

These projects are only a taste of what could be done, given the right tools there is no limit to the kind of projects which could be developed.

Enjoy and please make suggestions.

Why is the Christian View of God the Triune God?

2006-06-26T20:22:00.000-04:00

Belief in the Triune Godhead is Central to the Christian faith. The trinity is used to refer to the Christian dogma of God in three persons; the Father, the Son and the Holy Spirit. The Christian belief in the Triune God is found in of the internal testimony of the Old Testament and the internal testimony of the New Testament.

The Old Testament establishes the foundation for the Christian view of the Triune Godhead. The Trinity cannot be understood completely from the Old Testament texts; there are glimpses of the foundation of the triune God in the Old Testament. The Old Testament foundation of the triune Godhead has two parts; the unity of the Godhead and the Godhead as multiple persons.

The main focus of Old Testament Trinitarian thought is on the unity of the Godhead.[1] Part of this prominence results from the foundational Jewish belief in monotheism. A central theme in the Old Testament is the unity and singularity of the Godhead.[2] The unity of the Godhead is clearly seen the Shema, which is found in Deuteronomy 6:4-9. The first verse of the Shema points to the unity of the Godhead, it was recited at the start of worship services and reads, “Hear, O Israel: The LORD our God, the LORD is one.”[3] The Shema points to the unity of the Godhead stating that God is one Lord, meaning that God is united.[4]

Further support for the Unity of Godhead can be seen in the First Commandment, “Thou shalt have no other gods before me.”[5] The First Commandment prohibits polytheism and supports the unity of the Godhead.[6] The use of ‘me’ reflects the monotheistic core of the Jewish faith. Gods; it supports the unity of the Godhead. In the First Commandment God assigns himself a singular pronoun emphasizing the unity of the Godhead.

The Old Testament sets the foundation for the uniqueness of the multiple persons of the Godhead. The Father, Son and Holy Spirit are each shown to be present and active within the Old Testament.[7] There are subtle references to the activity of each person of the Godhead within the Old Testament. These references lead to the Threeness of God’s persons in light of God’s unity. In many cases within the Old Testament the Persons represented in the text cannot be strictly identified. But there are faint glimpses of the Son and Holy Spirit. There is an emphasis of understanding concerning the father and His activity within the world and membership in the Godhead

The there are many texts within the Old Testament that point to a multiple persons in Godhead. The persons of the Godhead cannot be identified within the texts by name. The most familiar passage that hints at more than one person in the Godhead is Genesis 1:26a, “Then God said, ‘Let us make man in our image, in our likeness...’” Both the verb ‘let us’ and the pronoun ‘our’ are plural.[8] This suggests that there were multiple persons within the Godhead present at creation. Conventional Christian belief takes this to mean that Christ was present and active during creation, however, there is nothing in the passage to support or deny the presence and activity of the Holy Spirit.[9] This passage shows the image of God consists in a unified form across the multiple persons of the Godhead.[10] Genesis contains several other references to multiple persons in the Godhead. For example Genesis 3:22 reads, “The man has now become like one of us, knowing good and evil.” The use of plural pronoun ‘us’ suggests the presence of more then one person of the Godhead. In Isaiah 6:8 Isaiah makes the same point when he writes, “I heard the voice of the Lord saying, "Whom shall I [singular] send? And who will go for us [plural]?"[11] He is making reference to more than one person being in the Godhead. The Lord is speaking and conversing with an unidentified member of the Godhead. These passages reference the existence of multiple persons of the Godhead through their use of plural pronouns. Even though they do not specifically identify the individual person of the Godhead they serve as a subtle foundation to Trinitarian thought.

God the Father is the first person of the Godhead. He is the most identified person of the Trinity in both the Old Testament and the New Testament.[12] God the Father is the foundation and beginning of the Godhead. God the Father spoke creation into existence. The title Lord refers to God the Father, and occasional another. He is the foundation and start of the Godhead.

The Son, Christ Jesus, is active within the Old Testament. The Old Testament contains many clear references to the Messiah. Isaiah prophecies that a child will be born who will “be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.”[13] This passage is taken to show that the child, who Christians understand to be Christ, will be God. Many Old Testament passages on Christ’s membership in the Godhead are understood in light of New Testament references. The author of Hebrews makes several references to the Psalms and applies them to Christ. In Hebrews 1 there are references to Psalm 2:7, Psalm 45:6-7, Psalm 102:25-27 and several others. The author uses these passages to show that Christ is divine, placing Christ within the Godhead.

The third person of the Trinity, the Holy Spirit, is also shown to be present and active within the Old Testament. There are several prophecies about the Holy Spirit in the Old Testament. Joel 2:28 prophecies a time that the Spirit will be poured out. Similarly, Isaiah 32:15 Isaiah prophecies about a time when “the spirit [will] be poured upon us from on high.” This passage helps support the place of the Holy Spirit within the Godhead. In Acts 28:25-28 the Author of Acts identifies the Holy Spirit as the voice of God that spoke in Isaiah 6:8.[14] The Holy Spirit is also identified with the filling of God. Exodus 31:2-3 shows the Spirit of God, the Holy Spirit, filling Bezalel. In Judges 6:34 the Spirit is shown to be active and present, when the Spirit came upon Gideon. The Holy Spirit’s identification with the voice of God and the filling of God shows that the person of the Holy Spirit belongs in the Godhead.

The Old Testament sets the foundation for the Trinitarian view of the Godhead. The unity of the Godhead is established by Old Testament Monotheism. There are also passages that show multiple persons within the Godhead; however, many of these passages do not identify the persons of the Godhead in other instances. The three persons of the Godhead are shown to be active and present in the Old Testament.

The New Testament affirms the foundations of Trinitarian thought from the Old Testament and completes the concepts of three in oneness of the Godhead. The New Testament firmly establishes Trinitarian thought within Christian theology. It reveals the three persons and supports their unity.

The New Testament further reveals and identifies the three persons of the Godhead. The Old Testament laid the foundation for the Trinitarian Godhead; the New Testament builds upon that foundation. The New Testament more fully identifies the individual persons of the Godhead. In the New Testament Christ is incarnated and the Spirit is sent, while the roll of the Father is continued.

Christ, God the Son, is the foundational and central person in the New Testament. His identification with the Godhead is central to the Christian Message. In Matthew 4:1-11 the Tempter identifies Christ as being the Son of God when he tempts Christ by enticing, “If thou be the Son of God, command that these stones be made bread.” Later in the passage Christ identifies Himself as God saying, “Do not put the Lord your God to the test.” Christ also identifies Himself as God in Luke 22:70 when He was asked if He is the Son of God “He replied, ‘You are right in saying I am.’” Christ confesses that He “and the Father are one.” Throughout the New Testament Christ identifies Himself as God placing Himself in the Godhead.

Others also testify to Christ’s divinity placing Him in the Godhead. A Centurion in Matthew 27:54 exclaims, “Surely he was the Son of God!” The Author of Philippians writes in Philippians 2:5-11 that Christ was in the very nature of God and that He is Lord. There are many testimonies concerning Christ equality with God within the New Testament. These testimonies lend support for inclusion of the person of Christ within the Godhead.

God the Holy Spirit more firmly identified within the New Testament. The Holy Spirit is sent from the Father by Christ. John in John 15:26-27 testifies, “When the Counselor comes, whom I will send to you from the Father, the Spirit of truth who goes out from the Father, he will testify about me.” This passage witnesses to the Spirit coming from God; Luke 11:13 refers to the Holy Spirit being given by God. 2 Corinthians 3:17 identifies the Holy Spirit as a member of the Godhead, it reads, “Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom.” This support is echoed in Acts 8:29 when the Spirit speaks to Philip concerning the Ethiopian Eunuch. This passage also shows the sharing of Characteristics between the Godhead and the Spirit. The connection of the Holy Spirit too the other two persons of the Godhead and the sharing of Godly characteristics support the inclusion of the person of the Spirit within the Godhead.

The unity of the Godhead is seen in the close identification and solidarity of the three persons. The unity of the Godhead is best identified in Christ’s command in Matthew 28:19 to “go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.” This expression places the three persons; Father, Son, and Holy Spirit equally within the concept of the Godhead. The three persons of the Godhead are also associated in 2 Corinthians 13:14, which reads, “May the grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all.”

The unity of the Godhead is best understood within the concept of salvation. 1 John 5:7-12 unifies the Godhead within salvation event by applying roles or actions to each person.[15] The Spirit testifies the truth of God’s message which is the story and actions of the Son of God. These distinct and equal actions require the presences and activity of all three members of the Godhead. Salvation cannot occur apart from the united activity of God the Father, God the Son, and God the Holy Spirit.

The Old Testament and the New Testament testify to unity of the Godhead and the threeness of the Godhead. They Old Testament begins to reveal the threeness of the Godhead by revealing that there are multiple persons within the Godhead. It focuses on the Unity of the Godhead, through the Monotheistic system which the New Testament writers would have recognized and used to show the unity of the Godhead within the New Testament. The New Testament sees the fuller revealing and identification of the three persons of the Godhead. Their actions and roles are brought into perfect unity in the action of salvation.

Works Cited

Voulgaris, Christos S. "The Biblical and Patristic Doctrine of the Trinity." Chap. in The Greek Orthodox Theological Review. 165-201. United States: Holy Cross Orthodox Press, 1992.

Erickson, Millard J.. Christian Theology; Second Edition. Grand Rapids, Michigan: Baker Books, 2003.

Grudem Wayne. Systematic Theology; an Introduction to Biblical Doctrine. Grand Rapids, Michigan: Zondervan Publishing House, 2000.

New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Biblesoft and International Bible Translators, 1994.

Delitzsch, F. and Keil C.F. Commentary on the Old Testament. Hendrickson Publishers, Inc.

Thiessen, Henry C. Lectures in Systematic Theology. Michigan: Wm. B. Eerdmans Publishing, 1989.

Wisloff, Carl. I Know in Whom I Believe. United States of America: AFLC Seminary Press, 1983.

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[1] Henry C. Thiessen, Lectures in Systematic Theology (Michigan: Wm. B. Eerdmans Publishing, 1989), 90.

[2] Millard J. Erickson, Christian Theology; Second Edition (Grand Rapids, Michigan: Baker Books, 2003), 349

[3] NIV

[4] New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary (Biblesoft and International Bible Translators, 1994)

[5] Carl Wisloff, I Know in Whom I Believe (United States of America: AFLC Seminary Press, 1983), 29.

[6] F. and Keil C.F. Delitzsch, Commentary on the Old Testament (Hendrickson Publishers, Inc.)

[7] Christos S Voulgaris, "The Biblical and Patristic Doctrine of the Trinity," chap. in The Greek Orthodox Theological Review (United States: Holy Cross Orthodox Press, 1992)

[8] Grudem Wayne, Systematic Theology; an Introduction to Biblical Doctrine (Grand Rapids, Michigan: Zondervan Publishing House, 2000), 227.

[9] Grudem Wayne, Systematic Theology; an Introduction to Biblical Doc

[10] Millard J. Erickson, Christian Theology; Second Edition (Grand Rapids, Michigan: Baker Books, 2003), 354.

[11] Millard J. Erickson, Christian Theology; Second Edition (Grand Rapids, Michigan: Baker Books, 2003), 227.

[12] Voulgaris, "The Biblical and Patristic Doctrine of the", 168.

[13] Isaiah 4:6

[14] Voulgaris, "The Biblical and Patristic Doctrine of the", 176.

[15] Voulgaris, "The Biblical and Patristic Doctrine of the", 186.

What Type of Book is the Holy Bible?

2006-06-26T20:21:00.000-04:00

The Holy Bible should not be bound by the language and implications of the term book. The Bible is more than a book and the connotations of book restrict the essence of scripture and its actions. The Holy Bible as a book is the bound collection of the Christian scriptures. The importance of the Holy Bible is derived from its contents, the Christian Scripture. The significance of the Holy Scripture is characterized by what they are, their essence, and what the Christian scriptures do, their actions. In their essence the Christian scriptures are the inspired, Holy Word of God, recorded by man[1]. The scriptures are act by equipping the people of God; the scriptures are a means of grace and act as a true mark of the church.

In their essence the Christian scriptures are the authoritative, Holy Word of God recorded by man[2]. These three factors define what scripture is by shaping its significance and meaning. They work together to form a view of scripture which results in the scriptures being active within the church. The Lutheran Catechism begins to acknowledge these connections, it says, the Holy Spirit gave “to His chosen writers the thoughts they expressed and the words that they wrote[3].”

To understand scripture it is necessary to recognize it the most basic elements of scripture; the recorders and the giver. In short the Scriptures were recorded by the hands of men and given by the Holy Spirit. Carl Wisløff sums up the foundational elements of scripture in book I know In Whom I Believe when he writes, “Those who recorded the holy writings were enlightened, led and instructed by the Holy Spirit[4].”

Scripture was recorded by the hands of men. The internal testimony of scripture witnesses to the concept human recorders. The Pauline Epistles consistently testify to Paul being their author; 1 Corinthians 1:1 reads, “Paul, called to be an apostle of Christ Jesus by the will of God, and our brother Sosthenes,” revealing Paul as the author of the letter which follows[5]. In contrast to Pauline authorship God himself is the author of the Ten Commandments, Exodus 31:18 reveals this, it testifies that the tablets on which the Ten Commandments were written are “inscribed by the finger of God.” However, God’s direct authorship of the Ten Commandments does not contradict the human recorder concept of Scripture. Deuteronomy later testifies to the human recorder concept, it reads, “So Moses wrote down this law and gave it to the priests,” this direct testimony to the Moses recording the scriptures. He did not write the Ten Commandments, God did, he recorded them for the people of Israel.

Human recordership is distinctly different than human authorship. The use of the concept of human authorship carries connotations that are not helpful in understanding scripture. An author is the person who forms or creates stories[6]. Biblically God is credited as being the “author of salvation” in this cause the word author is used to mean source or cause[7]. It is because of this use and modern connotations that it is not appropriate to refer to any man as the author of scripture. Moses, Paul, Timothy, and others did not author the Bible. They recorded the Words of God. The term recorder refers to someone who keeps records. Given this usage the word record is appropriate because the Bible is the record of God’s love and interaction in human life. To say that men recorded scripture is to say that at a time in history the interaction of God in history was put onto paper[8]. This is not to say that the authors received dictations from God, their styles and personalities were not suppressed[9].

The second foundational basis for scripture is the concept that it was given by the Holy Spirit. The Holy Spirit gave scripture to the recorders. This concept is more commonly known as the inspiration of scripture which refers to the “supernatural influence of the Holy Spirit on the scripture” recorders[10]. Using Biblical language inspiration is “that which is breathed into, infused,” this language appears in 2 Timothy 3:16 which reads, “All scripture is God breathed…[11]” Inspiration is the giving of scripture to the recorders by the power and inspiration of the Holy Spirit. In simple terms the Holy Spirit caused the scriptures to be authored. The Bible testifies to this principle saying “For prophecy never had its origin in the will of man, but men spoke from God as they were carried along by the Holy Spirit[12].” The Chicago Statement on [Biblical] Inerrancy affirms this view stating “God, who is Himself Truth and speaks truth only, has inspired Holy Scripture[13].”
The final aspect of the essence of Scripture is its Holiness. Scripture is often described as being God’s Holy Word or as the Holy Bible. The holiness of scripture is derived from its inspiration by the Holy Spirit and its use. The term Holy Scripture is in reference to its ability to reveal, sanctify and inspire humanity through the communication of God’s message[14]. Holiness can be understood as being set apart for the service of God, it is within this sense that Scripture is seen as holy. It is set apart to Serve God by revealing His will, His purpose, and the Gospel message to humanity. Scripture receives this holiness because of its essence and use. In its essence the Christian Scriptures are the work of the Holy Spirit and are set aside by God to guide the spiritual growth of Christians. Through holiness scripture is authoritative for Christian worship and growth. Scripture’s Holiness is derived in part from the inspiration by the Holy Spirit and in part from its uses. Scripture is inspired for specific uses and functions within Christianity. To use the language of Holiness theology scripture is set aside by God for spiritual uses.
The essence of scripture sets the foundation for the actions of scripture. The culmination of the recording, inspiration and holiness of scripture allows it to equip the people of God, confer grace and mark the true church.

The internal testimony of scripture witnesses to the use of scripture saying, “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work[15].” The Holiness and inspiration of scripture allows it to be used for teaching, rebuking, correcting and training; Scripture works through holiness and inspiration of scripture toward the twofold goal of righteousness and equipping of Christian’s in every manner for good works.

The first way in which the holiness and inspiration of scripture acts is to equip Christians for righteousness. The essence of scripture works toward this first goal through its uses and the power of the Holy Spirit. Scripture’s holiness and inspiration allow it to be set aside and dedicated to the four uses which lead to the goal of righteous living. In one sense the Christian scriptures are holy to make Christian’s holy. To use other language the scripture’s are set apart in order to aid Christians in becoming set apart. God uses the holiness of Scripture to mold the Christian’s life to the righteous life; holiness begets holiness.

The second way in which the holiness and inspiration of scripture work is to equip Christians for every good work. The good works which the holiness of scripture enables are a visible extension of the righteous life, which scripture works toward. Good works act to fulfill the great commandments, to love God and neighbor, which fulfill the great commission[16]. It is through good works and fulfilling of the great commandments that the Gospel message is carried out. In other words, God’s message of salvation is contained within scripture and the power for Christian’s to share His message of salvation arises from scripture. The message contains is the ability to share the Gospel message through righteousness and good works[17].

The third action of scripture is as a means of grace. Scripture’s action as a means of grace means that “God offers and communicates to men the spiritual blessings” through the scriptures[18]. Carl Wisløff writes scripture is a means of grace because “through them God gives us His grace[19].” Grace is communicated by God through the scriptures to the audience[20]. Since Scripture is God’s, set aside, Word it affects those who hear it. The scriptures are God’s message of salvation for humanity. The presentation of scripture allows the audience to receive spiritual blessing equipping and righteousness. Scripture as a means of grace is used to bring people to God and spread his Word to people. It is in the sense that scripture is the message and enabler that it can convey grace through and to humanity. Grace is conveyed to humanity in the sense of God’s blessings of spiritual growth and salvation[21]. Scripture then is an integral part of salvation and spiritual growth. Scripture is a means by which God works in the hearts and souls of people.

The fourth way in which scripture acts is a mark of the true church. The use, teaching, and obedience to the Word of God, that is scripture, is a identifying mark of the true church. A church that is truly part of the one, holy, catholic and apostolic church is marked by the use of scripture. Scripture marks the church because scripture is given by the Holy Spirit for use by God’s church. It is because scripture is inspired by God and is set aside for the church that a true church will be identified by the use of the scripture. A church that is following and loving God will find revelation, wisdom, and knowledge in His scripture. Further since scripture is both the message and the enabler the church must be marked by scripture in order to receive the message and grace. It is also by having scripture that a church is enabled to fulfill the great commission and great commandment and receive grace.

Scripture acts in three major ways within the church. It is useful to Christians by growing them spiritually, and enabling them to share the message of Christ. Scripture is a means by which God imparts grace unto those who take in scripture. As a columniation of its other uses scripture acts as a mark of the true Christian church.

The essence of scripture enables it to act within the life of the church and Christians. Scripture is the holy, inspired words of God that were recorded by men. The records allowed humanity of all times to come in contact with scripture and be affected by its actions of spiritual growth, conferring grace and marking the true church.

Bibliography

"Author. Answers.Com." The American Heritage® Dictionary of the English Language, Fourth Edition. Http://www.answers.com/topic/author: Houghton Mifflin Company, October 07, 2005.

A Statement of Scriptural and Confessional Principles. St. Louis, Missouri: The Lutheran Church- Missouri Synod, 2000.

Athanasius. "On the Incarnation of the Word." Chap. in Christology of the Later Fathers. Philadelphia: The Westminster Press, 1954.

Commission on Theology and Church Relations of the. "The Inspiration of Scripture." http://www.lcms.org/graphics/assets/media/CTCR/Inspiration%20Scripture1.pdf: Lutheran Church--Missouri Synod.

Davies, John Jefferson. Foundations of Evangelical Theology. Grand Rapids, Michigan: Baker Book House, 1984.

Erickson, Millard J.. Christian Theology; Second Edition. Grand Rapids, Michigan: Baker Books, 2003.

Luther, Martin. Luther's Small Catechism with Explanation. St. Louis, MO: Concordia Publishing House, 1986.

Webster, John. Holy Scripture; a Dogmatic Sketch. New York: Cambridge University Press, 2003.

Wisloff, Carl. I Know in Whom I Believe. United States of America: AFLC Seminary Press, 1983.

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[1] The language of recorder is used in Archibald Robertson’s translation of Athanasius’ in On the Incarnation of the Word.
This is not a definition of scripture. It is a description of scripture or the attributes of scripture, the essence of scripture.

[2] The term ‘men’ is not used as a sexist term, standard theological and biblical study points to male writers of the bible. While exact authorship is often disputed I have never heard an argument for female authorship.

[3] Martin Luther, Luther’s Small Catechism with Explanation (St. Louis, MO: Concordia Publishing House, 1986) 48.

[4] Carl Wisloff, I Know in Whom I Believe (United States of America: AFLC Seminary Press, 1983), 9.

[5] NIV, all scripture is taken from the NIV unless otherwise noted

[6] "Author. Answers.Com," The American Heritage® Dictionary of the English Language, Fourth Edition, http://www.answers.com/topic/author: Houghton Mifflin Company, October 07, 2005

[7] Hebrews 5:9

[8] It would be historically accurate to say the record was put on papyrus, rock or other forms of ancient writing surfaces.

[9] John Jefferson Davies, Foundations of Evangelical Theology (Grand Rapids, Michigan: Baker Book House, 1984)

[10] Millard J. Erickson, Christian Theology; Second Edition (Grand Rapids, Michigan: Baker Books, 2003)

[11] Commission on Theology and Church Relations of the, "The Inspiration of Scripture," http://www.lcms.org/graphics/assets/media/CTCR/Inspiration_%20Scripture1.pdf: Lutheran Church--Missouri Synod

[12] 2 Peter 1:21

[13] From the Chicago Statement on Inerrancy cited from an un-credited printout

[14] John Webster, Holy Scripture; a Dogmatic Sketch (New York: Cambridge University Press, 2003)

[15] 2 Timothy 3:16

[16] Mark 22:34-40
[17] The language of good works is not to be construed as works based Christianity. Good works are the works Christians are called to; these works can include acts of service, love or the verbal sharing of the gospel. Good works are essentially any work that fulfills either the great commission of the great commandment.

[18] A Statement of Scriptural and Confessional Principles (St. Louis, Missouri: The Lutheran Church- Missouri Synod, 2000)

[19] Wisloff, I Know in Whom I Believe

[20] Audience is used in the sense that the hearer can receive grace apart from personal effort. Grace through scripture is the blessing that God confers upon the hearer. There is a debate as to whether grace is resistible.

[21] 2 Timothy 3:16
Ephesians 2:8

The Influence of God on Theological Reflection

2005-06-26T19:23:00.000-05:00

Christian theology is the study of God, humanity, the world and scripture through scripture with the aid of the Holy Spirit[1]. God is the primary focus of Christian theology. As the primary focus of theology God influences all aspects of Christian Theological Reflection. God guides theological examination, theological examination is directed by the worship of God and to the worship of God, and theology aids God’s people.

The first key way in which God influences theological reflection is by guiding it. There are two pieces to the guidance God gives theological reflection, the how and the why. These are questions of providence and purpose. The first question asks how God directs theological reflection (providence), while, the second question asks why God directs theological reflection (purpose).

God guides theological reflection in several ways. He speaks to Christians through the Holy Scripture and communicates with them through the Holy Spirit. This concept can be seen in the definition of theology; theology is the study of God, humanity, and the world through scripture by the enabling of the Holy Spirit. God inspired and sanctified[2] the Holy Scriptures making them profitable. Geoffrey Wainwright comments on the holiness of scripture saying, “the holiness of scriptures is derived from both their source and their function: they mediate the word of God. God is considered to be in some sense their author and he is further considered to assist our understanding and application of them[3].” Wainwright holds the belief that God is a direct assistant to the proper understanding of scripture. This view combined with the concept of theology being done through scripture shows that God has direct involvement in theology.

God communicates through scripture and assists Christian’s in the understanding of scripture by revelation through the power of the Holy Spirit. The Holy Spirit is often seen as the intermediary between God and humanity. This view of the Spirit is particularly applicable to the spirit’s mediation of the Word of God to humanity. Donald Bloesch defends this view when he writes, “I see the Spirit as not only the means by which we receive revelation but also the source and agent of revelation[4].” Bloesch continues to say that the Spirit is the speaker of the Holy Scriptures. It is the Holy Spirit which enables the communication and guidance of theology through scripture to humanity. Both Bloesch and Wainwright show the significance of God’s providence for Christian reflection of the Holy Spirit.

The why of God’s guidance is as important as the how? God guides Christian’s to a deeper understanding of scripture so they may be aided in holiness toward sanctification[5]. In his writings on the Holy Spirit Origin says the Spirit is present to “instruct and train them [God’s created], and to bring them to perfection by confirmation of His Holy Spirit and unceasing sanctification[6].” When Orign’s comments are understood in conjunction with Bloeshc’s and Wainwright’s show that the Spirit uses scripture in order to instruct and train Christians. God guides theological reflection to spur and help Christian’s toward sanctification and holiness. Sanctification comes through a proper biblical understanding of God through revelation by the intercession of the Holy Spirit. This coupled with God’s desire for His followers to be holy and devoted supports the belief that God guides theological reflection so his followers can grow closer to him.

It is for the purpose of spiritual growth that God guides theological reflection in specific direction. This guidance is important on both the corporate and individual level. The corporate church follows God’s guidance in worship matters, church governance matters and doctrinal matters. God guides these matters to aid the church in reflecting holiness. On an individual level the concept of the priesthood of all believers allows all Christian’s access to God. A common Lutheran mantra states, “We need no mediator other than Christ himself.” This concept demonstrates the belief that all Christian’s can engage in theological reflection in scripture through the Holy Spirit. On an individual level the Spirit’s intercession in theological reflection guides each individual believer to a holy sanctified life within the church.

God guides the theological reflection of scripture through the power of the Holy Spirit toward sanctification. The Holy Spirit’s communication and guidance are central to the Christian reflection and exploration of scripture. Without the Spirit’s guidance theological reflection becomes a philosophical exercise, devoid of spiritual significance and purpose.

A second key way in which God influences Christian theological reflection is in the direction of worship. God is involved in theological reflection in partnership with worship. The combination of God and theological reflection result in the worship of God. This can be seen throughout the major streams and aspects of Christian worship. Most specifically God’s interaction with theological reflection and worship can be seen in prayer, preaching, and musical praise.

The intersection of theological reflection, God’s influence and the Christian worship are most easily seen in the worship element of prayer. Theological reflection shows that Christians are called to a life of prayer[7]. Prayer is often seen as communication, both speaking and listening, with God. Prayer as two way communication or dialogue with God allows theology to be carried out through scripture with the aid of the Holy Spirit and the guidance of God. Prayer is a time for God to reveal his truth to believers. Prayer and theological reflection are inspirable. Prayer cannot occur independent of theological reflection and theological reflection cannot occur independent of prayer. Theologians of all levels, from lay theologians to professional theologians[8] should seek God’s guidance in prayer. Without prayer, a powerful form of guidance, the Holy Spirit is cut off from believers and theological reflection is stifled. Prayer centers and focuses Christians on God, a necessity for the practice of theological reflection. Theology starts with God[9] and focuses on God making prayer a necessity for properly focused theological reflection and understanding.

Theology, God’s influence and Worship also combine through preaching. Preaching is the proclamation or announcement of God’s Word. Preaching often takes the form of the explanation of scripture in a public setting; it is in this light that preaching can be seen as the public exercise of theological reflection. God influences preaching as a form of theological reflection because it is the explanation of His Word, He guides it through providence for His purpose. In other words, God guides preaching for the purpose of sanctifying the church. Preaching also influences theological reflection. Preachers often leave the congregation with concepts and actions that require further reflection. If done effectively preaching starts with the theological reflection of the preacher and results in theological reflection of the congregation.

Theological reflection, God’s influence and Christian worship also intersect through musical praise. God uses theological reflection to guide musical praise. Musical praise has always been an outlet for theological reflection. Musical praise has recently become on of the more influential worship elements in shaping theological belief then any other outlet for theological reflection. This makes the intersection between God, theology and worship all the more important when discussing musical praise. Musical praise is often a reflection of movements, churches or beliefs. Songs can either reflect the churches beliefs or the church can begin to reflect the belief of particular songs[10]. The influence of God on musical praise through prayer helps focus the church and theology where needed for church growth and understanding.

Regardless of the form of worship there is an intersection between it, the influence of God and theological reflection. This intersection shapes the church in its present form and sets the course for the future. God both uses worship to shape theological reflection and theological reflection to shape worship.

Christian theology aids God’s people into a better understanding of Him and leads them toward holiness. Millard J. Erickson describes the theology as having “practical value in providing guidance for the Christian life[11],” following the same concept Wayne Grudem says, “application to life is a necessary part of the proper pursuit of systematic theology[12].” Theological reflection is done with the end result of aiding or guiding the Christian life and the church. God uses theology to draw his people to Him and teach them the dogmas and principles that are in the Bible. The purpose of theology is the direct aid of God’s people. This is a matter that Christ speaks of in John 21:16 He tells his disciples to “feed My [Christ’s] sheep[13].” When this verse is seen in light of the biblical metaphor comparing teaching to milk and meat[14] it is clear that God’s desire is that theology is used to shepherd His sheep. It is the biblical job of theology to aid God’s people through the guidance and direction of God by feeding them meet or milk as necessary.

The aiding of God’s people through theological reflection can be referred as service minded theology. Theology serves God’s people through God’s guidance and the worship of him. In the sense of service proper theology is humble. This principle can be found in 1 Peter 5:5 which reads, “You younger men, likewise, be subject to your elders; and all of you, clothe yourselves with humility toward one another, for GOD IS OPPOSED TO THE PROUD, BUT GIVES GRACE TO THE HUMBLE[15].” Wayne Grudem refers to the opposite of humility as ugly[16] while the Bible describes it as being “puffed up.” It is God’s desire and instruction to approach life with humility, the humble approach is also to be used when reflecting on theology. Theological reflection cannot be effective in aiding God’s people when approached with an arrogant heart. An arrogant or puffed up heart conflicts with God’s message of love and hope. It also closes the heart to the Spirit’s message.

Theological reflection with a service minded approach leads to the strengthening of God’s people by opening scripture fully. 2 Timothy 3:16 lists the uses of scripture as “teaching, rebuking, correcting and training in righteousness.” Theology attempts to expand on scripture and its uses. Theology brings to full light and life the thoughts, concepts and meaning of scripture for the “teaching, rebuking, correcting and training in righteousness,” of Christians. Service oriented theology works toward the use of scripture for the growth of Christians and the glory of God. Theology carries scripture into the lives of God’s people so they can be further drawn into a holy life in God’s kingdom. Service minded theology seeks the purpose of God’s influence through the providence of scripture and the guidance of the Holy Spirit for the sanctification of God’s creation.

Christian theological reflection begins with the providence of God acting purposely through the Holy Spirit. Theologians are open to God’s providence and purpose through acts of worship and express the results of theological expression through further acts of worship. The result of God’s providence and purpose combined with the corporate worship and individual reflection is the sanctification of the church at both the individual and communal level. Theological reflection in its simplest form interacts with God and results in the spiritual growth of the individual and the community.

Bibliography

The Contemporaries Meet the Classics on the Holy Spirit. Harris, Randall, Ed. United States: Howard Publishing, 2004.

Millard J. Erickson, Book. Christian Theology; Second Edition. Grand Rapids, Michigan: Baker Books, 2003.

Grenz, Stanley, Olson, Roger, Who Needs Theology?: An Invitation to the Study of God. Illinois: InterVarsity Press, 1996.

Justo L. Gonzalez. The Story of Christianity. Volume 1 The Early Church to the Dawn of the Reformation vols. New York: HarperCollins Publishers, 1984.

Wainwright, Geoffrey. Doxology; The Praise of God in Worship, Doctrine, and Life. New York: Oxford University Press, 1984.

Wayne Grudem. Systematic Theology; an Introduction to Biblical Doctrine. Grand Rapids, Michigan: Zondervan Publishing House, 2000.

Webster, John. Holy Scripture; a Dogmatic Sketch. New York: Cambridge University Press, 2003.

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[1] The definition of theology draws from the definitions and concepts in Grudem and Erickson.

[2] John Webster, Holy Scripture; a Dogmatic Sketch (New York: Cambridge University Press, 2003), 17.

[3] Wainwright ,Geoffrey, Doxology; The Praise of God in Worship, Doctrine, and Life (New York: Oxford University Press, 1984), 100.

[4] The Contemporaries Meet the Classics on the Holy Spirit, Harris, Randall (United States: Howard Publishing, 2004), 53.

[5] The precise definition or belief of sanctification does not matter in this context. Regardless of the personal definition the concept affirmed here remains the same.

[6] The Contemporaries Meet the Classics on the Holy, Harris, Randall; 152.

[7] 1 Thessalonians 5:17

[8] Grenz ,Stanley, Olson, Roger, Who Needs Theology?: An Invitation to the Study of God (Illinois: InterVarsity Press, 1996)

[9] There is some debate whether theology starts with God or with Scripture the consensus seems to lead toward God.

[10] This concept is evident in modern I love Jesus songs. There is a tension created between the belief that one is to love Jesus like a friend and the male ability to worship. Love songs have effected the way churches are discussing and viewing Jesus in light of the power of the songs.

[11] Erickson, Millard J., Christian Theology; Second Edition (Grand Rapids, Michigan: Baker Books, 2003), 27.

[12] Grudem ,Wayne, Systematic Theology; an Introduction to Biblical Doctrine (Grand Rapids, Michigan: Zondervan Publishing House, 2000), 23.

[13] American Standard Version

[14] Hebrews 5:12 and 1 Corinthians 3:2, 9:7

[15] New American Standard Updated formatting original

[16] Grudem, Wayne, Systematic Theology; an Introduction to Biblical Doctrine, 33.

Worship in the Early Church

2005-06-26T19:16:00.000-05:00

Worship in the early church was both a formal meeting and a life style.[1] Within the early church several core practices were included in the formal worship gatherings; reading of sacred texts, teaching and prayer, the Eucharist meal, and baptism. These core practices made up the Christian worship service.

Early Church worship elements can be grouped in different ways. Often the elements are divided by the historic context of Jewish practices, synagogue worship and Christ’s instructions or Upper Room worship.[2] Using this division the reading of sacred texts, teaching, and prayer are grouped together as Jewish worship practices common the synagogue while the Eucharist and baptism are Christ’s instructions to his disciples. Upper Room worship derives its name from Upper Room where Christ and his disciples had the last supper. These divisions are significant because they show the development of worship the practices and the historical significance within the Christian community. They also highlights the unique Christian practices of the Eucharist and baptism

Early church worship elements can also be dived by the type of action. Using this classification there are three divisions, the charismatic elements, the didactic side, and the Eucharistic element.[3] The charismatic elements are praise and spontaneous prayer. The didactic elements are the teaching and reading of scripture; it can also contain planned prayers. The Eucharistic elements are also called the thanksgiving elements they include prayer, praise, and most significantly the Eucharist and baptism. These divisions are both helpful and complicated. They show the purpose and style of the worship elements. They also draw out the dual nature of certain elements. This system is not as clean as the other because of the over lap of certain elements, it also lacks a historic context.

A third division is a helpful extension and reflection of the historic context. The early church self divided their worship into what has come to be known as worship of Word and worship of the table. This can also be referred to as open and closed worship or open and secret worship.[4] The divisions are the same as the Jewish practices, and Christ’s instructions but the significance is different. The first division, the Word or the open worship, is comprised of the reading of sacred texts, teaching, and prayer. The second division, the table, closed or secret worship is comprised of the uniquely Christian elements of worship, the Eucharist and Baptism.[5] Since this division parallels the historic context divisions it retains the historical significance of the elements. The language of open and closed to describe the worship divisions shows how certain worship elements were perceved. Both baptized and non-baptized persons were allowed to attend the open portion of the worship where only baptized persons could attend the closed or table portion of worship.

Open Worship

The first major division of worship contains the reading of sacred texts, teaching and prayer. These practices were derived from Jewish worship practices in the synagogue. These are the charismatic and didactic elements of worship. This division is also referred to as the service of the Word because it contains the reading of sacred texts, and the teaching, elements relating to God’s Word. This service was open to all persons both baptized and non-baptized.

The Reading of Sacred Texts

The practice of reading sacred texts closely reflected the practices of reading sacred texts within the Jewish synagogue.[6] The readings focused on the remembrance of what God has done.[7] The reading of sacred texts was the main focus of synagogue worship.[8] This focus influenced the practices of early Christian worship.

Within the early church the reading of sacred texts would have initial been from Greek versions of the Old Testament.[9] Letters from Christians and memoirs of apostolic life eventually made their way into the reading of sacred texts. It is difficult to point to an exact date when these additions occurred because it depends on many factors, including the date of the writing, the authorship and the location of the writing. Various writings were adopted at different times by different congregations. Paul’s letters would have been read immediately by the congregations they were written two, eventually copies would have circulated to other congregations. Over time the readings became more standardized and eventually the canon gave a uniformed standard for the readings.

The reading of scripture was given a significant place within worship. In 1 Timothy 4:13 Timothy is extorted to “devote yourself [himself] to the public reading of Scripture, to preaching and to teaching.” This passage of scripture shows the importance and magnitude of the scripture reading in the early church. This importance is also stressed by Justin [Martyr] in his First Apology, he writes, “And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits.” [10] Justin [Martyr] stresses the significance of reading scripture within the church in two different ways. First he stresses the significance of scripture reading by placing it first on the list of worship elements to perform when gathered. This gives it prominence and importance within worship. Second, he writes the reading should last as long as time permits. By giving scripture reading an unrestricted amount of time he is enabling it to be the majority player and focus in the service. He is preventing the scripture reading from being shortened or for any number of other reasons..

Scripture was read in the early church by a practiced reader. This position is often referred to as the office of the reader. [11] This office was necessary because the majority of people could not read. The reader would have learned the text and practiced reading it before the gathering. The reader had to study the text because it was not neatly divided, he or she would have had to decide where to start and stop reading the text. This would have taken and educated reader. The reader would also have been in charge of keeping the scrolls they read from.[12]

The text would have been read in a dramatic style in large chunks. The reader would have read entire books or large sections of books. The reader would have used voice inflection, pitch and tone to emphasize various parts or characters within the reading. This helped maintain the oral tradition by which scripture had originally been passed down. Some texts may have had markings or notes to the reader.[13] For example the phrase, “let the reader understand,” found in Matthew 24:15 may be a note for the office of the reader.

The scripture readings took a significant place in the worship of the early church. The reading of scriptures was done by a trained and educated leader. This stressed the importance of scripture to the early church.

Preaching

The early church used the Jewish synagogue model of preaching. The preaching followed the scripture reading. The preacher studied, explained and applied scripture that was read by the reader.[14] In the Jewish synagogue the preacher was referred to as the searcher because it was his job to search for the meaning of the passage and clarify it for the congregation.[15] In the same fashion as Jewish preaching early Christian preaching in was the explanation and application of the scripture reading.

The significance of preaching is tied to the significance of the scripture reading. Preaching was seen as an explanation and application of the reading so the lofty place the scripture reading took in early Christian worship elevates the place of preaching to a similarly significant status.

In his First Apology Justin [Martyr] gave instructions on preaching; he writes, “When the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things.”[16] Justin [Martyr]’s statement reveals a good deal about the preaching practices of the early church. First, he connects preaching directly with the reading of scripture. His writing show that the preaching came directly after the reading of scripture. Second, his writing shows that the president of the congregation was the one who preached. The president is to be understood as one who presides over the congregation.[17] It also clarifies the purpose of preaching to instruct the congregation and help them to imitate what was read.

Prayer

The third core piece of early Church worship is public prayer. Prayer has had a steady place in Christian church worship since the beginning of the church. The Christian practice of public prayer was copied from the Jewish Synagogue prayer model. Prayer was one of the more frequent practices within early Church worship. When compared to the length of the reading or preaching a single prayer would have taken less time but the frequency of the prayers made up for their length. The early church had two main types of public prayer, ritual prayer and corporate prayer.

The church had set and formalized ritual prayers. The practice of having ritual prayers was carried over from the Jewish synagogue. The Lord’s Prayer or Our Father was a set ritual prayer in the early church. Not only was the Lord’s Prayer used in public worship it was used during private prayer throughout the day. Christian’s would have learned the Lord’s Prayer as Catechumens before they were baptized, this way the whole church could join in the recitation of the Lord’s Prayer. The Lord’s Prayer would have been recited at every church gathering in a ritualistic manner. Some parts of the church had ritualized Eucharist prayers. One ritual set of Eucharist prayers is found in the Didache’s instructions about the Eucharist. Ritualistic prayer falls into the didactic category of worship.

The corporate prayers were prayed in a non-ritualistic manner, meaning that it was not recited by all members in unison, like the Lord’s Prayer. These corporate prayers were most likely extemporaneous in manner.[18] The Acts of the Apostles contain several prayers of the early church, though they were not ones prayed in a standard worship gathering. The early Christians offered charismatic prayers from the heart. The prayers focused on the concept of prayer taught in Matthew 18:19, which reads, “Again, I tell you that if two of you on earth agree about anything you ask for, it will be done for you by my Father in heaven.” The prayers of the early church were guided by belief in this concept. Extemporaneous prayers fall into the charismatic division of worship practices.

The Didache’s section on prayer is only three lines long stating, “You must not pray like the hypocrites, but ‘pray as follows’ as the Lord bid us in his Gospel.” It then contains the Lord’s Prayer then continues with further instructions on prayer saying, “You should pray in this way three times a day.”[19] Even though the content of this section is small its implications and instructions are vast. First, it contains a stern scriptural warning from Matthew 6:5 to not pray like the hypocrites. The audience of the Didache would have been familiar with this illusion to knowing it was instructing them not to pray “on the street corners to be seen by men” but to “go into your [their] room, close the door and pray to your Father.”[20] Second, they would have recognized the Lord’s Prayer and known it was taught by Christ to his apostles as the manner in which to pray.[21] Thirdly, the Didache instructs Christian’s to prayer the Lord’s Prayer three times a day. This instruction is similar to ones given by Tertullian and Cyprian among other church leaders. The Didache’s instructions show the importance of prayer within early church worship, both corporate and private.

The reading of scripture, teaching scripture, and prayer were significant core practices within early church worship. They constituted the open-service of Christian worship meaning that both baptized and non-baptized persons could attend the service.

Closed Worship

The church closed the service of the table to non-baptized members. All catechumens, those Christians who were awaiting baptism, were dismissed service. The worship continued with the service of the Word or the Eucharist. Baptism is not strictly part of the service of the table but it is placed within the division of the closed service because only baptized Christians would be present for a baptism.

Eucharist

The Eucharist is the main focus of the service of the table. It has origins in both Jewish practice and Christ’s instructions. Christ gave the Eucharist instructions to His disciples at the Passover meal in the Upper Room during the Passover meal, a Jewish Celebration. The significance of the Eucharist celebration in Christian worship reflected these early events.

The Eucharist celebration reflected the Jewish heritage of Christianity. Christ grew up in a Jewish culture attending Jewish Celebrations. The Jews celebrated the Passover meal with family. The meal was symbolic of God rescuing the Jewish people from captivity. It was into this meal that Christ introduced the Christian Eucharist celebration. The symbolism and thanksgiving of the meal continued into early church worship.

Early Christians celebrated the Eucharist in the closed service, any believing and baptized Christian was allowed to attend the service. The Eucharist was practiced at the end of a larger meal, the agape meal. Eventually the agape meal was closed off to non-baptized believers in order to maintain the purity and sanctity of the meal. This idea is seen in the writing of Justin [Martyr], he writes, “And this food is called among us Eukaristia [the Eucharist], of which no one is allowed to partake but the man who believes that the things which we teach are true, and who has been washed with the washing that is for the remission of sins, and unto regeneration, and who is so living as Christ has enjoined.”[22] This concept is also found in the Didache which reads, “you must not let anyone eat or drink of your Eucharist except those baptized in the Lord’s name.

The Eucharist was offered at the end of the agape meal and was presided over by the president, the same leader who gave the sermon. The Eucharist meal was a meal of thanksgiving; this is known because the term Eucharist means “the thanksgiving.” The liturgical practice of the meal set out in the Didache focused on thanksgiving, it instructs how to give thanks in connections with the cup and the piece [bread]. Justin [Martyr] instructs the president to “offer thanks at considerable length for our being counted worthy to receive these things at His hands.” He also referred to the Eucharist as “that over which thanks have been given.”[23]

The Agape meal and Eucharist were practice at least once a week but most likely practiced daily.[24] The early church gathered daily for prayer and celebration part of which would have been the sharing of the Agape meal and the partaking of the Eucharist.

The Eucharist meal was a combination of liturgical elements and charismatic prayers. Some portions of the church would have practiced in a highly ritualistic manner; this is seen in the Didache’s instructions about the Eucharist. To contrast this Justin [Martyr]’s description of a Eucharist meal contains the word’s Christ spoke to His disciples in the upper room. It also leaves rooms for prayers of thanksgiving. These prayers would have been prayed with the fervor and emotion like many of the other prayers in the early church.

The Eucharist meal was a combination of Jewish practices and Christ’s instructions. It is also a combination of didactic practices and charismatic elements. This hybrid element is focused on thanksgiving and the remembrance of Christ. Its purity and sanctity were taken seriously by the early church.

Baptism

Baptism is the final core worship practice of the Early Church. Baptism is the most uniquely Christian worship practice in the early church. Some have pointed to its connection between Jewish cleansing rituals but this connection is not definitive and any connection would have only been significant to Jewish Christians.[25]

Baptism is part of closed worship because only baptized Christians would have attended a baptism. This is seen in the language of Justin [Martyr] when he writes, “Then they are brought by us where there is water, and are regenerated in the same manner in which we were ourselves regenerated.” The use of plural pronouns alludes to baptism being a closed event. It is clear in this writing that baptism would have been attended and preformed by other baptized Christians.

Baptism was the initiation rite for Christians.[26] Before a Catechumen could participate fully in the life of the church they had to be baptized. This rite replaced the Jewish initiation rite of circumcision. The church needed a rite which was not nationalistic and was open to all believers. In these ways it differed from the Jewish rite of circumcision which was nationalistic and preformed only on males.[27]

As the initiation rite the early church saw baptism as extremely significant. The Didache instructs candidates for baptism and the one baptizing to fast. Justin [Martyr] gave a similar instruction writing that those seeking baptism are “instructed to pray and to entreat God with fasting.”[28] Both the Didahce and Justin [Martyr] also instruct others who are able to fast to join with the candidate and the baptizer in fasting. The instructions to fast show the early church felt baptism was a serious practice.

In the earl church baptism was a ritualistic worship element. Fasting preceded the ritual of baptism. The ritual it self is not a didactic ritual but a ritual of action. The Didache gives instructions on the mode of baptism. It suggests that baptism in cold running water is the first proper choice for the ritual but it also allows for baptism by pouring. While Justin [Martyr] writes, “Then they are brought by us where there is water.”[29] The didactic portion of the ritual was most likely a simple statement of faith. One such statement of faith appears in the form of a question and answer. Acts 8:37 records such an exchange between Philip and the Eunuch; “Philip said, ‘If you believe with all your heart, you may.’ And he [the Eunuch] answered and said, ‘I believe that Jesus Christ is the Son of God.’”[30] It is likely the whole of the early church used this formula or a similar formula for the baptism ritual.

Baptism in the early church was significant because it was seen as the entrance rite for the church. Early Christians took seriously their baptism and the baptism of others. The rituals surrounding baptism were often rituals of action rather than liturgical language.

The secret service or closed service primarily focused on the service of the table but also can include baptism. Christ instructed the apostles to practice these forms of worship. They are steeped in ritual and are of great importance to formation and belief of the early church.

Conclusion

Worship practices in the early church were derived from two backgrounds; Jewish practices and the instructions of Christ. The manner in which the early church read scripture, prayed and taught or preached reflected the Jewish practices they grew up with. The church also practiced the rituals of communion and baptism which contained elements Jewish heritage but truly evolved from Christ’s instructions to the apostles.

It is difficult to label or divide the elements of Christian worship; perhaps the most descriptive labels are the service of the Word and the service of the table. The service of the word contained the reading of scripture, teaching and prayer. This service is also known as the open service because both baptized Christians and yet to be baptized Catechumens could attend. The service of the table involved the Agape meal which contained the Eucharistic practices. This part of the service was closed to any non-baptized persons. The connection of the closed service with baptism is why baptism is often placed within the division of the service of the table.

The early church took worship and worship practices seriously. They required people to be baptized before they could take full part in the church. Their prayers and rituals were focused on thanksgiving and Christ. They spent lengthy amounts of time reading and teaching the scriptures so they could imitate what they heard.

Works Cited

Barnard, Leslie William. St. Justin Martyr the First and Second Apologies. New Jersey: The Newman Press, 1997.

Drury, Keith. The Wonder of Worship. Indianapolis, Indiana: Wesleyan Publishing House, 2002.

Martin, Ralph P. Worship in the Early Church. Grand Rapids: William B. Eerdmans Publishing Company, 1975.

Moule, CFD. Worship in the New Testament. Richmond, Virginia: John Knox Press, 1962.

Order and Prayers for Church Worship. Payne, Ernest A. London: The Carey Kingsgate Press, 1960.

The Early Church in Its Context: Essays in Honor of Everett Ferguson. Ferguson, Everett. Netherlands: Brill Academic Publishers, 1998.

Willimon, William H. Word, Water, Wine and Bread. Valley Forge: Judson Press, 1980.

--------------------------------------------------------------------------------

[1] When used in this writing the early church refers to the time from Christ’s death to the around 150 a.d.

[2] Order and Prayers for Church Worship, Payne, Ernest A (London: The Carey Kingsgate Press, 1960)

[3] Martin , Ralph P., Worship in the Early Church (Grand Rapids: William B. Eerdmans Publishing Company, 1975), 132

[4] Drury, Keith, The Wonder of Worship (Indianapolis, Indiana: Wesleyan Publishing House, 2002), 62

[5] Baptism is placed within this section because only baptized members of the congregation would have been present for baptism.

[6] Scripture was most likely sung at the very start of the church due to the low literacy rate and inaccessibility of written texts.

[7] Willimon , William H., Word, Water, Wine and Bread (Valley Forge: Judson Press, 1980), 15.

[8] Martin , Ralph P., Worship in the Early Church (Grand Rapids: William B. Eerdmans Publishing Company, 1975), 24.

[9] Drury, The Wonder of Worship, 34.

[10] Barnard, Leslie William, St. Justin Martyr the First and Second Apologies (New Jersey: The Newman Press, 1997)

[11] The Early Church in Its Context: Essays in Honor of Everett Ferguson, Ferguson, Everett (Netherlands: Brill Academic Publishers, 1998), 91.

[12] Drury, The Wonder of Worship, 35.

[13] Drury, The Wonder of Worship, 36.

[14] Drury, The Wonder of Worship, 38

[15] Drury, The Wonder of Worship, 36

[16] Barnard, St Justin Martyr the First and Second Apologies

[17] Drury, The Wonder of Worship, 36

[18] Martin, Worship in the Early Church, 30.

[19]

[20] Matthew 6:5-6

[21] Matthew 6:9-13

[22] Barnard, St Justin Martyr the First and Second Apologies

[23] Barnard, St Justin Martyr the First and Second Apologies

[24] Drury, The Wonder of Worship, 60.

[25] Drury, The Wonder of Worship, 46.

[26] Moule, CFD, Worship in the New Testament (Richmond, Virginia: John Knox Press, 1962), 47

[27] Drury, The Wonder of Worship, 47.

[28] Barnard, St Justin Martyr the First and Second Apologies

[29] Barnard, St Justin Martyr the First and Second Apologies

[30] Moule, Worship in the New Testament, 50.

New Testament Outline Charts

2005-05-10T13:31:00.000-05:00

Bible Outline Charts are an alternative way of outlining the books of the Bible. Dr. Ken Schenck Associate Professor of Religion at Indiana Wesleyan Univeristy introduced me to these charts in Paul’s Later Epistles and the Book of Hebrews. Instead of using a standard outline Dr. Schenck instructed us to draw an ountline using a series of tables. These charts present information in a more visual way. They help the reader see the flow and context of a book and passage.

I am charting the four Gospels using expanding tables. I am relying heavily on the outlines in the Zondervan NASB Study Bible. The charts expand and contract by clicking on the applicable passages. This allows the reader to see a basic outline of the books then to drill down into specific sections as needed. The charts use a JavaScript to expand and contract the information as needed.

I have completed a early example using the book of Matthew. I hope to chart the other Gospels and a few other New Testament books.

Case Study: Mapped Resume

2005-05-09T10:16:00.000-05:00

Description: Mapped Resume is an experiment combining the location date from my resume with Google’s mapping service. This model serves as an alternative and interactive way to deliver standard data. I do not see much specific usage for this delivery model. Mapped Resume still in the development stages. Mapped Resume is designed using the services of mygmaps.com.

Future Additions: I am planning on adding a side bar similar to what is found on Google’s map site. I will also be adding pictures and links to the description bobbles.

Collection of Hymnals, Books of Worship, Service Books, and Disciplines

2005-05-02T17:04:00.000-05:00

I collect Hymnals, Books of Worship, Service Books, and Disciplines. I have a modest collection that covers approximately one hundred years of church history and a variety of denominations. This listing is not a complete account of my collection. The full account will be posted when possible.

Common Service Book of the Lutheran Church, (Philadelphia: Board of Publication of the United Lutheran Church in America, 1917).

Prayers of Israel for the Sabbath and the Festivals, vol. II (New York: Jacob Bosniak, 1937)

Doctrines and Discipline of the Methodist Church, (Tennessee: the Methodist Publishing House, 1960)

The Methodist Hymnal, (New York: Eaton and Mains, 1905)

Cover for the Manual of Liturgy for the Modern Church

2005-04-10T21:23:00.000-05:00

I designed this designed for the Manual of Liturgy for the Modern Church.

Cover for Encountering Worship

2005-04-10T21:20:00.000-05:00

This cover was designed for my self-printed/pre-publication copies of Encounter Worship.

Manual of Liturgy for the Modern Church

2005-04-06T22:40:00.000-05:00

The Manual of Liturgy for the Modern Church is an ecumenical compilation of liturgical worship elements. The book gathers worship elements from various books of worship, worship manuals, disciplines, and other sources. The Manual of Liturgy for the Modern Church includes elements of worship from Lutheran Churches, Presbyterian Churches, Anglican Churches, Methodist Churches, and a wide variety of additional sources.

The Manual of Liturgy for the Modern Church lays out in a simple format the pieces of liturgical worship. The theological diversity allows for use in many denominations and churches. The Manual is meant to re-introduce the liturgical styles into modern worship without re-introducing the repetitiveness of traditional churches. The large number of resources for each worship element allows for the creation of dozens of unique worship services. This prevents the staleness that is often present in traditional worship. The manual is also designed to ground worship services in theological teaching.

Due to copyright concerns this text cannot be distributed or displayed online for more information please contact
KurtABeard@gmail.com
.

Encountering Worship

2005-04-06T22:27:00.000-05:00

Encountering Worship is in the Pre-Publication stage. If you are interested in publishing the book please contact me.

Encountering Worship is a systematic study of worship including the history, philosophy, and practice of worship elements. It focuses on the distinctive demands of the modern church by relating the practice of worship to its history and philosophy. The author offers guidance from his Lutheran background and recommendations from his experience in evangelical churches. The book offers a broad view of worship that spans multiple denominations and worship styles yet retains the traditional values of the church.

This unique book presents thought provoking ideas and situations which are designed to create diverse Christ-centered worship balanced by the need for theological accuracy, historical appreciation, and modern freedom. The book includes thought provoking statements on topics from where church staff should park their cars to the effective use of greeters. Encountering Worship is both theoretical and practical in its discussions and applications. Encountering Worship is ecumenical in its approach to controversial worship practices. It deals with thepractice of worship; it is not a defense or commentary on the mode of baptism or the use of Testimonies in worship. To maintain an ecumenical sense it deals with a wide range of subjects in an open manner. This allows individuals and churches to reject certain practices as they see a theological need.

Encountering Worship is the ideal reference for lay and ordained leaders planning worship in the local church. It is the prefect book to create discussion within the church on worship practices. Encountering worship admits the need for the modern worship movement while requiring sound theological reasoning based on biblical and historical practices. Encountering Worship will aid in the facilitation of discussions on the proper exercise of worship in the church from a historical, theological, and practical standpoint.

Encountering Worship
Chapters 1-3 Copyright 2005 Kurt A. Beard
Chapters 4-7 Copyright 2005 Kurt A. Beard
Chapters 8-12 & Works Cited Copyright 2005 Kurt A. Beard

CCEL.org search plugin for Mozilla-based browsers

2005-04-05T23:55:00.000-05:00

The Christian Classics Ethereal Library search plug-in was developed for the Mycroft project for Mozilla-based browsers. The plug-in adds search functionality for CCEL.org through the quick search bar embedded in Mozilla-based browsers. This allows a quick search to be performed on CCEL.org through Google at using Googles site search functionality.

The same results can be achieved by Googling "query site:ccel.org." For example to search form the occurrences of Romans 3:23 on CCEL.org through Google you can type "Romans 3:23 site:ccel.org." The Mycroft search plug-in allows users to type "Romans 3:23" directly into the Mozilla quick search bar.

The files for the CCEL.org Mozilla search plugin are now available. They must be manualy installed by following the directions on the Mozdev website. Automatic Instilation files will be posted when they are available.

The 4 Little Missionaries

2005-04-05T17:47:00.000-05:00

This is a draft copy of a children's story. It is a parody of the 3 little pigs. It is meant to introduce the concept that Churches must be founded on scripture to last. Please read and offer your suggestions and feedback. Copyright 2005 Kurt A. Beard

------------ The 4 Little Missionaries------------ By Kurt A. Beard---------------
Once upon a time there was a Church who had four little missionaries.
The four missionaries grew so faithful that their church said to them, "You have great faith. You must go and build churches for God. But take care that the serpent does not catch you."

The four little missionaries set off. "We will take care that the serpent does not catch us," they said.
Soon they met a pastor who was preaching some experience. "Please will you show me some experiences?" asked the first little missionary. "I want to build a church for myself."
"Yes," said the pastor and the first little missionary learned the experience of faith.

Then the first little missionary built himself a church of experiences. He was very pleased with his church. He said, "Now the serpent won't catch me."
"I shall build a stronger church than yours," said the second little missionary.
"I shall build a stronger church than yours, too," said the third little missionary.
"I shall also build a stronger church than yours," said the fourth little missionary.

The other three missionary went on along the road. Soon they met a pastor who was teaching some tradition.
"Please will you teach me some tradition?" asked the second little missionary. "I want to build a church for myself."
"Yes," said the pastor and he taught the second little missionary some tradition.

Then the second little missionary built himself a church of tradition. It was stronger than the church of emotion.
The second little missionary was very pleased with his church. He said, "Now the serpent won't catch me."

"I shall build a stronger church than yours," said the third little missionary.
“I shall build a stronger church than yours, too,” said the fourth little missionary.

The third and fourth little missionaries walked on, along the road. Soon they met a pastor teaching some common sense.
"Please will you teach me some common sense?" asked the third little missionary. "I want to build a church for myself."
"Yes," said the pastor and he taught the third little missionary some common sense.

Then the third little missionary built himself a church of common sense. It was stronger than the church of tradition.
The third little missionary was very pleased with his church. He said, "Now the serpent won't catch me."
“I shall build a stronger church than yours,” said the fourth little missionary.

The fourth little missionaries walked on, along the road, by himself. Soon he met a pastor preaching some common sense.
"Please will you teach me scripture?" asked the third little missionary. "I want to build a church for myself."
"Yes," said the pastor and he taught the third little missionary some scripture.

Then the fourth little missionary built himself a church of common sense. It was stronger than the church of tradition.
It took him a long time to build it, for it was a very strong church.
The third little missionary was very pleased with his church. He said, "Now the serpent won't catch me."

The next day the serpent came along the road. He came to the church of experience which the first little missionary had built.
When the first little missionary saw the serpent coming, he ran inside his church and shut the door.
The serpent knocked on the door and said, "Little missionary, little missionary, let me come in."

The missionary said, "I will not let you come in for you, because you will eat me."
“Open, open! I will not eat you. Be not afraid. Very well,” said the serpent, “if you will not open the door, I will knock down your church.”
"No, no," said the little missionary. "Not by the hair of my chinny chin chin, I will not let you come in."
"Then I'll tempt and I'll lie and I'll knock your church in," said the serpent.
So he tempted and he lied and he tempted and he lied. The church of emotion fell down and the serpent carried off the first little missionary.

The next day the serpent slithered further along the road. He came to the church of tradition which the second little missionary had built.
When the second little missionary saw the serpent coming, he ran inside his church and shut the door.
The serpent knocked on the door and said, "Little missionary, little missionary, let me come in."

The missionary said, "I will not let you come in for you, because you will eat me."
“Open, open! I will not eat you. Be not afraid. Very well,” said the serpent, “if you will not open the door, I will knock down your church.”
"No, no," said the little missionary. "Not by the hair of my chinny chin chin, I will not let you come in."
"Then I'll tempt and I'll lie and I'll knock your church in," said the serpent.
So he tempted and he lied and he tempted and he lied. The church of tradition fell down and the serpent carried off the second little missionary.

The next day the serpent slithered further along the road. He came to the church of common sense which the third little missionary had built.
When the third little missionary saw the serpent coming, he ran inside his church and shut the door.
The serpent knocked on the door and said, "Little missionary, little missionary, let me come in."

The missionary said, "I will not let you come in for you, because you will eat me."
“Open, open! I will not eat you. Be not afraid. Very well,” said the serpent, “if you will not open the door, I will knock down your church.”
"No, no," said the little missionary. "Not by the hair of my chinny chin chin, I will not let you come in."
"Then I'll tempt and I'll lie and I'll knock your church in," said the serpent.
So he tempted and he lied and he tempted and he lied. The church of tradition fell down and the serpent carried off the third little missionary.

The next day the serpent slithered further along the road. He came to the church of scripture which the fourth little missionary had built.
When the third little missionary saw the serpent coming, he ran inside his church and shut the door.
The serpent knocked on the door and said, "Little missionary, little missionary, let me come in."

The missionary said, "I will not let you come in for you, because you will eat me."
“Open, open! I will not eat you. Be not afraid. Very well,” said the serpent, “if you will not open the door, I will knock down your church.”
“No, no," said the little missionary. “Not by the hair of my chinny chin chin, I will not let you come in."
“Then I'll tempt and I'll lie and I'll knock your church in," said the serpent.
So he tempted and he lied and he tempted and he lied. But the church of scripture did not fall down.

The serpent was very angry, but he pretended not to be. He thought, "This is a faithful little missionary. If I want to catch him I must pretend to be his friend."
So the serpent said, "Little missionary, if you will be ready at six o'clock in the morning, I will take you to Farmer Smith's field we shall take some nice turnips for breakfast."
But the fourth little missionary was a faithful little missionary. He knew that the serpent just wanted to catch him. He knew he shouldn’t lie.
So the next morning the fourth little missionary woke up early and had breakfast at home instead of going to Farmer Smith’s.
At six o'clock the serpent knocked on the little missionary's door. "Are you ready, little missionary?" he said.

"Oh! I have already eaten breakfast," said the little missionary. "I am full and do not need breakfast from farmer Smith’s field."
The serpent was very angry, but he pretended not to be.

Then the serpent said, "If you will be ready at five o'clock in the morning, I will take you to the community tree. We will pick some red apples."
"Very well," said the little missionary.
Next morning, the little missionary set off at four o'clock. He found the apple tree. He was up in the tree, picking apples, when the serpent came along.

The little missionary was very frightened, but he pretended not to be. He knew he should share the apples he was picking. He said, "These are fine apples, Mr. Serpent. I'll throw you one."
He threw down an apple, but it rolled away down the road. The serpent slithered after it.
Then the little missionary jumped down from the tree. He ran all the way home and shut his door quickly.

The serpent was very angry, but he still pretended not to be.
He went to the little missionary's church and knocked on the door. "Little missionary," he said, "if you will be ready at four o'clock this afternoon, I will take you to the fair. We will have some fun on the swings and roundabouts."
"Very well," said the little missionary.

At two o'clock the little missionary set off for the fair. He had great fun, riding on the swings and roundabouts.
Then he bought himself a butter churn. It looked like a big barrel.
As little missionary was going home he saw the serpent coming up the hill. Little missionary was very frightened, so he jumped inside his butter churn.

The butter churn began to roll over and over, down the hill. It rolled faster and faster. It knocked the serpent down. The serpent did not know what had knocked him down. He was so frightened that he ran away as quickly as he could.
Little missionary jumped out of his butter churn and carried it home.

The next day the serpent came and knocked on the little missionary's door.
He said, "Little missionary, I did not go to the fair yesterday. A great, big thing came rolling down the hill and knocked me over."
"Ha-ha!" said the little missionary. "That was me, inside my butter churn!"

When the serpent heard this he was very, very, very angry indeed.
He said, "Little missionary, I am going to catch. I am going to climb down your chimney to get you."
The little missionary was very frightened, but he said nothing. He put a big pot of water on the fire, to boil.

The serpent climbed on the steeple. Then he began to come down the chimney.
The little missionary took off the lid from the pot. Into the pot fell the serpent, with a big splash! And that was the end of the serpent.

The fourth little missionary was too righteous for him.

Whatever Became of Holiness

2005-04-02T18:00:00.001-05:00

Steve DeNeff’s book Whatever Became of Holiness is commentary on the state of the Christian Church. DeNeef attempts to set the record straight on Holiness, its need, its effect on the church, and the form/process it takes. There are three major sections within the book. The first section critiques the modern church, pointing out its fallacies and the major stumbling blocks that are holding it from advancing the gospel. The second section deals with what holiness is, while the third part deals with how holiness works and how one can be entirely sanctified.

The first section comments on the state of the church. The first topic DeNeff tackles is in a section entitled “Morality Versus Religion.” He writes that morality has taken precedence over religion yet is not sufficient. He argues morality has become the new religion yet it cannot save. He compares morality to Cyber love, saying that “we measure God’s holiness and ours by what each of us cares about,” yet we don’t truly know each other. His second major point has to do with the humanization and softening of the human perspective of God. He points out that because our perception of God has changed our views of the church and holiness has changed. His next argument stems from this; he says that we have trivialized sin. We have jeopardized the meaning, cost and seriousness of sin in our lives so we no longer need holiness. This loss of sin and holiness has adversely affected the goals and theology of the church making entire sanctification unnecessary. A solution to the problem of sin is to redraw the seriousness and necessity of repentance. By re-stressing sin and repentance the need for holiness and entire sanctification will naturally arise and the church can begin to see God for who he is. DeNeff defines repentance as “unconditional surrender, a kneeling down inside.

The second part deals with what holiness is and holiness as a solution to the problems described earlier. Now that the doctrine of sin and repentance has been renewed the necessity to understand holiness is great. DeNeff defines holiness as being unique or reserved for a special purpose. He connects the doctrine of holiness to the mind, heart faith, and emotion (passion). These connections show the necessity and totality of the doctrine of holiness.

In the third section DeNeff describes how holiness works. He starts off explaining the woes and strife that progressive sanctification can cause in a believer. He dispels the worries by laying the groundwork for understanding the road of holiness. In this section DeNeff also touches on other, non-Wesleyan, views of holiness. The main part of this section focuses on the issues a misconception of sin can bring to a believer who is seeking holiness. DeNeff lays out clearly how to avoid pit falls such as trivializing and tolerating sin. From here DeNeff moves on to describe the way holiness uses the mind and how it affects the heart. He then describes what a holy lifestyle looks like and gives questions a Christian can ask to judge whether they are living a holy lifestyle. DeNeff finishes with what he calls a critical reminder about reforming our life stiles. He gives three points “repentance, faith and reformation” in that order as steps to change.

Holiness for Ordinary People

2005-04-02T18:00:00.000-05:00

In his book Holiness for Ordinary People Keith Drury explains holiness in simple terms for the average Christian. Drury starts his book off with a question and answer section where he answers basic questions relating to holiness, including “what is holiness,” and “how do we become holy?” Drury then delves into the scriptural background of holiness, explaining “the idea of holiness,” the promise of holiness, and the “standard of holiness.” He then deals with holiness for believers. In the final part of this section Drury deals with a brief history of holiness and the holiness movements. This part sets up the third chapter in which Drury discuss issues and the extremis of holiness doctrine. He deals with the legalistic movement, the emotionalist movement, the “holiness or hell” movement, the two trip movement, the creedal movement, and the pietistic movement. He discusses these movements as movements to avoid.

In the fourth chapter Drury writes about various biblical images of holiness. In his descriptions he includes, holiness illustrated as a human sacrifice, as being spiritually drunk. He also includes two modern, non-biblical, meaning they were not used in the bible, images or illustrations of holiness. He illustrates the holy believer as a magnet drawn constantly towards Christ. He also uses the illustration of the deed to a house saying that Jesus should be allowed to move completely into the houses of believers.

In the fifth chapter Drury discusses how Christians can grow into entire sanctification. He retells the testimony of a lady named sue. Drury focuses on her slow growth and her eventual consecration and complete obedience to God.

Drury spends the next two chapters talking about God’s work and our work in entire sanctification. He writes that God corrects our bent towards sin and he instills in us the strength to serve others. He breaks down the Christians part in entire sanctification into two items; consecration and faith. He says that a Christian must consecrate their life to God and believe what God has done.

In the eight chapter Drury deals with the issue of “how to know you are sanctified.” He proposes five questions that will help addresses the issue of knowledge of sanctification. The questions include are you consecrated, “do you have power over willful sin” and is obedience the center of your life? At the end of the chapter he also mentions other questions that address the issues before sanctification.

In the ninth chapter Drury explains what the sanctified life is and how to understand it. He addresses these issues and questions through a pretend dialog between two people. He addresses the issues of a sanctified testimony, temptation, staying and growing sanctified, and self control. At the end of the Chapter Drury address concerns or cautions about sanctification warning of pride, emotional stability and other life issues.

In the next chapter Drury addresses the interaction and influence sanctification has on personality or temperament. He concludes that temperament is not destroyed by sanctification but that personality is perfected and strengthened the closer we are to Christ. The next chapter deals with sanctifications influence on stewardship. Drury focuses on money, possessions and time as main ways of stewardship. The following chapter deals with how to continue in sanctification through faith, cleansing, and consecration. Drury concludes with a chapter of testimonies.

The Scripture Way of Salvation

2005-04-02T17:59:00.000-05:00

In his sermon The Scripture Way of Salvation John Wesley addresses Ephesians 2:8 which reads “ye are saved through faith.” He deals in depth with “two little words… faith and salvation.” He refers to faith and salvation as the marrow and the whole of scripture. He answers three questions; “what is salvation?” “What is that faith whereby we are saved?” And how are we saved by it?”

In the first section Wesley answers the question “what is salvation?” Wesley defines the salvation spoken of in Ephesians as “the entire work of God, from the first drawing of grace in the soul till it is consummated in glory.” He specifically deals with two parts of salvation, justification and sanctification. Justification is meant as the forgiveness of all our sins, our acceptance with God, and the beginning of sanctification. Wesley states “there is a real as well as a relative change,” at the point of justification. At this point Wesley warns against the notion of saying “I feel no sin; therefore, I have none.” He warns that the people who feel this will soon realize sin was “only suspended, not destroyed” and that temptation and sin will return. These people will feel “the flesh lusting against the spirit.” Wesley then begins to address the idea of a gradual work of sanctification. He refers to this gradual sanctification saying “as we more and more dead to sin we are more and more alive in Christ.” Wesley goes on to say Christians should wait for entire sanctification or a “full salvation from all our sins.” He then defines entire sanctification as “perfect love. It is love excluding sin; love filling the heart, taking the whole capacity of the soul.”

Next Wesley answers the question “what is faith through which we are saved.” Wesley uses the Apostle’s definition of faith saying it is “an evidence, a divine evidence and conviction of things not seen.” He takes faith to mean in a more specific form “a divine evidence and conviction not only that “God was in Christ, reconciling the world unto Himself,” but also that Christ loved me and gave Himself for me.” He goes on to say “it is by this faith that we receive Christ.” Wesley takes this faith to be evidence or assurance that Christ loves the one who has faith. After the assurance one can become confident in God. He also says that “it is by this faith that we are saved, justified, and sanctified.”

Next Wesley answers the question “how are we justified by faith.” On this subject he states “faith is the condition, and only condition, of justification.” He also answers the question whether repentance and its fruits are necessary to justification. He answers saying “repentance is not necessary in the same sense with faith, nor in the same degree.” He later states repentance and its fruits are remotely necessary while faith is immediately necessary. He also answers the question “do you believe we are sanctified by faith?” to which he answers “exactly as we are justified by faith, so are we sanctified by faith.” He also makes the argument that repentance and its fruits are expected for sanctification. Wesley makes a distinction between repentance consequent to justification and repentance previous to justification. Consequent repentance leads to “conviction of the sin remaining in our lives” and our helplessness. Wesley says works of piety and mercy are necessary for sanctification. Wesley returns to the necessity of repentance and its fruits for “full salvation” saying they are only necessary giving time and opportunity “otherwise a man may be sanctified without them.” He explains repentance and its fruits are “necessary in order to the continuance of his faith, as well as the increase of it.” He explains that faith is immediately necessary for salvation.

Wesley then addresses the question “what is that faith whereby we are sanctified.” He says that God promised it in scripture and that God wants to have the whole heart so there will be no room for sin. He goes on to say that since God has promised it is capable of doing it. And thirdly that he is “willing to do it now” and that he will do it. Finally Wesley addresses whether the work of sanctification is gradual or instantaneous. He concludes this by musing that it may be gradual for some and instantaneous for others.

He concludes the sermon by urging his listeners to “look for it every moment” and encouraging them that “it will come, and will not tarry.” He finally sums up the ideas by saying “expect it by faith; expect it as you are and expect it now.”

Foundations of Wesleyan Arminian Theology

2005-04-02T17:58:00.000-05:00

In his book Foundations of Wesleyan Arminian Theology Mildred Bangs Wynkoop compares Calvinist Theology with Weleyan-Arminian theology, and multiple offshoots of the two including Neo-Calvinism, Wesleyan Calvinism, Calvinistic Wesleyanism and others. The first chapter of Wynkoop’s book presents a history of the doctrine of personal predestination. He starts with an explanation of turmoil and factions within the church. He then moves on to discuss the conclusions and teachings of Pelagius and Augustine. He draws the lines back to their pre conclusions about humanity and God. In the second chapter Wynkoop focuses more on the historical influence of Augustine’s views and beliefs as they are concerned with Calvinist theology. Wynkoop connects the theological developments of Calvin’s doctrines to the conclusions of Augustine’s doctrines and points out the biblical issues the presuppositions that Calvin used created. Here he moves into Arminius and his theological upbringing and growth. Wynkop includes sections on Beza and the supralapsarian’s and starts to detail their theological errors. He presents a short biography of influential events in Arminius’ life to show how his past would eventually influence his views and his theology. He often refutes the non-Arminian view using the words of Arminius’ himself. Wynkoop dedicates several pages to a summary of Arminius’ view as they concern the problem of predestination. Wynkoop summarizes Arminius’ view saying “Arminius stressed an interpretation of predestination which understood God’s race as strengthening moral life rather than weakening it,” he goes on to say that Arminius put Christ at the center of theology and desired to return the church to it’s biblical roots. He credits Arminius for “laying the foundation” for holiness.

The second major component of his book breaks down the different views and combinations of Calvinism and Weleyan-Arminianism. He starts the section off with a summary of the synod of Dort and the Remonstrants’ five propositions. Then moves on to explain the views of combination groups that have formed between Arminianism and Calvinism. He supports a Wesleyan-Arminian view and spends this section deconstructing the alternative views often pointing out their scriptural short comings.

Wynkoop then moves to answer two questions “how much moral responsibility men may possess without threatening the absolute sovereignty of God? And with how much responsibility did a sovereign God endow the men He created?” Wynkoop then goes on the point out the difficulties “raised by Calvinistic predestination” that are “between God’s will and man’s will.” He summarizes that Calvin “emphasized the majestic power of God” and “Arminius emphasized the justice of god,” while Wesley “emphasized the love of God. Wynkoop then tackles the influence of the Holy Spirit and its influence on the morality of Wesleyan and Calvinist theology. It’s at this point Wynkoop focuses on sanctification and holiness. He concludes “sanctification is an essential element of salvation and must engage the total nature of man. Then he says “sanctification is God’s method of healing a soul.

Christian Spirituality; Five Views of Sanctification

2005-04-02T17:55:00.000-05:00

Christian Spirituality; Five Views of Sanctification edited by Donald L. Alexander is broken down into 5 sections; one section for each view. The 5 views of sanctification included in the book are the Reformed view, the Lutheran view, the Wesleyan view, the Pentecostal view, and the contemplative view (held by Quakers). Each section includes an essay written by a theologian who supports the view and then responses from the other contributing authors of the book.

The Lutheran view is defended by Gerhard Forde. He defines sanctification as “the art of getting used to the unconditional justification wrought by the grace of god for Jesus’ sake.” He also defines it as “being salvationed” and says “it is the justified life.” He also makes clear that the end of sin is death. The Reformed response worries that Forde takes Justification so seriously it may be at the expense of sanctification. The Wesleyan response worries that the Lutheran view leaves no room for acts of love to better a person’s life. The Pentecostal response worries that the Lutheran view eliminates any need for effort. The contemplative response discusses the need for costly grace and it’s parallel to sanctification.

The reformed view is presented by Sincalair Ferguson. Ferguson argues it is “through union with Christ that sanctification is accomplished in us.” He argues that when we enter union with Christ, Christ makes us sanctified which is being dead to sin and being alive. He sees that this arrives at the point of salvation not a later point. He defines the idea of sanctification as “the consistent practical outworking of what it means to belong to the new creation in Christ. The Lutheran response discusses the concept of what works of faith are and how they are worked into sanctification. The Wesleyan response points out that Wesley argues that sanctification is a perfect love for a loving God. The Pentecostal response was hesitant with the means of how the grace for sanctification and salvation was communicated. The contemplative response agrees largely with the Reformed view except emphasizes prayer in the process.

The Wesleyan View is argued by Laurence Wood. Focuses on the need for experience to back up biblical teaching and the second blessing as integral to their view of sanctification which Wood says entire sanctification is pure love for God and others not sinless perfection it also has to do with intent. The Lutheran response argues that Wesleyan “sanctification is described as a process, a mater of becoming in reality what is given in Christ through the new birth.” The reformed response argues that Wood and Wesleyans try to attain perfection while misunderstanding sin. The Pentecostal view sees Wood’s essay as an “intricate argument to explain their distinctive doctrine.” The contemplative response discusses how “Wesleyan thought has always come out better in practice than in theory,” it goes on to argue that it is a confusing doctrine.

The Pentecostal view by Russell Spittler describes the history and significance of Pentecostalism he refers to sanctification as spirituality and defends it using charismatic experience and the work of the Spirit. The Lutheran response points out a lack of influence by the preached Gospel. The Wesleyan view warns against following emotions and experience to form sanctification. The Contemplative view points out a lack of discussion on “spiritual growth, and development, or sanctification.”

Finally the contemplative view is proposed by E. Hunson. Hunson argues “our task is to open ourselves to God’s gracious energies.” Their hope or goal is an ultimate eternal union with God. The Lutheran response says that Hunson is supporting practical Pelagianism. The reformed view draws a distinction saying that God cannot be fully known. The Wesleyan response says that Hunsons bypassed grace, was too subjective and did not put scripture in the proper place.

Luther The Reformer; the story of the man and his career

2005-04-02T17:53:00.000-05:00

In his book Luther The Reformer; the story of the man and his career, James M. Kittelson retells Martin Luther’s life in a chronological manner. The book starts with a “Chronological Table,” that highlights events in Martin Luther’s life. It starts with his birth in 1483 and ends with the “victory of Charles V over the Schmalkald League at the Battle of Muhlberg.”

The first section of the book is on “the formation of the young man.” It opens with a chapter entitled “the son of a Peasant.” This chapter deals with Martin’s family history, his early spiritual formation, and his being sent off to the University of Erufrt. This chapter highlights the factors that influenced Martin Luther’s thinking. The second chapter in this section is entitled “a man of sorrows.” This chapter starts with Luther becoming Master Luther. It then moves to Luther’s vow to become a monk on the rood between Erfurt and Mansfeld. It then deals with his first mass. The chapter ends with Luther’s trip to Rome and his transfer to Wittenberg. The third chapter is “a student of theology.” This chapter deals with the time Luther spent as a theology student studying the “queen of the sciences.”

Part two of Luther the Reformer is entitled “The Genesis of the Reformer.” The first chapter in this section deals with “the maturing professor.” The chapter opens with Luther’s “pure obedience,” to the call to become a professor. The rest of the chapter deals with Luther’s development as a doctor of theology and the struggles that began through his teaching. The fifth chapter of the book is entitled “the explosion.” It opens with information on indulgences and Johann Tetzel’s indulgence sales to fund St. Peter’s Basilica. A section on “the 95 theses” follows. It relates how a “young university professor with too much to do by the name of Martin Luther posted 95 theses against the sale of indulgences.” The chapter ends with the Heidelberg Disputation and Luther’s defense of the 95 theses. The next chapter is entitled “the lines drawn.” This chapter deals with Luther’s summoning to Augsburg and the proceedings and hearings at Augsburg. This chapter also deals with the politics behind the proceedings. The next chapter is entitled “the public disputant.” This chapter deals with the politics behind further proceedings. It also deals with the Leipzig debate.

The third part of the book is “an outlaw’s work.” The first chapter is “the outlaw.” This chapter deals with Luther’s excommunication, the publishing of “the address to the Christian Nobility,” “On the Babylonian Captivity of the Church,” and “The freedom of a Christian.” The chapter ends with the Diet of Worms. The following chapter deals with Luther’s exile at Wartburg and the translation of the New Testament. The tenth chapter is on “return to the fray.” It deals with the rebellion in Wittenberg and Luther’s return to public life.

The fourth part of the book is “the true church.” It opens with a chapter on “false brethren,” and deals with the sacramentarian controversy. It also deals with Luther’s marriage to Kathrina von Bora. The next chapter is on “Pastor and Teacher.” This chapter starts when Luther is 44 and is in poor physical health. It discusses the publication of Luther’s Small Catechism and the Marburg colloquy. The following chapter is “damnable Rome.” This chapter deals with the presentation of the Augsburg confession. The following chapter deals with the building of the church, struggles with Anabaptists.

The Fifth part of the book is the “mature Luther.” The first chapter in this section deals with the politics behind the times of the reformation. It also deals with the “attempts at Concord.” The following chapter is about Luther “defending the faith” from various attacks. These attacks came from the antinomian controversy, the Jews, and the Turks. The next chapter deals with the “last years” of Luther’s life. The final chapter deals with final struggles and the death of Martin Luther.

Rapture

2005-04-02T16:21:00.000-05:00

Shrouded in silence
As if our dark veil of mystery
Hurried despair
Rushes the imagination
Over the desolate land
Into water

Boats carrying the time
Away into the white loss of eternity
A fear of the unknown
Runs about the recess of the mind
The empty mind

Full of black & white
The contrast of life
Water & land separate
The real from the lost
The black from the white

An ocean rages
Wildly searching the heart
Leaving the mind
Finding the real
The white face on the black shadow

Mystery?
Come!
The color dried up
The ocean emptied
The mind cleared
Allowed to wander

Not wondering
Stuck on white over black
Black over white
Conflict

The boat flows away, gently swaying
Into the dark recesses of the mind
Reality shop holds tight
A fight between black & white

Originally Published in Questions for Water; a Book of Poems (Columbus, Ohio: The Artist-in-Residence Program/ Wexner Center for the Arts, 2002)

On Blue Water

2005-04-02T16:20:00.000-05:00

The sense of wonder
Blue in the mind
The noises sound deftly
A mere itch in reality
A curl in the world

A sense of hate
Curly small hate
The noises tear
Through the mind
The itch of desire burns
On the blue water

Originally Published in Questions for Water; a Book of Poems (Columbus, Ohio: The Artist-in-Residence Program/ Wexner Center for the Arts, 2002)

You Are...

2005-04-02T16:18:00.000-05:00

You Are…

You are Jesus
My Lord
My savior
My everlasting love
Your heart cries out to me
Beckoning me closer
You are Jesus
Your love is boundless
Your hands out stretched
Reaching for me
Pulling me to your heart
Your sovereign love
Your perfect everlasting love
For me
For everybody

Originally Published From the Catacombs; Who Do You Say That I am? (Canton, Ohio: Malone College, 2002)