Showing posts with label Discipleship. Show all posts
Showing posts with label Discipleship. Show all posts

16 March 2011

(RNS) Feature plus my comments

From the Crescent City we have this report.
Bold and comments are mine.

Archbishop wrestles with doubts on school paddling

By Bruce Nolan

NEW ORLEANS (RNS) As a high-school student in the mid-1960s, Greg Aymond occasionally saw an angry teacher cuff a student. It never happened to him, nor does the memory of faculty discipline in those days particularly trouble the man who later became the archbishop of New Orleans.

But now, as Archbishop Gregory Aymond confronts formal physical punishment at one of the city’s top Catholic high schools jewels, he is clear:

“I do not believe the teachings of the Catholic Church as we interpret them in 2011 condone corporal punishment.

“It’s hard for me to imagine in any way, shape or form, Jesus using a paddle,” he said. [perhaps a whip on one occasion]

Moreover, Aymond said, the social research “is very, very clear: Violence fosters violence.” [research is also clear that DISCIPLINE fosters DISCIPLINE. which is just what folk forget about in our times.]

The 61-year-old archbishop’s concerns about corporal punishment at St. Augustine High School received a public airing late last month (Feb.) in an extraordinary meeting with the school’s parents and alumni.

The alumni urged the school to drop its temporary ban on paddling—a ban put in place, Aymond disclosed, as a result of concerns he quietly raised months ago. [parents requested the ban be dropped...notice how that works?]

One after another, business and professional men, tradesmen and fathers recalled getting bent over and whacked by a lay teacher or a priest during their days at St. Augustine. [one wonders how they grew to be such fine citizens in N'awlenz]

With the distance of age, they told Aymond they appreciated the crack of the paddle for its ability to force a mid-course correction on a young man grown lazy, or disrespectful, or too full of himself. [popcorn or Proverbs, anyone? this is getting good]

A few recalled memorable collective punishment: a whole class getting caned, one by one, for substandard academic performance, or because one miscreant declined to come forward. [let's be fair--I hate this type of punishment. but who am I?]

[Dr. Spock, isn't all this paddling just pent up eroticism? Kinky stuff, right?! You'll know why I ask in a moment...]

“I listened, genuinely,” Aymond said. “The words I heard are that we are different. We are unique. It works for us. It’s not a problem. This is the best way we can do discipline.” [so let's see how the good shepherd responds to the voice of his sheep for the GREATER GOOD.]

Still, Aymond said after the meeting, physical punishment is banned in all Catholic schools for reasons both theological and psychological. “It saddens me that any school in the archdiocese uses corporal punishment,” the archbishop said. [I'm not surprised by the psycho-babble load, but I really want to hear the theological reasons not to DISCIPLINE young people]

Aymond said the concern about corporal punishment at St. Augustine dates back two years, and the concern is his—not a parent’s, nor a lawyer’s.

“I’m not concerned primarily about liability,” he said. “I am concerned about morality. [who mentioned liability? oh, yes. YOU did. hmmm. All that the parents were talking about was discipline.]

“In my mind, to strike another person in this day and age—40, 50, 60 years ago, it might have been OK—but in this day and age, all the data says this is not an appropriate thing to do. [Am I being unfair to see the CLEAR connection between this day and age and HIS mind?]

“It doesn’t foster a positive self-image. I don’t think it’s what the Catholic Church should be doing. And it’s not what Jesus would do.” [He must be watching The View, or Orpah]

The archbishop said he found the matter waiting for him when he arrived in New Orleans from Austin in the late summer of 2009. [Pet peeve alert! Only this time I'm glad they're not capitalizing his title for respect.]

Aymond said his early official readings contained an unusual letter forwarded to New Orleans by the national bishops’ Office of Child and Youth Protection, the abuse-prevention department set up in the wake of the Catholic sex abuse scandal. [?]

Aymond said the letter came from an activist (whom he did not identify) who wrote from Ireland, which is suffering through a sexual abuse scandal in the Catholic Church worse than the American experience in 2002. [Do I, alone, find it odd that there be a connection?]

Aymond said the Irish author singled out the continuing existence of physical punishment at St. Augustine in New Orleans and called it to the bishops’ attention.

Aymond said he inquired and learned that despite archdiocesan prohibition, corporal punishment was and is expressly authorized in St. Augustine’s handbook, administered with a piece of wood at the front of a class. [Just like I remember it being done through my school years]

He said he learned that the archdiocese occasionally received parental complaints, which were forwarded to St. Augustine for handling.

Troy Henry, who chairs the board that runs day-to-day operations at the school, said he was surprised to hear the archbishop had received parental complaints. Henry said he had spoken to school officials, who maintain they have not heard any. [No, I'm not surprised by this either]

Aymond said in late 2009 the archdiocese hired Monica Applewhite, a national consultant on “safe environments” for minors, to review the environment at St. Augustine in conversations with administrators, teachers, parents and students.

Although he declined to discuss her report, he said it was her research underlying his statement that St. Augustine is the last Catholic school in the country to use the wooden paddle.

Aymond said his conversations with the Josephites, the order of Catholic priests that runs St. Augustine, prompted them to call a temporary ban on corporal punishment.

(Bruce Nolan writes for The Times-Picayune in New Orleans.)

Biretta tip to GetReligion

01 December 2010

Proverbs and Virtue

I have been teaching this fall through Solomon's book of Proverbs. At first I thought I would openly present the material from the Cardinal Virtues and Capital Sins and draw support from the chapter-by-chapter material. My thinking was that there should be some material somewhere that will help categorize the material of Proverbs according to the virtue and vice tradition. For each virtue or vice I had hoped to provide a list of verses from Proverbs to support the notion.

Well, so far I have been on my own in this regard. As soon as I realized this, which thankfully was before the sessions began, I decided simply to work our way through Proverbs chapter-by-chapter and insert the analogies from the Cardinal Virtues and Capital Sins when naturally applicable. Some other information is also very deferential to the Proverbs. The ways we participate in other peoples' sins...The ways to show mercy toward all people...etc. When you click through those two links be sure to read up on all the other material on that page. Thank you, fisheaters.com

Now if only I could find a book or website that has sorted the stanzas of Proverbs according to the Virtue and Vice grid. If anyone knows good resources for this I will gladly receive them and warmly thank you.

26 August 2010

Opinion

I think I just realized something.
If I am the only person on the planet with a particular opinion...
that rather places me in the minority.

25 March 2010

Spiritual but not Religious

People often believe that they don't need to go to Church to 'worship' God. There must be many levels to their internal resistance. Suffice it to say that Church doesn't meet their expectations. Neither does God. Their answer is to ignore His expectations and insist upon their own with tunnel-vision.
They might be shocked to read His expectations:

GOD spake these words and said; I am the LORD thy God: Thou shalt have none other gods but me.

Lord have mercy upon us,

and incline our hearts to keep this law.

Thou shalt not make to thyself any graven image, nor the likeness of any thing that is in heaven above, or in the earth beneath, or in the water under the earth; thou shalt not bow down to them, nor worship them;
For I the LORD thy God am a jealous God, and visit the sins of the fathers upon the children, unto the third and fourth generation of them that hate me; and shew mercy unto thousands in them that love me and keep my commandments.

Lord have mercy upon us,

and incline our hearts to keep this law.

Thou shalt not take the name of the LORD thy God in vain;
For the LORD will not hold him guiltless, that taketh his Name in vain.

Lord have mercy upon us,

and incline our hearts to keep this law.

Remember that thou keep holy the Sabbath-day.
Six days shalt thou labour, and do all that thou hast to do; but the seventh day is the Sabbath of the LORD thy God. In it thou shalt do no manner of work; thou, and thy son, and thy daughter, thy man-servant, and thy maid-servant, thy cattle, and the stranger that is within thy gates. For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the seventh day, and hallowed it.

Lord have mercy upon us,

and incline our hearts to keep this law.

Honour thy father and thy mother;
that thy days may be long in the land which the LORD thy God giveth thee.

Lord have mercy upon us,

and incline our hearts to keep this law.

Thou shalt do no murder.

Lord have mercy upon us,

and incline our hearts to keep this law.

Thou shalt not commit adultery.

Lord have mercy upon us,

and incline our hearts to keep this law.

Thou shalt not steal.

Lord have mercy upon us,

and incline our hearts to keep this law.

Thou shalt not bear false witness against thy neighbour.

Lord have mercy upon us,

and incline our hearts to keep this law.

Thou shalt not covet
thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his servant, nor his maid, nor his ox, nor his ass, nor any thing that is his.

Lord have mercy upon us,

and write all these thy laws in our hearts, we beseech thee.

03 June 2009

Jesus Prayer & Spirituality

I have been using the Jesus Prayer since reading Anthony M. Coniaris' Confronting and Controlling Thoughts According to the Fathers of the Philokalia.

What is it?
Oh, Lord Jesus Christ, Son of God, have mercy on me the sinner

Coniaris points out that the prayer was developed by monks long ago. It is the key to opening a deeper life of the Spirit. The book remarks how all-encompassing the prayer is...how simple...how concise and accurate.

Why use it?
Well, reading the book will answer it ten times better than I can. Let me just share a story. I have personal reason to read and apply that book to my life. My thoughts can master me...they can lead me to believe false things...they can verge on surreal expectations...they wander and ask me to follow. The book and the Prayer help me to snap back into the hear-&-now. I don't think I'm alone in that battle either...perhaps in a small company of those that admit it openly. I used to think that I simply had wonder-lust. I could spend hours thinking about what life would be like if I had billions of dollars. What would I do with that money? What would life look like? Oprah would be proud of my visionary wanderings. Sadly, vagrant thoughts can take you other places--vulgar places. The problem with these thoughts is how you naturally begin to make decisions to allow those dreams to become reality. Romantically I thought that I had a clever device to stamp out any chance of online wonder-lust. I made my wife's full name my password to the computer. Surely if I had to type her name I could not be tempted to venture places she would disapprove of. [crickets chirping...long silence] WRONG. However there is power at the Name of Jesus. We express this when we reverence His Name during the Divine Liturgy. Coniaris comments, "when sinful thoughts knock...let Jesus get the door!" So I have a new password to all accounts--but don't try to hack me, I'm too clever for that! (wink)
William of Saint Thierry would consider this the very first level of spiritual maturity. First one must master their passions...master their thoughts. William had a three-tiered approach to Chrisitian proficiency. 1-control your physical passions. 2-wash your thoughts in the scripture. 3-unify your heart and mind. William was the Abbot [or master] of an Abbey [monastery] in Saint Thierry and best known for his advice to young monks. He is also classic reading for Western Spirituality mainly because he relied upon the ancient Fathers of the Church so much. That reliance makes him far for Eastern Orthodox in his approach.

What is a spiritual man?
Having read Coniaris' book I realize the true meaning of Proverbs 4:23. Keep thy heart with all diligence; for out of it are the issues of life, KJV. The NIV translation is perhaps misleading here, Above all else, guard your heart, for it is the wellspring of life. I once thought that this meant to build a fence around your heart and protect it from any outside forces. Think Buckingham Palace guards! The NIV word 'guard' led me to that conclusion. Now I think the picture should involve me turning around to face the heart; keeping an eye on it constantly. Since I am supposed to be mortifying any vestige of the Old Man I must watch my heart as if it were an unfamiliar & sleezy old man at the neighborhood playground. Keep from the KJV should remind us to keep and eye on it. Now the mental image is an armed soldier training his weapon on a captured spy/terrorist.
I got my eye on you, buddy!
A spiritual man is someone that treats his inner life like he wants to treat others--under intense scrutiny and without any mercy! He is also a man that treats others the way he is inclined to treat himself--with pity, understanding, and mercy [since we know that everyone carries this burden of being a son of Adam or a daughter of Eve].

I love this Star Wars quote from Obi Wan Kenobi to his padawan Anakin Skywalker, "Be mindful of your thoughts, Anakin, they betray you."

How true.

11 May 2009

Jesus Prayer

I am finishing a course on Anglican Spirituality. In this course we are brought up to speed on the history of spirituality and shown how our Anglican context applies proficiency at the parish level. As a future minister this is important. But applying it comes only after living it. It has been well said, "the only way to preserve values is to live them."

Also as a future minister, it is important that I am the example to anyone that I attempt to direct spiritually. This has scared me to death ever since the great fish spat me back onto the shore. I left the pursuit of God's call just after my first seminary experience. When I returned I had picked up some major seaweed! Mostly that was evident in my attitude, but as often it was obvious that I had lost my sense of personal piety. The Evangelical machine caused me to question ALL its results. That was not fair of me. To be a holy man is still expected of all ministers. The Evangelical method may be misguided along the way...but they are still on the way.

The best way to explain this failure of piety is to point out one's language. I have come to regard off-color language quite like body-odor. If a man is a bit skunky, he can easily remedy that...so don't question his piety every time he turns up with b-o. Likewise a man's language is easily curtailed if he is too profane. Don't judge by that alone. I began to apply this to myself liberally. Just ask my wife. She began to hear words from my mouth that don't suit a man committed to following Christ. Jesus' words about the filth coming OUT of us being more important than the food that goes IN seemed to slip my mind. In our culture how do you bring this up to someone?

Guidance and Direction
That is what is missing in the Evangelical Church that I left. If I don't have mastery of Sin then I have no business advising others how to overcome damaging thoughts and behavior. "Blind leading the blind" ring a bell? We all need to live by rules...we all need guidance...we all need direction. We don't need people making up their own rules and foisting them legalistically over others. So I have picked back up another weapon in the fight for my soul. That tool, or weapon, is the Jesus Prayer.

Oh, Lord Jesus Christ, Son of God, have mercy on me a sinner.

Anytime I encounter a tempting thought or image, I now say this prayer. No, that does not make it a talisman nor the foot of a rabbit. I puts me right where I need to be in relation to The King of Glory. In a book I'm reading we are advised, "Whenever Sin knocks, let Jesus get the door." He already proved that He can tackle, trample, repel, overcome, and rid Sin...why not let him help me? By the way, doesn't that quote sound like the cheese you could get from the local Christian bookstore self-help section? Why do I like it so much?

When you begin to struggle (that's opposed to simply wallowing in Sin) against temptation, you are quite wise to take the yoke of Christ and let him pull. Just knowing that you are stuck in a dank squalor is proof that you cannot get out alone. You never could do, and you never will. Also since the tempter is crafty, he will leave you be until you are alone. He don't much like crowds. So temptation is sharper when you are isolated. Who better to call upon than He who is Lord of creation...able to join you at any location, in any situation?

But there are other warriors ahead of us, ready to instruct. We call them pastors, or shepherds. They are best suited to dispense the grace of God as well as 'reign in' wayward sheep.

I want to blog more about spiritual direction after my last class session.

04 May 2009

09 March 2009

St. Ignatius on Discipleship, conclusion

Conclusion

When Protestants examine Ignatius’ writings, it is hoped they can see his zeal for Christ and his Church. He did not separate discipleship from ecclesiastical unity. Perhaps they can be distinguished, but never separated permanently. In fact, Baptism and the Eucharist served as two key events in the process of discipleship that highlighted the new Christian’s commitment to the faith of our Lord. We showed this by Ignatius' repeated refrain of unity in the liturgical aspects of baptism and taking the Holy Eucharist. He did not desire death for personal reward; rather he viewed his death in light of the lives he left behind in the Churches of Asia Minor. He mainly concerned himself with his peoples’ discipleship through unity. His death for Christ was the example he hoped to leave for them. His death was true imitation of his mentors Paul and John, his peer Polycarp, not to mention the Lord Jesus Christ. He did not simply view Christ’s death as an example of Divine love. His view of the atonement goes back to the cross. But it was natural for him to see continuity between the obedient, even willing, sacrifice of Christ and the apostles and other apostolic fathers. Only if the Churches of Ignatius’ bishopric were united would his own death be a bona fide martyrdom. Then indeed would he be a true disciple.1 His death would unite those he left behind for the mission he left to them [clearly imitating the Lord]. Ignatius could not sever the cord between true discipleship and faithfulness to the apostles' teaching on Christ either. As with many things we learn about in the Church, discipleship is not disconnected from the community nor its unity...perhaps it can be distinct but not separated.


1 Willard M. Swartley, “The Imitatio Christi in the Ignatian letters,” Vigiliae Christianae 27 no. 2 (1973): p. 103.

01 March 2009

St. Ignatius on Discipleship, part 6

Discipleship as Imitation

Ultimately discipleship is imitating Christ. Ignatius conceives martyrdom as the perfect imitation of Christ.1 This is the central point of the paper. Ignatius saw following Jesus to be ultimately accomplished in the imitation of his own suffering and passion. A case of true imitation can be seen only in the case of Ignatius’ relationship with Christ.2 Examination of the imitation-texts clearly shows that imitation is oriented primarily to suffering, not to the cross specifically but to suffering, as the inevitable consequence of loving like God loves.3 The whole point of the baptism, Eucharist, suffering for God, and Christology is to be an imitator of the one in whom we are baptized, the one whom we partake at the table, who suffered for our sakes and for our salvation, who embraces humanity and redeems it.

Ephesians 1:1. ‘Being imitators of God, taking on new life in the blood of God, you have fully completed the task so well suited to you.’ He speaks of imitating God and fulfilling a task. The question is, ‘what is the task?’ Is it imitation or visitation from the larger context of greeting and helping him? It is clear that the Church’s life comes from the blood of Christ, but what is the imitation? The evidence seems to point to a period of persecution at Ephesus. But one cannot contend certainly that this is Ignatius’ intent, for the ‘task’ referred to here as ‘imitation’ is not necessarily withstanding persecution. But one would also not expect him to refer to this in terms of imitation of God. So we think he begins his first letter with a statement about their obedience in terms of imitation.

Eph 9:2 “Ye, therefore, as well as all your fellow-travelers, are God-bearers, temple-bearers, Christ-bearers, bearers of holiness, adorned in all respects with the commandments of Jesus Christ, in whom also I exult that I have been thought worthy, by means of this Epistle, to converse and rejoice with you, because with respect to your Christian life ye love nothing but God only.”

Ephesians 10:1. ‘Let us be eager to be imitators of the Lord, who was most maltreated, who endured deprivation and who was rejected.’ Here the instruction to imitate Jesus at the point o suffering is sent to the Church as a whole. The fate of the entire Church is to suffer for the faith. He emphasizes the duty of the whole Church to suffer in imitation the Lord Jesus Christ. If the Church imitates Christ, the logical conclusion is that they will be mistreated, deprived and rejected. In the letter to the Ephesians, Ignatius does not connect discipleship with the faithful Christian life. Rather he connects it to martyrdom. Perhaps, as Rathke suggests, martyrdom is the imitation for a single person whereas the Church is the way of the community, through suffering or not.4

Magnesians 4:1. “It is fitting, then, not only to be called Christians, but to be so in reality:” If Docetists believed that Christ appeared only in aspect, then truly they could believe that our expression of his life could remain undercover. We have been called to be the real expressions of a real Person, the man Jesus Christ.

Magnesians 9:1. ‘And this is why we endure: that we might be found disciples of Jesus Christ . . .’ No other passage says it clearer that this one. Endurance is the mark of a disciple. What is there to endure but suffering? Why endure suffering in the first place; because it is an imitation of Christ’s suffering.

Trallians3:1. ‘In like manner, let all reverence the deacons as an appointment of Jesus Christ.’

Romans 1:2. ‘For I fear your love, lest it do me wrong, for it is easy for you to do what you want to, but it will be hard for me to attain to God unless you spare me.’ He asks the Romans not to intervene for him because they in doing so will impede his idea of following Christ. If he is disallowed to join in Christ’s suffering, via the Romans contending for his release, then his discipleship is halted.

Philadelphians 7:2. ‘But the Spirit proclaimed these words: Do nothing without the bishop; keep your bodies as the temples of God; love unity; avoid divisions; be the followers of Jesus Christ, even as He is of His Father.’ He gives us here a direct connection between our obedience to others and Christ’s obedience to the Father. Noteworthy is the absence of the instruction to follow the teachings of Christ. We are told to follow Christ. Surely we are to understand that the Lord’s teachings are for the Church, but the point is to follow a person rather than a principle. I propose that following Christ is the same as following his teachings.

Smyrneans12:1. ‘The love of the brethren at Troas salutes you; whence also I write to you by Burrhus, . . . I would that all may imitate him, as being a pattern of a minister of God. Grace will reward him in all things.’ Here he gives us instruction to follow someone besides Christ. The principle of imitation is the same if we follow the bishop, for the bishop is the head of the presbytery just as the Father above the Son.

Now, brothers, I have applied these things to myself and Apollos for your benefit, so that you may learn from us the meaning of the saying, "Do not go beyond what is written." Then you will not take pride in one man over against another. 1 Corinthians 4:16. Be imitators of God, therefore, as dearly loved children 2 and live a life of love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God. Ephesians 5:1. You became imitators of us and of the Lord; in spite of severe suffering, you welcomed the message with the joy given by the Holy Spirit. 1 Thessalonians 1:6; For you, brothers, became imitators of God's Churches in Judea, which are in Christ Jesus: You suffered from your own countrymen the same things those Churches suffered from the Jews 2:14. We do not want you to become lazy, but to imitate those who through faith and patience inherit what has been promised. Hebrews 6:12; Remember your leaders, who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith. 13:7.

How could one miss the connection Ignatius finds in these scriptures to his explicit idea of imitation? We are to imitate the faith of our leaders, of others who are more spiritual [that is those that serve and lead], the Bishop, and ultimately the Father, through Christ.

1 Johannes Quasten, Patrology, (Westminster, MD: Newman Press, 1950), 1: p.71.

2 Daniel N. McNamara, “Ignatius of Antioch on his death, discipleship, sacrifice, and imitation,” (Ph.D. diss. McMaster University, 1978) p. 248.

3 Willard M. Swartley, “The Imitatio Christi in the Ignatian letters,” Vigiliae Christianae 27 no. 2 (1973): p. 100.

4 Heinrich Rathke, Ignatius von Antiochien und die Paulusbriefe, (Berlin: Akademie-Verlag, 1967) p. 68-75.

25 February 2009

Spiritual Disciplines

Okay, here are my three spiritual disciplines for Great Lent.

First to offset the desserts I will exercise. I had once developed the habit of jogging, but we'll see just what I settle on. Maybe I'll go for a variety of choices.

Second to counter the Facebook infatuation I will read and prepare better for my upcoming class. I love to read, but lately I just haven't been very disciplined to log off Facebook long enough to get a page in edgewise! This should make the efforts of my upcoming class better. I will be composing papers on William of Saint-Thierry's and the Oxford Movement's contributions to Western [primarily Anglican] spirituality.

Third, another admission. In order to combat the tendency to watch too much sport on the telly, I will engage in a better routine with the Daily Offices. I have let that one slip I'm afraid. Clergy are generally expected to keep this as proficient as possible. In case you're lost on this one, Anglicans have a daily lectionary to read through scripture and a daily prayer 'office' that was handed down from the medieval monastic Book of Hours. Anglicans have a Daily Morning and Evening prayer 'office' that leads us through an Old Testament reading, select Psalms, collects, a New Testament reading, a Creed, and several confessions and prayers. Clergy should practice this as a daily habit, lay people should also keep the discipline as often as possible.

24 February 2009

Great Lent

"Great Lent" is the normal name given in Eastern Christianity for what we in the west simply call Lent. I personally like 'Great Lent' because Advent was a lesser penitential season while Lent is the Greater one.

For this season I plan to refrain from 3 vices, or 3 weaknesses, in order to pour better things in to my soul. First is Facebook. Yes I'm on Facebook, and yes it is very addictive. I have 300 friends on that site that I like to follow. Since joining back in the summer of '08 I have felt the zap from energy better spent elsewhere. So don't look for me on there for at least the Lenten season.

Second, I will put down another encumbrance that so easily besets me. This one is the Ultimate Fighting Championship. I'm sorry, I've been watching this since it debuted on TV just after the first Contender. Again, it started with a bimonthly event on cable and another couple events every year on PPV. Now there are monthly PPVs and many different shows highlighting the sport every week. They can cripple the late hours of the evening watching back the recording that my DVR faithfully records. I'm signing off for Lent. Since I know that March Madness and other sports could quickly fill the void I'm going to fast from all televised sport until after the Great Lent.

They next one should not be admitted by a type-II diabetic, but hey, I'm confessin' me sins. I will also abstain from desserts.

Tomorrow I will post the 3 disciplines I plan to practice in place of the three vices. That, after all, is the point of fasting during Lent--to grow closer to the Lord through spiritual excercises and proficiency.

19 February 2009

St. Ignatius on Discipleship, part 5

Discipleship and Christology

Ignatius’s statements about the person of Christ echo the scriptural polemics against Docetism and incipient Gnosticism. There is no certain answer concerning the number of heresies he was attacking.1 Certainly we can see that he fought Docetism. No less prominent at the turn of the first century was Gnosticism. One of the elements in his passionate desire for martyrdom may well have been an attempt to differentiate himself from his Gnostic-docetic milieu.2 His writings follow the pattern of the apostle John, who linked 'loving the brethren' to proper Christology. Imitation entered Ignatius’ understanding of his death only in regard to the person of Jesus Christ.3

Ephesians 4:2-3 “Therefore in your concord and harmonious love, Jesus Christ is sung. And do ye, man by man, become a choir, that being harmonious in love, and taking up the song of God in unison, ye may with one voice sing to the Father through Jesus Christ, so that He may both hear you, and perceive by your works that ye are indeed the members of His Son. It is profitable, therefore, that you should live in an unblameable unity, that thus ye may always enjoy communion with God.” Unquestionably, Ignatius here describes the relationship of loving the brethren, an act of faithful discipleship to Christ, to one’s ability to believe correctly about the Son of God. Therefore those who believe wrongly about Christ manifest this in improper action within the community.

Ephesians 5:1 “who are so joined to him as the Church is to Jesus Christ, and as Jesus Christ is to the Father, that so all things may agree in unity.” Here he simply argues for the unity of the Church from the basis of Christ’s unity with the Father. We are to understand that to be a logical relationship. If you are living according to Christ, it will look like the union of Christ to his Father.

Ephesians 11:1 “being stones of the temple of the Father, prepared for the building of God the Father, and drawn up on high by the instrument of Jesus Christ, which is the cross, making use of the Holy Spirit as a rope, while your faith was the means by which you ascended, and your love the way which led up to God.” This symbol captures the overall scheme Ignatius uses to illustrate his concept of salvation. Man and God have responsibility and actions in his view. It is Trinitarian and highlights the idea of human activity in salvation. The description retells his thought on the place of the church in God’s program. Since the word "stones" is plural we are reminded that he is addressing a congregation...not an individual. A group could not perform this obedience unless it is unified.

Ephesians 17:1-2. “For this end did the Lord suffer the ointment to be poured upon His head, that He might breathe immortality into His Church. Be not ye anointed with the bad odor of the doctrine of the prince of this world; let him not lead you away captive from the life which is set before you. And why are we not all prudent, since we have received the knowledge of God, which is Jesus Christ?” Reception. He implores them here to adhere to the doctrine of their mentors. Notice how this doctrine is to be handed down, but not to be developed. So that unity with the bishop connects the believers to the true heritage of the Church, the Apostles.

Magnesians 1:1-2. “For as one who has been thought worthy of the most honorable of all names, in those bonds which I bear about, I commend the Churches, in which I pray for a union both of the flesh and spirit of Jesus Christ, the constant source of our life, and of faith and love, to which nothing is to be preferred, but especially of Jesus and the Father, in whom, if we endure all the assaults of the prince of this world, and escape them, we shall enjoy God.”

Magnesians 7:1. “therefore the Lord did nothing without the Father, being united to Him.” Again he points out the glaring emphasis on the unity of the Father to the Son, as an example for us to follow in our Christian lives.

Magnesians 7:2. “There is one Jesus Christ, than whom nothing is more excellent. Do ye therefore all run together as into one temple of God, as to one altar, as to one Jesus Christ, who came forth from one Father, and is with and has gone to one.” His inclusion of ‘ones’ here highlights the unity between God and between the believers.

Magnesians 8:2. “There is one God, who has manifested Himself by Jesus Christ His Son, who is His eternal Word, not proceeding forth from silence and who in all things pleased Him that sent Him.” The concept of silence could be treated independently as a paper topic. The Father sends the Son in who is his word, not in silence, but in full expression. God’s love is expressed fully in the sending of the Son, the word. The father is not silent, for the word is going forth, incarnating in the flesh.

Magnesians 13:1-2. “Study, therefore, to be established in the doctrines of the Lord and the Apostles, that so all things, whatsoever ye do, may prosper both in the flesh and spirit; in faith and love; in the Son, and in the Father, and in the Spirit; in the beginning and in the end; with your most admirable Bishop, and the well-compacted spiritual crown of your presbytery, and the deacons who are according to God.” This description encapsulates the thesis of Ignatius’ letters to the Churches. It warns of false doctrine, calls for unity of the body, and includes submission to Christ-appointed leadership.

Trallians 6:1-2 “I therefore, yet not I, but the love of Jesus Christ, entreat you that ye use Christian nourishment only, and abstain from herbage of a different kind; I mean heresy. For those [that are given to this] mix up Jesus Christ with their own poison, speaking things which are unworthy of credit, like those who administer a deadly drug in sweet wine, which he who is ignorant of does greedily take, with a fatal pleasure leading to his own death.” In one of his clearest examples of polemics against heresy, Ignatius parallels the concept of accepting new teachings to taking a poisonous drink, enjoying its pleasure yet ignorant of its harm. A lot of scholars claim that doctrine was not firmly developed by this time. Ignatius shatters that ultra-modern & liberal assumption. One cannot 'mix' purity with impurity and create orthodox doctrine. The deposit of faith, the rule of faith, the 'faith once delivered' was already being defended against poison.

Trallians 9:1-2. “Stop your ears, therefore, when any one speaks to you at variance with Jesus Christ, who was descended from David, and was also of Mary; who was truly born, and did eat and drink. He was truly persecuted under Pontius Pilate; He was truly crucified, and [truly] died, in the sight of beings in heaven, and on earth, and under the earth. He was also truly raised from the dead, His Father quickening Him, even as after the same manner His Father will so raise up us who believe in Him by Christ Jesus, apart from whom we do not possess the true life.” Here Ignatius outlines the proper understanding of the Son incarnate. The connection to his earthly lineage affirms his unity. No one who believes otherwise can be truly a Christian. Docetism clearly embodies the heresy refuted here. Docetism asserts/ed that Jesus 'merely appeared' to his disciples to return to them from the grave. Stop your ears when you hear it!

Romans 3:2. "For the things which are seen are temporal, but the things which are not seen are eternal." For our God, Jesus Christ, now that He is with the Father, is all the more revealed [in His glory]. Christianity is not a thing of silence only, but of [manifest] greatness.” Again silence is contrasted with the Son. Since the Son is glorified with the Father, the church carries on the word with the assistance of the Spirit.

Romans 7:3. “I desire the bread of God, the heavenly bread, the bread of life, which is the flesh of Jesus Christ, the Son of God, who became afterwards of the seed of David and Abraham; and I desire the drink of God, namely His blood, which is incorruptible love and eternal life.” This Eucharistic prayer conveys the link between the body and blood of the Son and the incorruptible divine nature. When we take the Holy Communion, we sup on the medicine of immortality.

Philadelphians 9:2 “But the Gospel possesses something transcendent [above the former dispensation], viz., the appearance of our Lord Jesus Christ, His passion and resurrection. For the beloved prophets announced Him but the Gospel is the perfection of immortality. All these things are good together, if ye believe in love.”

Philadelphians 11:3 “May the Lord Jesus Christ honor them, in whom they hope, in flesh, and soul, and faith, and love, and concord! Fare ye well in Christ Jesus, our common hope.”

Smyrneans3. “For I know that after His resurrection also He was still possessed of flesh, and I believe that He is so now. When, for instance, He came to those who were with Peter, He said to them, "Lay hold, handle Me, and see that I am not an incorporeal spirit." And immediately they touched Him, and believed, being convinced both by His flesh and spirit. For this cause also they despised death, and were found its conquerors. And after his resurrection He did eat and drink with them, as being possessed of flesh, although spiritually He was united to the Father.”

Smyrneans5:1-2. “Some ignorantly deny Him, or rather have been denied by Him, being the advocates of death rather than of the truth. These persons neither have the prophets persuaded, nor the law of Moses, nor the Gospel even to this day, nor the sufferings we have individually endured. For they think also the same thing regarding us. For what does any one profit me, if he commends me, but blasphemes my Lord, not confessing that He was [truly] possessed of a body? But he who does not acknowledge this, has in fact altogether denied Him, being enveloped in death.”

Smyrneans 6:2 “Let not high place puff any one up: for faith and love are everything, to which nothing is to be preferred. But consider those who are of a heretical opinion with respect to the grace of Christ which has come unto us, how opposed they are to the will of God. They have no regard for love; no care for the widow, or the orphan, or the oppressed; of the bond, or of the free; of the hungry, or of the thirsty.”

1 A. A. K. Graham, “Their word to our day, IV. Ignatius of Antioch,” The Expository Times 80 (Jan. 1969): p.102.

2 Ibid., p.108.

3 Daniel N. McNamara, “Ignatius of Antioch on his death, discipleship, sacrifice, and imitation,” (Ph.D. diss. McMaster University, 1978) p. 248.

12 February 2009

Bear your cross, dear ones

After reading this story I am more and more convinced that we will bear our crosses publicly.
The prayer from our Baptism also comes to mind.

WE receive this Child (or person) into the congregation of Christ’s flock; and do +sign him with the sign of the Cross, in token that hereafter he shall not be ashamed to confess the faith of Christ crucified, and manfully to fight under his banner, against sin, the world, and the devil; and to continue Christ’s faithful soldier and servant unto his life’s end. Amen. ~1928 BCP.

hat tip to Valle Adurni.

06 February 2009

Children at Church

I was startled by a sign I recently saw in the dentist's office. Here it is...

"You don't have to floss ALL your teeth...just the ones you want to keep!"

Brilliant. By way of analogy let me announce my philosophy of children in Church. All parents should keep this in mind when struggling to muffle the outcries of their little ones during worship.

"You don't have to teach ALL your children to worship the LORD in the beauty of holiness...just the ones you want to keep!"

After all, family is our first vocation. Our children are the litmus test of our parenting. We have a responsibility that is beyond our ability.
LORD have mercy!

04 February 2009

St. Ignatius on Discipleship, part 4

Discipleship and martyrdom

Some erroneously contend that Ignatius yearned for death.1 For Ignatius, discipleship entailed death. Suffering was the natural path of following Jesus Christ. Death was the natural end of suffering. Therefore to be a true follower of Jesus Christ, death should be welcomed just as our Lord ‘set his face toward Jerusalem.’ One writer says of Ignatius, ‘the “self” does not really come into being until it suffers; suffering is not simply something that happens to a person. Rather, it is the means of achieving real selfhood 2’ while another feels that being a disciple had nothing to do with suffering or martyrdom.3 But Ignatius firmly decries that position by stating so often that Christ’s suffering is to be followed. One could further state that real discipleship does not come into being until one suffers. For example, Ignatius writes that he is not yet ‘someone’ and would not be until he was perfected in Jesus Christ (Ephesians 3.1), i.e. until he was martyred. ‘Perfected in Jesus Christ’ is his way of saying, ‘I followed Him to the end, suffering as He suffered, dying as He died, demanding nothing but God's glory above self gain.’ Ignatius’ theology is not shrunken into the kernel of a quest for personal redemption.4 Rather his personal goal was to perfectly follow the Lord Jesus in life, suffering, proclamation, shepherding, and death. Ignatius understood pain not as something to be avoided but as providing a benefit—union with the divine Savior of the world.5 In the incarnation, the Son embraced human flesh and human suffering , so Ignatius would not shy from his own upcoming suffering. “It is not a question whether he would appear as an individual of abnormal psychology today, but whether he was such to his own contemporaries.6” Perhaps this vivid approach to death is clouded by our distance from his situation. Perhaps his contemporaries could identify with his resolve. He had a foreboding and earnest desire to become a martyr, and wished for nothing more than to seal with his death the truth of the gospel to which he had borne such a loud and convincing testimony for so many years.7 He would be a disciple to the death. Christ’s suffering is his essential message, and Christians’ acceptance of suffering is the sign of their commitment to his message.8 Death was a means to bring unity for St. Ignatius [where ever would he get such an idea, wink]. His community suffered from persecution and disunity. Some assert that Ignatius was the cause of the civil unrest. They claim that is why he was arrested. But just as our Lord was innocent of the charges against Him, I am compelled to think that Ignatius was falsely accused too. The Empire under Rome could pull off such a fraud. Ignatius followed Christ in death for the sake of unity, as we shall see from his own comments about death and suffering.

Magnesians 1:2. ‘ . . . In him enduring every abuse of the ruler of this age and escaping, we will meet God.’ Here Ignatius connects the idea of suffering to discipleship by using the word ‘enduring.’ Usually he speaks of ‘attaining God.’ Here though, he uses the term ‘meet God,’ rather than ‘attain.’ This could mean that martyrdom was not on his mind, but rather living sacrificially. But the allusion to Christ’s suffering at the hand of the ruler of this age and ascending to the father cannot be overlooked.

Magnesians 5:2. ‘ [God]. . . through whom, unless we willingly die into his suffering, his life is not in us.’ Here he speaks of us imitating Christ’s death. Does Ignatius imply that we die a martyr’s death in order to prove our faith? Perhaps this language implies our dying by embracing the inevitable suffering connected to Jesus Christ’s new life. In any case this is an allusion to Christ’s suffering in the context of our imitation.

Trallians 4:2. ‘For while I love to suffer, I do not know if I am worthy.’ Somehow Ignatius connects the concept of suffering to that of worthiness. ‘Worthy’ occurs over thirty times in these brief seven epistles. Most of the occurrences speak of being ‘worthy of Christ’ or ‘worthy of God.’ Does that not sound like being an authentic disciple? While it could be a self-deprecating expression, his use of it referring to others seems to suggest that our connection is contextual.

Trallians 10:1. ‘But if . . . he (Jesus Christ) [only] seemed to suffer, why am I bound? And why do I pray for battle with wild beasts? Then I die for nothing.’ This verse speaks of Christ’s passion in light of our suffering in a new way. He confronts the idea of false teachers’ saying Christ did not really suffer by arguing that his present bondage is directly related to Christ’s real suffering. In other words, he would not risk personal injury were he not certain that Christ suffered as an example. He even disputes with the Docetists in mind of being an imitator, a true disciple.

Romans 2:1. ‘ For if I am a word of God, but if you love my flesh, I will be a voice.’ This enigmatic expression is unclear. What is clear is that he asks again that the Roman Church not interfere with his plight, lest his message, and his faithfulness to God, be somehow diminished. So his suffering must be a ‘word’ and his rescue merely a ‘voice.’

Romans 4:3. ‘Not like Peter and Paul do I give you instructions. They were apostles, I am a convict. They were free, but I am till now a slave. But, if I suffer, I will be a freedman of Jesus Christ and will arise, free, in him.’ This is another clear passage where Ignatius relates suffering to the goal of his Christian life. He almost hinges the idea of his resurrection to his personal martyrdom.

Romans 6:3. ‘I long after the Lord, the Son of the true God and Father, even Jesus Christ. Him I seek, who died for us and rose again. Pardon me, brethren: do not hinder me in attaining to life; for Jesus is the life of believers. Do not wish to keep me in a state of death for life without Christ is death. While I desire to belong to God, do not ye give me over to the world. Suffer me to obtain pure light: when I have gone thither, I shall indeed be a man of God. Permit me to be an imitator of the passion of Christ, my God. If any one has Him within himself, let him consider what I desire, and let him have sympathy with me, as knowing how I am straitened.’ He again requests no help from the believers in Rome. But now he says that Christ is the life of believers. Somewhat platonically, he affirms that life begins in death and if they help him stay in this world, they actually hinder his coming to life. He also does not consider this a personal quest alone. Isn't he asking us to consider his path, to sympathize with him...perhaps to suffer with him too.

Philadelphians 5:1. ‘ In whom being bound, I fear much, for I am as yet incomplete.’ Again Ignatius describes his faithfulness to Christ as incomplete because he has not yet died for the Lord.

Trallians12:3. ‘My bonds, which I carry about with me for the sake of Jesus Christ (praying that I may attain to God), exhort you,’ and ‘And do ye also pray for me, who have need of your love, along with the mercy of God, that I may be thought worthy to attain the lot for which I am now designed,’ and Philadelphians 5:2. ‘But your prayer to God shall make me perfect, that I may attain that to which I have been called, while I flee to the Gospel as to the flesh of Jesus Christ.’

Philadelphians 7:1. ‘For though some would have deceived me according to the flesh, yet the Spirit, as being from God, is not deceived. For it knows both whence it comes and whither it goes.’

Smyrneans 4:2. ‘For near the sward is near to god, next to wild beast is next to God. Only in the name of Jesus Christ, to suffer jointly with him, do I endure all things, and he, the perfect man, empowers me.’

Smyrneans 9:2. ‘If you endure all things on account of him, you will reach God.’ This is an echo of the exact same statement in the other letters.

The apostles left the Sanhedrin, rejoicing because they had been counted worthy of suffering disgrace for the Name. Acts 5:41. Now if we are children, then we are heirs--heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory. Romans 8:17. For just as the sufferings of Christ flow over into our lives, so also through Christ our comfort overflows. If we are distressed, it is for your comfort and salvation; if we are comforted, it is for your comfort, which produces in you patient endurance of the same sufferings we suffer. And our hope for you is firm, because we know that just as you share in our sufferings, so also you share in our comfort.2 Corinthians 1:5-7. To keep me from becoming conceited because of these surpassingly great revelations, there was given me a thorn in my flesh, a messenger of Satan, to torment me. 8 Three times I pleaded with the Lord to take it away from me. 9 But he said to me, "My grace is sufficient for you, for my power is made perfect in weakness." Therefore I will boast all the more gladly about my weaknesses, so that Christ's power may rest on me. 10 That is why, for Christ's sake, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong. 2Cor. 12:7-10. I want to know Christ and the power of his resurrection and the fellowship of sharing in his sufferings, becoming like him in his death, and so, somehow, to attain to the resurrection from the dead. Philippians 3:10. Now I rejoice in what was suffered for you, and I fill up in my flesh what is still lacking in regard to Christ's afflictions, for the sake of his body, which is the Church. Colossians 1:24. So do not be ashamed to testify about our Lord, or ashamed of me his prisoner. But join with me in suffering for the gospel, by the power of God, 2 Timothy 1:8; This is my gospel, 9 for which I am suffering even to the point of being chained like a criminal. But God's word is not chained. 10 Therefore I endure everything for the sake of the elect, that they too may obtain the salvation that is in Christ Jesus, with eternal glory. 2:9. This is my gospel, 9 for which I am suffering even to the point of being chained like a criminal. But God's word is not chained. 10 Therefore I endure everything for the sake of the elect, that they too may obtain the salvation that is in Christ Jesus, with eternal glory.1 Peter 4:12-19; To the elders among you, I appeal as a fellow elder, a witness of Christ's sufferings and one who also will share in the glory to be revealed, Resist him, standing firm in the faith, because you know that your brothers throughout the world are undergoing the same kind of sufferings.5:1,9. In bringing many sons to glory, it was fitting that God, for whom and through whom everything exists, should make the author of their salvation perfect through suffering. Hebrews 2:10; Although he was a son, he learned obedience from what he suffered 5:8; Remember those earlier days after you had received the light, when you stood your ground in a great contest in the face of suffering. 10:32.

This long list of scripture supports the idea that Ignatius was within the biblical bounds when he wrote anticipating his own suffering and death. The central text is the 2 Cor. 12:7-10 passage. It boldly states that in suffering, Paul gladly boasts in his weaknesses. Strange it is that we cannot easily establish this connection. Perhaps it is our own desire for personal prosperity and well-being that blinds us to Ignatius’ proud statements about his own death. In short, suffering and death were not foreign to the biblical writers or to the Apostolic Fathers. Ignatius represents perhaps the most scriptural view of death-as-an-end-to-discipleship within that group9 of early Christians. Moderns might not apprehend his claims immediately. But rather than dismiss him as fantastic, we do better to ask, "who is out of step with whom?"

1 A. A. K. Graham, “Their word to our day, IV. Ignatius of Antioch,” The Expository Times 80 (Jan. 1969): p.108.

2 Judith Perkins, “The “self” as sufferer.” Harvard Theological Review 85 (July 1992): p.264.

3 Daniel N. McNamara, “Ignatius of Antioch on his death, discipleship, sacrifice, and imitation,” (Ph.D. diss. McMaster University, 1978) p. 247.

4 Willard M. Swartley, “The Imitatio Christi in the Ignatian letters,” Vigiliae Christianae 27 no. 2 (1973): p. 102.

5 Judith Perkins, “The “self” as sufferer.” Harvard Theological Review 85 (July 1992): p.263.

6 Frederick Augustus Schilling, The mysticism of Ignatius of Antioch, (Philadelphia: University of Pennsylvania, 1932), p. 72.

7 John Gambold. The martyrdom of Ignatius: A tragedy. ([Philadelphia?]: I. Ashmead & Co. for J. Wright, 1832), p. 17.

8 Judith Perkins, “The “self” as sufferer.” Harvard Theological Review 85 (July 1992): p. 263.

9 Some of the pseudepigraphal writings actually do push the envelope with fantastic stories about martyrdom and other strange ideas about Christology. If our devoted Father Ignatius had done that, the Church would have condemned him a heretic.

01 February 2009

Feast of Blessed Saint Ignatius of Antioch, Bishop & Martyr

The Collect

ALMIGHTY God, by whose grace and power thy holy Bishop and martyr Ignatius triumphed over suffering and despised death: Grant, we beseech thee, that enduring hardship, and waxing valiant in fight, we may with the noble army of martyrs receive the crown of everlasting life; through Jesus Christ our Lord. Amen.

The Epistle
Romans 8:35-39.
WHO shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. Nay, in all these things we are more than conquerors through him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

The Gospel
St. John 12:24-26.
VERILY, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour.


Today, Feb. 1st, is the Western observance of the Feast of our blog's Patron Saint. Check out some good reads on his importance.

http://justus.anglican.org/resources/bio/270.html

http://www.ewtn.com/library/MARY/IGNATIUS.HTM

http://www.magnificat.ca/cal/engl/02-01.htm

http://en.wikipedia.org/wiki/Ignatius_of_Antioch

30 January 2009

St. Ignatius on Discipleship, part 3

Discipleship and Eucharist
Ignatius employs creative bread and wine metaphors to relate the Eucharist to discipleship. For the early Church, only those who were fully accepted into the community through Baptism partook the Eucharist. Some misunderstand his language regarding being part of a new Eucharist. His language of becoming ‘pure wheat of God’ sounds too much like he considered himself to initiate a perpetual sacrifice in the lives of Christian martyrs. No doubt he felt that his own death was somehow connected to Christ’s. But his words on the holy Eucharist convey his belief, like baptism, that individuals participate in obedience only under the bishop.

Ephesians 13:1. ‘Take heed, then, often to come together to give thanks to God, and show forth His praise. For when ye assemble frequently in the same place, the powers of Satan are destroyed.’ The form ‘eucaristw’ in early Christian literature is closely connected to the idea of Eucharist. Of the times it seems on to refer only to thanksgiving to God, this occurrence should be seen to refer to the Lord’s Table, at which the faithful come together. This connects discipleship again to the community of faith. We come together, not in solitary, to give thanks and taking the elements.

Trallians 8:2 “Wherefore, clothing yourselves with meekness, be ye renewed in faith, that is the flesh of the Lord, and in love, that is the blood of Jesus Christ.” Faith and Love!

Philadelphians 4:1. ‘Take ye heed, then, to have but one Eucharist . . . that so, whatsoever ye do, ye may do it according to [the will of] God,’ and ‘I have confidence of you in the Lord, that ye will be of no other mind. Wherefore I . . . exhort you to have but one faith, and one preaching, and one Eucharist. For there is one flesh of the Lord Jesus Christ; and His blood which was shed for us is one; one loaf also is broken to all, and one cup is distributed among them all: there is but one altar for the whole Church, and one bishop, with the presbytery and deacons, my fellow-servants.’ Clearly the point to these two lines is unity. Just as baptism could not occur outside the Church, the Eucharist was disallowed unless the community was present under the head of the bishop. He connects the bread to Christ’s body, referring to the action of breaking the bread and passing it to one another. Apparently there was only one loaf to begin with, describing the unity of Christ’s person. Even by taking the cup and breaking the bread, they displayed their discipleship through obedience. For the Eucharist could not be considered worthy of God unless it was administered by the bishop. How do this apply to Christian discipleship? Suppose believers want to explain their faith to their neighbors, yet without the stigma of the assembly. Could they use the sacraments to display the gospel to those interested? No because the gospel must remain in the Church lest it be invalidated. For those actions would be outside the ordained manner of worship, thus disobedient.

Smyrneans 7:1. ‘They abstain from the Eucharist and from prayer, because they confess not the Eucharist to be the flesh of our Savior Jesus Christ, which suffered for our sins, and which the Father, of His goodness, raised up again.’ In this interesting polemic against false teachers, Ignatius describes to the Smyrneans how heretics did not come to the table to celebrate the gospel because they did not believe correctly about Christ. The implication is that those who believe the message will obediently join the Church’s worship. Correct discipleship affirms correct doctrine. Apparently this applies to the preceding verse in that those who cannot follow the teaching of the apostles corrupt the gospel and disobediently incur wrath.

Smyrneans 8:1. ‘Let that be deemed a proper Eucharist, which is [administered] either by the bishop, or by one to whom he has entrusted it.’ This verse simply extends the sacrament to anyone whom the bishop has entrusted the sacred rite. Perhaps in this way, the Eucharistic celebration could be employed on the mission field by someone commissioned by the Bishop, like a parish Priest.

When you come together, it is not the Lord's Supper you eat, 21 for as you eat, each of you goes ahead without waiting for anybody else. One remains hungry, another gets drunk. 22 Don't you have homes to eat and drink in? Or do you despise the Church of God and humiliate those who have nothing? What shall I say to you? Shall I praise you for this? Certainly not! 1Corinthians 11:20-. The Eucharist is the proclamation of the gospel in Corinthians. The gospel and the Eucharist are the property of the Church.

26 January 2009

"Silence of the Apostles"

Several bloggers within the Catholic, Anglican, and Orthodox faith have similar posts challenging the Protestant notion of tradition and history. Since I am a protestant I have delineated the issue farther out to the Radical Reformers...[cough, deFORMERS].

This came to my mind while preparing the next post on Blessed Saint Ignatius of Antioch, Bishop and Martyr for our Lord Jesus Christ and His Church. It is a serious challenge too. I really want to know how a convinced Baptist/Presbyterian scholar [or any Christian that operates outside of the Apostolic Tradition] deals with the question. Here's the question.

If the Incarnation of Jesus Christ began the new Humanity into which we are all Baptised, and if the Son of God succeeded in His promise of granting the Church and the Apostles His gift of the Holy Ghost, and if the missionary activity of the Apostles and their disciples is in fact evidence of the Lord expanding His Kingdom and His Church [I'm trying not to be prolix]...
then when and HOW did they botch the job thereby losing the 'true' teaching of Scripture somehow recovered during the reformation?

If they did not lose it, then why should anyone remain separated from the Body for which Jesus died, and which Body is the mystical company of those that have kept the Apostolic Tradition of Sacraments, creeds, three-fold orders under the Bishop, and liturgical fidelity [to name a few]?

Yes, I am reading Pelikan's The Vindication of Tradition.

11 December 2008

St. Ignatius on Discipleship, part 1

The modern evangelical culture struggles to find balance in its application of discipleship. So this paper addresses the current need for the Church to produce true followers of the Lord Jesus Christ by listening to the voice of one who wrote on the subject shortly after the Apostles. While he was chosen because discipleship highlights his works, even some of his controversial material stands in the vein of his thinking on discipleship.

This paper also attempts to surface Ignatius’ ideas regarding baptism, Eucharist, martyrdom, and Christology, to the central theme of imitation, or discipleship. Understanding Ignatius’ concept of discipleship helps us understand his other, more misunderstood, ideas. We will understand Ignatius better once we place him within his own context and respect his insights on following Jesus. This paper’s impetus arises from questions any parishoner might ask after reading an Apostolic Father like St. Ignatius.

We will proceed by looking at the language of discipleship with the Ignatian letters. Ignatius’ use of terms and concepts will surface his thoughts, isolating several key areas that Ignatius connected to discipleship. Within each area to which discipleship relates, we will analyze the connection to discipleship from a theological standpoint. Next we will illustrate this link from the letters of Ignatius, noting specifically his use of language. Then from scripture we shall show that Ignatius was not advocating strange ideas foreign to Jesus or the apostles. Here we affirm that Ignatius, the supposed disciple of that ‘beloved disciple’,1 possesses unique insight to speak specifically to the area of discipleship.

Ignatian insight into discipleship can profit the evangelical Church in the twenty-first century. Evangelicals misunderstand Ignatius on many levels. Protestant scholars, in particular, have declared Ignatius defective in his understanding of grace and faith and thus to be an unreliable witness concerning Christian soteriology.2 Since soteriology [doctrine of salvation] impacts Christology, this seems a necessary place to answer the critics. This paper hopes to help Protestants value the writings of Ignatius. From the average Christian to the scholar, Ignatius suffers in our day because we judge him through a two thousand year lens, disregarding the situation in which Ignatius served Christ and his specific circumstance of writing. Martyrdom appears to be Ignatius’ chief chafe for modern readers. A single reading through his letters should raise the question of this death-wish. Some authors have been offended by his passionate desire for martyrdom and the lurid language in which he expressed it.3 This colorful and startling language hides from us his connection of discipleship and death. We must not allow this to occur, for his own words illustrate his emphasis. Moreover, some view the entire early Church era as consumed with an unhealthy desire for martyrdom.4 We tend initially to suppose that his desire for death was selfish, or even an unhealthy mental state. But a careful reading uncovers that he is equally inclined to dwell on the sufferings of Christ5 and the unity of the faith. In fact, that key connection illustrates how he views his own suffering as eucharistic.

Ignatius’ life remains a mystery to scholars. Our knowledge of him unfolds in reverse order from his martyrdom back to his earliest years.6 We can be certain of very little regarding his life. We have scarce information regarding Ignatius’ trial.7 But we do firmly believe that he was a Bishop in Antioch by the end of the first century. Arrested for an unknown charge, perhaps public disturbance [don't mess with Pax Romana] or maybe resisting emperor worship, he died in the Roman circus between 105 to 110 A. D. For sure, we know most about Ignatius from his own writings, which should be read mindful of his circumstances. In other words, all seven letters were written on a journey within a couple of months on the way to be sacrificed by the Roman Empire. Little wonder that following Jesus occupied Ignatius’ mind throughout these letters. And as the letters show, Christ and Paul had much to do with Ignatius’ ideas regarding discipleship.

1 However, most of the references from scripture will point to his Pauline connection.

2 Christine Trevett, “The Much-maligned Ignatius,” The Expository Times 93 (July 1982): p.299.

3 Ibid., p.299.

4 Bruce Tankersley, Class notes of this student in Church History, East Texas Baptist University, Fall 1994. I particularly remember wondering why someone would criticize ancient Christians for wanting to die for Christ when today people are persecuted and martyred continually throughout the world. Not only that, but what purpose does it serve to steer students away from imitating the Lord and His saints?

5 John MacQuarrie, “True life in death,” The Journal of Bible and Religion 31 (June 1964):, p. 200.

6 Even his earliest years can only be upheld by a tradition in the Roman Catholic Church. This tradition holds that Ignatius was the child whom Christ himself embraced while teaching the disciples to accept the kingdom of God like little children in Mark 9:36.

7 A. A. K. Graham, “Their word to our day, IV. Ignatius of Antioch,” The Expository Times 80 (Jan. 1969): p.100.