The Pope Francis Revolution

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John L. Allen Jr. asks the question in a recent Time magazine article of whether Pope Francis will bring lasting change.

If one means substantive alterations in Church teaching—for instance, acceptance of abortion; gay marriage; allowing couples to use contraception; and welcoming women priests—then the answer is no. Francis has made it clear that he’s not a doctrinal radical and does not intend to upend the catechism (the official collection of Catholic doctrine). On the other hand, if one sees change as a reorientation of Catholicism toward the political center, the geographical and existential peripheries and the heart of the gospel, then it’s possible Francis will leave an imprint on the Church that will outlive his own reign, however long or short it turns out to be.

I understand the bit about geography, that Francis is involving Catholic leaders from outside of Italy and outside of Europe. But the rest of Allen’s comment seems nebulous. You can read the full article here:

http://www.time.com/3730218/francis-revolution/

mod Catholic

State Churches in Colonial America

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Peter Manseau offered this interesting editorial about Christianity and the history of the United States, noting that the nation was not a Christian nation from its founding, although that might be debated. Congregationalism and Church of England were established churches in colonial America. Rhode Island was the first state to grant freedom of Religion. Massachusetts did not disestablish the Protestant church there until 1834.

America is not a “Christian” nation
FOX NEWS | MARCH 5, 2015
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Within the last few days, we’ve seen protestors holding crosses shout “go home!” at Muslims in front of the Oklahoma State Capitol, several Idaho stat… read more

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Conservative Episcopalians Keep Church Properties

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Religion News Service reports an important court ruling in favor of conservative Episcopalians in Texas led by Bishop Jack Iker. The congregations had seceded from the Episcopal Church USA but had to go to court in order to retain their church properties. Issues mentioned in the article include the congregations’ disappointment with the ordination of openly homosexual leaders, concerns about the authority of Scripture, and Bishop Iker referring women seeking ordination to other dioceses.

http://www.religionnews.com/2015/03/04/breakaway-episcopalians-win-texas-church-property-fight/

modern

Enclave Christendom. Erskine College. Reformed Presbyterian

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The board of trustees at Erskine College, South Carolina, has taken a step that many conservative Christian institutions are likely to take in coming years. Historically, Christians have existed in society either as (1) rulers, where Christians held political power, (2) free participants, where Christians did not hold political power but interacted with a society that largely shared their values, or (3) as enclave Christians, where Christians were an alienated minority or were dominated politically or culturally by those hostile to Christianity.

For example, after the collapse of the Western Roman Empire, Christians adopted an enclave approach with churches and monasteries functioning as enclaves within the society and literally structured like fortresses. Enclave Christianity developed also under the spread of Islam. The Islamic conquerors at first depended on Christians to participate in governance but later oppressed Christians through taxation and eventually violence. A form of enclave Christianity developed after the Scopes Trials in the United States. Conservative Protestants felt alienated from broader American society but later reemerged as a powerful social force in the rise of American Evangelicalism after World War II and in such groups as the Moral Majority Coalition (1979) and the Christian Coalition (founded 1989). As western culture grows more hostile to conservative Christian teaching and practice, institutions for these will likely transition from acting as free participants in society to acting as enclave Christians.

From USA TODAY

College adopts policy against homosexuality

In a statement adopted Feb. 20, Erskine College has effectively banned homosexual behavior on its campus. And the move appears to be in response to two male volleyball players coming out last year. The Due West, S.C., school will now abide by a “Statement on Human Sexuality” adopted by the college’s Board of Trustees and Student Services and Athletic Committee, according to The Washington Post. In March of last year, Drew Davis and Juan Varona, two Erskine volleyball players, were featured in an article published on OutSports, in which the athletes officially came out as gay. Following the article’s appearance, the Division II team went on to the NCCA tournament.

http://usat.ly/1BqwZl9

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http://www.washingtonpost.com/blogs/early-lead/wp/2015/02/27/south-carolina-college-bans-homosexuality-after-two-volleyball-players-come-out-as-gay/

modern

The Latest Threat to Regional Syrian Christians

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Near Eastern, Syriac and Arabic speaking Christians know the challenges posed by Islam all too well. Yet the latest news is even more concerning. Decapitating, book burning Muslim extremists are targeting the minority Christian communities, which have shrunk due to threats and to emigration, not to mention the usual problems faced by anyone living in the Near East. Lord, have mercy.

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From: Edward Engelbrecht
Sent: ‎Wednesday‎, ‎February‎ ‎25‎, ‎2015 ‎5‎:‎30‎ ‎AM
To: Edward Engelbrecht

From USA TODAY

ISIL abducts dozens of Christians in Syria

BEIRUT (AP) — Islamic State militants have abducted at least 70 Christians, including women and children, after overrunning a string of villages in northeastern Syria, activists and relatives said Tuesday. The Sunni extremist group, which follows a radical interpretation of Islam, has repeatedly targeted religious and ethnic minorities in Syria and Iraq since seizing control of large swaths of both countries. Islamic State fighters have ransacked churches, demolished Shiite and Sunni Muslim shrines, and enslaved women of the Yazidi community, a tiny sect IS considers heretical. The latest assault began before dawn on Monday, when the militants swept through the villages nestled along the banks of Khabur River near the town of Tal Tamr in Hassakeh province. The area is predominantly inhabited by Assyrians, an indigenous Christian people who trace their roots back to the ancient Mesopotamians.

http://usat.ly/1ELIEtB

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One Word of God. Gerhard

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At times God [reveals His Word] by an internal breathing-on or inspiring that includes immediate illumination. At times God does this through external speech, and this is published mediately or immediately by angels and humans as His heralds and ministers, or it is put into writing, and this we call the written Word or Holy Scripture. These distinctions, however, do not create any essential difference within the Word of God. . . . After all, it is one and the same Word and counsel of God regarding our salvation.

Gerhard, Theological Commonplaces Exegesis 1, p. 24

Since the Word is one, we participate in disseminating that one Word when we proclaim or write about the Lord. We join ranks with all the prophets and saints of all times who proclaimed the one Word. We have a connection with all hearers of all time who have heard and read the one Word. We are even connected with all created order, which God called forth in the beginning by the one Word. He upholds all things by the Word of His power (Heb 1:3).

Orthodoxy

The End of Theology. Gerhard

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The ultimate end of theology is not bare knowledge, but action.

Gerhard, Theological Commonplaces, Ex 1, p. 21.

When Gerhard writes about the “end” of theology, he means its goal, what it’s driving toward. We are poor theologians until we act upon what we have learned of God. Our acts should express themselves toward God our Maker, from who we learned theology, and toward those around us, whom God loves.

Toward God, our action is prayer and praise. Toward mankind, it is likewise praise of our (and their) Maker that manifests itself in mercy. (Sometimes mercy manifests itself in rendering judgment upon those who do evil, so that others might be delivered from evil: e.g., military and police work.) In acting on our knowledge of God, we join ourselves to God’s end: to save and treasure His creation through His beloved Son.

Orthodoxy

A Reasonable Pig

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At the abbey of Vale Royal, in the thirteenth century, part of the tenant’s rent was “a reasonable pig” or “half a customary pig.”

G. G. Coulton, “Medieval Village, Manor, and Monastery” (1925) p. 46.

Coulton’s chapter, “The Sporting Chance,” presents numerous and humorous examples of how things were measured during the medieval era. But as I read his book, I took note of an interesting comment about youth (p. 41). He cites a study by W. Hudson that records an amazing fact: a medieval peasant boy had to join a tithing group (think taxes) when he was twelve. By sixteen, he had come of age and was responsible for working his own patch of ground on the manor.

How stunningly different this is from the youth culture of today, which springs from the roaring 1920’s. In earlier modern culture, school typically went up to eighth grade (c. 14 years old), then one had to get a job or work full time on a farm. But about 100 years ago, affluence changed modern culture, making high school and then college expected rights of passage. Work is now greatly delayed, and as a result, so is personal responsibility.

In traditional churches, we still have our “reasonable pig” of confirmation taking place around 13/14 years of age. We expect our young people to make a most serious vow about following Christ. But then we drop all reasonable expectations. Too often, they take a Sunday morning job at the local restaurant, buy a car, and we do not see them again until they are in their twenties and want to marry. The church needs to have reasonable expectations on its youth as Christians and society had in the past. Otherwise, we foster a very distorted view of the Christian life.

Medieval

Theology in Johann Gerhard

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The simple words of which ‘theology’ is composed appear in Scripture, namely, logos theou (Rom. 3:2; 1 Pet. 4:11; Heb. 5:12).

Gerhard’s Theological Commonplaces, Exegesis I, p. 17 (CPH, 2009).

When one writes for God, one writes theology. This points out the seriousness and depth of the task. Yet note how Gerhard draws his thoughts from common passages of Scripture that one might read and re-read. One cannot let the seriousness and depth of the topic prevent writing simply, clearly, and commonly about God.

Orthodoxy

 

Development of Luther’s Small Catechism

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Luther’s Small Catechism first appeared in a chart form in January and March of 1529, the headwaters of a new emphasis on education in the Christian Church. There had, of course, been Christian education before—Luther’s work flows from that long tradition. But Luther’s efforts brought renewed focus on teaching the faith in a specific and intentional way.

The core texts of Christian education had long been: (1) The Ten Commandments, (2) The Creed, and (3) The Lord’s Prayer. Luther retained these basic texts and provided brief explanations for them in a question and answer format. He placed the Ten Commandments first since God’s Law comes first to show us the difference between good and evil. The Creed came second to show us our Savior from sin and evil. The Lord’s Prayer came third to show us how a believer, delivered from evil, may daily address the Lord in prayer and worship. The first three parts of the catechism work together and lay out the Christian faith before us.

The next parts of the catechism had not always been part of the earlier catechism tradition. These parts helped people identify and understand the means of grace Jesus Christ provided for believers: (4) Holy Baptism is the point at which Christian life begins, (5) Confession and Absolution are a return to the blessings of Baptism since Christians continually need the new life God gives, and (6) The Lord’s Supper nurtures Christian faith and life as we commune with our Lord and one another. These last three parts were also called “Sacraments,” sacred words and actions by which the Lord delivers us from evil and declares us holy.

So, the six chief parts of the catechism present the Christian faith and Christian life in a simple way. Luther also provided Daily Prayers and a Table of Duties in 1529 to help believers better understand their relationship to the Lord and to one another in the three basic orders of life: (1) Home, (2) Church, and (3) Society/Government. Luther viewed these orders of life as blessings provided by God for the peace and benefit of all.

Here’s how parts of the Catechism rolled out in different editions.

January, 1529 Chart Edition included:

Ten Commandments

Apostles’ Creed

Lord’s Prayer (minus explanations of the introduction and conclusion to the prayer)

Holy Baptism

Sacrament of the Altar

Daily Prayers

May 16, 1529 Edition added:

Table of Duties

June, 1529 Edition added:

A Short Form of Confession

1531 Edition added:

Explanations for the introduction and conclusion of the Lord’s Prayer

Confession and Absolution (questions and answers)

1546 Edition added:

Office of the Keys (three questions/answers in the Confession section)

1549 Erfurt Edition added:

Christian Questions with Their Answers (Luther may not have written these)

Ren Ref