God's Presence Inspires Praise

The song of praise performed a very significant theological function in the temple service.  It was not spoken to God as a gesture of flattery, or even as an act of adoration, but was addressed to the congregation.  As is shown in 1 Chronicles 16:7-36, David proclaimed the goodness and steadfast love of the Lord to the congregation through the choir.  He called on the people of Israel and all the nations to join him in seeking God’s gracious presence and praising him to the whole world.  The song of praise therefore proclaimed the Lord’s name and his saving deeds to all people.  It acknowledged his presence and announced his availability to his people.  The presence of God in grace inspired the song of praise, even as the song of praise made his gracious presence known to its hearers.

This connection between access to God’s presence and the performance of praise is shown most vividly by the account of the dedication of the temple by Solomon in 2 Chronicles 5:11-14.  This story tells us that after the priests had placed the ark in the inner sanctuary of the temple and had come out of the temple, the full choir began to sing a song of praise to the accompaniment of lyres and harps.  As soon as they began to sing the Lord’s song, the glorious presence of the Lord filled the temple.  But the glory of the Lord was not seen, because it was hidden in a cloud.  It was revealed to the people audibly to the human ear in the song of praise, rather than visibly to the human eye.  The performance of praise in music and song disclosed the hidden presence of the Lord and announced his acceptance of the people.

John W Kleinig, "What's the Use of Praising God?" Lutheran Theological Journal 38/2 (2004)

Eucharistic Theology in Ignatius of Antioch

While recently reading Ignatius concerning the Trinity (parts one, two, and three), I noticed sentences and phrases that referred in some measure to the Eucharist.  Below are a few thoughts concerning Ignatius' view, and how he interweaves this theme through a few of his epistles.

Unity – Ignatius was concerned for the unity of believers, so it comes as no surprise that he relates that breaking bread is a sign of unity (Ephesians, 20; Philadelphians 4) and pure doctrine (Trallians, 6-7).  Those not partaking are deprived of that unity with the church as subjects of discipline (Ephesians, 5).  Heretics apparently refused orthodox practice and abstained from the Eucharist (Smyrnaeans, 7) which all believers were instructed to do by Jesus and Paul.  The presence of a separate Eucharist was considered schismatic as a probably sign of heresy (Philadelphians, 2-3).  As a result the believers were encouraged to keep one that was properly sanctioned and administered (Philadelphians, 4; Smyrnaeans, 8).

Means of Grace – Ignatius relates a function in the Eucharistic beyond a memorial meal.  This is evidenced by a definite connection between the body and blood of Christ to the bread and cup in the following:

•	For there is one flesh of our Lord Jesus Christ, and one cup into the unity of His blood (Philadelphians, 4)
•	[Heretics] 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. (Smyrnaeans, 7)

In addition he bestows the union of bread with Christ's body as “the medicine of immortality, and the antidote which prevents us from dying, but a cleansing remedy driving away evil” (Ephesians, 20) giving clear testimony to a salvific effect.

Final Hope – Lastly, Ignatius' desire is to put away the symbols and passing of this world to “come to the Father” and partake of Christ as “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 . . . the drink of God, namely His blood, which is incorruptible love and eternal life” (Romans, 7).

I am not completely certain what to make of this for two reasons.  First, Ignatius was a colorful writer using ornate word pictures to communicate many of his thoughts.  This is especially seen in his use of musical themes for explaining his thoughts on church unity.  It may be that he used the same rhetorical device in associating a real presence and salvific work to the bread and cup though the language seems to be clear enough.  Second, while a real presence of Christ in the elements is possible (per Chemnitz' The Two Natures in Christ), I still question the actuality based on my understanding of the biblical evidence.

Sola Scriptura must be the governing norm, but epistles written in so close proximity both in time and distance deserve due weight.  That said, I need to revisit this and come to a more firm conclusion.

Christ's Incarnation: Our Basis for Praise

In his great vision of heavenly worship in Revelation 5:6-10, St John sees twenty-four elders singing a new song.  The elders, twelve for the patriarchs of Israel and twelve for the apostles of Christ, represent the people of God in both testaments.  As John watches, they rise from their thrones and fall down before Jesus the Lamb, because he has just received the sealed scroll from God.  That scroll is his script for the last act in the drama of world history.  Each of the elders holds two things in their hands, a lyre for accompanying their songs of praise, and a bowl full of incense for presenting the prayers of the saints to God.  As they fall prostrate before Jesus, they sing a new song of praise to him.  In this song they acknowledge that by his sacrificial death, Jesus has created a new international priesthood for God.  Their task is to reign with him on earth.  And they reign in a strange way indeed.  As those who stand before God and have access to him, they reign by their performance of prayer and praise.

This vision shows us how singing of praise is connected with the incarnate Christ.  He himself has created this priestly choir by his self-sacrifice as the Lamb.  This choir now performs its song of praise in his presence here on earth.  In music and song it acknowledges and praises him.  It sings its song together with all the angels and the whole of creation (Rev 5:11-14; cf. Ps 148:1-14).  By that song it proclaims the hidden kingship of Christ to the world and announces what he is doing as the cosmic world ruler.  He does not reign as the Lion of Judah, but as the Lamb of God.  In its song of praise the church proclaims the presence of the incarnate Son of God and tells of his work as the redeemer of the world.

John W Kleinig, "What's the Use of Praising God?" Lutheran Theological Journal 38/2 (2004)

Rely Solely On Christ

No matter what other false doctrines [fanatical sects] may teach, they all have this great error in common: They do not rely solely on Christ and His Word, but chiefly on something that takes place within themselves.  As a rule, they imagine that all is well with them because they have turned from their former ways.  As if that were a guarantee of reaching heaven!  No—we should not look back to our conversion for assurance.  Rather, we must go to our Savior again and again—every day—as though we never had been converted.  My former conversion would be of no benefit to me if I became secure in my sins.  I must return to the mercy seat every day, otherwise I would make my former conversion my savior, and not Christ, because I would be relying on it.  That would be horrible, for at the end of the day that would mean that I would make myself my own savior.

C.F.W. Walther, Law and Gospel: How to Read and Apply the Bible,

(trans. Christian C. Tiews; St Louis: Concordia, 2010), 225.

Christians Are Called To Praise God

We Christians are called to praise the triune God.  That, in fact, is the main purpose of our life here on earth (1 Pet 2:9).  It is part of our vocation as members of God’s royal priesthood.  We have been redeemed from a life of suspicion and mistrust to be praise singers.  This is no occasional task, something we do once a week, or every now and then when we feel moved to do so.  Nor is it something that we do by ourselves.  Since we belong to the church, we have joined God’s heavenly choir here on earth.  This means that our whole life is, in some way, caught up in praising God.  We are well-placed to do so, because we, like the holy angels, have access to God and grace.  Since we stand in the light of his presence, we can reflect that light in our rejoicing.

John W Kleinig, "What's the Use of Praising God?" Lutheran Theological Journal 38/2 (2004)

Win "Historical Theology" by Gregg Allison

Credo, the online magazine, is giving away a copy of Historical Theology by Gregg Allison.  Multiple opportunities to win are allowed by posting and sharing the news.  And since divine providence will surely work so that this volume comes into my possession, I promise to let you know how good it is after reading it.

Ten Reasons to Love Luther

Over at Internet Monk, Chaplain Mike has posted ten reasons why he loves Martin Luther.  I give those ten here:

1.	For Luther, it was all about Christ.
2.	He loved and listened to God’s Word.
3.	I love a good “Rocky” story.
4.	The guy had a way with words.
5.	He treasured music right up there next to the Bible.
6.	He never wrote a systematic theology.
7.	He had a pastor’s heart that cared deeply about the church.
8.	He loved a good time, especially when beer was involved.
9.	He cherished his wife and family.
10.	He was utterly human, completely dependent on God’s grace.

I pretty much agree with his sentiments.  Luther was noted for his colorful commentary.  One case in particular that struck me was a treatise on making vows of celibacy.  He said, as best as I remember:

Do you want to make a good vow?  Vow that you will not bite the nose off your face.  That one you can keep.

The entire article with the specifics behind the above can be found here.

Trinitarian Doctrine in Ignatius of Antioch (3)

This is the third and last of a series on Trinitarian doctrine in Ignatius' writing.  Based on what was in the first two epistles, I assumed the others would also be filled with references, but such was not the case.  The remainder are listed here.

Epistle to the Trallians.

as Polybius your bishop has shown me, who has come to Smyrna by the will of God and Jesus Christ - chap 1 (God [the Father] and Jesus both exercised their wills showing equality between the persons.)

 

continue in intimate union with Jesus Christ our God - chap 7

 

God promises unity, which he himself is. - chap 11 [translation from Michael Holmes, Apostolic Fathers, 3rd ed.] (God is a unity, not a singularity, therefore requiring more than one member or person within the Godhead.)

Epistle to the Romans

in accordance with faith in and love for Jesus Christ our God … heartiest greetings blamelessly, in Jesus Christ our God - preface [Holmes ed.]

 

For our God, Jesus Christ, now that He is with the Father, is all the more revealed - chap 3

Epistle to the Philadelphians

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, and detects the secrets. - chap 7 (The Holy Spirit is from God and acts as God)

Epistle to the Smyrnaeans

I glorify God, even Jesus Christ, who has given you such wisdom. - chap 1 (Equating God and Jesus Christ)

 

if by any means they may be brought to repentance, which, however, will be very difficult. Yet Jesus Christ, who is our true life, has the power of this. - chap 4 (Jesus has God's power of bringing men to repentance.)

 

You have done well in receiving Philo and Rheus Agathopus as servants of Christ our God - chap 10

Epistle to Polycarp

I pray for your happiness forever in our God, Jesus Christ, by whom you continue in the unity and under the protection of God - chap 8

Trinitarian Doctrine in Ignatius of Antioch (2)

This is part two of a series on Trinitarian doctrine in Ignatius' writing.  Given below are extracts from Epistle to the Magnesians.

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,… we shall enjoy God - chap 1 (Jesus is the source of life, which can only be ascribed to God. Jesus and the Father are co-equal in our ultimate salvation.)

 

the believing have, in love, the character of God the Father by Jesus Christ, by whom, if we are not in readiness to die into His passion, His life is not in us. - chap 5 (It is Christ who secures sharing in both the nature of God and life.  2 Pet 1:3-4)

 

Therefore all of you 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. - chap 7 (Jesus came from the divine glory, remained in the glory while on earth, and returned again to the glory.)

 

there is one God, who has manifested Himself by Jesus Christ His Son, who is His eternal Word,… and who in all things pleased Him that sent Him. - chap 8 (Jesus was sent by God and is the manifestation of God.  John 17:21, 25; Col 1:15; Heb 1:3)

 

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.  Be subject to the bishop, and to one another, as Jesus Christ to the Father, according to the flesh, and the apostles to Christ, and to the Father, and to the Spirit; that so there may be a union both fleshly and spiritual. - chap 13 (Body life in the church is a result of a correct, trinitarian understanding of God.)

 

Farewell in the harmony of God, you who have obtained the inseparable Spirit, who is Jesus Christ. - chap 15 (Jesus and the Holy Spirit are one in being though different persons.)

Trinitarian Doctrine in Ignatius of Antioch

I was listening to a podcast lecture on the proper understanding of the Trinity and was reminded how far back it went.  Here are some excerpts from Ignatius' Epistle to the Ephesians written circa a.d. 107—well before the Council of Nicaea.

to the Church which is at Ephesus … being blessed in the greatness and fulness of God the Father,… being united and elected through the true passion by the will of the Father, and Jesus Christ, our God - preface (Jesus is different from the Father, but both are called God.)

 

Being the imitators of God [Eph 5:1], and stirring up yourselves by the blood of God - chap 1 (God can only have blood if he has a human body, as in the incarnation.)

 

Onesimus himself greatly commends your good order in God,… that no heresy has any dwelling-place among you.

 

Nor, indeed, do ye hearken to any one rather than to Jesus Christ speaking in truth - chap 6 (God and Jesus are both considered the basis for truth.)

 

There is one Physician who is possessed both of flesh and spirit; both made and not made; God existing in flesh; true life in death; both of Mary and of God; first passible and then impassible,—even Jesus Christ our Lord. - chap 7 (Explicit statements of God in human flesh; born of Mary and different person of Godhead)

 

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 - chap 9 (Trinitarian picture of salvation)

 

For this end did the Lord suffer the ointment to be poured upon His head, that He might breathe immortality into His Church.… And why are we not all prudent, since we have received the knowledge of God, which is Jesus Christ? - chap 17 (It is Jesus who gives life to the church; and Jesus is the embodiment of God's knowledge)

 

For our God, Jesus Christ, was, according to the appointment of God, conceived in the womb by Mary, of the seed of David, but by the Holy Ghost. - chap 18 (Trinitarian view of incarnation: Jesus is God, was appointed by God, and was conceived by Holy Spirit who is God)

 

God Himself being manifested in human form for the renewal of eternal life - chap 19 (God put on human form to give life)

My intent in this post was to give excerpts from all the letters, but I was surprised by the number in the first of these. This looks like a short series in the making.