Martin Bucer on the Lord's Supper

Martin Bucer is often times referred to as the Forgotten Reformer; yet, he had a great influence on the Protestant Reformation. He took the young John Calvin under his wing and mentored him  when Calvin was in Strasbourg. Bucer even introduced Calvin to his wife! Bucer also had a hand in shaping the second edition of the Anglican Book of Common Prayer under the direction of Thomas Cranmer. The following excerpt on the Lord's Supper is taken from Bucer's Strasbourg liturgy of 1539. He begins with a brief instruction on the holy supper:

Reflection on Ascension

Last Thursday was Ascension Day —  the fortieth day after Easter when Jesus ascended into heaven. Next Sunday the Church will celebrate the giving of the Holy Spirit on Pentecost Sunday. As I reflect on the themes and scripture readings assigned for this week from the one year lectionary, I'm astounded at the beauty of it.

Not Angles But Angels: The Mission of Augustine of Canterbury, the Apostle to the English

Augustine of Canterbury is a man who has, unfortunately, been lost to the majority of  historians. In, fact, if he pops up in a history book, it is often as a mere footnote. Yet, it was through this man that God brought Christian renewal to Southern England. Let me introduce you...

Martin Luther On Prayer

"It is a good thing to let prayer be the first business of the morning and the last at night," says Martin Luther in A Practical Way to Pray, a letter to encourage his barber toward greater Christian piety.

"First, when I feel that I have become cool and joyless in prayer because of other tasks or thoughts (for the flesh and the devil always impede and instruct prayer), I take my Book of Psalms, hurry to my room, or, if it be the day and hour for it, to the church where a congregation is assembled and, as time permits, I say quietly to myself and word-for-word the Ten Commandments, the Creed , and, if I have time, some words of Christ or of Paul, or some Psalms, just as a child might do."

 After Luther explains how he prays through the Lord's Prayer he challenges disciples to, "speak the Amen firmly. Never doubt that God in his mercy will surely hear you and say 'yes' to your prayers. Never think that you are kneeling or standing alone, rather think that the whole of Christendom, all devout Christians, are standing there beside you and you are standing among them in a common, united petition which God cannot disdain."

Luther then goes on the explain a good way to pray through the Ten Commandments:
He speaks of forming a garland of four strands. The first strand is instruction: what is the commandment teaching us and what does God desire? Second, he turns to thanksgiving; third, a confession of sin for disobeying the commandment; and fourth, a prayer of supplication, asking God to give him strength to follow the commandment in the future. Here is his discourse on the third commandment: "You shall not take the name of the Lord God in vain."

 First, I learn that I must keep God's name in honor, holiness, and beauty; not to swear, curse, not to be boastful or seek honor and repute for myself, but humbly to invoke his name, to pray, praise, and extol it , and to let it be my only honor and glory that he is my God and I am his lowly creature and unworthy servant. Second, I give thanks to him for these precious gifts, that he has revealed his name to me and bestowed upon me....Third, I confess and acknowledge that I have grievously and shamefully sinned against this commandment all my life...This I bitterly regret and ask grace and forgiveness. Fourth, I ask for help and strength henceforth to learn [to obey] this commandment and to be preserved from such evil ingratitude, abuse, and sin against his name and that I may be found grateful in revering and honoring his name."

Jean Danielou on the Sacraments

I have recently begun reading Jean Danielou's book The Bible and the Liturgy. In it, he examines the sacraments and the liturgical year through the lens of typology.  Here are a few words from his introduction on the symbolism of Baptism.

"We usually interpret the rite of Baptism by seeing in it a reference to water as cleansing and purifying. But now this does not seem actually to be the most important of the rite. Two references in the Bible set us on the track of other interpretations. On the one hand, the water of Baptism is the water that destroys, the water of judgement; or "the waters" in Jewish symbolism are actually a symbol of the power of death. But the water of Baptism is also the water that brings forth a new creature, and this sends us back to the Jewish symbol of the waters as not only destructive but also creative. And, finally, the Jewish baptism may also have referred to the crossing of the Red Sea."

Here are a few words on the symbolism of the Lord's Supper:

"The choice of bread and wine may well have contained a reference to the sacrifice of Melchisedech [Melchizedek]; and the framework of a meal a reference to the sacred meals of Judaism, figures of the messianic feast; the season of the Pasch, a reference to the paschal meal the symbol of the alliance between the People and God. We can thus see how the deeds of Christ are charged with biblical memories which tell us the true significance of these deeds."

Law, Gospel, and the Book of Numbers

The book of Numbers begins at Mount Sinai and tells the story of Israel moving into the Promised Land, but we quickly run into a problem. Israel refused to invade the Promised Land because they were afraid of the inhabitants. The descendants of Anak (Nephilim) were there as well as many other strong tribes (Num 13:28-29). However, in Numbers 14:11-12 God gives the true reason why Israel failed to invade the land: the people despised God. They had no faith and would not trust and believe His promises. This reason has interesting implications on the perceived dichotomy of Grace vs. Law. 

Many people try to understand the new covenant under Jesus as a ‘covenant of grace’ and the old covenant as a ‘covenant of law.’ This may suggest that God’s requirements for his people are vastly different in the old and new covenants. However, It is important to remember that God has always saved people by grace through faith, even in the old covenant: Abraham “believed the LORD, and he counted it to him as righteousness” (Gen 15:6). 

What’s happening in Numbers 14, then? God is angry with his people because they do not have faith. Their lack of faith leads to their breaking of the law, and God’s law condemns those who don’t have faith. In contrast, Caleb and Joshua demonstrate the true faith God requires in his people. Upon their arrival from spying the land, they tell Moses, “If the Lord delights in us, he will bring us into this land to give it to us...do not fear the people of the land...the LORD is with us, do not fear them” (Num 14:8-9).

When wrestling with questions of Grace vs. Law, we ought to move beyond the question of 'what must I do to be saved' and answer the question of 'what does the Lord require.' Often times, well-meaning, God-fearing Christians are really good at answering the former question and forget to wrestle with the latter.

Justin Martyr on Baptism

In reading through Justin Martyr's First Apology written to Emperor Titus, I came across his high view of Baptism. I find it interesting that a man who lived right after the Apostolic Fathers would have such a differing view of the efficacy of Baptism than us Moderns. I have been studying Baptism off and on for a few years and am curious to discover the changes that have occurred to the doctrine of Baptism in the history of the Church. How do those changes in doctrine play out in changing our culture? History can be a hard teacher. I have his words below for reflection:

"Those that are persuaded and believe that the things we say are true, and promise that they can live accordingly, are instructed to pray and beseech God with fasting for the remission of their past sins, while we pray and fast along with them. Then they are brought by us where there is water, and are reborn by the same manner of rebirth by which we ourselves were reborn; for they are then washed in the water in the name of God the Father and Master of all, and of our savior Jesus Christ, and of the Holy Spirit. For Christ said, 'Unless you are born again you will not enter into the kingdom of heaven.'"